Feare
God
,
Honor
the
King
.
I.
Peter
.
2.
THE
sweete
showers
which
fel
in
the
forenoone
(
deerely
beloued
in
Christ
Iesu
)
might
,
if
the
ground
of
your
hearts
be
not
brasse
or
adamant
,
not
only
cause
the
seed
of
the
word
which
ye
haue
so
often
receiued
,
to
bring
forth
in
you
the
herbe
of
an
holy
profession
,
and
fruite
of
an
holy
life
,
but
moreouer
&
besides
that
,
might
make
way
to
the
better
planting
of
any
other
good
and
godly
instruction
in
your
minds
,
I
doubt
not
,
but
ye
keepe
in
remembrance
the
summe
of
that
which
hath
bene
taught
;
namely
,
both
who
is
the
author
of
your
deliuerance
from
all
your
enimies
,
to
wit
,
not
the
arme
of
flesh
,
but
God
himselfe
,
and
also
by
what
meanes
he
hath
brought
this
to
passe
;
to
wit
,
by
the
godly
and
Christian
gouernment
of
our
gracious
soueraigne
,
the
annointed
messenger
of
the
Lord
in
this
behalfe
:
and
as
I
doubt
not
,
but
yee
remember
these
things
,
so
I
charitablie
perswade
my selfe
,
that
yee
make
enquirie
and
demande
of
your
owne
soules
,
by
what
dueties
towards
God
the
author
,
and
by
what
reuerence
toward
the
Prince
the
instrument
of
this
our
common
safetie
and
welfare
,
ye
may
shew
your selues
thankfull
receiuers
of
so
great
a
benefite
.
Harken
therefore
what
the
spirite
of
God
which
is
in
him
,
and
onely
knoweth
the
minde
and
will
of
God
,
requireth
of
you
by
the
mouth
of
saint
Peter
.
For
his
owne
selfe
,
he
seeketh
no
more
at
your
hands
,
but
that
yee
feare
him
:
For
the
person
of
his
annointed
,
he
exacteth
nothing
else
but
that
ye
honour
her
.
For
so
saith
the
holy
Apostle
,
1.
Epist.
Chap.
2.
Feare
God
(
saith
he
)
and
Honor
the
king
.
For
the
first
of
these
two
,
it
is
no
new
commandement
,
but
an
ancient
and
old
precept
renewed
,
as
being
a
matter
of
christian
obedience
required
in
both
Testaments
.
Moses
the
lawgiuer
of
Israel
,
Leuit.
19.
14.
saith
to
the
inheritance
of
the
Lord
the
children
which
came
out
of
th
loynes
of
Iacob
,
Thou
shalt
feare
(
saith
he
)
the
Lord
thy
God
.
Againe
,
Leuit.
25.
17.
he
saith
,
Let
euerie
one
feare
his
God
.
Likewise
,
Deuter.
20.
he
chargeth
them
,
saying
,
Follow
the
Lord
your
God
,
and
feare
ye
him
.
Our
Sauiour
Christ
,
Luk.
12.
teacheth
men
to
feare
him
,
who
after
he
hath
killed
the
bodie
,
can
cast
the
soule
into
hell
fire
,
that
is
,
God
,
And
besides
this
place
of
saint
Peter
,
saint
Iohn
also
,
Reuelations
the
fourteenth
and
the
seuenth
,
hauing
seene
and
Angell
flying
thorough
the
midst
of
heauen
,
which
had
an
euerlasting
Gospel
to
preach
vnto
them
that
dwell
on
the
earth
,
euen
to
euery
nation
and
kinred
,
and
tongue
,
and
people
,
testifieth
howe
this
Angel
cried
with
a
lowd
voice
,
saying
,
Feare
God
,
and
giue
glorie
to
him
.
Wherefore
,
sith
wee
are
compassed
with
such
a
cloud
of
most
glorious
and
faithfull
witnesses
,
make
your
reckoning
how
ye
heare
not
me
,
but
Moses
,
Christ
,
Peter
,
Iohn
,
and
the
Angels
of
heauen
crying
vnto
you
,
Feare
God
.
Some
will
say
peraduenture
,
all
this
needeth
not
,
there
is
none
here
(
we
hope
)
but
feare
God
truely
.
Well
brethren
,
to
the
law
and
to
the
testimonie
,
let
that
be
our
iudge
,
&
our
owne
consciences
witnesses
,
whether
the
true
feare
of
God
which
is
here
commanded
by
the
holy
ghost
,
be
in
the
greatest
part
of
men
now
adayes
.
To
know
then
,
whether
we
be
endewed
with
this
true
and
earnest
feare
of
God
or
no
,
there
are
among
other
,
three
especiall
wayes
whereby
ye
shal
certainly
know
the
same
.
The
first
way
is
,
the
birth
of
it
:
For
if
the
feare
of
God
that
is
in
you
,
come
out
of
that
spring
,
and
be
bred
in
that
sort
as
true
feare
is
,
then
haue
you
cause
to
reioice
.
The
second
is
,
by
the
naturall
and
liuely
effectes
of
the
same
feare
:
For
doubtlesse
euerie
thing
,
especially
the
motions
of
Gods
spirite
,
working
not
counterfaitly
but
according
to
it
owne
nature
,
it
must
needs
be
a
false
and
bastardly
feare
of
God
,
which
vttereth
not
it selfe
in
conuenient
measure
by
the
proper
effects
of
true
feare
.
The
third
way
is
,
by
such
things
as
vnseparably
follow
and
accompanie
the
true
feare
of
God
,
which
S.
Peter
speaketh
of
.
For
the
first
way
,
yee
must
obserue
&
know
,
that
the
earnest
feare
of
God
springeth
and
proceedeth
of
a
right
and
reuerend
knowledge
,
and
meditation
of
the
surpassing
power
,
bottomlesse
wise
dome
,
infallible
prouidence
,
vndefiled
iustice
,
incomparable
goodnes
,
and
other
such
heauenly
attributes
of
Gods
nature
,
as
the
scripture
giueth
vnto
it
.
For
when
the
consideration
of
mans
mind
is
truely
fixed
and
set
vpon
the
inward
view
&
beholding
of
these
things
,
the
glorie
of
them
is
such
,
that
it
doth
strike
&
possesse
the
heart
with
an
vnfained
reuerence
of
that
person
,
who
is
of
such
a
nature
,
as
by
so
glorious
names
employing
so
great
and
wonderfull
effects
,
is
rather
pointed
at
than
fullie
defined
.
This
that
I
say
,
is
manifest
by
the
tenth
chapter
of
the
Prophet
Ieremie
.
For
considering
how
none
was
like
to
the
Lord
in
power
;
how
he
was
great
,
and
incomparablie
wiser
then
all
the
prudent
men
of
the
nations
,
and
how
none
was
like
to
him
in
all
the
kingdomes
of
the
world
:
to
shew
what
this
meditation
bredde
in
him
,
and
what
it
worketh
in
all
the
children
of
God
,
he
bursteth
forth
into
these
words
,
Who
shall
not
feare
thee
O
king
of
nations
?
As
if
he
should
say
,
that
whosoeuer
did
rightly
meditate
and
studie
vpon
these
things
,
could
not
but
hereby
grow
into
a
true
feare
of
God
,
or
at
the
least
,
that
the
vnfained
and
true
feare
of
God
springeth
hereupon
.
Prouided
alwayes
,
that
we
take
this
view
by
the
word
of
God
onely
,
and
not
by
the
fancie
or
imagination
of
mans
braine
.
Here
is
then
the
first
point
whereby
yee
may
know
whether
yee
feare
God
truely
(
as
saint
Peter
commandeth
.
)
Haue
ye
exercised
your
wits
in
this
meditation
?
haue
yee
taken
a
diligent
view
of
these
things
out
of
the
most
faithfull
assertions
and
examples
of
the
word
of
God
?
and
hath
that
feare
of
God
which
is
in
you
,
proceeded
and
risen
hereof
?
then
is
there
hope
,
that
the
feare
of
God
in
you
is
not
counterfait
.
But
now
(
my
brethren
)
if
the
most
men
be
vtterly
ignorant
of
these
points
,
&
in
a
manner
all
men
remisse
,
negligent
,
and
cold
in
taking
such
view
of
the
nature
of
God
,
how
may
we
not
iustly
feare
,
that
the
most
men
now
a
dayes
are
vtterly
destitute
of
this
grace
and
gift
of
the
true
feare
of
God
?
2
The
second
meanes
,
whereby
yee
may
know
and
discerne
whether
your
hearts
be
possessed
with
a
true
feare
of
the
Almightie
,
is
by
the
effects
,
which
are
diuerse
,
the
chiefe
and
principall
whereof
are
these
that
follow
.
First
,
the
true
feare
of
God
is
of
such
force
and
working
,
that
it
maketh
him
in
whom
it
is
,
to
hate
and
decline
that
which
is
euill
and
vngodly
in
the
sight
of
the
Lord
,
I
say
not
,
how
they
which
haue
this
feare
do
not
sinne
at
all
;
but
that
the
faithfull
are
by
this
feare
,
as
by
a
most
fit
instrument
of
the
holy
ghost
,
kept
backe
from
following
the
lusts
of
vngodlinesse
,
and
haue
such
a
watch-word
giuen
them
continually
in
their
hearts
,
that
they
are
not
easily
drawne
to
any
notorious
breach
and
transgression
of
Gods
commandements
.
This
effect
of
this
true
feare
of
God
is
noted
by
Abraham
the
father
of
the
faith
full
,
Gen.
20.
For
when
Abimelech
the
king
of
Gerar
,
who
had
taken
away
his
wife
,
being
brought
to
the
knowledge
of
his
iniquitie
,
demanded
of
Abraham
what
he
saw
in
the
land
,
that
he
manifested
not
that
she
was
his
wife
:
Abraham
answered
,
saying
;
I
thought
(
saith
he
)
surely
the
feare
of
God
is
not
in
this
plase
,
therefore
they
will
slay
me
for
my
wines
sake
:
As
if
he
had
said
,
how
there
was
no
hope
in
him
that
he
should
finde
any
honest
dealing
there
,
where
the
vnfained
and
true
feare
of
God
was
wanting
.
To
this
agreeth
a
most
notable
example
which
we
finde
written
,
Exod.
1.
17.
where
it
is
shewed
,
how
that
when
Pharao
had
commanded-the
midwines
to
make
away
the
men
children
of
the
Israelites
,
that
which
restrained
them
from
committing
so
horrible
a
fact
,
was
the
true
feare
of
God
which
they
had
before
their
eyes
:
for
so
Moses
testifieth
of
them
,
saying
,
But
the
midwines
feared
God
,
and
did
not
according
to
the
commandement
of
the
king
,
but
saued
the
men
children
.
Yea
Salomon
maketh
it
a
generall
rule
,
that
the
feare
of
God
causeth
a
man
not
onely
to
decline
euill
,
Pron.
13.
but
more
ouer
to
hate
the
euill
,
Pron.
8.
13.
And
for
the
more
plainenesse
,
he
maketh
mention
of
foure
points
of
iniquitie
which
cannot
dwell
with
the
feare
of
God
:
to
wit
,
arrogancie
,
pride
,
the
euill
way
,
and
a
double
tongue
;
and
sheweth
by
example
in
himselfe
,
how
if
a
man
haue
the
vpright
feare
of
God
abiding
and
working
in
him
,
he
will
auoid
and
abhor
these
enormities
.
The
first
enormity
is
arrogancie
,
which
is
,
Alying
perswasion
and
boasting
,
that
one
hath
those
graces
and
that
abilitie
which
he
hath
not
:
and
this
iniquitie
raigneth
in
the
greatest
part
of
men
.
Yee
that
are
of
the
ministerie
,
looke
into
them
of
our
owne
calling
:
There
are
infinite
in
a
manner
,
which
being
vnable
for
want
of
gifts
to
fulfill
any
the
least
part
of
the
ministers
office
and
charge
truely
,
notwithstanding
presume
and
boost
themselues
to
be
sufficient
men
for
that
calling
when
it
is
nothing
so
,
and
hereupon
breake
in
and
come
within
the
listes
of
the
holy
mount
of
God
,
&
thrust
themselues
into
the
sanctuarie
of
the
most
holy
one
.
These
are
monstrously
arrogant
,
and
therefore
out
of
all
question
destitute
of
the
true
feare
of
the
Lord
.
Of
this
sort
are
many
professors
now
adayes
,
which
hauing
not
as
yet
profited
so
farre
as
that
they
know
the
word
of
the
beginning
of
Christ
Iesu
,
or
first
principles
of
religion
,
yet
boast
themselues
to
be
rich
in
the
knowledge
of
God
&
of
Christ
Iesu
.
Of
the
same
stampe
generally
are
Papists
,
who
arro
gating
to
themselues
by
nature
freewil
to
forsake
cuill
&
to
do
good
,
which
they
haue
not
power
to
merit
heauen
by
their
works
which
all
men
lacke
,
shew
the
true
feare
of
God
not
to
be
in
them
.
The
second
enormitie
is
Pride
,
which
is
,
achalenging
of
glorie
,
praise
,
and
dignitie
to
ones
selfe
,
in
respect
of
those
graces
and
giftes
which
are
in
him
.
They
that
are
carried
away
with
this
vngodlynesse
,
they
are
also
void
of
the
true
feare
of
God
.
Such
are
in
the
ministrie
those
now
a
dayes
,
who
knowing
themselues
to
haue
those
good
graces
and
giftes
which
their
betters
in
ecclesiasticall
place
and
calling
do
want
,
thinke
much
that
their
place
is
none
higher
,
their
liuings
no
larger
,
their
estimation
no
greater
,
and
thereupon
make
it
their
chiefe
studie
,
how
they
may
come
and
attaine
to
better
promotion
.
Such
are
among
the
gentrie
those
,
that
for
the
abundance
of
their
outward
blessings
cannot
content
thèselues
,
vnlesse
they
may
haue
some
higher
title
than
whereby
they
are
yet
called
.
Briefely
,
such
are
all
those
,
who
of
a
glory
that
they
haue
in
their
owne
gifts
,
aspire
to
an
higher
place
in
the
common
welth
,
after
the
manner
of
Abshalom
,
or
hunt
after
and
striue
for
the
preheminence
in
the
church
,
after
the
manner
of
Diotrephes
:
for
thus
to
do
is
pride
,
which
sinne
cannot
raigne
in
any
person
,
and
the
man
feare
God
aright
too
.
The
third
enormitie
abhorred
of
such
as
feare
God
truelie
,
is
the
euil
may
,
that
is
to
say
,
all
course
and
trade
of
life
and
liuing
,
which
sauoureth
of
vngodlinesse
:
as
liuing
by
vsurie
,
cosinage
,
theeuerie
,
extortion
,
leading
of
ones
life
in
filthinesse
,
adulterie
,
wantonnesse
,
idlenesse
,
or
any
other
crime
,
that
the
church
of
God
is
offended
withall
.
This
course
whosoeuer
taketh
(
as
the
world
is
full
of
such
now
adaies
)
they
can
by
no
coulourable
meanes
be
shewed
to
fear
God
aright
,
whatsoeuer
they
outwardly
pretend
.
The
fourth
enormitie
which
cannot
stand
nor
dwell
togither
with
the
true
feare
of
God
,
is
adouble
tongue
:
with
which
sinne
there
are
specially
two
kinds
of
people
infected
:
one
is
of
thè
,
who
will
speake
as
faire
as
Angels
to
a
mans
face
,
but
will
straight
way
,
or
whensoeuer
occasion
is
ministred
,
slander
them
most
beastly
behind
their
backes
:
Another
sort
is
of
them
,
who
in
the
company
of
such
as
professe
the
truth
sincerely
will
make
a
great
shew
of
godlinesse
,
but
when
they
come
in
companie
of
others
which
are
leudly
disposed
,
wil
say
as
they
say
.
These
are
double
tonged
,
&
whosoeuer
are
such
in
them
the
true
feare
of
God
is
not
remaining
.
2
A
second
effect
and
naturall
property
of
the
true
feare
of
God
is
,
it
causeth
a
man
to
deale
not
with
eyeseruice
,
but
faithfully
,
in
al
that
with
knowledge
he
take
thin
hand
:
it
causeth
him
to
walke
not
deceiptfully
,
but
with
an
vpright
heart
;
not
in
his
ordinarie
calling
alone
,
but
moreouer
in
the
following
and
performance
of
any
godly
businesse
otherwise
lawfully
committed
vnto
him
.
The
reason
is
,
because
it
placeth
the
Lord
before
him
sitting
in
his
throne
of
iustice
,
and
beholding
all
that
he
doth
or
thinketh
,
whereby
he
is
brought
&
kept
in
such
godly
awe
,
that
albeit
men
coulde
not
espie
his
falshood
,
yet
he
knoweth
how
the
Lord
will
both
see
and
iudge
the
same
;
wherupon
he
imployeth
himselfe
with
all
diligence
to
do
his
worke
faithfully
,
as
in
the
sight
of
God
.
That
the
true
feare
of
God
is
of
this
effect
,
it
is
manifest
,
2.
Chron.
19.9
.
For
there
we
may
reade
,
how
Iehoshaphat
king
of
Iuda
,
laboring
the
reformation
of
his
whole
king
dome
by
due
ministration
of
iustice
,
and
by
diligent
preaching
of
the
word
,
he
chargeth
the
officers
to
deale
vprightly
:
and
minding
to
shew
what
would
be
auailable
to
make
them
so
to
do
,
he
attributeth
this
glorious
effect
to
the
true
feare
of
God
,
saying
,
Thus
shall
ye
do
in
the
feare
of
God
,
and
by
way
of
exposition
addeth
,
faith
fully
and
with
a
perfect
heart
:
as
if
he
had
said
,
I
may
charge
you
to
deale
faithfully
,
but
I
cannot
make
you
so
to
do
:
notwithstanding
,
that
which
my
commandement
cannot
worke
in
you
,
that
the
true
feare
of
God
(
if
ye
haue
the
same
)
will
effectually
bring
to
passe
in
you
.
Now
therefore
,
if
ye
feare
God
aright
as
ye
pretend
to
do
,
then
shew
it
by
the
true
effect
of
that
feare
,
that
is
to
say
,
by
faithfull
and
vpright
dealing
in
this
charge
and
burthen
that
is
laid
vpon
you
.
Let
euerie
one
,
of
what
degree
&
condition
soeuer
,
examine
himselfe
by
this
propertie
,
&
he
shall
easily
vnderstád
,
whether
the
true
feare
of
God
be
resident
with
him
or
no.
If
such
as
are
in
authoritle
,
be
not
faithfull
in
ministring
iustice
,
and
suppressing
the
aduersaries
of
truth
and
godlines
,
it
is
euident
hereby
what
they
are
.
If
such
as
are
in
the
ministerie
be
not
faithfull
in
doing
their
office
,
but
either
dispéce
not
the
word
at
all
,
or
deale
after
the
manner
of
hucksters
deceitfully
with
it
,
they
declare
them selues
to
bee
void
of
the
true
feare
of
God
.
If
trades
men
haue
and
vse
a
false
weight
,
and
a
false
measure
,
or
seeke
to
inriche
them selues
by
any
manner
of
false
dealing
,
there
is
no
question
but
that
so
long
as
they
continue
such
and
so
minded
,
the
vnfained
and
true
feare
of
God
hath
no
dwelling
place
,
nor
abiding
in
them
.
3
A
third
effect
wherby
the
true
feare
of
God
is
made
knowne
to
be
in
a
má
,
is
,
that
it
maketh
him
not
onely
to
separate
himselfe
from
the
defilings
and
corruptions
of
the
world
,
when
he
heareth
them
rebuked
by
the
word
of
God
,
but
moreouer
speaketh
earnestly
to
his
neighbors
,
whom
he
seeth
entangled
with
such
vngodlinesse
,
vpon
purpose
and
intent
to
draw
them
also
away
from
those
iniquities
.
Forhe
hath
euermore
his
heart
meditating
vpon
the
commandemèt
of
the
Lord
,
which
chargeth
him
not
onely
to
have
no
fellowship
,
with
the
vnfruitfull
works
of
darknesse
,
but
moreouver
to
reproue
them
,
as
is
set
downe
Ephes.
5.
This
effect
of
the
true
feare
of
God
yee
may
finde
in
the
prophecie
of
Malachie
,
chap.
3.
16.
For
albeit
the
people
of
that
generation
were
exceeding
wicked
,
yet
some
there
were
which
at
the
rebuking
&
admonition
of
the
prophet
,
forsook
such
wickednes
,
&
laboring
to
draw
others
to gither
with
them
,
which
persons
the
prophet
noteth
to
haue
bin
led
to
such
encouragement
of
their
neighbors
by
this
true
feare
of
God
,
which
the
Lord
endued
thè
withal
:
For
so
lie
saith
,
then
(
saith
he
)
they
that
feared
the
Lord
,
spake
euery
man
to
his
neighbor
.
This
is
a
lesson
for
you
,
that
can
be
content
in
outward
shew
and
appearance
to
subiect
your
owne
necks
to
the
sweet
yoke
of
christian
reformation
:
yee
have
heard
the
prophets
of
the
Lord
in
the
spirite
and
zeale
of
Malachie
,
reprooue
gentlemen
&
others
for
robbing
the
Lord
of
his
portion
,
of
his
tythes
,
&
offrings
,
as
Malachie
did
:
ye
haue
heard
them
roproue
ministers
for
not
keping
knowledge
in
their
lippes
,
that
the
people
might
aske
the
lawe
of
God
at
theyr
mouth
,
as
the
Prophet
did
:
yee
haue
hearde
them
rebuke
many
other
corruptions
,
wherein
this
generation
hath
farre
exceeded
and
gone
beyonde
the
people
of
Malachies
time
:
yee
haue
profited
so
far
in
outward
appearance
,
that
ye
lament
for
these
iniquities
of
our
time
to
the
eie
,
and
seeme
to
leaue
and
forsake
them
your
owne
selues
,
but
yet
are
in
opinion
(
a
great
number
of
you
)
howe
it
is
not
within
the
compasse
of
your
seuerall
duties
,
to
labour
in
calling
other
aware
from
the
fame
corruptions
,
out
of
which
yee
are
escaped
.
Marke
therefore
this
third
effect
of
the
true
feare
of
God
,
&
be
well
assured
,
that
it
is
euerie
mans
duetie
which
will
shew
himselfe
to
feare
God
aright
,
not
onelie
to
leaue
these
enormities
their
own
selues
,
but
moreouer
to
exhort
euene
man
his
neighbors
,
be
they
Gentlemen
or
other
,
in
ecclesiafticall
or
temporall
vocation
,
to
leaue
these
iniquities
with
them
,
and
to
become
newe
men
,
otherwise
the
true
feare
of
God
raigneth
not
in
them
.
3
The
third
waie
and
meanes
whereby
ye
may
take
intelligence
of
your
owne
soules
,
whether
this
true
feare
of
God
commanded
by
S.
Peter
,
dwell
in
you
or
no
,
is
by
such
companie
and
fellowship
as
the
true
feare
of
God
continuallie
keepeth
.
The
reprobates
,
yea
the
Atheists
feare
God
,
so
doe
the
denils
also
:
but
it
is
in
such
a
seruile
and
slauish
manner
,
that
they
hate
him
whom
they
feare
,
whereas
it
is
far
otherwise
with
them
which
haue
the
true
feare
of
God
in
them
:
for
the
true
feare
of
God
is
,
as
one
verie
fitlie
tearmeth
it
,
Tanquam
seta
sutoria
trabens
,
post
se
filum
delectionis
,
as
it
were
the
shoomakers
haire
drawing
after
it
the
threed
of
loue
,
which
infinite
examples
of
Gods
faithful
children
,
mentioned
in
the
Scripture
,
do
confirme
&
proue
:
For
so
they
feared
the
Lorde
,
that
they
loued
him
also
entirely
,
and
from
the
bottome
of
their
hearts
.
For
proofes
sake
,
to
bring
one
or
two
,
it
is
reported
of
Dauid
,
2.
Sam.
6.9
.
that
hee
seated
the
Lord
exceeding
lie
,
who
not
withstanding
Psal.
116.1
.
auouched
trulie
of
himself
,
that
he
loued
the
Lord
,
Yea
and
Moses
which
in
the
places
before
mentioned
gaue
commandement
to
the
people
of
Israel
to
feare
the
Lord
,
doeth
also
charge
them
to
loue
him
with
all
their
heart
,
with
all
their
soule
,
and
with
all
their
might
,
Deu.
6.5
which
declareth
how
the
true
feare
of
God
is
accompanied
with
a
loue
of
him
in
the
same
partie
.
So
the
we
must
not
feare
God
as
the
deuils
and
reprobates
feare
him
,
neither
yet
must
wee
feare
the
almightle
with
a
popish
kind
of
feare
.
How
is
that
,
will
some
saie
,
the
Papists
haue
a
feare
of
God
in
the
,
but
it
is
such
a
kinde
of
feare
,
as
is
accompanied
with
a
distrust
in
God
,
insomuch
that
they
make
it
a
principle
of
their
religion
,
how
wee
must
feare
,
and
not
be
bolde
of
Gods
fauor
.
This
detecteth
their
feare
of
God
not
to
be
the
true
&
holy
feare
commanded
by
Saint
Peter
in
this
place
.
For
the
true
feare
of
God
is
accompanied
and
joyned
with
a
trust
&
confidence
in
him
,
as
may
be
proued
euidentlie
in
the
hundreth
and
fifteenth
Psalm
,
the
1.
verse
.
Esa
50.10
.
Besides
,
the
manifolde
examples
of
Gods
scruants
endued
with
a
right
feare
of
him
,
who
albeit
wrestling
with
the
multitude
of
their
sinnes
,
seemed
to
shut
the
doore
of
their
harts
against
assured
trust
in
the
Lorde
for
a
season
,
yet
euermore
gaue
it
intertainment
in
the
end
.
By
these
things
then
(
my
brethren
)
ludge
of
your selues
,
if
yee
feare
God
so
that
yee
hate
him
,
or
cannot
abide
him
,
&
that
ye
wil
not
be
persuaded
to
haue
boldnes
and
assured
trust
in
him
to
saluation
,
because
your
consciences
tel
you
how
many
&
how
grieuous
your
sinnes
are
,
then
haue
yee
not
that
feare
which
Saint
Peter
speaketh
of
abiding
in
you
:
but
if
your
feare
of
God
bee
ioyned
with
an
heartie
loue
of
him
,
and
ye
so
feare
his
punishing
iustice
,
that
notwithstanding
ye
trust
in
his
forgiuing
mercie
,
then
is
the
feare
of
God
in
you
an
holie
plant
,
which
I
beseech
him
for
Christs
sake
to
raine
vppon
more
and
more
with
the
sweet
dew
of
the
word
,
and
to
blow
vpon
with
the
quickning
breath
of
his
spirite
,
that
it
may
florish
and
bring
foorth
fruite
in
you
to
the
end
,
Thus
yee
see
(
brethren
)
by
what
meanes
yee
may
haue
vnderstanding
,
whether
ye
answere
to
this
commandement
of
Saint
Peter
,
that
is
to
saie
,
whether
ye
feare
God
truelie
or
no
;
&
hereby
also
ye
may
know
what
it
is
to
feare
God
trulie
and
aright
,
namely
not
to
be
a
fearde
of
the
fansies
of
our
owne
braine
,
for
then
fooles
and
mad
men
should
feare
God
truelie
;
not
to
tremble
onelie
at
his
judgementes
,
for
then
the
verie
vnsensible
mountaines
and
hils
should
feare
God
truelie
,
because
they
are
readie
to
tremble
at
the
angrie
presence
of
the
Lord
.
Psal.
18.7
.
not
to
haue
a
minde
desperatlie
tormented
and
grieued
with
the
horrour
of
his
owne
sinnes
,
for
then
Iudas
and
manie
of
the
reprobate
shoulde
haue
feared
God
truelie
:
not
to
stande
in
awe
so
of
Gods
vengeance
onelie
,
that
there
vpon
we
dare
not
followe
those
abhominations
which
otherwise
our
hearts
are
well
pleased
with
,
for
then
the
hypocrites
should
feare
God
truelie
:
but
vpon
a
due
and
deep
consideration
of
Gods
power
,
wisdome
,
prouidence
,
iustice
,
&c
,
to
stande
in
such
godlie
awe
of
him
,
that
by
meanes
therof
we
are
brought
from
the
liking
and
following
of
vngodlines
,
to
deale
faithfullie
in
all
things
,
to
dehort
other
from
those
corruptions
which
our selues
haue
forsaken
,
and
in
all
this
to
be
so
affectioned
,
that
wee
delight
in
the
Lord
and
loue
him
,
at
no
time
vtterlie
despairing
though
we
fulfill
not
our
duties
so
fullie
as
wee
ought
,
but
yeelding
to
that
comfort
of
Gods
spirite
,
whereby
we
are
put
in
hope
that
God
wil
accept
our
endeuors
,
though
ioyned
with
manie
imperfections
,
as
the
indeuours
,
not
of
slaues
,
but
of
his
faithfull
and
obedient
children
.
This
is
now
the
true
feare
of
God
,
whereof
Saint
Peter
speaketh
,
&
these
are
some
meanes
whereby
yee
may
know
and
discerne
whether
the
same
bee
in
your selues
or
other
.
And
foras
much
as
there
is
nothing
more
to
bee
desired
at
the
hands
of
almightie
God
,
then
that
all
men
may
atraine
to
this
feare
,
&
retaine
it
also
euen
to
the
end
,
it
is
needfull
for
vs
to
consider
what
those
things
are
which
may
serue
as
the
ordinatie
meanes
to
draw
men
vnto
,
and
continue
men
in
this
true
feare
of
God
.
There
are
then
two
especial
things
which
are
of
great
force
both
to
make
men
feare
God
trulie
,
and
also
to
keep
and
preserue
in
them
that
grace
and
gift
of
God
:
wherof
the
first
is
the
excellencie
and
peerelesse
dignitie
and
worthinesse
of
this
grace
.
The
second
is
the
incomparable
blessings
of
God
which
foolowe
the
same
,
and
art
promised
to
as
manie
as
abide
in
the
it
.
The
worthines
of
this
feare
of
God
the
Scripture
setteth
foorth
,
in
that
it
spoiling
the
men
of
this
worlde
of
those
gracious
titles
wherein
they
make
all
true
honour
and
commendation
to
stand
and
consist
,
it
attributeth
them
notwithstanding
to
those
that
feare
the
Lord
.
It
is
a
thing
which
men
most
desire
of
all
other
things
,
to
be
truly
wise
,
insomuch
that
for
the
bare
name
therof
,
infinite
persons
of
all
ages
and
degrees
,
haue
thought
neither
any
cost
il
bestowed
,
nor
anie
labour
ill
taken
,
so
they
might
be
reputed
of
the
worlde
for
wise
men
;
naithles
the
world
could
neuer
attaine
to
this
in
deed
:
For
when
the
iudgment
is
brough
to
the
throne
of
God
,
they
are
all
condemed
of
folly
as
Saint
Paul
declareth
1.
Corinth.
1.
wher
he
saith
,
how
the
wisdome
of
this
world
is
foolishnes
with
God
.
In
the
meane
season
,
such
as
feare
God
truly
are
by
the
holy
Ghost
himselfe
pronounced
to
be
rightly
and
truly
wise
.
For
the
patient
Iob
saieth
,
The
feare
of
the
Lord
is
wisedome
in
deede
,
chap.
28
Whereunto
agreeth
Salomon
,
who
Prouerbs
1.
auoucheth
the
feare
of
the
Lord
to
be
Reshith
dagnath
,
the
beginning
of
knowledge
,
or
rather
as
wee
saie
in
our
common
speech
,
the
chiefe
point
of
knowledge
or
head
knowledge
:
and
again
in
his
fifteenth
chapter
he
saith
,
The
feare
of
the
Lord
is
the
instruction
of
wisedome
.
Whereby
we
may
perceiue
howe
they
onelie
are
wise
in
deede
which
feare
the
Lorde
,
&
al
other
the
children
of
follie
and
madnesse
,
so
excellent
and
surpassing
a
thing
is
the
feare
of
God
.
Besides
that
,
the
Scripture
calling
vpon
men
to
sanctifie
the
Lord
,
that
is
,
to
worship
him
with
such
a
kinde
of
worship
,
as
wherby
he
may
be
declared
and
knowen
to
be
holie
,
doth
require
this
true
feare
of
God
for
performance
thereof
.
For
so
the
Prophet
Esaie
chapter
8
,
commandeth
men
to
sanctfre
the
Lorde
of
hostes
:
and
to
shew
how
that
should
be
done
,
he
addeth
immediatlie
by
wale
of
exposition
,
Let
him
bee
your
feare
,
by
that
meanes
adorning
the
true
feare
of
God
,
with
that
most
honorable
name
and
title
of
sanctifying
the
Lorde
of
hosts
.
Adde
hereunto
,
that
the
prophet
Esay
chap.
33.6
,
maketh
account
how
The
feare
of
God
is
a
treasure
to
the
godly
,
enriching
them
aboundantly
which
haue
it
,
in
the
sight
of
God
;
whereuppon
it
must
needes
ensue
,
that
they
which
are
destitute
of
this
grace
,
are
starke
beggers
before
God
,
howsoeuer
they
flow
&
swimme
in
outward
wealth
and
prosperitie
.
Thus
ye
see
of
what
great
dignitie
the
true
feare
of
God
is
,
which
ought
to
rauish
you
with
a
desire
both
to
subject
your selues
to
this
commandement
of
S.
Peter
,
that
the
holy
Ghost
mare
worke
this
true
feare
in
your
heartes
;
and
also
to
take
heed
,
that
the
manifolde
entisementes
of
the
worlde
and
flesh
which
are
laid
as
baites
to
beguile
sillie
soules
eueric
where
,
bereaue
you
not
of
it
beeing
once
setled
in
your
hearts
,
considering
how
excellent
a
thing
it
is
in
the
iudgement
of
the
holy
Ghost
.
2
Concerning
the
blessings
which
God
hath
promised
to
those
that
feare
him
,
they
are
so
great
,
that
greater
cannot
he
.
For
what
is
it
(
brethren
)
that
your
heartes
would
or
can
wish
or
desire
?
would
yee
be
deliuered
from
all
such
enimies
at
home
or
abroad
,
as
do
secke
by
subtiltie
or
crueltie
to
bereaue
you
of
life
,
of
libertie
,
of
the
truth
,
yea
and
of
God
himselfe
?
Then
Feare
the
Lord
(
saith
the
spirite
)
and
he
will
deliuer
you
out
of
the
hands
of
your
enimies
.
2.
Reg.
17.39
.
Would
yee
haue
your
posteritie
that
they
shall
stand
vp
in
your
place
successiuely
,
to
encrease
and
prosper
:
Feare
the
Lord
(
saith
the
holy
ghost
)
and
it
shall
go
well
with
you
and
with
your
children
after
you
for
evermore
,
Deut.
5.29
.
would
yee
be
strong
against
all
assaultes
of
our
spirituall
enimies
?
Feare
the
Lord
,
and
yee
shall
be
so
.
For
(
as
Salomon
saith
)
In
the
feare
of
the
Lord
is
assurednesse
of
strength
.
Prouerb
.
14.
and
the
26.
verse
.
Againe
,
would
yee
be
out
of
doubt
which
is
the
right
and
true
waie
,
among
so
great
diuersitie
of
opinions
as
are
now
in
the
world
?
Feare
the
Lorde
,
and
he
will
teach
you
in
the
waie
that
ye
shall
choose
,
yea
the
secretes
of
the
Lorde
shall
be
among
you
if
yee
feare
him
,
and
he
will
shew
you
his
couenant
.
Psal.
25.11.13
.
To
conclude
,
will
yee
be
blessed
,
that
is
to
say
,
in
a
state
perfited
with
a
gathering
togither
of
all
good
thinges
?
Feare
God
,
and
yee
shall
be
so
.
For
(
as
Dauid
saith
)
Blessed
are
they
that
feare
the
Lord
.
Psal.
112.1
.
For
all
this
,
the
greatest
part
of
the
world
regard
not
to
feare
the
Lord
,
but
haue
their
hearts
filled
with
contempt
of
him
:
whereof
to
consider
the
causes
and
remedies
is
verie
needfull
,
that
we
may
take
heed
,
and
giue
obedience
to
this
precept
of
S.
Peter
.
1
One
cause
then
why
men
feare
not
the
Lord
,
is
the
want
of
teaching
and
hearing
the
word
of
God
,
by
which
as
by
an
instrument
sanctified
to
that
purpose
,
the
Lorde
distilleth
his
feare
into
the
heartes
of
men
.
This
may
be
gathered
out
of
Deut.
31.
where
Moses
giuing
charge
to
Iosua
concerning
the
reading
of
the
Law
in
the
eares
of
the
whole
congregation
of
Israel
,
sheweth
also
wherefore
it
was
to
be
done
;
namely
,
that
they
might
learne
to
feare
the
Lord
their
God
.
vers
.
12.13
.
If
then
the
publishing
of
the
word
be
the
meanes
to
learne
men
the
feare
of
the
Lord
,
it
must
needs
be
,
that
the
want
of
this
blessing
is
a
reason
why
manie
are
destitute
of
the
true
feare
of
God
.
For
remedie
wherof
none
other
way
can
be
found
,
than
for
the
minister
diligently
to
teach
,
and
the
people
as
diligently
to
heare
the
word
of
the
Lord
.
2
A
second
reason
why
men
feare
not
the
Lord
is
,
because
their
hearts
are
possessed
with
a
strong
imagination
,
that
it
is
in
vaine
to
feare
God
.
This
cause
of
mens
not
fearing
the
Lord
,
the
Prophet
Malachie
declareth
,
Chapt.
3.
for
hauing
spoken
of
certaine
which
feared
not
the
Lord
,
vers.
5.
he
doth
afterward
shew
their
reason
that
perswaded
them
to
set
the
Lord
at
naught
and
to
giue
out
stoure
words
against
him
,
which
was
,
because
in
their
corrupt
iudgement
,
it
was
in
vaine
to
serue
God
,
and
it
was
no
profite
to
them
that
they
walked
humblie
before
the
Lord
of
hostes
,
vers
.
14.
Against
this
pestilent
perswasion
which
leadeth
manie
now
adayes
to
the
contempt
of
God
,
a
remedie
of
soueraigne
effect
is
,
the
consideration
of
those
promises
before
propounded
to
them
that
feare
the
Lord
,
which
will
be
then
more
effectuall
,
when
we
set
before
our selues
in
our
minds
as
on
a
theatre
or
stage
,
the
persons
of
many
that
feared
the
Lord
,
as
of
Abraham
,
Ieseph
,
Moses
,
Dauid
,
&c.
enioying
part
of
these
promises
in
this
life
,
and
now
fully
possessed
of
the
rest
in
the
kingdome
of
God
.
3
A
third
matter
,
where
upon
many
take
occasion
to
neglect
&
cast
away
the
feare
of
God
,
is
a
grosse
conceit
of
the
nature
of
God
,
inducing
them
to
thinke
that
the
Lord
seeth
not
what
men
do
in
the
earth
,
and
that
they
may
do
what
they
will
for
him
.
After
this
sort
the
wicked
in
Iobs
time
surmised
,
that
God
was
so
hidden
with
the
darke
cloudes
,
that
he
could
not
iudge
thorough
them
,
and
therefore
they
despised
him
.
And
so
the
vngodly
in
the
dayes
of
David
spake
fiercely
,
and
the
workers
of
iniquitie
vaunted
themselues
against
God
,
and
all
was
vpon
this
perswasion
,
That
the
Lord
did
not
see
it
,
the
God
of
Iacob
did
not
marke
it
.
Psal.
94.
Against
this
enchantment
,
that
it
may
not
preuaile
in
mens
hearts
to
leade
them
away
from
the
feare
of
God
,
it
helpeth
much
to
consider
,
that
nothing
is
hid
from
the
eyes
of
God
.
Heb.
4.
that
he
searcheth
all
heartes
,
and
vnderstandeth
all
the
thoughts
of
the
minde
.
2.
Chron.
28.9
.
that
it
is
a
brutish
follie
to
thinke
that
he
which
planted
the
care
should
not
heare
,
and
he
which
formed
the
eye
should
not
see
,
Psal.
94.
which
consideration
,
if
it
be
deepely
imprinted
in
our
minds
,
it
will
make
vs
to
see
that
the
darke
cloudes
are
no
hinderance
to
the
Lord
,
but
that
he
beholdeth
all
things
,
even
the
verie
purposes
of
the
heart
,
and
therefore
is
the
more
to
be
feared
.
1.
King
.
the
eight
chapter
and
39.
4
A
fourth
reason
why
men
regard
not
the
feare
of
God
,
is
because
they
see
themselues
&
others
,
who
are
with
out
al
true
reuerence
of
the
almightie
,
to
prosper
well
enough
in
the
world
,
whilest
they
that
fear
the
Lord
,
endure
and
passe
through
many
aduersities
&
troubles
.
This
reason
of
the
wickeds
contempt
of
God
,
the
prophet
Dauid
saw
&
acknowledged
,
Psa.
73.
For
why
(
as
he
saith
)
because
the
wicked
come
not
in
trouble
,
neither
are
plauged
with
other
men
,
because
there
are
no
bandes
in
their
death
,
but
they
are
lusty
and
strong
,
therefore
they
glorie
in
their
pride
as
in
a
golden
chaine
,
they
talke
presumptuously
,
and
they
set
their
mouth
against
heaven
,
That
is
to
say
,
they
speake
in
defiance
of
God
him selfe
.
In
like
maner
he
saith
of
the
vngodlie
.
Psalm.
55.19
.
that
Because
they
have
no
changes
,
therefore
they
feare
not
God
.
To
expell
which
poisoned
conceits
out
of
mens
hearts
,
there
is
not
anie
more
conuenient
remedie
,
than
to
marke
the
waie
of
the
world
,
wherin
wicked
men
(
which
saie
vnto
God
,
depart
from
vs
)
haue
walked
,
and
how
they
haue
ben
cut
downe
before
their
time
,
whose
foundation
was
as
ariuer
that
ouerflowed
.
Iob.
22.
To
consider
with
Dauid
,
that
the
Lord
hath
set
such
wicked
ones
in
slipperie
places
,
&
that
the
conceit
which
they
haue
of
their
prosperous
estate
,
is
no
better
then
the
fansie
of
a
dreaming
man
,
who
in
his
sleepe
imagineth
himselfe
and
other
to
bee
riche
and
in
good
case
,
but
when
he
a
waketh
he
findeth
it
nothing
so
.
Psal.
73.
Briefly
,
to
consider
that
the
lesse
trouble
they
sustain
here
,
the
more
torment
is
behinde
,
and
the
more
blessings
or
prouocations
to
the
feare
of
God
they
haue
receiued
,
the
lesse
mercie
shall
they
finde
,
because
they
abused
them
to
strengthen
their
heartes
in
contempte
of
the
Lord
.
These
are
the
chiefe
things
which
cause
men
to
reiect
the
feare
of
the
almightie
:
these
are
the
stones
whereat
they
stumble
,
and
the
rockes
against
which
they
make
shipwrack
,
which
euerie
one
must
take
heed
of
that
is
desirous
to
walk
in
the
obedience
of
this
commandement
,
and
to
feare
God
,
as
S.
Peter
counselleth
him
to
doe
.
Thus
haue
ye
heard
vpon
occasion
of
Saint
Peters
words
,
exhorting
vs
to
feare
God
,
both
how
yee
may
knowe
when
ye
feare
him
aright
,
what
may
serue
to
inflame
you
with
an
earnest
desire
to
feare
him
truelie
,
and
what
causeth
men
not
to
feare
the
Lord
.
Let
vs
now
learne
other
lessons
ministred
to
vs
in
the
same
precept
.
Whereas
the
feare
of
God
which
is
not
in
the
profession
of
the
mouth
,
but
in
the
inward
affection
and
feeling
of
the
heart
,
is
here
by
Saint
Peter
commanded
to
those
which
before
hee
calleth
apeople
set
at
libertie
,
to
shew
forth
the
vertues
of
him
which
hath
called
the
out
of
darknes
into
his
meruailous
light
,
that
is
to
saie
,
vnto
the
professors
of
christianitie
:
we
must
make
our
reckoning
that
would
gladly
be
taken
for
christians
,
howe
it
is
enough
for
vs
to
speake
&
talke
of
the
maiestie
,
goodnes
,
prouidence
,
power
,
&
other
vertuous
attributes
ascribed
to
God
,
but
especiallie
it
is
required
,
that
we
be
inwardlie
touched
in
our
soules
with
a
feare
and
reuerence
of
him
:
yea
and
verily
they
which
can
only
say
well
of
God
,
and
are
not
endued
with
a
true
feare
of
him
,
are
no
better
christians
in
comparison
,
than
that
christian
man
which
the
painter
painteth
vppon
a
cloth
or
wal
.
For
the
painters
christian
is
soberly
apparelled
,
and
made
to
loke
after
the
saddest
manner
:
moreouer
,
he
hath
a
scrowle
comming
out
of
his
mouth
,
wherein
is
written
some
goodly
sentence
of
the
Scripture
speaking
of
God
,
and
yet
for
all
this
he
is
no
true
christian
,
because
he
lacketh
that
which
the
painter
can
not
giue
him
,
that
is
to
say
,
the
true
feare
of
God
;
and
so
these
(
brethren
)
which
make
an
outward
faire
shew
&
speake
well
of
God
,
are
not
true
christians
,
if
they
want
the
true
feare
of
God
which
is
grafted
in
the
heart
,
and
is
a
speciall
thing
required
in
a
true
christian
man
,
as
by
the
precept
of
saint
Peter
giuen
to
christian
men
appeareth
.
Besides
this
lesson
,
there
are
other
profitable
instructions
which
are
offered
vnto
vs
out
of
the
order
of
this
precept
,
Feare
God
,
compared
with
that
which
followeth
,
honor
the
king
.
As
first
of
all
,
saint
Peter
,
setteth
this
precept
before
,
Feare
God
,
and
the
other
after
,
honor
the
king
:
where
by
he
insinuateth
&
giueth
vs
to
vnderstand
,
how
the
feare
&
obedience
of
God
is
to
be
preferred
to
the
honour
and
obedience
of
princes
;
the
very
same
rule
&
lesson
which
S.
Peter
&
S.
Iohn
togither
teach
vs
Act.
4.19
.
namely
,
That
it
is
right
in
the
sight
of
God
to
obey
him
rather
than
man
,
as
common
reson
also
maketh
vs
to
know
&
confesse
.
For
the
souerain
must
be
obeied
before
the
lieutenant
,
the
L.
of
the
house
before
the
steward
of
it
,
the
maister
before
the
seruaunt
,
and
thérfore
God
before
all
princes
,
and
rather
than
all
princes
and
potentates
in
the
worlde
,
because
God
is
the
soueraine
king
,
and
they
are
his
Lieutenants
,
God
is
the
maister
,
&
they
are
his
seruantes
:
which
admonisheth
vs
to
attempt
nothing
for
any
prince
vnder
the
same
,
which
ouerthroweth
,
impaireth
,
or
vndermineth
the
flourishing
estate
of
the
true
feare
of
God
,
either
in
our selues
or
in
any
other
,
least
we
bee
called
into
iudgement
for
seruing
the
creature
with
contempt
of
the
creator
,
and
preferring
man
before
God
.
An other
lesson
is
taught
vs
in
this
order
of
preceptes
,
deliuered
by
saint
Peter
in
this
place
.
For
by
setting
Feare
God
before
honour
the
king
,
he
insinuateth
vnto
vs
,
howe
that
if
princes
will
looke
to
haue
true
and
faithfull
subiects
,
such
as
will
haue
care
from
the
verie
bottome
of
their
hearts
to
yeelde
them
that
due
honor
which
is
to
them
belonging
,
them
must
they
first
prouide
,
that
they
be
trained
vp
in
the
true
feare
of
the
almightie
:
for
it
is
hard
to
say
,
that
he
which
feareth
not
God
aright
,
will
or
can
euer
honor
his
prince
truly
.
1
For
why
?
First
of
all
,
that
which
especiallie
mooueth
men
so
to
honour
their
prince
,
is
the
commandement
&
feare
of
God
,
as
saint
Peter
saith
before
in
this
chapter
,
they
doe
it
for
the
Lordes
sake
:
whereupon
it
followeth
that
if
a
man
haue
not
the
feare
of
God
him selfe
,
which
is
the
cause
of
his
faithfull
obedience
to
his
prince
,
it
can
not
well
be
that
he
should
vnfainedlie
and
trulie
honour
his
soueraine
,
which
is
an
effect
of
that
feare
of
God
.
2
Our
soueraine
Christ
in
the
parable
of
the
wicked
iudge
,
noting
the
summe
of
his
vngratiousnes
,
vttereth
it
in
this
manner
,
he
neither
(
saith
he
)
feared
God
nor
reuerenced
man
,
Luke
.
18.2
.
as
noting
the
same
lesson
which
I
haue
said
vnto
vs
.
3
That
is
most
plaine
which
we
read
lerem
.
32.
where
the
holie
Ghōst
(
who
is
best
acquainted
with
our
nature
)
doth
shew
and
declare
,
howe
we
are
of
such
a
condition
,
that
vnlesse
we
be
retained
and
kept
in
order
and
awe
by
the
feare
of
God
,
we
will
fall
away
euen
from
God
him selfe
.
For
thus
the
spirt
of
God
by
the
prophet
saith
,
I
will
put
feare
in
their
heartes
that
they
shall
not
depart
from
me
:
as
if
he
said
,
I
know
that
men
will
not
faithfully
continue
,
no
not
in
my
seruice
which
am
their
God
and
creator
,
vnlesse
they
be
indued
with
my
true
feare
:
and
shall
we
then
thinke
(
brethren
)
that
men
which
haue
not
the
true
feare
of
God
planted
in
their
hearts
,
can
euer
faithfully
and
truly
honor
their
prince
?
4
It
is
not
to
be
looked
for
(
derely
beloued
)
that
he
wil
regard
the
blasing
of
a
candle
,
which
is
not
moued
with
the
most
glorious
brightnesse
of
the
sunne
.
It
is
not
for
anie
to
perswade
men
,
that
he
will
euer
regarde
the
value
of
a
pennie
,
which
despiseth
the
full
storehouse
of
all
riche
things
,
&c.
no
more
is
it
likely
that
he
which
feareth
not
the
God
of
vnspeakeable
glory
,
will
giue
any
vnfained
honor
to
his
prince
,
&c.
the
summe
is
,
it
is
hard
to
deeme
otherwise
,
but
that
he
which
is
destitute
of
the
fear
of
God
,
whether
by
meanes
of
ignorance
or
contemptuousnes
can
or
wil
euer
honor
his
prince
truly
.
I
deny
not
,
but
the
Lord
so
restraineth
oftentimes
many
godles
persons
with
the
bridle
of
a
certaine
feare
that
they
breake
not
forth
into
outragious
rebellion
against
their
prince
,
but
rather
stand
stoutly
vnto
him
euen
vnto
the
death
;
which
is
nothing
against
that
I
say
:
for
I
shew
what
nature
being
not
tilled
with
this
true
feare
of
God
ordinarily
yeeldeth
,
not
what
God
against
the
force
of
nature
many
times
worketh
.
Againe
,
I
speake
of
that
honouring
of
the
prince
which
is
a
christian
vertue
and
a
worke
of
the
spirit
of
sanctification
,
not
of
that
seruice
whereunto
many
are
brought
by
the
spirit
(
as
they
tearme
it
)
repressing
vices
.
They
that
are
gentlemen
,
&
by
reason
of
their
calling
haue
necessarily
to
retaine
manie
in
their
seruice
to
waite
vpon
them
,
let
them
consider
this
well
that
I
say
.
If
they
feede
and
cloth
their
seruants
well
,
but
teach
them
not
the
feare
of
God
,
out
of
question
they
do
nothing
else
but
harten
men
,
and
make
them
strong
to
rebell
against
their
Prince
.
Yee
that
are
ministers
also
,
consider
this
well
,
and
let
it
make
you
diligent
to
instruct
your
flockes
in
the
true
feare
of
God
.
Alas
(
brethren
)
are
they
not
too
many
alredie
,
which
in
hellish
madnesse
without
all
feare
of
God
,
go
about
to
bereaue
out
gracious
soueraine
of
her
life
,
the
whole
realme
of
peace
,
the
gospel
of
passage
?
Alas
than
,
why
should
ye
also
sinne
against
God
and
against
your
owne
soules
,
by
increasing
the
number
of
rebellious
and
disloyal
persons
?
Ye
will
say
peraduenture
,
we
do
it
not
:
yes
verely
,
if
yee
teach
not
your
people
diligently
the
fear
of
the
Lord
.
For
vnlesse
men
haue
their
hearts
possessed
with
the
true
feare
of
God
,
they
will
not
honor
their
Prince
truely
.
Honor
the
king
.
Ye
haue
hither
to
heard
me
patientlie
,
concerning
the
feare
of
God
:
heare
me
nowe
(
I
beseech
you
)
concerning
our
dutie
toward
the
king
.
Saint
Peters
commandement
is
,
that
kings
and
princes
shoulde
be
honoured
;
which
that
it
maie
be
more
forcible
both
to
teach
vs
and
also
to
win
vs
,
I
thinke
it
needefull
at
this
season
,
after
my
rude
and
disordered
maner
,
to
deliuer
vnto
you
these
foure
especiall
points
.
-
1
What
it
is
to
honor
the
king
.
-
2
Which
are
the
partes
of
this
honor
.
-
3
Of
whom
this
honor
is
to
be
rendred
-
4
For
what
causes
men
are
to
yeld
the
same
.
Honor
,
in
this
place
,
in
the
Greeke
called
Timè
,
is
a
godly
acknowleging
and
regarding
of
princes
as
the
chiefest
and
chosen
instruments
of
God
,
for
the
maintenance
as
well
of
ciuill
,
as
of
ecclesiasticall
society
.
Consider
what
I
say
.
To
honour
the
king
,
is
first
to
acknowledge
him
for
the
annointed
of
the
Lord
,
and
also
for
our
annointed
:
neither
that
by
wordes
alone
,
but
by
such
other
meanes
also
as
we
are
able
,
accordingly
as
we
read
of
the
people
of
Israel
in
their
receuing
of
Saul
.
For
they
did
not
only
showre
altogether
,
saying
,
God
sane
the
king
,
but
moreouer
all
the
godlie
despoled
browght
him
presentes
.
1.
Sam.
10.24
.
27.
and
they
which
did
not
so
,
are
noted
by
the
spirit
of
God
for
wicked
men
&
are
held
guilty
of
despising
him
before
the
iudgement
seat
of
the
almightie
.
Moreouer
,
we
must
make
suchaccounte
of
them
,
that
we
set
not
them
a
footestoole
here
in
earth
,
and
other
a
throne
to
sit
ouer
them
:
(
as
the
Papists
make
the
King
the
vassal
of
their
pope
)
but
we
must
vnfeinedly
confesse
them
with
S.
Peter
the
chiefest
persons
,
&
to
them
giue
the
soueraigntie
and
preheminence
here
in
this
worlde
,
assuring
our selues
,
that
he
is
Antechrist
,
which
exalteth
himself
aboue
them
.
2.
Thess.
2.4
.
To
conclude
,
we
must
not
looke
vpon
them
as
vpon
disguised
Kinges
,
browght
forth
on
a
stage
or
theater
,
which
beside
their
gaie
garments
and
great
wordes
haue
nothing
in
them
aboue
the
common
sorte
,
but
we
must
receaue
them
as
the
chiefest
&
highest
Ambassadours
of
God
,
sent
among
vs
with
largest
and
most
ample
power
and
authoritie
,
yea
and
suche
power
and
authoritie
,
as
whereof
the
best
,
the
wisest
,
the
richest
,
the
godliest
,
shall
haue
neede
to
maintaine
them
in
outward
societies
whether
ciuill
or
ecclesiasticall
,
considering
they
are
thereunto
sanctified
and
sent
of
the
Lorde
,
whose
onely
blessing
enableth
euerie
man
to
worke
the
good
of
his
people
.
2.
The
partes
of
his
honour
which
here
is
commanded
by
Saint
Peter
to
be
done
vnto
the
Kinge
,
are
three
,
to
wit
,
Reuerence
,
Obedience
,
and
Paying
of
such
tribute
,
or
other
dewes
or
renenewes
,
as
belong
to
a
person
of
that
calling
and
dignitie
.
Vnder
the
name
of
reuerencing
the
prince
,
we
vnderstande
that
men
ought
both
to
thinke
honourablie
of
the
prince
,
to
pray
for
him
,
as
also
to
frame
and
dispose
all
their
outward
gestures
and
speech
in
such
sort
,
that
it
may
carrie
with
it
and
in
it
a
signe
of
their
vnfained
subiection
to
such
persons
.
Of
mens
reuerend
thinking
of
such
,
we
reade
in
the
booke
of
the
preacher
chap.
10.
where
the
wisedome
of
God
in
Solomon
giueth
charge
on
this
wife
,
Curse
not
(
saith
he
)
the
king
no
not
in
thy
thought
.
For
the
bridling
of
our
toong
from
all
vnreuerende
woordes
against
such
,
Moses
giueth
a
commandement
Exod.
22.28
.
on
this
manner
,
Thou
shalt
not
(
saith
he
)
curse
the
ruler
of
thy
people
.
Whereunto
adde
that
saint
Peter
2.
Epist.
2.2.10.11
.
and
saint
Iude
also
do
account
them
to
be
vngodly
persons
and
bringers
in
of
damnable
heresie
,
which
speake
ouil
of
those
which
are
in
dignity
:
yea
,
they
account
them
as
presumptuous
persons
daring
to
speake
that
in
contempt
of
princes
&
princely
gouernement
,
which
the
angels
durst
not
speake
against
the
verie
deuill
him selfe
.
Of
mans
duty
praying
for
princes
,
we
reade
1.
Tim.
2.
Of
the
reuerend
gesture
which
we
are
to
vse
towards
such
persons
,
we
haue
exáple
in
Nathan
the
prophet
,
who
made
obeisance
before
king
Dauid
vppon
his
face
vnto
the
grounde
.
1.
Reg.
1.23
.
These
are
continuall
and
ordinarie
rules
and
examples
,
for
the
gouerning
&
directing
of
our
behauiour
toward
persons
of
that
authority
.
Some
will
say
,
if
it
be
so
,
then
did
Elisha
offende
in
calling
Ichoram
the
murtherers
sonne
.
2.
Reg.
6.32
.
and
our
Sauiour
him selfe
in
calling
Herode
a
fox
.
Luke
13.32
.
then
also
did
the
aforesaid
Elisha
breake
the
commandement
of
God
in
demeaning
him selfe
so
towarde
the
said
Ichoram
,
that
hee
would
not
once
haue
looked
vpon
him
had
it
not
bin
for
regard
that
he
had
to
the
presence
of
Ichosaphat
2.
Re.
3.
the
was
Michaiah
to
be
reproued
for
speking
in
manner
of
derision
to
Ahab
.
2.
Chron.
18.
Hereunto
I
answer
,
how
the
precepts
&
examples
before
set
down
,
bind
vs
,
and
not
the
Lorde
,
who
maie
sharpely
controll
the
princes
of
this
world
for
their
misdoings
,
&
also
may
vse
the
seruice
of
whome
it
pleaseth
him
in
that
behalse
,
neither
shall
he
sinne
,
that
hauing
the
extraordinarie
commandement
of
the
Lord
,
speaketh
so
vnto
them
in
Gods
name
,
which
yet
is
no
common
rule
for
euerie
bodie
,
neither
yet
for
him
at
all
seasons
.
For
more
cuidence
herein
,
I
vse
this
familiar
similitude
:
if
some
great
monarch
hauing
vnder
him
manie
prouinces
,
&
ech
it
own
king
as
his
lieutenant
,
make
it
a
common
lawe
,
that
no
person
of
what
degree
socuer
within
his
dominion
,
shall
behaue
himself
vnreuerently
in
worde
or
decde
against
anie
his
lieutenants
:
this
letteth
not
,
but
that
the
afore
said
monarch
hauing
knowledge
and
intelligence
of
anie
his
lieutenantes
vngodly
practises
,
may
him selfe
commande
whome
hee
thinkes
good
as
Ambassadour
from
him
to
go
vnto
that
lieutenant
,
and
in
his
name
to
giue
him
such
rebuke
as
be
deseruech
,
and
suche
tearmes
of
disgrace
as
are
meete
for
him
,
which
yet
eueric
one
may
not
doe
,
neither
yet
that
Ambassadour
without
the
commandement
of
his
monarch
.
In
like
sort
,
forasmuch
as
God
is
the
onely
monarch
of
the
whole
worlde
,
and
all
princes
his
lieutenants
within
their
seucrall
dominions
:
though
he
haue
set
it
downe
as
a
common
law
for
his
subiects
,
that
is
,
for
all
other
men
,
that
no
person
in
the
world
shall
once
dare
to
vse
the
prince
vnreuerently
in
worde
or
deede
,
yet
this
letteth
not
but
that
when
princes
despise
and
breake
the
commandements
of
God
whose
lieutenants
they
are
,
the
Lorde
may
make
who
me
he
listeth
his
Ambassadour
to
them
ward
,
&
cause
the
said
Ambassador
(
without
any
his
offense
)
to
rebuke
them
with
what
hard
maner
of
speach
soeuer
,
according
to
their
desertes
,
it
shall
please
his
diuine
maiesty
to
put
into
the
mouth
of
that
his
messenger
,
which
yet
euery
one
may
not
do
,
neither
that
Ambassadour
,
be
he
prophet
or
minister
without
such
commandement
.
Thus
we
see
the
Prophets
and
extraordinary
messengers
of
the
Lord
,
as
Elisha
,
Micaiah
,
&c.
cleere
from
fault
,
because
they
had
the
word
of
the
Lord
so
to
doe
,
and
yet
no
man
authorised
by
their
example
to
speake
or
do
his
wicked
pleasure
against
his
prince
.
Which
euerie
true
subiect
is
to
note
&
obserue
,
not
onelie
for
intent
that
the
deuill
may
not
leade
him
by
misconstruction
of
Gods
word
,
to
vnreuerent
handling
of
his
soueraigne
,
but
moreouer
that
we
may
vnderstand
for
a
suretie
,
that
they
are
nothing
else
but
deuillish
treachers
and
hellish
blasphemies
,
where
with
our
English
traitours
haue
opposed
themselues
against
our
annointed
of
the
Lorde
,
calling
her
vsurping
competitour
,
and
laboring
by
all
wicked
pollicie
to
shed
her
bloud
,
in
consideration
they
had
no
commandement
from
the
Lorde
,
neither
yet
fust
cause
so
to
do
.
2.
The
second
parte
of
the
kings
honour
is
obedience
,
which
is
a
performing
of
all
the
Princes
lawfull
commandements
(
that
is
to
saie
,
which
iustle
not
against
the
truth
of
Gods
worde
)
ioyned
with
a
quiet
suffering
at
their
handes
for
vnlawfull
things
refused
.
And
for
the
first
point
,
that
the
Prince
is
to
be
honored
with
such
fulfilling
of
all
his
lawfull
and
godly
ordinances
,
by
the
Scripture
may
bee
plainlie
shewed
and
declared
vnto
vs
.
For
in
as
much
as
the
worde
of
God
maketh
reckoning
how
the
king
is
the
chiefest
of
all
here
in
this
world
,
1.
Pet.
2.
it
were
absurd
to
thinke
,
how
the
spirite
of
God
woulde
haue
lesse
submission
rendered
to
such
an
one
,
then
it
chargeth
seruantes
to
yeld
to
their
common
maisters
.
Whervpon
it
followeth
,
that
seeing
S.
Paule
cammandeth
seruants
to
be
obedient
vnto
them
that
are
their
maisters
according
vnto
the
flesh
in
all
things
,
that
is
to
saie
,
in
all
lawfull
things
,
Collossians
the
third
Chapter
and
two
and
twentith
verse
.
Much
more
must
men
be
readie
to
obey
the
commandement
of
the
prince
in
all
things
that
are
lawfull
and
godly
considering
that
if
they
do
not
so
obey
,
forasmuch
as
obedience
is
one
part
of
the
princes
honor
,
they
do
plain
ly
dishonour
the
prince
in
that
point
.
2
In
this
case
we
find
a
notable
example
in
the
booke
of
Ioshua
,
chap.
16.17.18
.
For
whereas
the
people
of
the
Lorde
perceaued
that
Ioshua
was
full
of
the
spirit
of
wisdom
,
and
that
he
was
annointed
of
the
Lord
to
be
their
gonernor
now
after
the
death
of
Moses
,
they
knowing
what
dutie
they
ought
vnto
one
in
that
place
&
dignity
,
with
great
reuerence
submit
them selues
vnto
him
,
&
make
promise
before
the
Lord
to
obey
him
in
all
things
lawful
.
For
thus
they
say
vnto
him
,
All
that
thou
hast
commanded
vs
will
we
do
,
and
whether
soener
thou
sendest
vs
we
will
go
,
As
we
obeyed
Mosos
in
all
things
so
will
we
obey
thee
,
and
whosoeuer
shall
rebell
against
thy
commanlement
,
&
will
not
obey
thy
wordes
in
all
that
thou
commandest
him
,
let
him
be
put
to
death
.
This
is
the
promise
of
the
people
,
approued
of
God
,
receaued
of
Ioshua
,
sot
downe
in
the
worde
for
a
president
to
after
generations
,
whereby
we
are
put
out
of
all
dout
,
that
the
prince
is
to
be
honored
with
fulfilling
&
performing
of
all
his
lawfull
&
godly
commandements
.
That
which
I
have
shewed
you
in
doctrine
,
I
will
also
make
cuidet
by
example
in
our
owne
selues
.
And
first
I
suppose
,
how
hir
maiesty
by
statute
or
some
other
princely
meanes
,
commanded
in
the
first
,
or
some
other
yere
past
of
her
reigne
,
or
if
not
commanded
her selfe
,
yet
ratified
some
statute
of
her
noble
an
cestours
,
commanding
that
after
such
time
no
vnlearned
and
vnsufficient
minister
should
be
admitted
to
preach
the
worde
or
to
administer
the
sacraments
.
This
if
it
were
so
,
it
were
a
most
lawfull
commandement
,
because
it
accordeth
and
is
agreeable
with
the
word
of
God
,
which
not
only
alloweth
none
other
person
to
haue
cure
of
soules
,
but
such
a
one
as
whose
lippes
do
keepe
knowledge
,
and
from
whose
mouth
the
people
may
aske
&
haue
the
law
of
the
Lord
,
Malach.
2.
1.
Tim.
3
:
but
also
teacheth
how
if
the
salt
,
that
is
the
minister
,
haue
lost
his
saltnesse
,
that
is
,
the
abillitie
to
teach
the
people
of
God
,
he
is
thence
forth
(
not
to
be
imployed
to
meaner
partes
of
that
calling
,
but
)
good
for
nothing
in
that
office
,
but
to
be
cast
out
and
trodden
vnder
foote
.
Considering
than
how
this
commandement
were
most
lawfull
,
whosoeuer
should
after
the
time
aforesaid
wittingly
and
wilfully
make
by
such
vnlearned
minister
,
disobey
;
the
lawfull
commandement
of
the
Prince
,
and
consequently
so
farre
forth
dishonoreth
his
Prince
.
The
reason
is
apparant
;
namely
,
because
obedience
or
fulfilling
of
the
Princes
lawfull
commandements
and
lawes
,
is
one
part
of
the
Princes
honour
,
which
cannot
be
denyed
him
but
so
much
of
his
princely
honor
must
be
denied
him
also
.
In
like
maner
I
say
of
such
law
of
our
Soueraine
,
as
commandeth
euerie
subject
of
this
realme
to
come
and
resort
to
church
at
time
sanctified
and
set
a
part
for
the
same
purpose
by
the
Lord
;
it
is
a
most
lawfull
&
godly
commandement
:
For
it
is
euery
way
agreeable
to
the
word
of
God
,
commanding
all
men
to
keepe
his
Sabbathes
and
to
reuerence
his
sanctuarie
,
Leuit.
19.30
.
wherefore
when
our
English
Papists
refuse
this
,
they
do
(
for
the
reason
aforesaid
)
so
far
forth
dishonor
the
Prince
which
commandeth
it
.
The
like
may
be
said
of
many
things
commanded
in
our
lawes
,
which
being
compared
with
the
word
of
God
,
appeare
to
be
most
lawfull
and
godly
.
But
here
,
some
flauering
courtier
will
say
,
you
auouch
that
obedience
(
that
is
a
fulfilling
of
the
princes
lawfull
commandementes
)
is
a
part
of
the
princes
honor
:
tell
me
this
I
pray
you
,
do
not
they
disobey
the
king
and
consequently
dishonor
him
,
which
do
not
whatsoeuer
he
commandeth
.
No
truely
:
for
true
and
christian
obedience
whereby
the
prince
is
honored
,
is
a
performing
of
lawfull
commandements
.
If
anie
thing
therefore
that
is
commanded
be
vnlawfull
,
and
against
the
words
of
God
,
the
persourmance
thereof
can
not
truely
be
called
by
the
name
of
true
obedience
(
whereof
we
speake
)
And
as
the
doing
of
such
vnlawfull
matters
can
not
shrwde
it selfe
vnder
the
name
of
obedience
:
so
if
we
looke
narrowely
and
neerelye
vnto
it
,
it
is
nothing
els
but
an
vngodlie
prouoking
of
the
Lorde
to
shorten
the
life
of
princes
,
yea
and
on
our
parts
which
commit
or
admit
such
vnlawfull
things
,
so
many
furderances
&
thrustinges
forward
of
the
prince
vnto
death
as
may
easily
be
discerned
by
that
of
Salomon
Proue
.
28.2
.
where
he
sayth
,
For
the
transgression
of
a
land
ther
are
manis
princes
thereof
,
meaning
that
sinne
,
which
is
a
transgression
of
the
law
of
God
,
is
a
cause
wherefore
the
princes
liues
are
shortned
through
the
iust
vengeance
of
God
,
either
against
the
prince
chiefly
as
one
vnworthy
to
rule
Gods
people
any
longer
,
if
the
people
haue
sinned
at
his
commandement
,
or
against
the
people
as
vnworthy
to
haue
a
good
prince
any
longer
,
if
they
haue
sinned
contrary
to
the
princes
will
and
pleasure
.
2.
For
the
second
point
of
true
obedience
to
the
king
,
some
will
further
aske
&
say
,
But
what
if
a
prince
wil
enfer
men
to
doe
otherwise
then
God
hath
commanded
,
and
to
commit
such
thinges
as
God
hath
forbidden
vpon
paine
of
punishment
or
death
may
not
here
one
withstande
their
prince
by
open
warre
,
rather
then
to
suffer
such
punishment
vniustly
at
his
hand
?
I
answer
,
woe
vnto
such
thoughts
as
trayterous
&
accursed
,
refolled
by
the
martirdomes
of
so
many
thousandes
,
as
both
in
the
Scripture
and
other
ecclesiastical
histories
are
read
,
when
vnlawfull
thinges
were
commanded
them
,
or
lawfull
thinges
forbidden
them
vpon
paine
of
such
punishment
to
ensue
and
followe
,
to
suffer
quietely
(
which
is
the
seconde
pointe
of
true
obedience
to
the
prince
)
and
not
furiously
to
rise
or
rebell
against
them
:
and
therefore
trayterous
aboue
measure
were
and
are
the
practises
of
such
as
being
commanded
nothing
but
that
which
was
godly
,
haue
indeuoured
to
bereaue
our
Soueraine
of
life
by
open
rebellion
,
rather
than
they
would
be
obedient
to
iust
lawes
&
commandements
in
the
feare
of
the
Lorde
,
as
became
godlie
and
christian
subiectes
to
do
without
grudging
.
3
The
third
part
of
the
princes
honour
is
,
paying
of
tribute
and
other
such
money
or
commodities
of
the
worlde
,
as
by
kingly
right
and
authoritie
belongeth
vnto
him
.
This
our
Sauiour
him selfe
teacheth
both
by
doctrine
,
and
also
by
example
.
His
doctrine
is
to
be
found
written
,
Mark
.
12.17
.
where
he
saith
,
Giue
vnto
Cesar
that
which
is
Cesars
,
speaking
there
of
tribute
,
as
it
is
manifest
.
For
he
was
demanded
whether
it
were
lawful
to
pay
tribute
vnto
Cesar
or
no
:
whereupon
he
requesting
the
demanders
to
shew
him
a
pennie
,
and
asking
whose
image
and
superscription
the
pennie
had
on
it
,
when
they
answered
,
Cesars
,
than
he
replyed
,
saying
,
Giue
therefore
vnto
Cesar
that
which
is
Cesars
,
and
vnto
God
that
which
is
Gods
.
His
example
is
to
be
found
Matth.
17.27
.
where
he
himselfe
,
albeit
the
heire
of
all
things
,
yet
being
now
in
the
forme
of
a
seruant
&
vnder
worldly
iurisdiction
,
payeth
polemony
to
the
officers
which
came
vnto
him
for
it
.
In
like
manner
S.
Paul
Rom.
13.
hauing
prooued
by
sundrie
verie
forcible
arguments
,
how
all
men
are
to
be
subiect
vnto
the
higher
powers
,
when
he
commeth
to
declare
by
what
practise
we
are
to
shew
the
same
subiection
,
he
inferreth
on
this
wise
,
Giue
therefore
(
saith
he
)
tribute
to
whom
tribute
appertaineth
:
as
declaring
thereby
how
one
cannot
denie
the
king
his
tribute
,
but
he
therewithall
dishonoureth
the
same
king
,
and
denieth
him
that
subiection
which
the
Lord
alloweth
him
in
his
word
.
Concerning
the
third
point
of
our
former
diuision
,
which
was
touching
the
persons
who
are
to
yeeld
this
honour
to
the
king
,
they
are
people
of
al
degrees
and
callings
whatsocuer
,
of
whom
the
Prince
demandeth
the
same
and
imposeth
it
as
from
the
Lord
,
for
this
the
plaine
words
of
the
scripture
do
exact
and
straightly
commande
,
Rom.
13.
Let
euery
soule
be
subiect
(
saith
saint
Paul
)
to
the
higher
powers
,
and
S.
Peter
hath
a
notable
reason
hereof
comprehended
in
one
word
,
when
he
calleth
the
king
the
chiefe
among
all
other
.
For
he
that
is
chiefest
of
all
,
is
to
be
honoured
of
all
,
of
what
estate
or
calling
so
euer
they
be
.
The
king
or
Prince
is
the
chiefe
of
all
,
and
therefore
all
other
parties
,
whether
they
serue
the
Lord
in
ciuill
or
ecclesiasticall
vocations
,
are
to
honour
the
Prince
in
manner
aforesaid
.
2
This
hath
plentiful
and
sufficient
proofe
out
of
those
manifold
examples
of
the
word
,
wherein
(
as
it
were
a
table
)
are
set
before
vs
,
and
described
all
degrees
of
people
honouring
the
king
or
prince
as
be
commeth
them
,
so
that
none
can
plead
any
right
of
immunitie
in
this
behalfe
.
If
one
were
a
Patriarch
,
he
hath
an
example
to
reuerence
rence
&
honor
the
king
ministred
&
giuen
him
in
Abraham
,
who
bowed
him self
before
Ephron
,
and
before
his
people
,
Ge.
2.3
.
If
a
minister
of
the
church
,
he
is
taught
to
reuerence
&
honor
the
king
by
the
example
of
Aaron
,
who
submitteth
himself
to
Moses
,
Nu.
12.11
.
of
the
priest
that
obeied
Saul
,
1.
Sa.
14.18.19
.
of
Zadok
the
priest
,
who
readily
performed
the
commandement
&
wil
of
Dauid
,
1.
Re.
1.33.38
.
of
Hilkian
the
priestwhich
doth
as
Iosiah
cōāded
him
.
2.
Reg.
22.
12.14
.
of
the
Leuits
&
priests
which
did
as
Iehoshaphat
charged
them
,
2.
Chro.
19.
If
one
were
a
prophet
,
he
hath
an
example
in
Nathan
,
who
doth
humble
obeysance
in
the
presence
of
Dauid
,
as
we
shewed
before
in
Ieremiah
which
speaketh
most
humbly
&
reuerently
to
Zedekiah
,
calling
him
his
Lord
the
king
&c.
though
he
had
put
him
in
prison
wrongfully
,
Ier.
37.20
.
in
Daniel
,
who
honored
Nebuchadnezzar
,
ca.
4.
&
Darius
ca.
6.21
.
If
one
were
of
royal
parentage
,
he
hath
example
to
honor
the
king
in
Mephibosheth
,
who
fel
on
his
face
,
&
did
reuerence
before
Dauid
.
2.
Sam.
9.6
.
If
a
man
of
verie
great
substance
,
he
hath
an
example
in
Barzillai
the
Gileadite
,
whose
reuerend
behauiour
and
dealing
toward
the
same
Dauid
is
set
forth
and
commended
.
2.
Sam.
17.
&
19.
If
a
most
politike
counseller
,
he
hath
example
of
his
dutifulnesse
toward
the
prince
in
Hushai
the
Archite
the
friend
of
Dauid
.
2.
Sam.
15.
If
a
most
valiant
captaine
,
he
hath
example
giuen
him
in
Abner
.
2.
Sam.
3.21
.
in
Ioab
1.
Chron.
21.3
.
in
the
three
mightie
men
,
2.
Sam.
23.16.17
.
The
like
examples
we
may
finde
in
the
word
for
all
other
estates
and
degrees
whatsoeuer
.
This
doctrine
is
cleare
,
yet
there
are
which
gainsay
it
:
as
the
Anabaptists
on
the
one
side
,
the
Papists
on
the
other
side
.
The
Anabaptists
denie
all
magistracie
and
princely
gouernment
among
Christians
,
imagining
it
to
be
a
matter
that
cannot
stand
with
the
nature
of
true
christianitie
,
for
one
to
receiue
honor
as
a
Prince
,
and
another
to
giue
&
yeeld
such
honour
as
a
subiect
:
who
are
easily
refelled
.
For
to
whom
is
this
commandement
here
of
honoring
the
Prince
giuen
by
S.
Peter
?
it
is
no
giuen
to
christian
men
?
yes
verely
,
euen
to
those
whom
before
he
calleth
liuing
stones
,
an
holy
nation
,
a
roiall
priesthood
,
&c.
which
are
the
titles
of
all
true
christians
.
Would
S.
Peter
haue
commanded
that
,
which
was
not
agreeable
to
christianitie
?
No
verelie
,
we
see
then
,
how
christianitie
will
not
bolster
out
any
man
to
dishonour
the
king
,
no
more
than
it
will
grant
a
man
to
cast
of
and
reiect
the
feare
of
God
.
For
as
a
duetie
of
christianitie
the
one
is
required
of
men
;
namely
,
to
feare
God
,
and
honor
the
king
or
prince
:
and
thus
the
mist
of
Anabaptistical
doctrin
vanisheth
at
the
shining
forth
of
that
light
,
which
vttereth
it self
in
this
precept
of
S.
Peter
.
The
papists
,
they
conuay
their
poison
another
way
:
for
they
do
not
simplie
denie
honor
to
princes
,
but
to
those
princes
whom
their
Romish
antichrist
disalloweth
and
is
displeased
withall
:
to
such
they
thinke
themselues
,
that
is
to
say
,
all
papists
to
owe
no
duetie
,
but
to
be
lawfully
quit
&
discharged
from
their
oath
of
alleagance
and
al
duetifulnes
toward
them
by
their
Pope
:
neither
that
alone
,
but
moreouer
account
it
lawfull
for
them
which
are
borne
subiects
to
such
princes
,
to
blaspheme
,
hurt
,
and
murther
them
,
if
by
any
meanes
possible
they
may
,
as
hath
appeared
by
the
satanical
attemps
of
late
English
traitors
against
our
soueraine
.
This
is
as
easily
confuted
by
S.
Peter
in
this
place
as
the
former
opinion
was
,
if
we
consider
what
manner
kings
and
princes
had
then
the
gouernement
when
saint
Peter
gaue
this
precept
.
Were
kings
at
that
time
fauourers
of
religion
?
did
they
further
the
preaching
of
the
word
,
wherof
peter
was
a
minister
?
Did
they
esteeme
Peter
or
any
other
the
Apostles
or
faithfull
children
of
God
?
No
such
thing
;
but
contrariwise
they
were
enimies
of
the
gospel
,
they
labored
by
all
meanes
to
hinder
the
passage
&
course
of
the
truth
,
they
persecuted
Peter
&
all
the
rest
of
the
godly
;
For
all
this
,
S.
Peter
,
who
was
taught
&
spake
by
the
holy
ghost
,
durst
not
will
any
man
to
dishonor
them
or
to
slay
them
,
but
(
as
this
place
declareth
)
he
charged
true
christians
and
all
that
feared
God
to
Honor
the
king
,
which
as
many
as
feared
God
&
were
true
christians
indeed
accounted
it
their
duetie
inuiolably
to
performe
&
do
.
Did
Peter
commandeuen
the
vngodly
kings
&
enimies
of
the
truth
to
be
honored
of
all
that
were
true
christians
?
and
may
the
blafphemous
Pope
by
that
fulnes
of
iniquitie
&
deceitfulnes
,
wherwithal
the
diuel
possesseth
him
,
perswade
men
now
adays
,
that
they
may
at
his
commandement
&
for
wrecke
of
his
anger
,
blaspheme
with
mouth
,
&
assalt
with
sword
the
maiesty
of
their
souerain
prince
,
who
laboreth
by
al
means
to
bring
men
to
the
knowledge
of
true
godlines
&
right
practise
of
the
same
,
&
yet
be
right
catholikes
,
true
christians
,
&
such
as
do
no
more
than
in
duty
they
are
bound
to
do
?
O
monstrous
contrariety
,
declaring
their
Pope
to
be
Antichrist
,
in
that
he
taketh
vpon
him
to
change
this
law
of
God
,
Dan.
7.25
.
concerning
the
honoring
of
kings
set
downe
by
saint
Peter
,
and
his
complices
not
to
be
true
christians
or
such
as
feare
God
,
but
the
very
members
of
Antichrist
&
sons
of
perdition
.
4
We
are
now
come
to
the
last
point
propounded
in
our
former
diuision
:
which
is
,
for
what
causes
the
king
is
to
be
honored
in
manner
aforesaid
.
1
And
first
of
all
,
a
speciall
matter
which
putteth
men
in
minde
and
exacteth
of
them
to
honor
the
king
,
is
,
because
this
vocation
is
the
ordinance
of
God
,
against
which
to
spurne
,
or
to
worke
or
speak
any
thing
which
carrieth
matter
of
dishonor
therewithall
,
were
so
far
forth
to
spurne
,
worke
,
or
speake
against
God
himselfe
.
That
the
kings
office
and
vocation
is
the
ordinance
of
the
Almighty
,
the
scripture
most
plainly
affirmeth
.
The
Queene
of
Saba
speaking
to
Solomon
,
saith
on
this
manner
,
Blessed
(
saith
she
)
be
the
Lord
thy
God
which
loued
thee
to
set
thee
on
his
throne
as
king
in
steede
of
the
Lord
thy
God
,
and
hath
made
thee
king
ouer
Israell
,
&c.
1.
Reg.
10.
She
saith
that
the
Lorde
did
set
him
on
the
throne
of
the
kingdome
,
and
that
the
Lord
his
God
made
him
king
ouer
Israel
.
Neither
was
this
a
thing
peculiar
and
proper
to
Solomon
onely
and
his
kingly
authority
alone
,
but
the
same
is
true
of
other
also
.
For
saint
Paul
Rom.
13.
generally
auoucheth
how
all
power
is
of
God
:
and
that
in
this
respect
the
prince
is
to
be
honoured
,
saint
Paul
in
the
same
place
proueth
,
vsing
this
verie
argument
and
reason
,
Because
it
is
the
ordinance
of
God
,
and
whosoeuer
resisteth
the
power
,
resisteth
the
ordinance
of
God
.
Hereunto
adioine
the
prophet
Dauid
,
who
Psalm
.
2.
exhorting
his
enemies
quietly
to
yeeld
him
the
honor
of
his
princely
power
and
authoritie
,
and
not
to
rebell
and
rise
still
against
him
,
vseth
this
amongst
other
as
a
reason
to
perswade
them
withall
,
because
he
was
Christus
Domini
,
the
annointed
of
the
Lord
,
and
because
The
Lord
had
appointed
him
his
king
vpon
his
holy
mount
of
Sion
.
In
consideration
wherof
,
he
saith
not
how
they
bended
themselues
against
him
the
anointed
of
the
Lordalone
,
but
affirmeth
how
they
stood
vp
against
the
Lord
&
against
his
anointed
,
as
reckning
the
Lords
case
&
the
kings
in
this
point
to
be
al
one
.
Mark
(
derly
beloued
)
what
amonstrous
sin
this
is
,
which
whosoeuer
wittingly
commiteth
,
walketh
presumptuously
and
with
a
stiffe
necke
not
against
the
streame
of
mans
power
and
strength
,
but
against
the
inuincible
maiestie
of
God
himself
.
O
my
brethren
,
I
beseech
you
in
the
name
of
Christ
Iesu
do
not
so
wickedly
,
be
no
counsellers
nor
partakers
with
any
rebellious
persons
;
what
shal
ye
that
are
but
dry
stubble
,
yet
by
suffering
your selues
to
bee
carried
headlong
with
the
whirlwind
of
popish
doctrine
against
our
God
,
which
is
a
consuming
&
deuouring
fire
.
2
A
second
matter
which
calleth
vpon
men
to
render
this
dutie
of
honour
to
the
king
,
is
,
the
marke
wherat
he
aimeth
in
all
that
he
goeth
about
:
which
is
,
the
welth
&
good
of
the
subiects
.
For
ther
unto
he
laboreth
both
by
power
&
by
councell
,
that
the
inheritance
of
the
Lord
committed
to
his
charge
,
may
florish
,
grow
&
increse
outwardly
in
abundance
of
worldly
blessings
,
inwardly
in
the
manifold
graces
of
Gods
spirit
,
that
the
wicked
may
be
suppressed
&
feared
from
breking
forth
vnto
those
vngodly
actions
,
wherby
loosnes
may
be
brought
in
amongst
men
:
that
also
outward
enimies
round
about
them
may
haue
peace
with
those
that
he
ruleth
,
&
not
annoy
any
warlike
or
hostil
force
or
inuasions
.
This
the
Scripture
and
word
of
God
auoucheth
.
S.
Paul
Rom.
13.
affirmeth
concerning
the
wel
disposed
,
how
the
king
or
higher
power
is
the
minister
of
God
to
such
an
one
for
his
good
.
King
Salomon
Pro.
20.26
.
as
touching
the
wicked
and
hurtful
persons
,
sheweth
what
a
soueraigne
remedie
is
to
be
found
in
roial
power
&
authoritie
against
them
,
A
wise
king
(
saith
Salomon
)
scattereth
the
wicked
,
&
causeth
the
wheele
to
turne
ouer
them
.
Neither
can
these
things
be
performed
and
brought
to
passe
without
great
care
,
trauell
,
costes
,
counsell
,
and
danger
on
the
princes
behalfe
,
by
reason
of
the
rebellious
affections
of
mans
nature
where
withal
he
is
continually
to
striue
both
by
rewards
and
and
punishmentes
.
In
consideration
whereof
,
for
so
great
paines
and
benefites
to
requite
the
prince
againe
,
not
with
honour
and
dutifulnes
,
but
with
bloudshed
,
rebellion
,
or
conspiracie
,
can
not
but
be
a
sinne
vnmeasurablie
sinnefull
.
3
Not
to
stand
much
on
this
point
,
I
will
adioine
but
this
one
reason
.
S.
Paul
Rom.
13.
aforenamed
vers.
2.
saith
,
how
They
which
resist
and
rebell
against
the
higher
powers
,
get
vnto
them selues
iudgement
.
And
what
iudgement
(
brethren
)
meaneth
he
?
Verely
the
iudgement
of
Gods
heauie
plagues
and
of
most
shamefull
death
to
carrie
them
out
of
this
world
,
and
of
vnappeaseable
vengaunce
to
rest
and
knawe
vppon
them
in
that
euerburning
lake
in
the
worlde
to
come
.
These
are
not
bugges
wordes
to
fraye
you
alone
,
but
the
verie
and
plaine
trueth
which
the
word
will
furthermore
teach
you
.
As
touching
the
state
of
such
persons
in
the
world
to
come
what
it
shall
be
,
ye
may
take
great
aime
hereby
,
considering
how
it
is
hardly
to
be
reade
in
the
whole
scripture
,
where
the
patternes
of
Gods
mercie
toward
sinners
falling
into
euill
are
propounded
,
that
euer
God
suffred
any
of
his
elect
ones
after
their
effectuall
calling
,
to
be
carried
of
the
deuill
into
this
sinne
of
rebellion
against
the
prince
.
Adde
hereunto
,
that
saint
Paule
reckoneth
this
enormity
among
those
which
whosoeuer
committeth
,
Shall
not
inherit
the
kingdome
of
heauen
.
Tit.
1.16
.
Concerning
their
most
fearefull
punishments
in
this
world
,
marke
the
most
certaine
examples
of
the
holy
worde
of
God
.
Korah
,
Dathan
and
Abiram
rebelled
against
Moses
,
therefore
They
died
not
the
common
death
of
all
men
,
but
the
Lord
wrought
a
new
thing
,
so
that
the
earth
opened
her
mouth
and
swallowed
them
vp
with
all
that
they
had
,
&
they
went
downe
quicke
into
the
pit
.
All
which
was
done
,
to
make
vs
vnderstand
,
that
such
rebels
prouoke
not
man
but
God
him selfe
.
Num.
16.29.30
.
Absolom
the
goodly
though
vngodly
sonne
of
righteous
Dauid
,
rebelled
against
his
father
the
king
,
and
therefore
as
hee
rod
vpon
his
princely
mule
vnder
a
great
oake
,
the
verie
boughes
of
the
tree
would
not
suffer
so
wicked
a
wretch
to
escape
vnpunished
,
but
caght
hold
on
his
head
,
And
he
was
taken
vp
betweene
the
heauen
and
the
earth
,
there
hanging
till
Ioab
his
greate
friend
came
&
thrust
him
through
with
three
darts
,
beside
the
wounds
which
ten
other
men
the
seruants
of
Ioab
gaue
him
.
Yea
,
so
litle
was
the
face
of
the
kings
sonne
reuerenced
because
of
his
treason
,
that
he
had
none
other
sepuchre
but
a
dung
hil
pit
in
the
wood
,
none
other
tombe
or
hearse
but
a
ruinous
heape
of
great
stones
cast
vpon
him
,
2.
Sam.
17.
Sheba
the
sonne
of
Bichri
a
man
of
Iemini
rebelled
against
the
same
Dauid
:
therefore
the
Lorde
destroied
him
by
the
hands
of
them
which
were
his
friends
.
For
the
men
of
Abel
to
whom
hee
fled
for
helpe
,
at
the
counsell
of
a
woman
cut
off
his
head
,
and
did
cast
it
ouer
the
wall
to
Ioab
,
2.
Sam.
19.
Adde
hereunto
the
examples
of
late
traitors
in
this
our
owne
Countrie
,
as
Sommeruile
,
Throgmorton
,
Babington
,
&
their
complices
,
which
like
dunghill
cockes
entending
to
pearch
vppon
the
head
of
this
realme
to
the
destruction
thereof
,
were
iustly
constrained
to
crowe
their
last
vppon
the
gallowes
.
The
like
(
O
Lord
)
we
beseech
thee
bring
vpon
all
the
enemies
of
Elizabeth
thine
anointed
,
but
let
peace
be
vpon
the
Israel
of
God
,
and
vpon
all
that
vnfainedly
seeke
her
true
honour
in
the
right
feare
of
the
Almightie
.
Laus
solt
Deo
.