Eccles
.
10.
verse
20.
Curse
not
the
king
,
no
not
in
thy
though
;
neither
curse
the
rich
,
no
not
in
thy
bed-chamber
;
for
the
foule
of
the
heauen
shall
carrie
the
voice
,
and
that
which
hath
winges
shall
declare
the
matter
.
THis
Booke
being
made
after
Salomons
rising
from
his
fall
,
hath
the
commendation
both
of
his
repentance
and
of
the
experience
of
his
very
soule
,
according
to
the
Hebrue
title
of
precheresse
(
as
one
would
saie
giuen
by
himselfe
)
in
the
feminine
gender
.
Coheleth
It
containeth
a
comfession
of
the
vanity
of
al
mans
priuate
attempts
in
the
7.
first
chapters
:
the
8.
chap.
mentioneth
the
vanity
&
corruption
of
publick
administrations
with
the
scandale
therof
:
the
9.
mentioneth
the
ignorance
&
mistaking
of
the
diuine
administrations
,
togither
with
the
vniust
scandale
therof
.
Now
correspondently
this
10.
chap.
containeth
the
cure
of
the
first
scandale
as
the
11.
doth
of
the
second
.
The
context
.
The
principall
question
of
this
chap.
be
ginning
it
(
Tremellius
.
with
some
)
at
the
fourth
verse
is
,
that
subiects
that
are
godly
wise
,
ought
to
represse
in
themselues
al
insurrection
of
mind
,
against
the
supposed
scandales
of
ciuill
administrations
,
and
against
the
doings
of
princes
,
and
that
a
disloyal
thought
ought
not
to
bee
lent
thereunto
.
The
discourse
wherof
is
propounded
(
as
it
were
)
dialogue
wise
betweene
Salomon
&
his
subiect
:
Salomon
beginneth
this
graue
counsell
of
moderating
the
affections
in
the
4.
verse
.
And
the
Subiect
aunswereth
slaunderously
in
the
three
next
,
insinuating
that
it
is
impossible
to
stand
contented
and
of
an
appeased
mind
in
a
gouernment
which
hee
surmiseth
to
be
so
scandalous
,
that
it
peruerteth
and
inuerteth
the
vse
of
preferments
&
abasements
.
Thus
out
of
his
mere
conceit
he
aymeth
(
possiblie
)
at
some
thing
don
by
Salomon
in
his
vxoriousnes
,
at
the
instigation
of
his
Idolatrous
wiues
;
yet
without
any
ground
for
this
cauil
.
The
replie
which
Salomon
returned
to
this
obiection
,
is
contained
in
the
next
8.
verses
:
The
summe
of
the
reply
is
,
that
it
is
daungerous
folly
for
a
subiect
to
beat
his
braines
about
these
matters
.
The
particulars
are
first
4.
comparisons
,
to
note
out
the
peril
,
and
a
fift
comparison
to
note
the
irreuocablenes
of
the
peril
when
men
haue
gon
too
far
.
The
first
comparison
in
the
8.
verse
is
against
curious
ransackers
of
state
matters
,
to
dig
vp
scan
dales
to
themselues
and
others
,
that
they
are
like
those
that
dig
a
pit
and
fall
into
it
.
The
second
comparison
in
the
same
verse
is
against
those
which
inconsideratly
rush
against
the
priuiledges
of
old
receiued
by
prescription
,
and
scan
the
prerogatiue
of
their
soueraign
:
which
are
likned
to
breakers
vp
of
old
hedges
,
where
serpents
lurke
and
bite
them
.
The
third
comparison
vers
.
9.
is
against
those
which
attempt
to
disioine
the
vnited
body
of
a
state
by
shooting
at
some
particulars
members
of
the
same
,
who
are
likned
to
a
remouer
of
stones
that
are
compact
in
a
building
,
&
so
bringeth
all
vpon
his
head
.
The
4.
comparison
,
in
the
same
verse
and
in
the
tenth
is
against
those
which
think
to
right
matters
by
violence
,
who
are
likened
to
those
that
thinke
to
cleaue
knotty
logs
with
blunt
axes
,
&
so
bruise
themselues
with
violent
rebounding
blowes
,
&
yet
cleaue
not
the
logs
;
whereas
the
excellencie
of
a
thing
(
in
deed
)
is
wisedome
,
that
is
,
the
excellentest
maner
of
walking
to
compasse
a
good
matter
is
by
the
meekenes
&
gratiousnes
of
wisedome
,
and
not
by
violence
.
The
fift
comparison
which
is
vers
.
11.
is
to
restrain
men
by
terror
from
proceeding
too
far
,
because
then
their
hurt
wil
be
incurable
whatsoeuer
they
alledge
for
themselues
for
charming
is
but
babling
after
that
the
serpent
hath
already
bitten
,
for
the
harme
should
go
before
.
Whereupon
Salomon
condudeth
with
a
discourse
of
the
tongue
,
tending
to
an
exhortation
to
temper
it
wisely
,
by
an
argument
taken
from
the
contrarie
effects
of
the
contrary
gouernment
of
the
same
,
ver
.
12.
to
wit
either
grace
or
destruction
:
and
hee
prosecuteth
the
euill
effects
:
first
describing
the
issue
of
busie
talke
.
It
beginneth
(
saith
hee
)
at
foolishnesse
,
and
by
reason
of
an
vnbridled
affection
prooueth
at
the
last
wicked
madnesse
,
verse
13.
Secondly
,
the
issue
of
foolish
talke
for
want
of
graue
premeditation
,
that
a
man
cannot
tell
what
wordes
shall
escape
him
,
nor
any
body
els
neither
,
by
that
time
hee
hath
made
an
end
of
his
vnprepared
collation
:
for
so
soundeth
the
originall
,
verse
14.
And
thirdly
,
the
issue
of
foolish
medling
by
reason
of
ignorance
,
when
men
tire
themselues
with
controuling
of
state
matters
,
&
yet
are
many
times
so
ignorant
that
they
cannot
manage
their
owne
affaires
,
but
are
more
like
to
them
that
know
not
to
goe
to
the
city
though
it
bee
a
beaten
way
,
nor
can
scarse
tell
the
way
home
to
their
owne
houses
,
verse
15.
And
thus
farre
the
reply
of
Salomon
.
The
subiect
though
conuinced
,
yet
not
resting
in
this
counsel
,
verse
16.
continueth
his
obiection
as
it
were
by
way
of
reioinder
,
but
now
indirectly
,
and
falleth
to
lamenting
,
that
is
,
to
cunning
deprauing
the
state
of
his
countrey
for
the
riotousnes
&
dissolutenesse
of
the
gouernors
,
&
verse
17.
by
way
of
comparison
preferreth
the
gouerment
of
other
countreyes
,
and
vers
.
the
18.
and
19.
taketh
vpon
him
to
prophesie
euill
to
his
owne
,
by
comparing
it
with
the
priuate
state
of
an
vnthrift
,
who
letteth
all
his
things
to
go
to
decay
by
retchlesnesse
,
and
consumeth
himselfe
with
prodigality
(
so
hee
closely
girdeth
at
the
sumptuousnes
of
Salomon
)
presuming
that
a
good
purse
will
hold
out
and
pay
for
all
,
til
he
haue
nothing
left
.
To
this
second
obiection
followeth
now
in
this
verse
the
surreioinder
of
Salomon
,
wherin
yet
he
vouchsafeth
not
to
way
outany
special
answer
to
these
busie
particulars
(
for
subiects
must
giue
account
to
princes
,
and
not
princes
to
their
subiects
)
but
setteth
out
an
answere
by
hand
,
and
generally
that
they
were
best
to
take
heed
of
maligning
of
princes
least
they
smarted
for
it
.
And
this
is
the
vniuersall
context
which
I
thought
expedient
to
go
about
to
cleere
,
because
the
coherence
of
the
Hebrue
stile
is
not
so
much
relieued
to
the
vnderstanding
of
the
most
with
helpes
of
inference
to
connect
or
to
distinguish
the
parts
,
as
the
Greeke
is
.
And
I
desired
to
make
the
desending
out
of
the
contexte
into
the
text
to
be
of
easie
passage
and
sensible
.
The
disposition
of
the
text
.
The
text
it selfe
hath
two
generall
parts
which
lay
open
themselues
:
an
exhortation
and
an
argument
.
The
exhortation
hath
likewise
two
,
and
the
argument
as
many
.
The
first
part
of
the
exhortation
is
,
not
to
depraue
the
King
,
for
the
word
signifieth
so
much
as
to
make
light
account
of
.
The
second
part
of
the
exhortation
is
,
not
to
depraue
the
Rich
,
vnderstanding
the
word
rich
not
literally
only
,
but
metaphorically
also
,
for
persons
of
worth
,
qualified
with
vertues
&
parts
,
such
as
kings
do
or
should
principallie
imploy
in
their
affaires
:
which
signification
of
the
word
is
pregnantly
deliuered
out
of
the
sixt
verse
of
this
chapter
.
And
this
name
is
giuen
them
here
of
purpose
,
because
men
of
so
great
imployment
are
commonly
inriched
,
and
their
riches
become
an
eye
sore
to
many
.
This
(
as
I
haue
said
)
is
deliuered
by
way
of
for
bidding
vnder
the
forme
of
an
exhortation
,
&
not
an
austere
commandement
,
which
affecteth
a
soft
hart
more
,
howbeit
the
forbiddings
be
not
both
of
the
same
value
:
for
that
which
concerneth
the
king
is
more
absolute
as
a
prohibition
,
and
that
concerning
the
rich
is
lesse
absolute
as
an
inhibition
.
This
appeareth
by
the
seuerall
extents
of
these
two
forbiddings
;
for
the
kinge
may
not
be
depraued
no
not
in
thy
thought
,
&
the
rich
may
not
be
depraued
no
not
in
thy
bedchamber
,
in
the
withdrawing
of
thy
bedchamber
.
For
the
reuerence
of
the
kinge
God
hath
immediatly
seated
vpon
the
conscience
of
the
subiect
.
And
the
subordinate
Magistrate
is
seated
on
the
conscience
to
,
but
mediatly
according
to
the
authority
giuen
hym
by
the
king
;
so
that
he
so
far
sitteth
vppon
the
conscience
as
he
is
included
in
the
King
,
and
is
more
easily
diuided
by
his
particular
offences
,
when
he
abuseth
his
prince
&
his
authority
.
Against
whom
neuerthelesse
a
good
subiest
cannot
irregularly
mutter
with
a
good
conscience
,
nor
depraue
him
in
corners
,
though
hee
doe
giue
cause
to
be
euill
thought
of
.
Thus
the
deprauation
of
either
is
seuerallie
forbidden
with
this
difference
,
but
in
one
and
the
same
verbe
,
&
that
in
such
a
grauitie
therof
as
importeth
the
effect
of
such
malignitie
,
which
for
the
most
part
redoundeth
to
some
violation
or
hurt
of
the
gouernours
.
And
the
word
Gam
(
rightly
valued
in
the
translation
to
no
not
)
is
added
to
the
first
for
vehemencie
,
&
must
also
be
vnderstood
,
&
so
supplied
to
the
latter
for
the
same
cause
.
The
argument
by
an
inuerted
order
familiar
to
the
Hebrewes
,
first
speaketh
of
the
danger
of
deprauing
of
the
rich
.
And
secondly
,
of
the
danger
of
deprauing
the
king
both
hyperbolically
:
that
birds
shal
detect
it
,
to
signifie
that
men
can
haue
no
security
by
committing
this
sin
intestate
.
The
danger
of
deprauing
the
rich
,
is
that
the
voice
of
whisperers
against
them
shal
be
carried
by
the
foule
of
the
heauen
,
and
the
danger
of
deprauing
of
the
king
is
,
that
the
ill
matter
conceiued
against
him
in
the
minde
whatsoeuer
it
be
(
for
Dabhar
is
answereable
to
Res
,
&
signifieth
any
thing
)
though
not
vttered
,
shal
be
declared
not
by
any
ordinary
foule
of
the
heauen
as
the
former
,
but
euen
by
the
maister
of
winges
after
the
Hebraisme
,
that
is
,
by
the
swiftest
foule
.
For
the
prouidence
of
God
vseth
speciall
expedition
,
in
detecting
the
iniuries
intended
or
conceiued
against
the
supreame
magistrate
.
As
if
Salomon
had
propounded
to
his
subiect
the
same
matter
in
more
wordes
thus
.
The
paraphrase
.
I
see
well
that
counsel
is
good
to
those
that
are
good
:
but
as
for
thee
thou
hast
the
fault
of
an
euil
seruant
that
is
answeringe
againe
:
thou
hast
thy
part
in
those
foolish
allegations
,
that
thought
is
free
,
&
that
a
cat
may
looke
on
a
King
.
One
while
thou
blamest
princes
for
misdisposing
of
honors
:
another
while
thou
carpest
at
them
&
the
magistrates
vnder
them
for
dissolutenesse
&
ryot
.
What
should
I
say
to
thee
?
should
I
make
account
to
thee
?
thou
art
no
fit
auditor
of
these
reckonings
.
Take
heed
to
thy selfe
and
to
thy
spirit
:
thou
art
surely
in
the
way
of
Atheists
and
hypocrites
:
for
theirs
is
the
spirit
of
malignity
:
and
to
the
first
borne
of
them
doth
slaunder
belong
in
this
high
nature
.
I
exhort
thee
therfore
to
keep
both
a
good
tongue
and
a
good
heart
with
thee
,
&
in
entring
into
kings
matters
to
lay
aside
first
pride
,
which
puffeth
vp
.
Secondly
superfluity
of
folly
,
which
distasteth
wisedome
it selfe
.
Thirdly
,
want
of
compassion
,
which
rashly
condemneth
that
which
wise
charity
would
tolerate
.
Fourthly
,
lack
of
equitie
,
which
layeth
imputations
crosse
.
And
fiftly
,
vnthankfulnesse
for
the
blessings
by
and
from
princes
.
Do
thou
not
depraue
the
King
no
not
in
the
whisperings
of
thy
conscience
.
Make
not
thy
heart
a
den
of
surmises
.
And
as
touching
those
principal
magistrates
against
whom
vnder
colour
of
lamentation
thou
makest
such
an
outcrye
:
giue
not
thy selfe
leaue
to
depraue
them
,
no
not
when
thou
hast
remoued
all
witnesses
in
thy
most
retyred
closet
.
Enuie
not
their
riches
.
Traduce
not
their
seuerity
.
Condemne
not
their
policy
.
Be
not
rash
in
any
of
these
thinges
.
Throw
all
malice
out
of
thy
conscience
,
and
place
reuerence
to
authority
in
the
roome
.
Leaue
curious
prying
and
credulousnesse
to
the
right
owners
:
I
meane
busie
bodies
.
He
which
made
the
conscience
and
hath
assigned
authoritie
a
place
there
,
hath
a
quicke
ear
,
&
by
his
prouidence
returneth
a
speedy
intelligence
of
these
faults
,
as
worthie
so
high
a
detector
.
For
what
is
spoken
against
magistrates
,
the
birds
of
the
aire
shall
carrie
tidinges
of
it
.
And
whatsoeuer
is
but
in
hart
spoken
against
the
king
himselfe
,
God
will
make
out
the
maister
of
the
winges
a
most
speedy
accuser
to
declare
the
matter
;
rather
then
faile
hee
will
afford
a
miracle
.
Of
a
truth
the
vengeance
of
God
will
find
out
such
a
sinner
,
and
when
hee
is
founde
out
,
the
holy
ghost
as
well
as
the
king
will
be
his
enemie
.
The
holy
ghost
out
of
this
text
thus
to
be
vnderstood
,
The
doctrine
of
magistrates
.
first
goeth
about
to
plant
in
our
harts
the
reuerence
of
the
supreme
magistrate
,
and
teacheth
vs
that
we
ought
not
to
admitte
the
contrarie
for
thought
.
Let
vs
therefore
(
leauing
Rabbi
Salomons
allegorie
of
vnderstanding
by
King
,
God
,
which
eateth
out
the
heart
of
this
text
)
receiue
this
doctrine
of
honouring
the
Prince
in
our
heart
,
out
of
the
heart
of
this
scripture
;
and
that
also
with
the
circumstances
of
this
scripture
,
to
wit
,
notwithstanding
a
thousand
suggestions
of
Satan
to
the
contrarie
.
For
such
is
the
charge
giuen
of
God
on
this
behalfe
in
the
fifth
commandement
,
though
the
instance
bee
giuen
of
naturall
parents
:
for
it
beareth
proportion
most
pregnantly
this
way
of
all
others
.
Honour
(
saith
the
Lord
)
thy
Father
and
thy
Mother
,
putting
the
commandement
in
forme
of
an
exhortation
(
as
here
)
to
make
it
more
gracious
thereby
,
as
also
by
the
promise
annexed
,
as
saint
Paul
saith
.
Neither
hath
the
text
barely
honour
them
,
Eph.
6
but
by
reason
of
the
coniugation
it
weigheth
as
much
as
to
prosecute
them
and
loade
them
with
honours
,
and
with
admiration
of
loue
.
The
reasons
to
moue
vs
are
very
effectuall
.
For
first
wee
cannot
entertaine
a
sleight
estimation
of
them
without
despising
and
despiting
of
God
,
who
hath
set
his
image
,
euen
a
coelestiall
character
vpon
them
,
yea
euen
vpon
those
of
them
that
knowe
him
not
.
Therefore
the
law
saith
,
Exod
.
22.28
.
Thou
shalt
not
raile
vppon
the
Gods
,
calling
rulers
Gods
,
which
name
also
the
holy
ghost
confesseth
that
he
had
bestowed
vpon
them
,
Psalm
.
82.6
.
I
sayde
ye
are
Gods
.
And
he
hath
not
giuen
them
the
name
onely
,
but
hee
hath
bestowed
also
diuine
gifts
vpon
them
agreeable
to
the
title
.
They
are
endewed
(
were
not
the
word
of
God
credible
)
with
an
incredible
measure
of
wisedome
,
to
speake
euen
oracles
at
times
.
When
Saul
at
his
inauguration
(
saith
the
scripture
)
turned
from
Samuel
,
God
gaue
him
another
heart
.
1.
Sam
.
10
9.
For
the
harts
of
princes
are
heroically
endued
with
courage
,
wisdome
,
and
bountifulnes
.
And
when
neede
requireth
there
shal
be
(
saith
Salomon
)
a
diuine
sentence
in
the
lippes
of
a
king
,
or
other
ruler
for
his
places
sake
,
Prou.
16.10
.
as
wee
read
the
diuine
sentence
of
Salomon
and
of
Caiphas
.
Whereby
it
is
manifest
,
1
King
.
3.
Ioh
.
11.50.51
.
that
he
that
deiecteth
the
prince
out
of
his
conscience
,
deiecteth
God
himselfe
,
who
requireth
to
sitte
in
his
conscience
by
him
.
And
God
giueth
vs
no
dispensation
for
any
cause
to
disreuerence
the
prince
,
except
that
we
be
able
to
shew
that
we
doe
it
as
Gods
commandement
.
The
scriptures
are
plentifull
in
pleading
for
superiours
.
And
the
men
of
god
when
they
haue
by
mistaking
,
exceeded
towardes
a
ruler
(
though
a
wicked
one
)
haue
vsed
diligence
to
excuse
themselues
and
to
auoide
the
scandale
.
Act.
23.5
.
I
knewe
not
(
saith
Paul
)
that
he
was
the
high
priest
,
for
it
is
written
,
Thou
shalt
not
curse
the
ruler
of
the
people
.
Exod
.
22.28
.
And
when
they
had
proceeded
beyond
decencie
(
though
with
speciall
innocencie
)
yet
they
were
troubled
in
conscience
:
for
Dauid
was
touched
in
his
heart
,
because
hee
had
cut
off
the
lap
which
was
on
Saules
garment
.
So
that
if
to
refuse
God
be
vngodlines
,
then
it
must
needes
be
so
to
admit
a
contemptuous
thought
of
a
prince
,
in
whom
God
offereth
himselfe
vnto
vs
:
I
say
a
contemptuous
thought
,
for
both
this
text
is
so
,
&
also
the
law
is
spiritual
.
And
it
is
so
sure
that
they
are
vngodly
men
which
offend
in
this
kinde
,
that
the
holy
ghost
calleth
them
sonnes
of
Belial
,
1
Sam
.
10
27.
that
is
,
vnyoked
persons
,
which
refuse
to
bee
vnder
the
yoke
of
due
obedience
.
But
what
can
bee
obiected
?
truely
nothing
in
effect
,
but
that
men
haue
taken
a
toye
to
scue
like
vnbroken
horses
from
their
duetie
.
As
for
the
allegation
made
by
heretikes
of
conscience
to
God
.
When
no
disobedience
to
God
is
required
,
it
is
in
great
hypocrisie
that
God
is
alleadged
:
for
are
they
not
put
togither
in
scripture
,
Prou.
24
21.
1.
Pet
.
2
17
Rom.
13
2.7
Feare
God
and
the
King
,
and
depart
from
the
seditious
(
as
it
is
translated
)
or
(
as
the
text
hath
it
)
from
the
various
,
from
those
that
deuide
these
dueties
,
so
as
if
they
could
not
consist
togither
.
And
did
not
both
Peter
and
Paul
require
so
much
,
when
kings
were
enemies
of
the
truth
,
and
of
the
saluation
of
their
subiects
?
Verily
,
when
men
make
their
scuse
by
God
in
this
behalfe
,
they
doe
no
better
,
then
tell
a
lie
for
the
Almightie
,
Iob
.
13.9
as
Iob
saith
in
another
matter
.
For
that
which
is
Caesars
,
may
be
giuen
to
Caesar
,
Math
.
22
21
without
the
least
breach
of
allegiance
to
almightie
God
.
And
it
is
most
true
that
Chrysostome
saith
vpon
the
13.
to
the
Romans
,
Hom.
23
{αβγδ}
;
subiection
to
Princes
ouerturneth
not
religion
.
A
point
belike
that
in
those
daies
stood
in
need
still
&
successiuely
to
be
vrged
.
For
the
Greeke
Scholiast
likewise
in
his
collect
vpon
the
same
place
to
the
Rom.
Oecumenius
hath
it
neere
word
for
word
.
And
he
saith
after
,
that
S.
Paul
taketh
great
care
to
vrge
it
{αβγδ}
,
euerie
where
.
Neither
was
this
(
as
Ierom
supposeth
)
by
reason
of
the
continuance
of
any
olde
heresie
:
but
because
S.
Paul
saw
that
this
sin
would
vniuersally
and
successiuely
assaile
.
For
it
hath
euer
beene
a
world
of
tongues
;
and
as
for
thoughts
,
men
thinke
they
are
lawlesse
.
But
assuredly
whatsoeuer
men
perswade
themselues
,
though
the
external
subiection
be
neuer
so
strict
;
yet
the
contemptuous
thought
of
a
Prince
(
though
the
disreuerence
be
neuer
so
secret
)
cannot
stand
with
true
and
vndefiled
religion
.
For
the
conscience
that
is
guiltie
of
quarrelsome
thoughts
against
the
lords
annointed
(
how
close
soeuer
they
be
kept
)
is
wrecked
.
And
such
a
man
is
forsaken
of
the
holy
ghost
,
and
is
solde
to
an
vnconscionable
criminousnesse
in
other
things
besides
that
.
As
we
reade
in
Iude
,
that
they
are
filthy
persons
that
despise
gouernment
.
Ep.
Iudae
ver
.
8
And
(
as
Peter
saith
)
bruit
beasts
,
lead
by
sensualitie
,
2
Pet
.
2.12
which
haue
no
ground
but
ignorance
for
their
deed
.
And
therefore
as
men
tender
the
worke
of
godlines
in
themselues
,
they
must
keepe
tenderly
in
the
reines
of
their
consciences
the
reuerence
of
their
prince
.
But
what
say
the
Rhemists
to
this
matter
?
Forsooth
that
euerie
man
must
not
be
subiect
to
all
that
be
in
office
,
or
superioritie
;
Annotat
.
in
Ro
.
13
but
euerie
one
to
him
whom
God
hath
put
in
authority
ouer
him
,
by
that
he
is
his
superior
,
and
that
onely
in
matters
of
peace
and
policie
&c.
but
not
in
matters
of
religion
or
regiment
of
soules
.
Where
note
first
that
these
counterfait
Catholicks
haue
taken
libertie
to
change
euen
their
ciuill
superior
(
as
you
know
the
storie
of
Storie
)
and
that
howsoeuer
they
pretend
to
be
subiect
in
matters
of
policie
,
yet
they
be
not
without
their
euasion
.
For
euen
matters
of
policie
must
be
iudged
to
be
matters
of
religion
,
and
matters
of
regiment
of
soules
,
if
their
spiritual
superiour
doe
once
so
deem
them
and
doome
them
:
yea
(
which
is
the
complement
of
all
absurditie
to
holde
,
and
the
quintessence
of
treacherie
to
resolue
of
)
they
play
fast
and
loose
,
and
submit
themselues
with
a
quatenus
,
a
popish
one
I
wis
,
no
longer
then
till
they
be
strong
enough
to
resist
and
rebell
,
for
then
they
holde
their
consciences
discharged
.
And
so
may
Princes
see
what
sure
cardes
they
haue
of
Papists
.
But
let
vs
leaue
them
,
and
let
vs
come
to
our selues
,
who
by
the
grace
of
God
doe
protest
our
obedience
to
our
Soueraigne
,
not
after
a
popish
,
that
is
to
say
,
a
sophisticall
manner
.
For
although
you
be
not
to
bee
challenged
of
disloialtie
,
so
that
you
should
need
to
bee
spoken
to
(
to
imitate
Saint
Pauls
wordes
)
as
touching
the
loue
of
your
Prince
,
1.
Thes
.
4.9.10
.
for
we
are
taught
of
God
to
loue
such
a
Prince
,
yea
and
that
thing
verily
you
doe
:
yet
we
beseech
you
brethren
that
you
increase
more
and
more
.
It
is
not
to
be
doubted
but
Satan
,
as
he
hath
alreadie
,
so
he
will
practise
the
contrarie
with
many
,
and
wil
turne
himselfe
into
euerie
likenesse
to
preuaile
.
Whosoeuer
doth
vilipend
his
Soueraigne
in
his
conscience
,
is
either
an
Atheist
,
or
an
Hypocrite
.
But
because
Satan
will
teach
vs
to
be
mad
with
reason
,
let
vs
I
pray
you
without
offence
of
any
for
our
better
preseruatiue
,
consider
further
what
grieuous
sins
(
in
steed
of
what
great
reasons
)
Satan
will
vse
to
peruert
our
hearts
,
and
to
sollicite
vs
to
entertaine
a
colder
estimation
of
so
honored
a
Queene
,
as
God
hath
blessed
vs
withall
.
First
he
wil
worke
by
our
pride
.
For
(
as
Salomon
saith
)
though
men
alleadge
other
scuses
,
The
first
cause
of
vndutifulnesse
.
Prou.
13.10
.
yet
pride
onely
is
the
source
of
all
contention
.
For
subiects
haue
seldome
hearts
humble
enough
,
especially
they
that
haue
any
wit
are
rarely
found
to
haue
the
meeknesse
of
wisedome
.
And
thus
it
commeth
to
passe
,
that
their
conceitednes
redoundeth
to
the
disreuerence
of
their
Prince
.
And
in
verie
truth
,
the
land
is
full
of
conceited
persons
of
this
kinde
,
whose
harts
are
sowred
with
the
leauen
of
their
owne
pride
:
insomuch
that
oftentimes
there
ariseth
a
bitternesse
out
of
the
stomacke
of
malecontents
into
their
mouths
,
when
their
wilfull
ruines
are
not
repaired
by
Princes
;
so
that
they
cannot
forbeare
to
speake
of
the
sacred
Maiestie
of
a
Prince
with
a
prophane
and
ridiculous
mouth
.
The
Cauallieroes
liberal
science
hath
many
vncouth
positions
,
as
that
stabbing
is
necessarie
for
tempering
of
toongs
,
that
it
is
a
forfeiture
of
all
manhood
to
take
the
lie
.
And
this
is
one
of
the
rules
of
the
same
newe
learning
,
which
wilde
creatures
haue
brought
into
the
world
,
euen
a
doctrine
of
Belial
,
for
a
man
to
dare
to
speake
whatsoeuer
commeth
in
his
head
.
And
men
are
so
foolish
to
thinke
,
that
standers
by
will
ascribe
greatnesse
vnto
them
,
if
they
giue
euidence
of
an
impudent
and
audacious
spirit
by
their
words
.
And
yet
there
want
not
pretences
,
as
of
ingenuousnesse
,
or
of
spirits
,
or
of
martiall
education
,
or
of
zeale
to
their
countrey
.
But
let
vs
not
be
deceiued
,
for
a
man
may
be
free
born
without
a
free
tongue
,
and
a
man
may
abound
in
spirits
,
without
despising
the
spirit
of
modestie
:
he
may
be
a
souldier
though
his
face
bee
not
made
of
harnesse
:
hee
may
be
zealous
and
be
no
incendiarie
.
It
were
much
to
be
wished
,
that
our
humilitie
might
keep
our
thoughts
in
better
temper
,
and
therefore
much
more
put
our
tongues
to
silence
.
For
what
are
subiects
in
comparison
of
Princes
?
If
the
Iewes
were
commanded
to
put
their
neckes
vnder
the
yoke
of
the
king
of
Babel
,
and
to
pray
for
the
peace
of
Nebuchadnezzar
an
heathen
tyrant
,
how
should
not
we
buckle
our selues
to
a
greater
humilitie
of
minde
,
to
a
prince
that
excelleth
Nebuchadnezzar
,
as
much
as
a
Diamond
excelleth
a
pibble
stone
?
There
was
enacted
since
her
Maiesties
raigne
a
statute
of
words
and
rumours
,
and
that
vnder
no
greater
penaltie
then
deserued
.
And
it
were
to
be
wished
,
though
not
vnder
so
great
penalty
,
yet
vnder
some
due
penaltie
,
such
as
might
be
warranted
by
Gods
word
,
that
the
same
statute
might
extend
to
all
words
whatsoeuer
,
that
are
wilfully
and
scornfully
cast
out
to
any
kind
of
violating
,
or
disreuerence
of
the
honour
of
the
Prince
,
though
cloaked
by
meriment
.
For
now
adaies
many
that
professe
irregularitie
,
if
they
get
betweene
the
pot
and
the
wall
,
doe
despise
all
rules
of
Musicke
,
and
their
instrument
goeth
voluntarie
.
It
were
a
great
indignitie
to
denie
that
men
of
valour
are
verie
honourable
and
necessarie
instruments
.
But
there
are
that
go
vnder
the
name
of
resolute
,
which
giue
occasion
to
vpbraide
the
land
,
as
Ezechiel
vpbraided
Ierusalem
.
There
are
in
thee
that
haue
despised
father
and
mother
,
that
speake
scornfully
both
of
Queene
and
counsell
.
Eze
.
22.7
.
If
it
went
no
further
then
thoughts
,
the
punishment
were
restrained
to
the
iudge
of
thoughts
;
but
when
it
bursteth
foorth
into
the
fire
of
words
,
it
behooueth
men
to
powre
water
vpon
it
.
The
common
wealth
hath
been
greatly
damnified
in
the
reputation
of
virgines
,
in
the
education
of
children
,
and
otherwise
with
this
new
precipitate
position
of
cockering
of
spirits
,
and
specially
the
estimation
of
Princes
is
violated
thereby
:
so
that
he
which
will
purge
himselfe
from
this
vice
,
had
need
to
thinke
more
lowly
of
himselfe
,
and
more
highly
of
his
prince
.
And
so
much
of
pride
as
it
doth
preiudice
mans
duetie
to
his
prince
.
The
second
cause
of
vnduetifulnes
.
The
second
way
whereby
Satan
goeth
about
to
abuse
persons
,
otherwise
not
euill
,
and
so
to
inueigle
them
to
abuse
their
Prince
,
is
lacke
of
wisedome
in
not
discerning
the
lawfulnesse
of
sundrie
pretences
,
and
policies
of
Princes
,
and
their
foolishnesse
to
condemne
their
princes
therefore
.
It
is
true
,
that
we
may
not
doe
euill
that
good
may
come
therof
:
I
say
,
we
may
not
doe
it
:
&
that
we
must
auoide
the
verie
appearance
of
an
euill
deede
,
to
wit
,
such
as
might
minister
any
iust
occasion
to
a
wise
and
charitable
man
to
suspect
vs
;
yet
we
must
not
liue
by
the
fooles
lore
.
To
disguise
a
purpose
with
a
pretence
,
is
not
forbidden
by
the
word
of
God
.
It
behooueth
vs
to
make
a
good
construction
of
the
intents
of
Princes
,
and
it
is
an
vncomely
thing
to
take
vpon
vs
the
censuring
of
the
meanes
,
whereby
they
are
contriued
.
Wee
are
not
worthie
to
know
them
.
There
is
indeed
no
comparison
with
God
:
but
because
it
is
his
pleasure
to
call
Kings
gods
,
therefore
wee
may
partly
impart
this
saying
in
Iob-vnto
them
,
that
as
The
Lord
giueth
not
account
of
all
his
matters
,
so
in
some
respect
it
may
bee
said
of
Princes
.
The
holy
Ghost
hath
commended
vnto
vs
all
,
but
most
of
all
to
them
the
Wisedome
of
serpents
,
so
it
bee
qualified
with
the
Innocencie
of
Doues
.
And
it
is
verified
both
in
God
,
and
in
the
child
of
God
,
which
the
holy
Ghost
saith
,
Prou.
8
12
I
Sapience
dwel
with
prudence
.
Pretences
and
deedes
doe
often
require
no
other
correspondence
,
then
is
betweene
the
face
of
a
Ferie
man
and
his
oares
.
But
there
are
some
which
haue
so
distasted
the
very
name
of
policie
,
as
if
it
were
the
name
of
some
fowle
vice
.
And
many
of
these
which
crie
for
a
plaine
course
,
and
to
keepe
in
the
rode
way
,
are
themselues
(
as
Salomon
before
saith
)
so
sillie
,
that
they
scarse
knowe
the
way
home
:
so
that
they
giue
occasion
to
inuert
the
verse
.
Quicquid
delirat
populus
rex
plectitur
,
the
peoples
dotage
turneth
to
the
kinges
blame
.
Salomon
pretended
to
diuide
an
infant
to
good
purpose
,
and
did
not
.
Paul
pretended
to
Iudaize
,
and
did
not
;
he
shore
his
head
in
Cenchrea
,
hee
tooke
vpon
him
to
bee
a
votarie
,
hee
circumcised
Timothy
,
he
purified
himselfe
:
yea
to
escape
the
Sadduces
he
pretended
to
be
a
Pharisie
,
by
the
aduantage
of
holding
one
thing
with
the
Pharisies
.
Doth
the
holy
Ghost
(
which
praised
Salomon
for
the
like
)
detect
him
;
or
else
doth
it
commend
him
for
these
thinges
?
Or
would
Paul
haue
blamed
Peter
and
others
,
because
they
did
not
{αβγδ}
,
that
is
,
went
not
with
a
right
foote
,
if
hee
had
been
guiltie
of
a
wrie
course
in
himselfe
?
It
is
verie
obseruable
,
that
the
same
Apostle
which
abounded
in
giftes
and
graces
,
abounded
in
godly
policies
.
I
speake
not
this
as
a
patron
of
irreligious
policies
,
but
onely
to
auoide
the
absolute
condemnation
of
that
which
gods
word
somewaie
alloweth
.
Be
sure
of
it
that
this
folly
is
a
great
fault
,
and
when
it
is
busie
folly
it
is
a
great
interrupter
of
princes
in
their
holesome
attempts
,
as
it
had
fallen
out
if
any
had
taken
exception
to
Salomons
commaundement
of
diuiding
the
infant
.
It
behooueth
the
body
to
receiue
sense
from
the
head
;
but
it
doth
not
become
Idiots
to
coniure
the
doings
of
princes
within
the
circle
of
their
censure
.
A
third
sinne
which
the
Diuell
ingesteth
into
the
people
,
The
third
cause
of
vndutifulnes
.
and
thereby
suggesteth
an
vnreuerent
conceit
of
their
princes
vnto
them
,
is
lacke
of
compassion
in
not
weighing
their
temptations
and
their
necessities
.
There
is
no
doubt
but
sinne
is
sinne
in
whomsoeuer
,
in
King
or
Kaesar
:
and
there
is
as
little
doubt
of
this
,
that
sinne
is
to
be
extenuated
or
aggrauated
by
circumstances
.
We
ought
(
as
S.
Paul
saith
)
to
carrie
one
anothers
burthen
.
It
is
a
great
iniurie
which
is
offered
to
princes
,
and
it
is
verie
disagrecable
with
charitie
,
when
an
vniust
rate
is
set
either
vpon
their
defects
or
their
vertues
.
They
themselues
ought
not
to
giue
their
consciences
any
vnlawfull
libertie
before
God
.
But
subiects
that
aile
nothing
,
and
are
better
supplied
with
remedies
against
sin
then
princes
be
,
ought
of
right
to
allow
them
a
great
deale
of
ouer-measure
in
this
behalfe
.
For
subiects
haue
a
benefit
of
the
discipline
of
lawes
to
curbe
them
for
stumbling
,
and
the
raines
thereof
to
holde
them
from
falling
.
But
when
kings
are
considered
comparatiuely
with
inferiour
persons
,
they
are
found
to
trauell
with
the
winde
and
stormes
in
their
faces
,
when
others
haue
it
on
their
backes
.
Now
this
disaduantage
must
finde
at
our
hands
good
allowance
another
way
.
For
when
wheries
meet
on
the
Thames
,
the
aduantage
and
shelter
of
the
banke
is
theirs
of
right
,
that
haue
the
winde
and
tide
against
them
.
Princes
haue
riches
and
authoritie
,
which
are
(
as
Isocrates
saith
)
faculties
of
misdoing
.
They
haue
nothing
wherwith
to
implead
allurements
,
but
the
only
feare
of
God
:
and
on
the
other
side
terrours
come
to
them
at
the
first
hand
,
to
enforce
discouragements
:
so
that
it
is
a
speciall
mercie
of
God
to
many
of
them
,
and
to
their
subiects
in
them
,
that
they
doe
so
well
as
they
doe
.
Once
it
is
an
vndoubted
truth
,
that
not
one
of
their
deprauers
would
approach
to
them
in
vertues
,
if
(
caeteris
paribus
,
that
is
to
say
,
if
circumstances
were
matches
)
they
were
in
their
places
.
But
it
may
be
obiected
,
that
a
mans
sin
is
amplified
and
not
diminished
by
the
circumstance
of
being
a
Magistrate
,
as
Augustine
saith
,
Aug.
in
li
.
quaest.
vet
.
et
nom
testamenti
.
16
Viri
sublimis
culpa
graue
peccatum
est
,
the
fault
of
a
man
of
place
,
is
a
grieuous
sinne
.
This
is
so
to
be
deemed
in
deed
in
respect
of
extorting
his
lusts
by
his
magistracie
,
or
for
defiling
Gods
seate
of
iustice
;
or
in
respect
of
the
effect
,
when
the
Magistrate
maketh
no
conscience
of
his
doings
that
are
exemplarie
,
being
ductor
populi
,
the
leader
of
the
people
,
as
Augustine
saith
in
the
same
place
.
Otherwise
the
circumstance
of
power
and
prosperitie
considered
as
meerely
personall
,
extenuateth
a
mans
sinne
when
his
case
is
compared
with
theirs
,
whose
temptations
Satan
cannot
manage
by
these
meanes
:
so
that
the
matter
lieth
vnder
such
a
distinction
,
as
diuideth
the
sentence
betweene
aggrauating
and
extenuating
.
And
that
in
this
case
it
is
the
duetie
of
the
Magistrate
himselfe
,
to
aggrauate
his
owne
offence
by
the
circumstance
of
his
place
:
and
the
duetie
of
others
,
to
extenuate
the
personall
offences
of
princes
by
the
circumstaunce
of
their
temptations
.
In
deed
foule
circumstances
make
foul
faults
,
as
when
Dauid
tooke
Vrijahs
wife
,
and
had
all
Saules
wiues
before
,
and
when
the
Israelites
tempted
God
so
often
in
the
WILDERNES
,
euen
in
the
schoole
of
the
crosse
.
But
there
are
other
circumstaunces
that
should
mollifie
vs
,
and
teach
vs
to
extenuate
the
errors
of
others
in
our
consciences
,
as
when
a
man
stealeth
to
satisfie
his
soule
,
Prou
6
30.
because
he
is
hungrie
.
Also
we
must
not
be
too
vrgent
vpon
princes
,
but
ought
to
allow
a
longer
time
of
nauigation
in
winter
then
in
sommer
.
Some
haue
an
opinion
,
that
the
pleasures
and
magnificence
of
princes
take
away
their
vnderstanding
.
But
Salomon
saith
,
I
was
great
,
Eccles
.
2
9
and
yet
my
wisedome
remained
with
mee
.
Others
thinke
that
princes
are
inexcusable
,
if
they
abate
of
their
magnanimitie
for
any
cause
.
But
Dauid
saith
,
2.
Sam
.
3.39
.
I
am
weake
and
newly
annointed
,
and
they
are
too
hard
for
mee
.
And
to
Abishai
counselling
him
to
put
Shimei
to
death
(
though
he
had
right
well
deserued
it
)
he
replieth
,
2.
Sam
.
19
20.22
.
that
he
counselled
him
then
like
an
enemy
to
mooue
him
to
put
any
body
to
death
,
seeing
he
knew
,
that
he
was
but
that
day
as
it
were
newly
restored
king
ouer
Israel
.
Had
it
not
been
for
healing
circumstances
,
2
King
.
18
15
it
had
been
a
crime
in
Hezekiah
&
a
plaine
sacrilege
,
to
inrich
Senacherib
with
the
spoile
of
the
temple
.
It
had
deserued
no
lesse
the
reprehension
of
the
Prophet
Isaiah
,
●ers
.
9.10
then
his
ostentation
to
the
Chaldeans
.
But
for
as
much
as
Samaria
was
alreadie
taken
,
and
all
the
strong
Cities
of
Iudah
,
his
weaknesse
was
a
great
deale
more
excusable
in
the
eies
of
all
those
which
haue
learned
any
compassion
of
others
,
by
the
conscionable
feeling
of
their
owne
infirmities
.
Thinke
the
same
thing
of
the
vertues
of
princes
,
that
they
are
to
be
valued
exceedingly
aboue
their
appearance
,
and
aboue
the
selfesame
deedes
in
othermen
.
The
reason
is
the
circumstance
of
their
royall
person
,
which
ministreth
an
argument
to
this
question
,
both
from
the
efficient
cause
and
from
the
effect
.
As
touching
the
argument
from
the
efficient
cause
,
obserue
that
the
good
deed
of
a
king
is
kingly
,
whereby
he
sheweth
that
hee
doth
not
onely
sustaine
the
person
of
a
king
by
his
office
,
but
is
also
a
king
personally
by
his
mind
and
heart
.
Athough
al
vertues
be
morall
,
that
is
to
say
,
taught
in
the
morall
law
;
yet
the
vertues
of
men
as
they
are
Christians
are
onely
vsually
so
called
.
And
as
for
the
vertues
of
gouerment
,
and
administration
of
a
common
wealth
,
they
are
called
politique
vertues
.
Now
although
the
morall
vertues
be
most
necessary
,
that
the
person
of
the
magistrate
maie
be
accepted
in
respect
of
a
sanctified
conscience
before
God
;
yet
know
you
that
as
moral
vertues
are
essentiall
to
Christians
,
so
politique
vertues
are
essentiall
to
princes
:
and
that
the
politique
vertues
of
true
Christian
princes
are
more
excellent
for
the
profit
of
a
common
wealth
,
then
their
morall
vertues
bee
.
Thinke
with
thy selfe
then
,
that
to
do
the
office
of
a
King
,
is
a
supereminent
vertue
;
and
a
thing
so
necessarie
to
bee
don
,
that
by
a
rule
of
Gods
word
other
personall
dueties
not
onely
may
,
but
must
giue
place
and
bee
pretermitted
at
that
time
for
the
performance
thereof
.
It
is
true
indeed
,
that
if
princes
will
causeleslie
pretend
their
office
to
withdraw
themselues
from
the
personall
dueties
of
godlines
and
charitie
,
which
belong
to
their
vocation
of
christianitie
,
that
they
do
displease
almightie
God
.
But
otherwise
the
necessitie
of
a
generall
duetie
to
God
,
and
so
iustly
conceiued
of
by
the
doer
,
dispenseth
with
the
omission
of
any
inferior
duetie
.
It
is
found
,
and
worthily
to
due
purpose
alleaged
Ezech
.
46.
that
the
prince
shall
go
into
the
temple
when
the
people
go
in
,
Ezech
.
46
10.
and
when
they
go
out
they
shall
go
out
togither
.
It
is
sure
enough
that
a
fit
man
that
had
accesse
,
might
giue
princes
godly
aduertisements
out
of
that
scripture
,
yet
the
people
may
not
take
occasion
thereby
to
misiudge
princes
whatsoeuer
necessity
restraineth
them
,
for
not
doing
so
euery
Sabbath
.
For
that
place
,
as
appeareth
in
the
verse
next
before
it
,
speaketh
of
solemne
feastes
.
And
further
it
is
(
as
all
the
chapter
)
an
allegorie
;
and
allegories
make
no
rules
in
diuinitie
.
It
were
to
bee
wished
in
deed
,
that
the
law
in
the
17.
of
Deut.
of
the
princes
daily
reading
of
the
Scriptures
,
were
obserued
:
but
yet
the
people
must
suffer
themselues
to
be
informed
,
that
this
time
,
and
that
,
seeme
not
all
alike
.
For
it
doth
not
appeare
vnto
vs
,
that
the
Ciuill
magistrates
then
had
any
other
law-booke
to
study
and
peruse
for
ciuill
administrations
,
but
onely
the
Scriptures
.
Now
then
it
must
be
ascribed
in
a
king
,
that
furnisheth
his
royal
place
duely
,
to
a
great
measure
of
grace
,
if
after
his
great
labors
in
publique
gouernment
he
do
exercise
himselfe
moderatly
in
the
publike
seruice
of
God
:
Not
because
a
moderate
seruice
of
God
doth
suffice
,
but
because
the
king
hauing
serued
God
before
in
his
publicke
calling
(
a
duetie
more
incumbent
)
doth
,
if
hee
do
well
,
serue
him
still
when
he
is
retired
to
priuate
.
And
if
with
a
wise
heart
wee
would
weigh
thus
much
(
and
without
iudging
)
wee
would
not
suppose
carefull
princes
to
be
so
barren
and
vnfruitfull
of
good
workes
,
as
wee
surmise
(
for
a
crowne
is
not
good
for
the
headach
.
)
Nay
wee
would
informe
our
heades
with
better
thoughtes
,
and
conforme
our
heartes
to
the
sweetest
affections
by
viewing
in
our
renowmed
Queene
(
by
no
storie
to
be
euery
waie
sampled
)
such
wisedome
in
retayning
the
trueth
,
such
fortitude
in
defending
it
,
such
iustice
in
administrations
,
and
such
temperance
in
swaying
of
oppositions
,
and
those
of
so
different
natures
.
This
is
the
argument
from
the
efficient
cause
.
The
argument
from
the
effect
is
,
the
great
good
that
the
vertue
of
a
prince
,
though
it
be
but
of
a
small
shew
,
doth
.
In
which
respect
it
may
be
said
that
princes
haue
no
little
vertues
at
all
.
For
the
very
gratious
behauior
of
a
prince
(
saith
Salomon
)
is
like
the
dew
vpon
the
grasse
,
Prou.
19
12.
and
his
very
presence
doth
both
honor
and
encourage
any
good
action
.
The
fourth
cause
of
vnduetifulnes
.
The
fourth
sin
,
whereby
Satan
maimeth
the
good
conceit
of
the
soueraigne
in
the
heart
of
a
subiect
,
is
lacke
of
equity
in
the
subiect
,
when
he
blameth
this
prince
for
his
owne
fault
.
For
wee
require
confident
proceeding
of
princes
:
and
yet
wee
do
weaken
them
with
our
owne
distraction
.
It
is
sin
in
vs
to
be
distracted
,
and
it
is
yet
a
greater
sin
to
thinke
hardlie
of
others
,
for
the
fault
which
wee
haue
committed
.
Prou.
30.29.3
It
is
in
deed
(
as
in
the
Prou.
it
is
said
)
a
comely
thing
for
a
king
,
against
whom
there
is
no
rising
vp
,
to
go
on
forward
.
But
the
wretched
dissension
of
subiects
is
a
kind
of
rising
vp
,
&
doth
too
often
alter
the
case
.
The
distraction
of
the
people
is
like
the
pestilence
in-an
armie
,
that
hindereth
it
from
marching
forward
.
Neither
is
it
possible
for
the
prince
to
be
so
confident
in
rooting
out
of
the
Canaanites
,
after
Israel
is
departed
from
Iudah
,
as
before
.
The
children
of
Israel
(
saith
the
holy
Ghost
)
were
staied
longer
then
ordinary
at
Hazeroth
,
Numb
.
11
45.
and
Num
.
12.
till
Miriam
and
Aaron
were
censured
by
God
for
murmuring
against
Moses
,
and
after
were
reconciled
.
The
whole
host
was
arrested
by
this
distraction
,
and
not
by
Moses
his
lingering
.
Let
vs
iudge
righteous
iudgement
,
whether
the
diuision
of
the
land
,
and
the
subdiuision
also
,
haue
not
hindered
the
proceeding
of
the
prince
.
The
diuision
is
betweene
Catholiques
(
as
they
will
needs
be
called
)
and
Protestants
:
&
one
subdiuision
is
betweene
protestants
and
Protestantes
(
and
that
a
shrewde
one
)
which
is
raised
to
as
high
a
price
as
alienation
of
affection
,
the
sting
of
the
tongue
,
and
the
tooth
of
the
pen
could
enhance
it
.
And
besides
that
distraction
,
which
properly
respecteth
the
controuersie
it selfe
,
it
hath
brought
forth
these
two
effects
,
that
wee
will
neither
vouchsafe
to
seeme
to
consent
,
in
that
wherein
wee
do
consent
,
to
walke
by
one
rule
in
that
whereunto
we
are
come
;
nor
ioine
togither
against
the
common
aduersarie
.
In
the
meane
while
the
Tabernacle
is
set
downe
at
Hazeroth
,
&
(
as
our
enemies
do
hope
)
is
more
like
to
goe
backe
to
Kibroth-hattauah
,
then
to
go
forward
to
the-wildernes
of
Paran
.
Many
hard
and
disguised
courses
haue
been
taken
,
tending
vnto
an
inexpiable
diuision
,
as
that
by
Martin
with
the
wild
oppositions
of
that
kind
.
(
Hee
hath
not
a
godly
eare
that
can
not
endure
the
rebuke
of
that
sinne
,
I
saie
hee
hath
not
a
godly
eare
.
)
If
you
will
giue
me
leaue
to
detect
by
the
stratagem
of
the
deuil
the
stage-plaiers
leasing
of
deuils
,
they
plaied
the
part
of
fained
deuils
so
long
,
till
at
last
there
was
found
a
deuill
more
then
tale
,
which
hath
driuen
them
from
the
stage
;
I
meane
the
Papist
with
his
preuailings
to
the
discomfort
of
all
Gods
children
.
They
in
deed
were
diaboli
personati
,
Counterfait
diuels
.
A
diuell
in
good
ernest
.
but
he
is
diabolus
personalis
et
verus
.
Since
that
distraction
wee
haue
stoode
mutually
excommunicated
one
in
anothers
conscience
.
Then
was
the
wofull
childbirth
of
Elies
daughter
in
law
at
the
taking
of
the
Arke
.
Then
was
Ichabod
born
,
for
then
the
glorie
departed
from
Israel
,
Ichabod
1
Sam
.
4
21
for
since
that
eclipse
the
gospel
hath
shined
dimmer
&
dimmer
.
We
are
to
be
beseeched
to
bethinke
vs
of
the
calamities
of
the
times
;
let
vs
not
make
a
vertue
of
necessitie
,
but
ioine
a
vertue
to
necessitie
,
&
conuert
al
the
conditions
offered
to
opportunitie
of
fighting
for
the
common
faith
.
Let
vs
lay
aside
the
preiudice
of
our
owne
deed
,
and
the
preiudice
of
other
mens
deedes
;
and
bethinke
vs
in
the
highnesse
of
humilitie
,
and
not
in
the
highnesse
of
conceit
,
what
is
fit
to
be
don
in
this
case
:
otherwise
let
vs
not
blame
the
prince
but
our selues
.
There
remaineth
now
the
last
cause
of
the
decaie
of
reuerent
affection
to
princes
,
the
forgetfulnes
of
their
benefits
,
which
in
one
worde
is
vnthankfulnes
.
Weepe
(
saith
Dauid
to
the
daughters
of
Israel
)
for
Saule
which
clothed
you
in
skarlet
with
pleasures
,
2.
Sam
.
1.24
.
and
hanged
ornaments
of
gold
vpon
your
apparell
.
And
Ieremie
saith
of
Iosiah
,
Lamen
.
4.24
that
he
was
the
breath
of
their
nostrils
,
and
that
vnder
his
shadow
,
they
had
been
preserued
aliue
among
the
heathen
.
But
men
are
very
vngratious
in
forgetting
their
princes
,
&
the
blessings
of
God
receiued
by
them
,
and
fall
awaie
in
their
hearts
by
little
and
little
.
Let
vs
take
heed
that
wee
of
this
nation
,
wrap
not
our selues
in
this
sinne
.
As
for
the
Papists
which
haue
made
rebellion
and
conspiracie
,
as
it
were
an
article
of
their
creed
,
their
sinne
in
this
behalfe
is
written
with
the
claw
of
a
adamant
,
in
a
table
of
remembraunce
before
both
God
and
man
for
all
posteritie
.
Let
vs
bethinke
vs
conscionably
how
much
we
are
bound
to
our
gratious
Queene
,
and
not
be
vnthankefull
,
but
thankfull
.
First
she
hath
beene
our
Iosiah
,
for
shee
hath
restored
the
law
that
was
lost
.
Secondly
,
she
hath
beene
our
Iehoshaphat
,
in
appointing
Iudges
to
execute
,
not
the
iudgements
of
man
,
but
of
the
Lord
.
Thirdly
,
she
hath
beene
our
Hezekiah
,
she
hath
opened
the
doores
of
the
Temple
of
the
Lord
the
first
yeare
and
the
first
moneth
.
Fourthly
,
she
hath
beene
our
Dauid
,
for
after
great
affliction
most
innocently
&
with
memorable
grace
endured
,
she
came
into
the
throne
of
Maiestie
,
to
settle
peace
and
comfort
in
the
throne
of
our
conscience
;
yea
to
erect
a
throne
for
Christ
to
sit
in
,
in
the
conscience
of
euerie
man
that
would
receiue
him
,
by
giuing
vs
lawes
in
which
we
may
liue
.
Fiftly
,
she
hath
beene
our
Salomon
,
for
she
hath
brought
and
continued
aboundance
of
peace
.
By
the
benefit
which
God
hath
bestowed
vpon
her
to
bestowe
vpon
vs
(
which
also
she
hath
bestowed
vpon
vs
)
The
saying
of
the
Prophet
Ieremiah
is
verified
amongst
vs.
Iere
.
48.11
.
We
haue
been
at
rest
from
our
youth
,
and
haue
setled
on
our
lees
,
and
haue
not
been
powred
from
vessell
to
vessell
.
We
haue
endured
no
change
,
therefore
our
taste
remaineth
in
vs
,
and
our
sent
is
not
changed
.
If
our
thrift
had
been
aunswerable
to
the
meanes
,
the
wealth
of
the
land
had
been
incredible
.
Shee
hath
been
carefull
for
vs
like
a
mother
,
which
waketh
that
her
children
may
sleepe
.
The
worke
of
our
protection
hath
prospered
maruellously
in
her
hand
,
and
Gods
protection
ouer
her
infoldeth
as
many
of
vs
,
as
be
not
drawne
to
reuerence
her
thereby
,
in
a
grieuous
crime
.
Her
right
is
good
,
her
gouernment
good
,
her
successe
good
,
let
our
hearts
also
be
good
.
Her
continuance
encreaseth
her
reuerence
and
authoritie
,
if
we
decrease
not
in
the
grace
of
God
.
The
holy
Scripture
saith
,
2
Sam
.
21
17.
that
Dauid
was
the
light
of
Israel
when
he
had
raigned
long
.
Her
sex
is
legitimated
with
this
honour
by
the
fift
commandement
,
no
lesse
then
the
naturall
mother
ouer
her
naturall
children
.
Honor
thy
father
and
thy
mother
.
And
may
we
not
truely
say
(
and
that
without
iudging
)
that
the
Rauens
of
the
valley
haue
pieked
out
the
eies
of
many
of
her
despisers
?
And
what
thinke
we
?
not
only
of
our
duetie
,
but
also
of
the
measure
of
our
duetie
?
Doth
not
this
text
priuiledge
her
,
and
preferre
her
aboue
all
other
subordinate
powers
in
assigning
her
the
reuerence
of
the
heart
,
and
to
them
the
reuerence
of
the
tongue
?
It
ought
to
be
so
farre
from
vs
to
seat
any
in
our
hearts
before
her
,
or
in
any
degree
equall
with
her
,
that
when
any
person
either
opposeth
himselfe
vnto
her
,
or
seeketh
to
equall
his
interest
in
the
hearts
of
her
subiects
with
hers
,
we
are
bound
in
conscience
to
extirpe
and
exterminate
him
out
of
our
hearts
.
It
is
but
the
wisedome
of
the
flesh
to
leane
to
hopes
,
and
to
swarue
from
feare
of
future
things
,
with
any
abatement
of
the
present
duetie
.
And
it
is
not
to
haue
a
care
of
the
Church
,
to
be
mindelesse
of
a
present
blessing
,
whilest
we
are
looking
this
way
and
that
way
into
the
corners
of
the
world
.
Queene
Elizabeth
is
our
Sparta
,
let
vs
adorne
her
;
let
vs
desire
of
God
with
earnest
prayers
the
defeating
of
all
wicked
hopes
,
and
the
long
and
verie
long
deferring
of
all
hopes
whatsoeuer
.
There
is
not
one
man
in
all
these
dominions
,
that
desireth
a
change
,
except
he
be
giuen
ouer
into
a
reprobate
sense
;
and
either
purposeth
to
be
an
agent
of
great
euils
,
or
foreseeth
not
to
be
a
patient
of
great
miseries
.
There
are
two
cruell
beasts
in
the
land
with
gaunt
bellies
,
the
wickedly
needy
,
and
the
wickedly
moody
.
The
wickedly
needy
are
they
in
all
degrees
which
haue
consumed
their
own
estates
,
and
now
houer
ouer
other
mens
,
and
therefore
their
eie
watcheth
for
the
twilight
.
The
wickedly
moody
are
they
,
which
haue
treasured
vp
wrath
and
reuenge
in
their
mindes
against
those
,
which
haue
been
Gods
instruments
for
their
nurture
.
These
haue
disdained
that
due
defence
should
be
opposed
to
their
vnduetifull
offence
.
Both
these
(
as
it
is
said
of
Lyons
)
haue
for
the
time
crookt
in
their
nailes
to
keepe
them
sharpe
:
but
they
looke
for
a
day
,
and
God
grant
to
as
many
among
them
as
be
impenitent
,
a
day
,
&
that
the
day
that
they
shall
see
may
be
(
as
Zacharie
saith
)
when
their
eies
shall
sincke
in
their
holes
,
Zach.
14
12.
and
their
toong
shall
consume
in
their
mouth
;
and
in
the
meane
time
,
that
their
flesh
may
consume
away
,
though
they
stand
vpon
their
feete
.
It
must
not
be
thought
that
this
is
to
preach
men
,
but
that
this
is
to
preach
to
men
,
to
teach
them
to
glorifie
God
in
his
ordinance
,
and
to
keep
peace
in
their
conscience
.
And
I
would
to
God
with
the
hazard
of
all
opinion
of
discretion
,
that
this
were
not
more
then
needfull
to
be
vrged
to
many
,
that
haue
iudued
themselues
with
no
small
reputation
of
their
owne
sufficiencie
.
Interpret
me
charitably
,
I
am
secure
for
my selfe
,
but
I
take
care
for
you
that
you
sin
not
in
vncharitable
surmises
.
Now
followeth
the
next
point
,
wherein
we
are
counselled
not
to
curse
the
rich
,
not
to
depraue
persons
of
dignitie
,
which
by
the
appointment
of
princes
doe
excell
in
authoritie
:
Curse
not
(
saith
Salomon
)
the
rich
,
no
not
in
the
withdrawing
of
thy
bedchamber
.
The
word
of
God
hath
not
commended
vnto
vs
the
supreme
Magistrate
,
or
Prince
alone
:
but
the
subordinate
and
subalternall
Magistrate
also
,
The
Doctrine
of
the
subalternall
magistrate
such
as
he
shal
adhibit
to
the
administration
of
thinges
,
they
are
both
in
the
principall
commission
.
And
marke
well
this
point
,
that
although
the
subordinate
Magistrate
hath
his
commission
out
of
a
commission
in
respect
of
the
Prince
,
and
that
,
durante
beneplacito
;
yet
he
hath
it
so
long
,
as
the
Prince
is
so
pleased
,
immediately
from
God
in
respect
of
our
conscience
.
Obserue
the
Canons
of
the
Apostles
both
Paul
and
Peter
:
Put
them
in
remembrance
(
saith
S.
Paul
)
that
they
be
subiect
to
principalities
and
To
POWERS
,
Tit
.
3.1
and
that
they
be
ohedient
and
ready
to
euerie
good
worke
,
that
they
speake
euill
of
none
.
And
againe
,
pray
for
kings
and
all
that
are
in
authoritie
,
to
wit
,
vnder
them
.
And
S.
Peter
saith
:
1
Pet
.
2.13
.
Submit
your selues
to
all
manner
ordinance
of
man
for
the
Lords
sake
,
whether
it
be
vnto
the
king
as
vnto
the
superiour
,
or
vnto
gouernours
as
vnto
them
that
are
sent
of
him
.
And
to
returne
to
S.
Paul
,
he
saith
of
all
in
generall
thus
considered
,
that
the
powers
that
be
are
ordained
of
God
,
Rom.
13.
both
supreme
and
subordinate
,
they
are
ordained
by
speciall
institution
according
to
his
will
reuealed
,
and
are
not
meer
effects
of
his
prouidence
,
as
heretikes
haue
thought
.
S.
Paul
indeed
to
note
constraint
,
saith
,
that
resisters
shall
receiue
to
themselues
iudgement
:
but
in
the
meane
while
he
addeth
,
that
we
must
be
subiect
also
for
conscience
sake
.
For
this
cause
(
saith
Augustine
)
ne
quis
non
pura
dilectione
subditus
fieret
huiusmodi
potestatibus
:
August
in
expos
.
prop.
in
ep
.
ad
Ro
.
propos
.
74.
least
any
in
their
subiection
to
such
powers
should
be
defectiue
in
sincere
loue
.
We
must
doe
it
therefore
for
conscience
sake
,
that
is
,
that
we
may
be
sure
in
our
conscience
that
we
doe
it
with
the
loue
of
them
,
to
whom
we
are
subiect
,
iussu
domini
nostri
,
at
our
Lords
hest
:
(
after
his
words
)
and
as
you
may
adde
further
,
iussu
dominae
nostrae
,
at
the
commandement
of
our
Ladies
Lord
.
We
must
therefore
not
reckon
it
for
seruited
to
bee
vnder
so
many
,
but
bee
subiect
with
an
ingenuous
spirit
.
They
that
are
otherwise
affected
,
are
like
the
base
minded
hindes
,
and
apprentices
to
the
plow
,
which
say
they
like
well
their
maister
and
their
mistris
,
but
they
cannot
endure
the
bailiffe
of
the
husbandry
,
that
setteth
them
to
worke
.
An
homly
comparison
will
serue
such
homly
folke
.
The
speeches
both
of
the
vulgar
and
others
to
,
which
magnifie
their
mouthes
aboue
the
assise
,
are
many
both
against
the
persons
and
actions
of
magistrates
,
and
they
are
fraught
with
speciall
indecencie
to
a
ciuill
eare
,
and
with
scandalous
wickednes
to
a
man
of
gratious
vnderstanding
.
But
let
vs
examine
as
in
the
prohibition
,
so
in
this
inhibition
the
reason
of
these
doings
.
First
if
wee
will
inquire
,
we
shall
find
one
ground
of
this
deed
to
bee
enuie
,
because
such
persons
of
worth
are
(
lightly
)
rich
,
as
they
haue
their
denomination
in
this
text
.
There
is
a
great
complaint
of
their
couetousnes
,
&
their
endles
getting
.
A
thing
indeed
very
worthy
to
be
inquired
into
by
themselues
,
how
far
their
guiltines
doth
stretch
in
this
behalfe
:
But
it
is
not
worthy
to
be
inquired
into
by
vs
;
but
least
of
all
in
an
vnworthy
manner
.
What
thinke
wee
?
that
they
which
must
giue
a
portion
to
seuen
and
also
to
eight
(
as
Salomon
saith
)
hath
not
neede
to
cast
their
bread
vpon
the
waters
,
Eccles
.
11
1.2
that
is
to
saie
,
to
make
prouision
for
the
meanes
,
Vide
Tre
.
mehum
.
as
it
is
best
expounded
?
Dowe
thinke
that
when
men
are
aduanced
to
be
ministers
of
the
state
,
they
may
not
both
entertaine
and
procure
also
good
meanes
,
to
inrich
themselues
for
the
managing
of
their
degree
?
I
cannot
tell
whether
the
malignity
or
ignorance
of
men
be
greater
,
or
whether
the
hypocrisie
of
some
be
not
greatest
of
all
,
which
can
finde
in
their
hearts
to
inrich
themselues
,
&
to
onuy
others
for
so
doing
.
Had
not
Ioseph
so
inriched
himselfe
that
hee
nourished
his
father
and
all
his
family
?
It
is
not
indecent
(
saith
Augustine
)
to
desire
sufficientiam
vitae
.
August
.
de
orando
deo
ad
Probam
.
And
he
defineth
sufficiency
of
life
to
be
(
among
other
thinges
)
propter
congruentem
habitum
personae
hominis
,
that
his
behauiour
(
as
he
further
saith
)
may
not
be
inconuenient
to
those
with
whom
he
must
conuerse
.
And
hee
concludeth
,
Ista
ergo
cum
habentur
vt
teneantur
,
cum
autem
non
habentur
vt
habeantur
orandum
est
.
These
things
while
wee
haue
them
wee
must
pray
to
hold
them
,
and
when
wee
haue
them
not
,
to
haue
them
.
I
may
truly
speake
it
,
and
with
greater
libertie
to
,
of
those
that
are
departed
,
that
this
land
hath
enioyed
great
counsellours
and
other
ministers
of
state
,
which
haue
gotten
much
(
in
deede
)
and
yet
no
more
the
might
very
well
bee
vouchsafed
them
,
if
there
were
an
vnderstanding
heart
in
men
to
value
such
personages
according
to
their
worth
.
It
is
not
a
sufficient
cause
to
maligne
their
riches
&
aduauncements
,
which
giue
their
attendance
on
the
safetie
of
prince
and
state
.
But
their
care
and
prouidence
is
a
merit
of
a
greater
matter
,
and
the
maligning
of
thē
is
a
demerit
of
a
greater
rebuke
then
fitteth
me
to
giue
.
What
is
the
obiection
of
new
Nobilitie
worth
,
when
it
shall
be
counterweighed
with
their
new
desert
of
quitting
themselues
so
worthily
in
the
managing
of
this
noble
state
,
as
sundrie
haue
done
successiuely
,
from
the
beginning
of
her
Maiesties
raigne
till
now
?
Secondly
,
vpon
enquirie
it
will
be
euinced
,
that
the
cause
of
deprauing
magistrats
is
the
incorrigiblenes
of
the
euill
disposed
.
They
crie
out
of
crueltie
against
some
particular
Iudges
and
Magistrates
,
when
their
amendment
is
sought
by
anie
due
seuerity
.
And
although
wee
be
fallen
into
an
age
,
whose
diseases
are
growne
to
a
Gangrene
,
yet
we
fare
as
they
which
had
rather
leese
their
life
then
a
member
.
It
were
a
profitable
thing
to
men
in
the
behalfe
of
their
owne
innocencie
,
to
be
carefull
how
they
presumed
to
taxe
the
innocencie
of
those
Magistrates
that
are
zealous
iusticers
,
and
to
commend
those
for
harmelesse
which
are
languishing
and
loose
in
this
dutie
.
When
sin
is
growne
to
an
head
(
as
among
vs
)
it
is
time
for
the
Magistrate
to
make
head
against
it
.
He
must
punish
extraordinarie
wickednesse
with
extraordinarie
seueritie
,
as
Salomon
saith
,
The
blewnesse
of
the
wound
serueth
to
purge
the
euill
:
Prou.
20.30
.
and
the
stripes
within
the
bowels
of
the
belly
.
For
(
as
Augustine
saith
)
Sicuti
est
aliquando
misericordia
puniens
,
ita
&
crudelitas
parcens
:
Aug.
ad
Macedonium
.
epist.
64.
There
is
a
punishing
mercie
,
and
a
sparing
crueltie
.
And
if
the
Ammonites
which
intreated
King
Dauids
seruants
so
villanously
might
haue
caried
it
away
so
,
what
end
would
haue
beene
put
to
such
insolencies
by
the
Gentiles
?
And
therefore
the
holy
Ghost
saith
in
commendation
of
Dauid
,
that
he
put
them
vnder
sawes
,
and
harrowes
,
and
axes
of
yron
,
2.
Sam
.
12
31.
and
cast
them
into
the
tilekilnes
.
The
tongues
of
Acolasts
are
no
slander
.
For
whatsoeuer
they
say
,
if
God
had
not
directed
her
Maiestie
in
placing
such
Magistrates
as
she
hath
don
,
it
would
haue
redounded
to
the
dishonour
of
God
,
to
her
dangerous
disseruice
,
and
to
the
spoile
of
her
people
.
Thirdly
,
men
of
a
slaunderous
and
iudging
spirit
,
set
their
fanges
vpon
the
Ministers
of
state
as
vpon
irreligious
persons
,
bearing
themselues
&
others
in
hand
,
that
they
are
of
no
religion
,
and
that
they
make
no
conscience
of
any
thing
.
Of
this
kind
the
greatest
part
are
either
fooles
or
factious
,
&
being
heated
with
a
faction
can
induce
themselues
to
beleeue
without
arguments
.
For
what
?
is
discerning
betweene
humor
and
spirit
Atheisme
?
It
standeth
personages
of
state
in
hand
to
looke
well
to
their
owne
hearts
,
for
these
men
will
not
looke
to
their
tongues
.
For
although
they
occupie
not
their
tongues
in
praying
for
them
,
yet
they
occupie
them
in
reproching
:
and
what
lacketh
that
of
Atheisme
?
For
as
one
saith
,
there
is
Atheisme
in
Satyres
as
well
as
in
Lucretius
.
As
many
as
haue
good
consciences
neede
not
to
passe
of
it
(
as
Saint
Paul
saieth
)
to
bee
iudged
of
the
daie
of
man
.
And
the
parties
themselues
which
whisper
such
thinges
,
may
remember
that
the
Lord
doth
not
measure
an
Atheist
by
their
report
.
For
(
as
Ierom
saith
)
non
eadem
est
sententia
tribunalis
Dei
et
anguli
susurronum
.
In
Epist.
ad
virgines
Hermonenses
.
The
sentence
of
Gods
Tribunal
and
the
whisperers
angle
,
is
not
al
one
.
We
ought
not
to
iudge
:
but
when
satan
is
once
mounted
vpon
his
black
steed
(
I
mean
the
suspicious
melancholie
of
a
man
)
he
will
condemne
Hushai
himself
as
an
Atheist
,
2.
Sam
.
16.18
.
for
his
semblance
of
reuolting
to
Absalom
.
To
bee
breise
,
men
haue
so
many
vices
in
themselues
,
wherewith
to
depraue
the
vertues
of
magistrates
,
that
they
can
almost
do
nothing
by
them
with
a
good
report
.
Sometimes
their
sufficiencie
is
depraued
;
sometimes
their
fidelitie
challenged
;
sometimes
their
actions
carped
at
;
and
sometimes
their
states
are
enuied
.
They
that
are
so
lauish
in
this
behalfe
,
might
bee
posed
with
three
questions
when
they
enter
into
these
secrets
.
First
,
how
knowest
thou
?
Secondly
,
what
hast
thou
to
doe
with
it
?
Thirdly
,
what
true
hatred
of
thine
owne
sin
is
in
thee
?
How
euer
it
be
,
it
is
the
counsell
of
the
holy
ghost
,
more
profitable
for
the
malingners
then
their
magistrates
.
Curse
not
the
Rich
,
no
not
in
thy
bedchamber
.
The
times
wee
are
fallen
into
are
both
immodest
,
and
vncharitable
.
It
is
of
immodesty
that
many
priuate
men
do
(
as
it
were
)
vsurpe
vpon
the
intelligence
of
sundry
secrets
of
the
politique
conueiance
,
&
gouernment
.
It
is
lawfull
for
vs
to
informe
our selues
(
if
wee
can
by
good
meanes
attaine
vnto
it
)
of
state
matters
,
that
are
not
impertinent
vnto
vs
to
direct
our
prayers
.
But
it
is
neither
lawful
to
be
eauesdroppers
of
state
to
occupie
our
toongs
,
nor
to
make
an
occupation
of
intelligencing
when
we
are
priuate
men
.
It
is
his
protestation
that
had
the
holie
Ghost
,
Psalm
.
131.
I
haue
not
walked
in
great
matters
and
hid
from
mee
.
And
it
is
his
sonnes
speech
that
hath
the
testimonie
of
wisedome
from
the
holy
ghost
,
that
euery
foole
will
bee
medling
.
Prou.
20.3
.
Saint
Peters
{αβγδ}
,
1.
Pe
.
4.15
.
which
is
rendred
busie
body
,
reacheth
in
signification
to
one
that
is
but
inspector
,
a
prier
into
other
mens
matters
.
And
wee
see
in
ecclesiasticall
historians
,
that
they
which
became
Libellatici
,
that
is
,
which
were
constrained
to
blaspheme
Christ
in
writing
,
and
they
which
were
Thurificati
,
that
is
,
which
were
constrained
to
offer
sacrifices
to
the
Diuell
,
(
whereof
Origen
thorough
his
rashnesse
was
one
)
had
formerly
beene
{αβγδ}
.
And
it
is
of
such
,
(
as
by
conference
of
stories
may
bee
collected
)
of
whom
Plinius
Secundus
writeth
to
his
maister
Traian
:
Coëgi
eos
maledicere
Christo
,
I
constrained
them
to
curse
Christ
.
A
fearefull
fruit
of
a
busie
bodie
.
To
containe
our selues
within
the
boundes
of
our
calling
is
a
speciall
point
of
christianitie
.
And
there
are
many
found
that
by
their
intrusion
into
other
mens
secrets
,
are
brought
to
the
foolish
Poets
complaint
.
Cur
aliquid
vidi
?
For
it
is
incident
to
the
affectation
of
intelligence
of
doubtfull
matters
of
state
,
to
hurt
the
knowers
by
their
owne
default
.
The
reason
is
,
because
the
tongue
of
such
a
man
will
take
vengeance
by
talking
shrewdly
of
matters
,
when
the
heart
is
grieued
with
hearsayes
,
and
he
will
let
driue
at
some
in
their
absence
,
to
whom
hee
would
bow
,
if
they
were
present
.
But
if
any
man
(
saith
Saint
Peter
)
long
after
life
,
1.
Pet
.
3.10.11
.
and
to
see
good
daies
,
let
him
refraine
his
tongue
from
euill
,
and
his
lippes
that
they
speake
no
guile
.
Let
him
eschewe
euill
,
and
do
good
;
let
him
seeke
peace
and
follow
after
it
.
It
is
of
vncharitablenesse
that
men
are
so
credulous
,
when
they
heare
hard
reports
of
great
persons
,
and
obserue
not
the
rule
of
reports
towards
all
persons
.
He
cannot
(
saith
Dauid
)
be
admitted
into
the
fauour
of
God
,
Psal
.
15.3
.
that
is
a
taker
vp
of
false
reports
that
other
men
spread
.
There
are
many
sent
out
by
Satan
to
belie
those
that
are
in
authoritie
;
but
the
Lord
hath
sent
vs
word
by
Salomon
,
Pro
.
17.4
.
that
the
wicked
giueth
heede
to
false
lippes
.
The
credulous
in
this
kinde
must
needes
be
in
danger
,
for
the
credulous
in
generall
fare
often
worse
then
their
informers
.
By
reason
of
this
sinne
by
Gods
hand
it
came
to
passe
,
that
the
yoong
Prophet
which
was
credulous
,
was
preuented
by
death
,
1.
King
.
13.17.18
.
though
the
olde
prophet
,
which
was
the
seducer
were
respited
aliue
.
Let
vs
not
be
transported
with
any
preindice
at
the
hearing
of
these
things
,
to
hinder
our
edification
.
Neither
let
vs
interrupt
the
worke
of
our
sanctification
,
by
these
offences
.
If
we
apply
our selues
in
sinceritie
to
ponder
what
is
saide
,
the
Lorde
will
giue
vs
vnderstanding
in
all
thinges
.
And
this
for
the
first
part
.
The
second
part
consisting
in
the
argument
followeth
.
For
the
foule
of
the
heauen
shall
carrie
the
voice
,
and
that
which
hath
winges
shall
declare
the
matter
.
In
this
place
the
Lord
threatneth
the
detection
of
the
deprauers
of
kings
and
Magistrates
.
Now
it
is
verie
worthy
to
bee
noted
,
that
this
threat
proceedeth
from
the
Holy
Ghost
himselfe
,
which
is
not
without
a
remarqueable
implication
of
the
hainousnesse
of
this
sinne
.
For
the
holy
Ghost
is
not
woont
to
bewray
men
for
trifles
:
he
onely
interposeth
himselfe
to
reueale
,
where
sinners
do
specially
oppose
themselues
to
his
grace
,
and
to
his
Church
or
people
.
In
which
respect
he
emploied
Elisha
,
2.
King
.
6.12
.
to
disclose
to
the
king
of
Israel
whatsoeuer
the
king
of
Aram
spake
in
the
withdrawing
of
his
chamber
.
And
he
stirred
vp
Ionathan
,
1.
Sam
.
19
,
2.3
.
to
disclose
to
Dauid
the
secret
conspiracies
of
Saul
his
owne
father
.
1.
Sam
.
19.11.12
.
The
like
is
testified
of
Michal
,
who
(
whatsoeuer
she
were
otherwise
)
was
led
by
the
spirit
of
God
in
detecting
the
ambush
of
her
father
Saul
.
This
proceeding
of
the
holy
ghost
in
taking
the
matter
into
his
owne
hand
,
to
become
both
Oyer
and
Terminer
,
is
strong
euidence
,
that
the
maligning
of
higher
powers
is
in
the
Catalogue
of
those
sinnes
,
which
though
they
escape
man
,
yet
the
vengeance
of
God
doth
pursue
,
and
as
it
were
bring
backe
againe
to
the
iudgement
seate
.
So
that
it
is
not
a
good
meaning
,
nor
that
we
were
exasperate
,
which
will
serue
for
an
excuse
to
pacifie
our
conscience
.
Parents
offend
if
they
prouoke
their
children
to
wrath
;
but
is
that
any
warrant
for
them
to
conceiue
wrath
?
No
:
we
must
come
with
the
priuiledge
of
God
for
the
least
deed
that
tendeth
to
the
defacing
of
the
image
of
God
.
For
els
,
whereas
all
true
comfort
is
in
the
holy
ghost
,
in
this
case
the
holy
ghost
is
flat
against
vs.
And
as
they
are
sinners
with
a
witnesse
,
with
whom
the
holy
ghost
himselfe
is
at
the
cost
to
be
their
detector
,
so
marke
likewise
,
that
by
the
same
reason
a
man
can
haue
no
securitie
in
the
secret
committing
of
this
.
For
this
is
an
euill
secret
wherein
two
cannot
keepe
counsell
,
though
one
be
away
.
It
is
like
the
Iudaical
leprosie
,
which
resisted
hypocriticall
concealments
by
shewing
it selfe
in
the
forehead
.
For
such
kinde
of
persons
are
the
Lordes
Stigmatiques
,
they
are
marked
as
Cain
was
.
1
Tmot
.
5.25
.
For
(
as
S.
Paul
saith
)
things
that
are
otherwise
then
well
meant
to
Gods
Church
,
cannot
be
hid
.
But
let
vs
consider
both
the
members
apart
,
for
it
is
but
a
rule
of
the
Rabbines
to
suppose
it
so
verie
frequent
in
scripture
,
to
varie
the
words
without
any
varietie
of
sense
.
Speaking
of
the
latter
member
first
,
he
saith
,
that
if
there
be
any
maligning
of
the
Rich
(
as
he
meaneth
)
the
foules
of
the
heauen
shall
carrie
the
voice
:
God
will
not
suffer
the
deprauation
of
the
ministers
of
state
appointed
by
the
king
,
to
escape
vnreueiled
;
nor
consequently
vnpunished
.
All
Dauids
deprauers
,
when
he
was
but
a
subiect
came
after
to
shame
and
rebuke
.
And
the
prosperitie
of
Eliakim
together
with
his
aduauncement
,
is
threatned
to
Shebna
for
maligning
him
being
a
Magistrate
,
and
is
ioyned
to
the
threat
of
his
aduersitie
and
ruine
,
as
parcel
of
it
.
Isaiah
.
22.27
.
So
that
although
there
be
no
expresse
mention
that
Shebna
was
an
enuier
of
Eliakim
,
yet
the
direction
of
the
prophecie
of
Eliakims
rising
to
Shebna
(
whom
els
it
had
not
concerned
)
discouereth
both
his
sinne
and
his
punishment
.
There
are
that
thinke
that
if
they
can
say
,
God
saue
the
Queene
,
that
it
is
as
good
as
a
preamble
to
scuse
their
deprauing
of
the
counsell
.
But
if
counsellors
and
other
great
magistrates
doe
beare
the
image
of
God
,
they
beare
also
the
name
of
God
.
And
ye
see
what
is
repeated
in
the
sanction
of
the
third
commaundement
.
The
commandement
is
,
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vaine
:
and
the
sanction
is
,
for
the
Lord
will
not
holde
him
guiltlesse
that
taketh
his
name
in
vaine
.
Marke
how
he
repeateth
,
his
name
,
to
wit
,
in
whomsoeuer
represented
,
to
terrifie
vs
not
onely
from
maligning
of
Princes
,
but
also
from
maligning
of
Magistrates
,
for
the
memorials
of
God
are
manifold
.
And
though
it
might
be
that
thy
conscience
did
cleere
thee
of
any
wicked
intention
to
the
person
of
thy
Prince
,
yet
in
that
were
thou
not
iustified
before
God
,
if
thou
meantst
to
supplant
the
authoritie
of
thy
Princes
counsell
,
and
ministers
of
state
:
for
that
were
indirectly
to
supplant
the
authoritie
of
thy
Prince
.
It
mattereth
not
what
plausible
shewes
there
be
to
doe
such
things
,
for
the
euent
discouereth
that
they
are
but
shewes
.
Absadom
seemed
to
haue
a
iust
quarrell
against
Amnon
for
lying
with
his
sister
,
especially
his
pernicious
impunitie
considered
by
reason
of
Dauids
indulgence
.
But
Absaloms
matter
was
not
Amnons
incest
,
but
Ammons
senioritie
;
he
was
betwixt
him
and
the
crowne
;
for
the
euent
declared
what
an
hater
of
incest
Absadom
was
,
by
his
behauiour
to
his
fathers
concubines
.
And
the
Lorde
discouered
by
his
insurrection
against
his
father
,
that
it
was
ambition
that
made
him
to
kill
his
brother
.
If
we
be
endued
with
any
christian
docilitie
,
let
vs
receiue
that
which
is
sound
with
a
simple
heart
.
And
let
vs
nurture
our
hearts
with
this
truth
,
that
God
setteth
himselfe
to
the
reuenge
of
the
iniuries
done
to
subordinate
Magistrates
,
which
beare
his
image
vpon
earth
;
as
he
holdeth
it
blasphemie
,
not
onely
to
blaspheme
himselfe
and
his
tabernacle
,
Reu
.
13.6
.
but
also
those
that
dwell
in
heauen
:
I
offer
vnto
you
that
which
is
first
offered
to
me
by
the
word
of
God
,
togither
with
the
due
consideration
and
affection
requisite
in
such
a
speech
,
and
so
I
leaue
both
you
and
it
to
the
Lord
.
Onely
be
of
a
wise
heart
,
and
beware
of
the
beginning
of
sinne
.
Your
children
(
you
say
)
will
go
from
a
pinne
to
a
point
,
and
so
further
:
feare
the
like
proceedings
in
this
grieuous
matter
.
For
they
that
are
deprauers
of
deputed
Magistrates
,
their
tongues
will
afterward
light
vpon
the
supreme
.
This
of
the
latter
member
set
formost
in
the
Argument
.
Now
speaking
of
the
former
member
in
the
latter
place
,
hee
saith
,
that
if
there
be
any
maligning
of
the
King
;
the
maister
of
the
wings
shall
declare
the
matter
.
His
meaning
is
,
that
the
Lord
by
his
administrations
will
bee
a
swift
witnes
,
and
by
his
execution
a
swift
iudge
against
such
.
For
they
presume
very
neere
him
that
reach
to
his
annointed
,
and
to
his
children
:
For
Kings
and
Queenes
by
an
excellencie
are
called
the
sons
and
daughters
of
God
,
and
hee
watcheth
ouer
them
with
a
celestiall
care
.
There
is
a
memorable
storie
in
the
second
or
Esther
of
the
discouerie
of
a
treason
,
wherein
also
there
are
many
momorable
obseruations
closely
couched
togither
.
Esther
.
2.21.22
.
The
storie
is
,
that
Mordecai
detected
the
conspiracie
of
Bigtan
&
Teresh
against
Assuerus
their
soueraigne
.
The
obseruations
are
:
First
,
that
God
blessed
him
with
the
honor
to
detect
it
.
Secondly
,
that
it
was
made
knowne
to
him
when
hee
was
vnlikelie
to
haue
any
such
great
intelligence
,
beeing
then
a
person
depressed
by
Haman
.
Thirdly
,
that
heauen
is
a
watch
tower
euen
for
heathen
Kings
.
Fourthlie
,
that
Mordecai
which
ouerheard
it
sate
without
in
the
kings
gate
,
and
that
the
two
conspirators
kept
the
doore
within
,
whereby
aboue
all
expectation
their
whisperings
came
to
his
care
,
as
he
sate
there
like
a
forlorne
person
.
Fiftly
,
that
the
treason
being
but
then
first
conspired
,
and
forthwith
to
bee
executed
when
the
king
went
next
abroad
,
was
disclosed
before
.
Here
was
Mordecai
a
maister
of
wings
:
hee
informed
Esther
with
expedition
,
as
the
prouidence
of
God
had
informed
him
by
a
diuine
dispensation
:
so
doth
God
haste
to
the
succour
of
Kings
.
I
know
(
saith
the
Church
)
that
the
Lord
will
helpe
his
annointed
,
Psal
.
20.6
and
will
heare
him
from
his
sanctuary
.
If
there
were
euer
nation
,
that
had
this
truth
sealed
to
their
conscience
by
the
demonstration
both
of
Gods
hand
and
counsell
that
is
to
say
,
both
of
his
execution
and
intention
to
reueale
conspiracies
,
it
is
this
,
in
which
the
Lord
hath
excelled
himselfe
in
miraculous
mercies
.
Wee
may
truely
translate
Dauids
wordes
to
our selues
.
If
the
Lord
had
not
beene
on
our
side
(
may
England
now
saie
)
If
the
Lord
had
not
beene
on
our
side
,
Psal
.
124
1.2.3
when
men
rose
vp
against
vs
,
they
had
then
swallowed
vs
vp
quicke
,
when
their
wrath
was
kindled
against
our
Queene
.
How
many
conspirators
are
gone
to
their
owne
places
,
with
their
bloud
vpon
their
heads
?
How
desperate
,
how
secrete
,
and
how
neerely
and
immnently
aduanced
haue
their
attempts
beene
?
so
that
the
conspirators
which
remaine
vnconuinced
or
vnconuerted
by
such
a
strerched
out
hand
of
God
,
are
more
wicked
then
wickednes
it selfe
.
And
I
trust
whensoeuer
they
conspire
,
they
shall
find
in
their
confusion
,
that
the
hand
of
God
is
stretched
forth
still
.
Beloued
,
I
haue
not
beene
moued
to
this
or
any
other
course
by
any
,
and
I
do
well
vnderstand
vnder
what
penaltie
wee
go
which
preach
the
word
,
if
we
seeke
not
to
glorifie
God
in
our
ministerie
.
I
doe
very
humblie
beseech
you
therefore
to
ioine
your
godlie
care
or
looking
deepely
into
this
matter
,
to
the
pensiue
regarde
which
I
haue
had
to
propound
it
profitablie
vnto
you
.
I
say
looke
deepely
into
it
,
if
euer
you
looked
deeply
into
any
thing
.
I
speake
to
all
Christian
English
hearts
(
for
English
is
essentiall
to
Christian
in
this
matter
.
)
Brethren
what
will
you
do
?
will
you
not
be
a
meanes
by
your
cheerefull
&
kind
affection
to
your
prince
to
reioice
hit
heart
,
and
so
to
prolong
hir
life
,
when
your
duety
and
Gods
glorie
do
both
consist
therein
?
To
entertaine
a
Prince
with
heauines
and
silence
which
hath
entertained
&
saluted
vs
with
so
many
good
turns
,
is
not
laudable
.
The
vnkindnes
of
the
people
is
inough
to
cut
the
heart
of
a
prince
.
And
concerning
those
principall
ministers
of
state
,
whom
her
Maiestie
hath
put
in
place
and
holdeth
in
grace
,
shall
they
not
bee
vouchsafed
the
same
in
your
consciences
?
If
you
keepe
a
court
of
conscience
within
you
,
know
that
none
are
properly
clients
which
owe
suite
to
that
Court
,
but
your
owne
selues
.
It
is
neither
wisedome
nor
godlines
for
men
to
make
their
friendes
their
foes
.
Lay
no
imputation
vpon
me
of
carnall
counsell
.
By
carying
a
dutiful
affection
to
those
which
may
do
you
good
in
your
good
desires
,
you
shall
win
them
to
do
you
good
according
to
their
meanes
.
And
as
for
those
great
persons
themselues
,
as
I
am
perswaded
that
no
man
present
hath
ought
to
saie
,
that
will
auoid
the
pointes
concerning
our
dutie
to
them
,
which
I
haue
vrged
(
so
it
bee
spoken
vnder
competent
triall
)
so
those
more
graue
and
sufficient
persons
either
present
or
absent
,
as
they
shall
by
due
calling
haue
accesse
vnto
them
(
as
I
haue
hither
)
shall
do
well
to
trauell
seriously
with
them
to
conteine
them
within
the
boundes
of
loue
euen
to
their
maligners
,
and
not
to
set
their
wits
against
the
witte
of
the
simple
,
or
of
the
distempered
.
I
know
they
will
informe
themselues
of
their
dutie
:
but
God
hath
appointed
exhortations
to
encounter
temptations
.
I
would
there
were
an
vniuersall
loue
daie
in
respect
of
all
subiects
.
I
would
in
respect
of
the
prince
that
there
were
as
it
were
an
altar
of
consent
built
,
and
that
all
Gods
and
Queene
Elizabeths
vnreclaimable
enemies
were
sacrificed
vpon
it
by
consent
.
To
conclude
,
let
vs
applie
our selues
to
the
grace
of
God
to
take
benefit
of
that
wee
haue
heard
:
and
let
vs
take
these
two
lessons
with
vs
for
the
keeping
of
a
good
conscience
.
First
,
let
vs
gird
close
vnto
vs
the
remembrance
of
Gods
loue
,
to
reuerence
our
Prince
in
our
inward
hearts
,
I
saie
let
vs
gird
it
close
to
vs
,
as
a
girdle
of
trueth
to
gird
in
our
affections
at
that
verie
time
,
when
wee
are
tempted
to
leaue
our
place
and
to
enter
into
discontentments
,
let
vs
,
not
consult
with
flesh
and
bloud
apart
.
Secondly
,
let
vs
know
,
that
howsoeuer
these
dreames
of
misliking
of
princes
for
conscience
sake
come
in
at
the
Iuorie
gate
,
yet
they
goe
out
at
the
Iron
posterne
,
according
to
the
olde
embleme
of
dreames
,
that
is
to
say
,
that
after
men
are
once
plunged
in
this
sinne
,
the
spirit
of
God
forsaketh
them
,
and
they
are
in
a
mysterie
of
all
vnconscionablenes
and
miserie
,
and
know
not
whither
they
goe
.
But
peraduenture
it
will
be
secretly
obiected
,
that
there
were
more
conuenient
points
to
haue
beene
spoken
of
by
mo●●
this
time
then
this
.
My
answere
is
,
that
I
haue
followed
my
conscience
in
the
choice
of
this
argument
,
for
most
conuenient
of
all
others
at
this
time
,
to
my
vnderstanding
,
and
that
vpon
my
maturest
deliberation
.
It
may
be
it
will
be
replied
,
that
all
is
against
the
faults
of
subiects
,
and
neuer
a
word
against
any
one
fault
of
any
magistrate
,
which
may
import
suspition
of
temporizing
.
My
answere
is
,
that
for
the
reprouing
of
magistrats
neither
my
intelligence
serueth
,
nor
my
calling
to
this
place
,
nor
this
place
,
nor
this
time
,
nor
this
text
.
And
for
there
prouing
of
the
faults
which
I
haue
reproued
,
my
knowledge
serueth
me
,
so
doth
this
time
,
and
these
times
,
so
doth
this
text
.
And
as
touching
suspition
of
temporizing
.
Although
I
am
much
affected
to
my
prince
,
and
loth
to
offend
any
magistrate
,
whose
fauour
I
may
keepe
with
the
fauour
of
God
:
yet
God
which
is
the
Lord
of
fauour
learning
,
gifts
,
and
conscience
,
knoweth
,
that
as
I
haue
gathered
these
things
not
without
labour
both
of
head
and
heart
;
so
I
haue
sought
in
the
same
both
to
keepe
all
good
conscience
,
and
to
be
a
poore
meanes
to
helpe
my
brethen
,
and
countrimen
to
the
like
,
by
chusing
and
handling
this
text
thus
.
And
giue
me
leaue
to
speake
one
thing
of
mine
owne
particular
.
That
my
ministerie
(
the
successe
whereof
I
preferre
before
my
life
)
is
like
to
be
among
the
people
,
and
not
amongst
magistrates
.
And
therefore
I
would
not
wittingly
alienate
the
people
,
and
so
the
Lord
,
from
me
both
at
once
by
abusing
his
word
or
his
children
.
I
do
therefore
with
a
premeditate
aduenture
of
men
,
put
my selfe
,
and
my
doings
,
and
yourselues
,
&
your
thoughts
vpon
the
grace
and
mercy
of
God
in
Iesus
Christ
,
to
whom
with
the
father
and
the
holy
Ghost
,
be
all
honour
&
glory
now
and
euermore
.
Amen
.