A
SERMON
PREACHED
AT
the
last
Generall
Assise
holden
for
the
County
of
Sommerset
at
TAVNTON
.
PSAL.
82.6.7
.
I
haue
said
ye
are
Gods
,
and
ye
all
are
sonnes
of
the
most
high
.
But
ye
shall
die
like
men
,
and
fall
like
one
of
the
Princes
.
THe
Prophet
,
whether
Asaph
or
Dauid
,
hauing
taxed
the
iniustice
of
the
Iudges
of
that
time
,
and
addressing
himselfe
to
denounce
Gods
iudgement
against
them
,
in
these
words
seemes
to
preoccupate
the
secure
thoughts
of
their
pride
.
Gods
they
were
by
office
on
earth
,
without
controll
therefore
of
men
;
and
,
as
they
seemed
to
conceit
,
exempted
from
censure
of
God
himselfe
.
The
answer
is
in
the
person
of
God
:
1.
by
concession
,
It
s
true
,
I
haue
said
ye
are
Gods
:
2.
by
correction
,
but
ye
shall
die
as
men
.
In
the
words
are
two
things
obseruable
:
1.
the
dignitie
of
the
Magistrates
office
;
2.
the
infirmitie
of
their
persons
:
their
dignitie
amplified
,
1.
by
the
author
,
God
,
I
haue
said
;
2.
by
the
eminence
,
ye
are
Gods
.
Their
infirmitie
noticed
in
their
death
,
in
their
fall
;
both
amplified
by
similitude
or
paritie
;
yee
shall
die
like
men
,
and
fall
like
one
of
the
Princes
.
First
of
the
author
:
I
haue
said
.
This
dixi
of
the
Lord
for
Magistrates
office
,
sounds
aloud
in
Scripture
,
in
nature
,
in
heauen
,
hell
,
the
creatures
,
mans
nature
and
conscience
.
[
a
](A11602-e10550-b)
a
Pro.
8.
By
me
Kings
raigne
,
saith
Gods
essentiall
wisdome
:
he
meanes
not
only
by
the
secret
disposition
of
his
prouidence
,
but
by
expresse
warrant
of
his
ordinance
.
The
Apostle
in
new
Testament
(
to
preuent
the
idle
exceptions
of
Anabaptists
)
[
b
](A11602-e10570-b)
b
Rom.
13.1
.
There
is
no
power
but
of
God
:
[
*
](A11602-e10590-b)
*
Aug.
contra
Faust
.
Manich.
lib.
22.
cap.
7.
Siue
iubente
,
siue
sinente
,
saith
Augustine
,
by
Gods
either
commission
or
permission
:
that
s
Augustines
glosse
:
the
text
addes
more
:
The
powers
that
are
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ordered
and
ordained
of
God
.
[
*
](A11602-e10670-b)
*
Theophylact.
in
Rom.
13.
The
persons
are
sometimes
intruders
,
as
in
case
of
vsurpation
;
sometimes
abusers
of
their
authoritie
,
as
when
they
tyrannize
:
but
the
powers
themselues
haue
God
for
their
author
.
S.
Peter
indeed
cals
them
[
c
](A11602-e10710-b)
c
1.
Pet.
2.13
.
humane
ordinances
;
but
hee
speakes
of
the
seuerall
formes
,
not
of
the
substance
of
gouernment
.
In
nature
it selfe
are
found
impressions
of
this
ordinance
:
in
heauen
amongst
Angels
are
[
d
](A11602-e10740-b)
d
Eph.
1.21
.
principalities
and
thrones
.
And
there
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Michael
the
[
e
](A11602-e10780-b)
e
Iude
9.
Archangell
.
Amongst
the
Spheres
,
there
is
one
first
moueable
commander
of
all
the
inferiours
with
his
motion
.
Amongst
Starres
,
there
are
greater
and
lesser
lights
,
rulers
amongst
the
rest
.
Yea
such
a
power
there
is
of
this
dixi
,
that
the
sound
thereof
hath
pierced
downe
to
hell
.
Deuils
haue
their
principalities
,
not
onely
ouer
other
creatures
,
but
respectiuely
amongst
themselues
:
therefore
it
is
said
,
[
f
](A11602-e10810-b)
f
Mat.
25.41
.
the
Deuill
and
his
Angels
,
and
[
g
](A11602-e10830-b)
g
Mat.
12.24
Beelzebub
the
Prince
of
Deuils
.
To
say
nothing
of
bruit
creatures
,
amongst
which
yet
Philosophers
haue
obserued
a
perfect
forme
of
regiment
and
policie
:
in
man
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
how
doth
euery
thing
pleade
for
gouernment
?
his
constitution
,
his
inclination
,
his
conscience
.
So
hath
God
tempered
him
in
his
fabricke
and
constitution
,
that
we
shall
see
in
euery
part
of
his
nature
something
that
rules
,
something
made
to
be
ruled
.
In
the
composition
of
his
body
there
is
an
element
predominant
;
the
soule
hath
ouer
the
body
Imperium
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
minde
ouer
the
affectuous
part
Imperium
politicum
.
If
nothing
else
euince
it
,
that
awfull
submission
to
regiment
,
which
conscience
suggests
to
sauages
,
sufficiently
proues
it
.
As
farre
as
that
principle
is
heard
of
,
that
there
is
a
Rex
Regum
,
and
Dominus
Dominantium
;
where
euer
it
s
knowne
that
there
is
a
God
that
iudgeth
the
earth
,
it
s
knowne
also
and
receiued
,
that
there
are
nominall
Gods
on
earth
,
with
reuerence
next
to
the
supreme
Maiestie
to
be
adored
.
Amongst
the
barbarous
Nations
of
late
discouered
,
hath
beene
found
,
as
some
religion
and
worship
of
God
,
so
some
forme
of
policie
and
ciuill
gouernment
.
Let
it
bee
true
that
Tully
hath
in
commendation
of
his
Oratorie
,
that
it
first
drew
into
ciuill
communion
the
dispersed
and
bruitish
companies
of
men
:
yeeld
that
that
others
haue
,
that
fiction
of
diuine
visions
procured
authoritie
to
lawes
:
let
these
be
meanes
;
some
principle
there
must
be
acknowledged
in
mans
nature
,
fit
to
acknowledge
equitie
of
such
constitutions
.
[
*
](A11602-e10940-b)
*
Arist
politic
.
lib
1.
cap.
2.
Aristotle
saith
there
is
in
euery
man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
affectuous
and
no
lesse
then
impetuous
inclination
to
such
societie
.
And
if
any
be
vnfitted
for
that
state
,
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
bruit
;
if
any
need
it
not
,
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
.
But
ouer
and
aboue
all
this
,
it
more
then
seemes
that
naturall
conscience
,
amongst
other
common
notions
,
hath
receiued
the
impression
of
this
principle
:
how
else
comes
it
,
that
(
a
few
extrauagant
natures
only
excepted
)
such
awfull
submission
is
found
in
all
,
to
men
of
our
owne
mould
?
yet
in
our
apprehension
clad
with
such
venerable
maiestie
,
that
the
culpable
scarce
behold
them
without
trembling
;
and
the
guiltlesse
yeeld
willing
reuerence
to
their
persons
.
So
euery
way
hath
God
pleased
to
make
knowne
his
ordinance
for
magistracie
.
It
were
wonder
such
a
principle
should
finde
opposition
in
the
nature
of
man
,
by
nature
the
most
sociable
of
all
sensible
creatures
:
more
strange
,
that
amongst
Christians
(
as
they
would
be
esteemed
)
this
constitution
should
be
thought
either
Heathenish
,
or
Iewish
.
In
a
word
,
two
sorts
of
men
we
finde
opposite
to
this
ordinance
:
First
are
they
that
out
of
a
vicious
disposition
of
their
hearts
,
desire
to
liue
as
Iob
saith
they
are
[
h
](A11602-e11030-b)
h
Iob
11.12
.
borne
,
like
the
wilde
Asse-colt
in
the
wildernesse
:
and
for
none
other
thing
dislike
gouernment
,
saue
onely
that
it
restraines
their
vnbridled
corruption
.
That
bruitish
strumpet
in
the
Poet
quarrels
at
Gods
prouidence
,
that
hauing
set
no
bounds
to
the
lust
of
beasts
,
hath
taught
men
to
reuerence
the
bond
of
bloud
.
A
generation
fitter
to
be
confuted
with
a
clubbe
then
with
an
argument
.
There
once
was
such
a
state
of
Gods
people
the
Iewes
,
liuing
without
controll
of
authoritie
:
see
to
what
extremities
corruption
breakes
forth
,
notwithstanding
all
the
reuelations
of
Gods
will
from
heauen
,
and
the
fresh
memorie
of
his
vengeance
vpon
the
Canaanites
:
the
grossest
Idolatrie
,
and
most
vnnaturall
lust
they
are
carried
beadlong
into
.
The
reason
is
noted
:
[
i
](A11602-e11060-b)
i
Iudg.
17
5.6
.
Iudg.
18.1.30
.
Iudg.
19.1.22
.
In
those
dayes
there
was
no
King
in
Israel
,
but
euery
man
did
what
seemed
right
in
his
owne
eyes
.
And
it
was
a
prudent
obseruation
of
that
States-man
in
the
remisnesse
of
Nerua
his
raigne
:
It
s
better
to
liue
where
nothing
,
then
where
all
things
are
lawfull
.
The
second
sort
is
of
them
that
vnder
pretence
of
I
know
not
what
Christian
perfection
,
haue
abolished
Magistracie
amongst
other
Iewish
constitutions
,
and
limit
all
precepts
of
subiection
giuen
in
new
Testament
,
to
Magistrates
heathenish
.
Let
vs
see
a
little
whether
the
ordinance
were
in
likelihood
temporarie
.
First
,
we
know
no
transient
ceremonie
that
had
place
in
mans
innocencie
;
and
haue
reason
to
teach
,
that
euen
in
innocencie
there
was
a
subordination
of
one
to
another
,
though
without
paine
as
now
it
is
.
That
reason
of
the
Apostle
,
Man
was
[
k
](A11602-e11120-b)
k
1.
Tim.
2.13
.
first
formed
,
of
him
and
after
him
the
woman
,
had
place
in
state
of
innocencie
.
Besides
,
we
hold
it
a
rule
,
what
euer
ordinance
knits
man
to
God
,
man
to
man
,
is
of
perpetuall
vse
to
the
Church
of
God
:
and
so
much
onely
of
Iewish
ordinances
we
thinke
abolished
,
as
alienated
man
from
God
,
or
man
from
man
.
Therefore
of
difference
of
meats
,
wee
say
it
was
temporarie
,
it
was
part
of
the
[
l
](A11602-e11150-b)
l
E●h
2.14
.
partition
wall
betwixt
Iew
and
Gentile
:
therefore
of
rigour
and
iustification
of
the
law
morall
,
it
s
also
abrogated
,
because
it
maintained
separation
betwixt
God
and
man
.
So
wee
tremble
to
thinke
of
Magistracie
.
To
bee
short
,
if
the
ordinance
were
Iewish
,
what
's
the
reason
Paul
reckoning
vp
the
gifts
of
God
for
right
ordering
of
the
Church
of
new
Testament
,
amongst
others
mentions
[
m
](A11602-e11190-b)
m
1.
Cor
12.28
.
gouernments
,
that
is
,
gifts
of
gouernment
?
Questionlesse
hee
saw
,
that
euen
in
state
of
greatest
perfection
among
Christians
,
there
were
that
should
neede
restraint
by
gouernment
;
and
whose
best
safetie
should
stand
in
this
,
that
they
were
assigned
to
the
regiment
of
others
.
Let
vs
see
whether
in
likelihood
the
authoritie
be
limited
to
Magistrates
heathenish
.
The
title
of
Magistrates
is
,
to
be
[
n
](A11602-e11210-b)
n
Rom.
13.4
.
Ministers
of
God
;
their
end
and
vse
,
the
good
of
the
Church
.
According
to
this
glosse
of
Anabaptists
,
the
honourablest
place
of
seruice
to
God
is
appropriated
to
Ethnickes
,
and
therein
Christians
without
intrusion
cannot
meddle
.
Their
end
,
the
good
of
Gods
Church
,
which
who
can
but
absurdly
imagine
,
should
flow
more
kindly
from
heathenish
,
then
from
Christian
Magistrates
?
Pauls
counsell
is
to
[
o
](A11602-e11250-b)
o
1.
Tim.
2.1.2.3
.
pray
for
Kings
,
and
those
in
authoritie
,
that
they
may
be
conuerted
;
withall
hee
intimates
the
good
issues
flowing
from
their
conuersion
,
peace
,
honestie
,
godlinesse
,
to
the
people
of
God
.
It
were
strange
that
from
Princes
heathenish
we
should
expect
furtherance
in
godlinesse
and
honestie
,
and
not
rather
from
them
conuerted
to
Christianitie
:
nay
,
why
pray
wee
for
their
conuersion
,
if
from
their
Ethnicisme
such
gracious
furtherances
may
be
expected
?
It
s
promised
as
a
blessing
to
the
Church
of
new
Testament
,
that
shee
should
haue
[
p
](A11602-e11290-b)
p
Isa.
49.23
.
Kings
her
nursing
Fathers
,
and
Queenes
her
nursing
Mothers
.
Neuer
saw
the
Church
Christian
this
promise
accomplished
,
till
the
happy
conuersion
of
Constantine
to
Christianitie
;
except
to
sucke
the
bloud
of
the
Church
,
were
to
be
nurses
to
the
Church
,
such
fauour
neuer
tasted
shee
from
heathens
.
It
remaines
then
,
that
notwithstanding
those
cauilsome
exceptions
of
licentious
Anabaptists
,
magistracie
hath
Gods
ordinance
to
commend
it
to
the
perpetuall
vse
of
the
Church
to
the
end
of
the
world
.
This
comfort
ariseth
to
Magistrates
from
this
meditation
;
that
they
know
their
standing
warranted
by
Gods
ordinance
.
Thus
of
the
author
of
their
authoritie
:
let
vs
consider
their
eminence
.
Ye
are
Gods
.
]
The
impertinencies
of
Hierome
and
Augustine
in
their
Commentaries
,
extending
the
dignitie
to
all
Christians
,
the
circumstances
of
the
text
apparantly
discouer
.
To
Magistrates
,
not
to
all
Gods
children
,
it
s
said
,
yee
are
Gods
:
Gods
,
1.
by
analogie
:
2.
Gods
by
deputation
:
3.
Gods
by
participation
.
The
expositions
haue
some
shew
of
difference
,
but
are
all
coordinate
.
The
analogie
stands
in
semblance
of
actions
and
imployments
to
those
of
the
great
God
of
heauen
and
earth
.
As
hee
hath
his
seat
for
iudgement
,
so
these
their
Tribunals
and
iudiciall
Thrones
,
wherein
to
iudge
of
the
actions
of
men
:
[
*
](A11602-e11390-b)
*
Theodoret.
in
Psal.
81.
tanquam
in
hoc
Deum
imitantes
,
saith
Theodoret.
There
is
[
q
](A11602-e11430-b)
q
Iac.
4.12
.
one
Law-giuer
,
saith
S.
Iames
;
hee
meanes
primarius
.
And
yet
of
Princes
,
saith
the
wisdome
of
God
;
[
r
](A11602-e11470-b)
r
Pro.
8.15
.
By
me
(
that
is
,
by
my
allowance
and
inspiration
)
Princes
decree
iust
things
.
[
s
](A11602-e11500-b)
s
Rom.
12.19
.
Vengeance
is
Gods
,
he
will
repay
it
;
yet
Magistrates
are
[
t
](A11602-e11520-b)
t
Rom.
13.4
.
Ministers
of
God
to
execute
vengeance
on
those
that
doe
euill
.
I
am
loth
to
make
them
transcendents
;
yet
such
sure
is
their
authoritie
on
earth
supra
seriem
:
without
controll
of
any
,
saue
of
that
Rex
Regum
.
[
*
](A11602-e11560-b)
*
Tertullian
.
ad
Sea●●●●m
.
Colimus
Imperatorem
(
saith
Tertullian
)
vt
hominem
à
Deo
secundum
,
&
quicquid
est
,
à
Deo
consecutum
,
solo
Deo
minorem
.
We
reuerence
the
Emperour
as
a
man
next
vnto
God
,
and
as
one
that
hath
whatsoeuer
he
hath
from
God
;
inferiour
to
God
only
.
It
behoueth
thee
,
saith
[
*
](A11602-e11600-b)
*
Agapet
.
in
parae●
ad
Iustinian
.
Imp.
Agapetus
to
the
Emperor
of
his
time
,
to
charge
vpon
thy selfe
a
necessity
of
keeping
the
Lawes
,
as
hauing
none
on
earth
that
can
compell
thee
.
So
stand
the
Analogy
.
Gods
by
deputation
,
[
u
](A11602-e11650-b)
u
2.
Par.
19
8
yee
iudge
not
for
men
,
but
for
the
Lord
,
saith
Iehoshaphat
,
the
[
x
](A11602-e11680-b)
x
Deut.
1.17
.
iudgements
is
Gods
saith
Moses
.
Magistrates
are
his
mouthes
to
pronounce
,
his
hands
to
execute
it
.
Kings
and
Princes
are
Gods
vicegerents
on
earth
,
by
whom
as
by
second
causes
he
gouerns
the
world
.
Therefore
Samuel
being
contemned
in
his
authoritie
,
when
he
puts
vp
his
complaint
to
God
,
receiues
this
answere
,
The
people
had
not
reiected
him
,
[
y
](A11602-e11730-b)
y
1.
Sam
8.7
.
but
God
Cuius
scil.
vices
gerebat
,
saith
Aquinas
,
de
regimine
principum
.
Gods
by
participation
;
[
*
](A11602-e11770-b)
*
Augustin
.
in
〈◊〉
tractat.
48.
Participando
fiunt
Dij
saith
Augustine
,
tanquam
luminaillum
▪
inata
.
As
starres
participate
their
light
from
the
sunne
,
the
primum
lucidum
;
so
these
their
authoritie
from
the
supreame
maiesty
.
The
glorious
maiesty
of
God
hath
pleased
to
cast
on
them
,
some
beames
of
his
own
excellency
,
to
make
them
venerable
in
the
eyes
and
hearts
of
men
.
Yee
haue
heard
your
dignitie
;
I
beseech
you
take
notice
of
your
duty
.
It
s
true
I
confesse
,
this
eminence
of
dignity
is
originally
in
the
supreame
Magistrate
,
yet
is
there
a
streame
thereof
deriued
to
his
delegates
,
which
yee
are
.
Thus
thinke
,
the
higher
the
Lord
hath
aduanced
you
,
the
more
he
expects
to
be
honoured
of
you
.
The
rule
is
Leuit.
10.3
.
God
will
bee
sanctified
in
those
that
come
neere
him
;
either
by
a
more
then
ordinary
measure
of
holinesse
in
their
liues
,
or
by
his
extraordinary
vengeance
.
Ye
vtterly
mistake
the
matter
,
if
because
yee
haue
the
moderation
of
humane
Lawes
,
yee
thinke
your selues
exempt
from
strictest
obseruance
of
the
Lawes
of
God
.
Kings
themselues
haue
charge
,
[
z
](A11602-e11850-b)
z
Deut.
17.19
to
read
in
the
Law
and
to
feare
that
God
that
hath
so
highly
aduanced
them
.
And
sure
it
is
,
whatsoeuer
we
thinke
;
sinnes
take
their
greatnesse
in
part
from
the
greatnesse
of
the
persons
by
whom
they
are
committed
.
The
sheckle
of
the
Sanctuary
,
was
double
in
weight
to
the
common
sheckle
;
to
peize
aswell
the
sinnes
of
the
Priests
,
as
the
offerings
of
the
people
.
The
expiatorie
sacrifice
,
for
the
sinne
of
the
Priest
,
If
that
preuaile
not
,
weigh
well
how
euery
way
quarrel-some
at
the
liues
of
Magistrates
the
people
are
.
[
*
](A11602-e11890-b)
*
Plutarch
in
precept
Reipub.
gerend
.
Cimon
at
Athens
was
taxed
for
this
,
that
sometimes
he
dranke
wine
.
Romanes
,
that
could
finde
no
other
fault
in
Scipio
,
made
his
sleepe
a
matter
of
imputation
.
In
Pompei
the
great
it
was
made
matter
of
criminous
obseruation
,
that
hee
scratched
his
head
with
one
finger
.
And
generally
you
shall
finde
it
true
that
Plutarch
obserued
;
As
the
least
blemish
in
the
face
,
be
it
but
a
wart
,
is
more
conspicuous
and
troublesome
,
then
were
deformed
scarres
in
the
rest
of
the
bodie
;
so
the
moates
of
rulers
liues
,
seeme
beames
in
the
eyes
of
the
people
.
Consider
also
how
preualent
your
examples
are
,
either
in
good
or
euill
:
if
good
,
none
so
effectuall
or
wholsome
;
if
ill
,
none
so
pernicious
for
imitation
.
Saith
Paul
to
Peter
,
Why
[
a
](A11602-e11970-b)
a
Gal.
2.14
.
constrainest
thou
the
Gentiles
to
bee
circumcised
?
what
compulsory
worke
had
Peter
ouer
Gentiles
?
how
constraines
he
them
to
circumcision
?
his
gifts
,
and
gracious
carriage
,
had
wonne
him
esteeme
in
the
Church
of
God
,
and
his
example
seemed
a
Law
;
therefore
said
Ierome
truely
;
Coegit
non
verbo
sed
exemplo
.
As
in
sayling
,
saith
Agapetus
,
[
b
](A11602-e12050-b)
b
Exod.
20.11
in
the
precept
,
to
perswade
the
sanctifying
of
the
Sabaoth
.
If
none
of
these
moue
,
weigh
well
,
how
according
to
rules
of
Scripture
,
the
sinnes
of
others
,
committed
by
any
our
occasion
,
become
ours
by
iust
imputation
.
What
euill
is
this
that
[
c
](A11602-e12090-b)
c
Nehe.
13.17
yee
doe
in
breaking
the
Lords
Sabaoth
?
said
Nehemiah
to
the
Rulers
of
Ierusalem
;
that
sinned
,
not
by
personall
commission
,
but
by
partiall
conniuence
,
and
toleration
of
the
sinnes
of
others
.
Now
,
God
bee
mercifull
to
the
sinnes
of
our
persons
.
If
thou
shalt
be
extreame
to
marke
what
in
our
owne
liues
wee
doe
amisse
,
[
d
](A11602-e12140-b)
d
Psal.
130.3
who
shall
be
able
to
abide
it
?
To
these
,
if
the
burthen
of
other
mens
sinnes
be
added
,
committed
by
any
our
occasion
,
how
can
our
soules
but
sinke
vnder
the
weight
to
the
bottome
of
the
nethermost
hell
?
Pardon
my
length
in
this
admonition
:
the
hearts
and
liues
of
your
Lordships
are
to
mee
vnknowne
[
e
](A11602-e12170-b)
e
1.
Cor.
135.
charitie
bindes
me
to
thinke
the
best
;
and
I
haue
learned
of
Salomon
,
[
f
](A11602-e12210-b)
f
Eccles.
10.20
not
to
blaspheme
eminent
Rulers
,
no
not
in
my
secret
thought
.
Your
wisdome
I
presume
hath
learn'd
to
interpret
admonitions
,
not
alwaies
as
imputations
,
but
when
we
are
guiltlesse
,
as
preuentions
.
But
shall
I
tell
you
what
is
obserued
in
our
petty
gods
?
our
Dij
minorum
gentium
:
Mentior
,
if
their
liues
proclaime
not
,
that
they
thinke
authoritie
an
immunitie
from
obedience
to
the
Lawes
of
God
:
and
so
liue
,
as
if
they
fancied
no
other
happinesse
in
their
dignities
,
then
that
they
bring
with
them
license
to
sinne
without
controll
of
any
.
Tully
tells
of
one
,
[
*
](A11602-e12260-b)
*
Augustin
.
de
ciuit
.
Dei
lib.
5.
ap
27.
Qui
peccandi
licentiâ
foelix
appellabatur
,
had
gotten
him
Foelix
almost
for
his
surname
,
because
hee
was
a
licentiate
in
sinning
.
O
miserum
,
said
Augustine
,
cui
peccare
licebat
.
Wretched
man
that
had
license
to
sinne
.
Let
that
happinesse
betide
that
person
with
whom
God
is
angry
for
euer
.
And
generally
yee
shall
obserue
,
euen
superlatiue
sinnes
proue
diminutiues
when
they
fall
into
great
persons
.
As
the
audacious
[
*
](A11602-e12340-b)
*
Augustin
.
de
C
uitat
.
Dei
lib.
4.
cap.
4.
Pirate
challenged
by
Alexander
for
infesting
the
sea
,
made
answere
freely
;
Because
I
doe
it
in
a
Fly-boat
I
am
called
a
Pirate
;
because
thou
in
a
great
Nauy
,
thou
art
called
an
Emperour
.
That
which
we
silly
men
call
the
language
of
hell
,
profane
daliance
with
Gods
name
in
common
swearing
,
amongst
our
gallants
hath
the
esteeme
of
Retorique
;
and
oathes
they
reckon
amongst
the
ornaments
and
flowers
of
speech
;
they
serue
to
fill
vp
the
hiatus
of
their
broken
sentences
.
Voluptuous
lyuing
,
to
eat
,
drink
,
sleepe
,
and
rise
vp
to
play
,
wee
in
our
simplicitie
terme
the
life
of
a
beast
.
That
bonum
pecudum
,
great
ones
count
their
felicity
,
and
haue
closed
it
now
in
their
definition
;
what
is
a
Gentle-man
but
his
pleasure
?
[
*
](A11602-e12410-b)
*
Cicer
Tuscu
.
quaest.
lib.
1.
Vox
pecudis
non
hominis
,
saith
Tully
truly
,
As
if
they
were
made
in
the
earth
,
as
Leuiathan
in
the
sea
,
for
nothing
but
to
take
their
pastime
therein
.
What
should
I
speake
of
that
gluttonous
bouzing
,
taken
vp
in
great
houses
,
as
part
of
their
deuotion
?
as
Ambrose
notes
the
beastly
custome
in
his
time
.
[
*
](A11602-e12470-b)
*
Ambrose
de
He●i●
&
Ieiunio
cap.
17.
Bibamus
pro
salute
imperatorum
,
&
qui
non
biberit
,
sit
reus
in
deuotione
.
Let
vs
drinke
to
the
health
of
the
King
,
who
so
pledgeth
not
his
health
,
let
him
bee
culpable
in
point
of
deuotion
.
O
obsequie
of
pious
deuotion
saith
Saint
Ambrose
,
ironically
,
or
rather
ô
foolishnesse
of
men
,
that
thinke
drunkennesse
a
sacrifice
to
God
;
as
if
the
God
wee
serue
were
as
Bacchus
the
Idoll
of
the
heathen
,
to
be
propitiated
with
intemperance
.
[
g
](A11602-e12520-b)
g
1.
Tim.
2.1
.
Oremus
pro
salute
Regum
,
pray
for
the
health
and
saluation
of
Kings
,
that
's
Pauls
deuotion
.
If
such
be
your
liues
,
this
your
obseruance
of
that
God
that
hath
so
highly
aduanced
you
,
take
heed
it
proue
not
your
portion
at
the
last
,
that
the
wise
man
hath
;
Potentes
potentèr
tormenta
patientur
,
mighty
men
shall
bee
mightily
tormented
.
One
thing
more
let
mee
adde
on
this
ground
,
as
more
neerely
concerning
your
Lordships
:
Analogie
you
haue
in
dignitie
to
the
great
God
of
heauen
and
earth
:
I
beseech
you
be
carefull
in
your
executions
to
maintaine
the
proportion
.
Iehoshaphat
hath
particularized
it
in
his
charge
to
the
Iudges
of
his
time
,
vpon
this
ground
,
either
of
analogie
,
or
deputation
:
[
h
](A11602-e12580-b)
h
2
Chron.
197.
Ye
iudge
not
for
men
,
but
for
the
Lord
,
therefore
let
the
feare
of
the
Lord
bee
vpon
you
;
take
heed
and
doe
it
,
for
there
is
no
iniquitie
with
the
Lord
,
nor
respect
of
persons
,
nor
taking
of
gifts
.
The
charge
runs
often
for
impartialitie
in
iudgement
:
ye
shall
iudge
the
small
as
well
as
the
great
,
and
haue
no
respect
of
persons
in
iudgement
;
not
feare
the
face
of
the
mighty
,
nor
esteeme
a
poore
man
in
his
cause
:
not
fauour
the
person
of
the
poore
,
nor
honour
the
person
of
the
mighty
.
Know
it
for
suretie
,
iniquitie
dwels
not
all
in
cottages
,
but
findes
entertainment
in
sieled
houses
.
I
would
they
were
not
,
some
of
them
,
as
it
s
said
of
Shinar
,
[
i
](A11602-e12610-b)
i
Zech
5.11
.
the
land
where
wickednesse
is
setled
as
vpon
her
owne
base
.
Ieremy
in
the
search
hee
made
in
Ierusalem
for
a
man
,
found
goodnesse
as
rare
among
[
k
](A11602-e12640-b)
k
Ier.
5.5
.
the
great
ones
,
as
amongst
the
vulgus
.
The
state
of
our
time
and
Kingdome
is
not
much
vnlike
.
My
counsell
is
this
onely
:
Let
neuer
cauillers
haue
cause
to
say
of
our
lawes
,
as
Anacharsis
spake
tartly
of
those
of
Scythia
,
they
are
as
spiders
webs
,
the
great
flies
breake
thorow
,
the
smaller
onely
are
holden
.
For
gifts
,
how
professeth
the
great
Iudge
,
that
herein
requires
your
imitation
,
a
holy
scorne
of
them
?
[
l
](A11602-e12700-b)
l
Mic.
6.7
.
Thousands
of
Rammes
,
and
ten
thousand
riuers
of
oile
,
none
of
these
so
precious
in
his
eyes
,
as
is
the
preseruation
of
iustice
.
Let
the
same
minde
be
in
you
.
What
Peter
speakes
to
Simon
Magus
,
say
you
to
corrupting
bribers
;
[
m
](A11602-e12740-b)
m
Act.
8.20
.
Thy
money
perish
with
thee
,
that
thinkest
so
sacred
a
thing
as
iustice
,
may
be
peruerted
by
money
.
Withall
forget
not
what
Augustine
admonisheth
,
that
there
is
something
equiualent
to
a
bribe
,
as
much
tainting
the
soule
with
guilt
of
iniustice
,
whether
it
be
done
prece
or
pretio
,
timore
or
amore
,
the
sinne
is
the
same
.
Pilate
perhaps
could
wash
his
hands
of
bribes
,
not
therefore
of
Christs
bloud
.
The
feare
or
fauour
of
Caesar
,
suggested
by
the
people
,
(
[
n
](A11602-e12820-b)
n
Ioh.
19.12
.
Thou
art
not
Caesars
friend
)
was
equiualent
to
a
bribe
,
and
swaied
him
against
iustice
to
condemne
an
innocent
.
The
[
o
](A11602-e12840-b)
o
1.
Reg.
21.9.10.11.12.13.14
.
Iudges
of
Israel
that
sentenced
Naboth
to
death
,
wee
reade
not
to
haue
beene
corrupted
with
bribes
;
but
there
was
something
equiualent
,
for
which
their
soules
to
this
day
frie
in
hell
,
except
they
repented
;
whether
it
was
feare
of
Iesabels
violence
,
or
hope
of
fauour
and
preferment
by
her
,
that
procured
their
cruell
obsequiousnesse
to
her
bloudy
mandate
.
My
Lords
,
hee
that
said
yee
are
Gods
,
requires
you
in
iudgement
to
put
off
all
partiall
humane
affections
,
and
to
frame
your
proceedings
to
those
of
the
great
Iudge
of
heauen
and
earth
:
so
doing
,
his
promise
is
to
be
[
p
](A11602-e12900-b)
p
2
Chro.
19.6
.
with
you
in
the
cause
and
iudgement
.
Giue
leaue
now
a
little
to
direct
my
speech
to
those
of
inferiour
ranke
imploied
in
this
seruice
:
they
haue
also
their
meditations
naturally
affoorded
from
consideration
of
your
dignitie
.
Consider
it
seriously
,
beloued
Christians
,
you
that
haue
to
deale
,
whether
by
way
of
information
,
or
testimonie
,
or
howsoeuer
.
They
are
Gods
by
office
and
deputation
,
before
whom
ye
stand
;
and
the
great
God
of
heauen
and
earth
[
q
](A11602-e12920-b)
q
Psal.
82
1.
protesteth
his
presence
in
the
assembly
of
his
Vicegerents
.
Know
for
a
suretie
,
yee
haue
God
a
spectator
,
a
witnesse
,
a
Iudge
of
all
your
proceedings
.
The
obligation
of
an
oath
is
sacred
,
wherein
you
[
r
](A11602-e12940-b)
r
2.
Cor.
1.23
.
contest
the
diuine
Maiestie
,
and
engage
your
soules
to
his
wrath
,
in
case
you
deale
falsly
or
fraudulently
before
his
Deputies
.
Let
the
feare
of
the
Lord
be
vpon
you
.
Tremble
to
play
with
the
name
of
God
in
an
oath
before
his
Vice-gerents
.
The
sinnes
of
the
Country
you
cannot
be
ignorant
of
,
they
are
growne
clamantia
,
and
the
sinners
of
no
lesse
then
Sodomiticall
impudencie
:
[
s
](A11602-e12970-b)
s
Isa.
3.11
.
They
declare
their
sinnes
like
Zodom
,
and
hide
them
not
.
The
modestie
of
Pauls
times
is
long
since
worne
out
of
vse
.
It
was
wont
to
be
said
,
[
t
](A11602-e13000-b)
t
1.
Thess
5
7.
They
that
are
drunken
,
are
drunken
in
the
night
:
and
the
speech
was
once
prouerbiall
,
He
that
euill
doth
,
[
u
](A11602-e13030-b)
u
Ioh.
3.20
.
hates
the
light
.
Deeds
of
darknesse
are
now
done
at
noone-day
;
and
gluttonie
is
now
no
longer
matter
of
[
x
](A11602-e13050-b)
x
Rom.
13.13
.
chambering
,
the
very
streets
are
filled
with
filthy
vomitings
.
I
could
wish
it
were
matter
of
inquirie
by
your
Law
,
the
horrible
dalliance
with
Gods
name
in
vaine
swearing
;
and
can
but
wonder
,
how
in
a
Christian
Kingdome
,
a
sinne
of
so
great
impietie
hath
so
long
wanted
restraint
by
penall
lawes
.
The
names
of
Princes
wee
are
iustly
tender
of
,
and
the
reproachfull
traducing
of
their
persons
is
in
some
cases
capitall
.
For
my
part
I
could
wish
Moses
Law
reuiued
,
Who
so
blasphemes
the
Ruler
of
the
people
,
shall
be
put
to
death
:
but
withall
cannot
but
lament
,
that
the
dreadfull
name
of
the
Lord
of
hosts
should
be
so
freely
permitted
to
the
prophane
abuse
of
euery
godlesse
miscreant
;
and
shall
neuer
thinke
the
Kingdome
secured
from
Gods
wrath
,
till
such
time
as
wee
haue
learned
to
[
y
](A11602-e13100-b)
y
Eccl.
9.2
.
feare
an
oath
.
Because
of
oathes
[
z
](A11602-e13120-b)
z
Ier.
23.10
.
the
Land
mournes
.
And
questionlesse
that
damned
crue
of
mercenarie
periuers
issueth
out
of
this
damnable
crue
of
common
swearers
.
Through
too
much
familiaritie
with
oathes
,
Gods
name
is
growne
into
contempt
;
and
whilest
men
make
no
conscience
of
swearing
vainly
,
they
grow
at
length
to
make
as
little
of
swearing
falsly
.
That
of
Recusancie
I
know
is
commonly
matter
of
inquisition
;
and
yet
to
this
day
,
the
seuerall
sorts
of
Recusants
are
either
vnknowne
,
or
winked
at
.
There
are
besides
our
superstitious
Recusants
the
Papists
,
and
the
curious
Recusants
,
the
brethren
(
as
they
would
be
called
)
of
the
vnbrotherly
separation
,
a
sort
of
prophane
,
I
know
not
whether
I
may
say
Recusants
or
Negligents
:
men
that
our
of
a
godlesse
disposition
,
in
very
contempt
of
all
Religion
,
[
a
](A11602-e13150-b)
a
Heb.
10.25
.
forsake
our
assemblies
.
The
liuing
God
is
scarce
serued
with
such
deuotion
in
his
Temple
on
the
dayes
of
assembling
,
as
Bacchus
the
Idoll
of
the
heathen
by
these
men
vpon
their
Ale-bench
.
I
beseech
you
that
haue
to
deale
by
way
of
information
,
of
all
others
let
not
these
profane
persons
be
forgotten
.
We
wonder
much
without
any
cause
of
wonder
,
at
the
multiplying
of
Recusants
.
Know
this
for
a
rule
,
Poperie
hath
a
naturall
issue
out
of
prophanenesse
.
And
wee
haue
no
reason
to
maruell
that
men
should
fall
from
atheisme
to
superstition
,
from
prophanenesse
vnto
Poperie
.
Its
Gods
iust
iudgement
on
them
that
haue
not
[
b
](A11602-e13200-b)
b
1.
Thess.
2.11.12
.
receiued
the
loue
of
the
truth
,
to
send
vpon
them
strong
delusions
to
beleeue
lies
,
that
they
all
might
be
damned
that
beleeued
not
the
truth
,
but
had
pleasure
in
vnrighteousnesse
.
Lastly
,
(
that
no
sort
of
men
may
lacke
their
portion
)
are
they
Gods
Vice-gerents
that
are
authorized
to
iudgement
?
Mee
thinkes
then
they
should
tremble
that
haue
to
deale
by
way
of
aduocation
or
pleading
,
to
giue
patronage
to
an
euill
cause
.
How
true
it
is
I
say
not
;
but
it
s
vox
populi
,
that
Lawyers
in
their
couetousnesse
are
of
Absoloms
minde
in
his
ambition
;
[
c
](A11602-e13250-b)
c
2
Sam.
15.3
Euery
mans
cause
is
good
,
it
lackes
but
indifferent
audience
.
It
s
an
ill
cause
,
they
say
,
that
admits
no
colour
,
that
findes
no
aduocate
;
a
rough
stone
sure
,
that
some
men
cannot
make
smooth
.
But
[
d
](A11602-e13270-b)
d
Isa
5.20
.
woe
to
him
,
saith
Isay
,
that
speakes
good
of
euill
,
or
euill
of
good
:
and
[
e
](A11602-e13300-b)
e
Pro.
17.15
.
He
that
iustifieth
the
wicked
,
and
he
that
condemnes
the
righteous
,
euen
they
both
are
abomination
to
the
Lord
.
Proceed
we
now
in
the
text
:
And
yee
are
all
the
children
of
the
most
high
.
There
is
a
childe
by
generation
,
the
expresse
character
of
his
Fathers
person
:
so
Christ
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vnigena
,
the
[
f
](A11602-e13360-b)
f
Ioh.
3.16
.
onely
begotten
Sonne
of
God
.
There
are
sonnes
by
creation
,
and
specially
of
resemblance
in
puritie
;
so
are
Angels
called
[
g
](A11602-e13380-b)
g
Iob
1.6
.
the
sonnes
of
God
.
Sonnes
by
adoption
and
regeneration
;
so
all
the
[
h
](A11602-e13420-b)
h
Ioh.
1.12
.
faithfull
:
it
were
comfortable
if
so
were
also
all
Magistrates
.
Children
by
semblance
of
maiestie
and
glory
,
as
Gods
liuely
[
i
](A11602-e13460-b)
i
1.
Cor.
11.7
.
images
in
authoritie
:
so
Magistrates
and
whomsoeuer
God
hath
inuested
in
the
glory
of
ruling
power
.
Are
they
all
in
this
sense
sons
of
the
most
high
?
What
say
wee
to
the
case
of
impietie
?
Suppose
them
impious
,
said
[
*
](A11602-e13490-b)
*
Quaestion
.
Armenic
.
lib.
10.
cap
4.
Amarcanus
.
All
title
to
dominion
hath
foundation
in
the
grace
of
iustice
and
charitie
;
therefore
impious
men
haue
no
lawfull
dominion
,
but
by
impietie
make
forfeiture
of
their
authoritie
.
Thus
wee
distinguish
:
Its
prouidence
,
not
grace
,
that
disposeth
ciuill
titles
:
grace
,
not
prouidence
,
that
makes
them
comfortable
.
It
is
true
in
a
sense
,
impious
men
are
all
vsurpers
in
whatsoeuer
they
enioy
:
the
aire
they
breath
in
,
the
earth
they
tread
on
,
the
meat
they
eat
,
the
clothes
they
are
warmed
with
,
[
k
](A11602-e13540-b)
k
1.
Cor.
3.22.23
.
are
not
theirs
;
I
meane
by
spirituall
right
,
that
can
giue
them
comfort
before
God
:
yet
haue
they
a
title
indefeisible
amongst
men
,
by
birth-right
,
succession
,
election
,
or
if
there
bee
any
other
course
that
prouidence
hath
chosen
,
thereby
to
deuolue
such
titles
vpon
them
.
Therefore
wee
say
as
Austin
truly
:
[
*
](A11602-e13570-b)
*
Augustin
.
de
C●●●●at
.
Dei
,
lib.
5.
cap.
1.
Qui
dedit
Mario
,
ipse
&
Caesari
;
hee
that
gaue
the
Empire
to
Marius
,
gaue
it
also
to
Caesar
;
hee
that
to
Augustus
,
the
same
to
Nero
;
hee
that
to
the
Vespasians
the
father
and
sonne
,
those
sweete
Emperours
,
the
same
to
that
most
cruell
and
bloudy
Domitian
.
And
in
a
word
,
hee
that
to
Constantine
the
Christian
,
the
same
to
Iulian
the
Reuolt
.
[
l
](A11602-e13690-b)
l
1.
Tim
2.
Pray
for
Kings
,
saith
Paul
,
yea
though
they
were
such
as
[
*
](A11602-e13720-b)
*
〈…〉
gentilitèr
vixerunt
,
said
Optatus
M●●euitanus
.
What
say
we
to
the
case
of
tyrannie
?
Suppose
them
tyrants
;
retaine
they
still
their
honourable
title
and
function
?
Answere
.
If
by
tyrannie
they
meane
vsurped
regiment
,
perhaps
its
true
that
Albertus
hath
;
subiection
may
bee
performed
,
quoad
sustinentiam
;
needes
not
bee
performed
quoad
obedi
ntiam
:
our
patience
may
beare
their
tyrannie
;
our
conscience
seemes
not
bound
to
yeeld
them
obedience
.
If
by
tyrannie
they
vnderstand
ordinate
power
degenerating
into
crueltie
by
abuse
,
howsoeuer
Papists
and
some
other
Diuines
giue
libertie
with
cautions
to
throw
off
the
yoke
,
yet
vetera
vera
:
[
m
](A11602-e13820-b)
m
1.
Sam.
26.10.11
.
The
Lord
shall
smite
him
,
or
his
day
shall
come
,
or
he
shall
descend
into
battell
and
perish
.
But
God
forbid
that
I
should
stretch
forth
mine
hand
against
the
Lords
anointed
,
saith
Dauid
of
Saul
,
a
tyrant
by
abuse
of
power
,
though
not
by
vsurpation
.
Their
vnction
makes
them
sacred
:
the
hurtfull
touch
of
their
persons
makes
the
subiect
sacrilegious
.
They
are
flagella
Domini
,
as
is
said
of
Ashur
,
the
Lords
[
n
](A11602-e13890-b)
n
Isa.
10.5
.
Vers.
12.
rods
to
chasten
the
securitie
and
disobedience
of
his
people
:
yet
so
his
rods
,
that
the
Lord
onely
hath
authoritie
to
cast
them
into
the
fire
.
What
thinke
wee
of
the
state
of
incorrigible
heresie
,
attended
with
excommunication
?
Popish
diuinitie
is
knowne
:
the
subiect
(
they
say
)
is
absolued
from
his
allegeance
.
I
meane
not
to
enter
the
question
,
whether
Kings
be
subiect
to
that
censure
:
it
s
probably
disputed
both
wayes
.
Yeeld
that
Ambrose
did
iustly
with
Theodosius
in
that
[
*
](A11602-e13950-b)
*
Theodoret.
●●st
.
Ecclesiast.
lib.
5
cap.
18.
abstention
;
for
I
professe
I
am
yet
to
learne
whether
it
were
a
compleat
excommunication
:
but
yeeld
it
ex
abundante
.
The
sentence
of
our
Sauiour
is
direfull
;
Sit
tibi
sicut
Ethnicus
:
[
o
](A11602-e14010-b)
o
Mat
18.17
.
Let
him
be
to
thee
as
an
heathen
or
Publican
.
Grauius
est
,
saith
Augustine
;
[
*
](A11602-e14040-b)
*
〈…〉
1.
c
p.
17.
It
s
more
then
if
a
man
were
slaine
with
the
sword
,
or
consumed
with
fire
,
or
cast
to
wilde
beasts
to
be
deuoured
:
yet
is
it
but
a
tanquam
,
not
a
plusquam
.
It
make
them
as
Ethnickes
,
not
in
worse
case
.
Suppose
them
therefore
in
case
of
Ethnickes
being
excommunicate
:
is
not
loyaltie
to
bee
performed
to
Ethnicke
Kings
?
What
was
the
state
of
Emperours
and
Kings
when
the
Apostles
gaue
those
precepts
of
subiection
,
but
heathenish
?
yet
is
it
their
constant
rule
,
[
p
](A11602-e14100-b)
p
Rom.
13.1
.
Be
subiect
to
the
higher
powers
.
And
saith
the
Lord
by
Ieremy
,
[
q
](A11602-e14130-b)
q
Ier.
29.7
.
Seeke
the
peace
of
the
Land
whither
I
haue
caused
you
to
bee
carried
captiues
,
and
pray
vnto
the
Lord
for
it
.
And
who
but
he
that
hath
sold
himselfe
to
worke
wickednesse
in
the
sight
of
God
,
dares
teach
,
that
excommunication
makes
parricide
lawfull
to
the
childe
?
or
that
children
are
absolued
from
duty
to
parents
lying
vnder
the
sentence
of
excommunication
?
Or
why
should
wee
thinke
it
brings
more
detriment
to
authoritie
in
the
weale
publike
,
then
to
that
in
priuate
families
?
To
shut
vp
the
point
:
That
spirituall
sword
depriues
of
spirituall
rights
,
that
concerne
the
kingdome
of
Heauen
,
depriues
none
of
his
ciuill
rights
,
which
hee
hath
as
a
member
of
ciuill
societie
.
[
r
](A11602-e14150-b)
r
Mat.
16.19
.
The
keyes
are
giuen
to
the
Church
,
to
open
and
shut
the
kingdome
of
heauen
,
meddle
not
at
all
with
the
kingdomes
of
the
earth
.
I
conclude
it
with
that
admonition
of
Salomon
:
My
sonne
,
[
s
](A11602-e14190-b)
s
Pro.
24
21.
feare
the
Lord
and
the
King
,
and
meddle
not
on
any
pretence
with
them
that
are
seditious
.
Are
they
impious
?
pray
for
their
pietie
?
Are
they
tyrannous
?
pray
God
for
thy
patience
,
and
their
inspiring
with
clemencie
.
Presumes
any
to
excommunicate
?
Know
first
,
if
any
such
power
bee
giuen
vnto
men
ouer
Kings
and
Princes
,
yet
is
it
inuested
in
the
persons
of
their
owne
Pastors
.
2.
If
it
be
not
regularly
done
,
a
nullitie
there
is
in
their
conscience
,
and
ought
to
be
in
thine
esteeme
.
3.
If
neuer
so
ordinately
,
it
depriues
but
of
spirituall
,
not
of
ciuill
titles
.
The
last
thing
remaines
,
the
infirmitie
of
your
persons
:
yee
shall
die
as
men
.
The
originall
is
as
Adam
,
which
Ierome
takes
properly
,
The
sentence
some
conceiue
a
commination
,
some
onely
as
a
monition
,
the
latter
clause
is
no
doubt
a
threatning
;
this
former
best
interpreted
a
monition
.
It
comes
in
,
mee
thinkes
,
as
that
stake
in
Pauls
flesh
,
after
his
extraordinary
reuelations
,
least
he
should
[
t
](A11602-e14300-b)
t
2.
Cor.
12.7
.
bee
exalted
aboue
measure
:
or
as
the
voice
of
the
crier
following
the
tryumphers
Chariot
in
Rome
,
eftsoones
ringing
that
in
the
eare
,
memento
te
esse
mortalem
.
A
meditation
necessary
for
all
men
;
most
for
them
of
highest
dignity
:
how
prone
wee
are
to
conceit
in
our
very
nature
something
more
then
humane
,
because
our
persons
are
clad
with
diuine
dignities
,
we
see
in
plentifull
experience
.
Herod
in
his
magnificence
admits
the
applause
of
the
people
,
The
[
u
](A11602-e14360-b)
u
Acts
12.21.22.23
.
voyce
of
God
and
not
of
man
,
till
hee
learned
by
experience
that
the
wormes
should
eat
him
.
That
monster
of
men
in
Rome
,
puffed
vp
with
successe
of
victories
,
attempts
to
imitate
thundering
Iupiter
.
Seneca
scoffeth
at
his
pride
:
but
so
true
it
is
that
the
Psalmist
hath
;
[
x
](A11602-e14400-b)
x
Psal.
49.20
.
Man
being
in
honour
hath
no
vnderstanding
,
nor
so
much
as
remembrance
of
humane
infirmity
.
I
confesse
,
I
seldome
read
of
any
that
could
hope
for
immortality
vpon
earth
.
But
the
absurd
desires
of
some
I
haue
heard
of
,
wishing
,
if
it
were
possible
,
to
perpetuate
a
miserable
life
in
this
sinful
state
vpon
earth
;
rather
then
to
aduenture
their
soules
vpon
vncertaine
hopes
(
as
to
them
they
seeme
)
of
a
better
state
in
the
life
to
come
.
I
maruell
not
at
it
.
It
s
their
profession
;
this
life
they
know
,
that
other
they
know
not
.
A
speech
sauouring
of
the
little
relish
of
the
things
of
God
:
and
euidencing
their
no
title
to
the
comforts
of
Gods
kingdome
.
This
life
they
know
;
would
God
they
knew
it
,
either
as
Apuleius
,
or
but
as
Augustine
describes
it
.
[
*
](A11602-e14460-b)
*
Aug
de
verb.
Dom.
secund.
Matth.
ser.
1.
Inter
casus
ambulamus
:
Wee
walke
amiddest
a
world
of
casualties
.
Si
vitrei
essemus
:
Yet
were
our
mettall
but
as
glasse
,
lesse
reason
wee
had
to
feare
mishappes
;
but
it
s
much
more
fraile
.
Fals
by
mishaps
we
feare
for
those
brittle
vessells
:
but
age
or
sicknesse
wee
feare
not
in
respect
of
them
.
Man
therefore
more
fraile
them
they
;
who
besides
the
many
casualties
that
haue
continuall
intercourse
in
his
life
,
lies
open
to
infeebling
by
age
and
sicknesse
;
for
suppose
no
casualty
betide
vs
:
yet
tempus
ambulat
,
vitat
homo
ictum
,
numquid
vitat
exitum
?
I
am
sorry
wee
should
haue
cause
to
teach
by
instruction
,
that
which
fooles
may
learne
by
experience
.
[
*
](A11602-e14530-b)
*
Bernard
.
de
conuers
ad
cleric
.
cap.
14
Death
pit●eth
not
pouerty
,
nor
reuerenceth
riches
;
spares
no
mans
birth
nor
qualitie
,
nor
age
,
the
ods
is
this
onely
●etwixt
old
and
young
,
Se●ibus
in
ianuis
,
adolescentibus
in
insidijs
est
.
My
purpose
is
to
be
your
remembrancer
,
no
teacher
of
mortality
.
This
onely
I
beseech
you
consider
with
mee
,
Wha●●oeuer
eminence
of
dignitie
God
hath
clothed
you
withall
,
●ee
hath
not
exempted
you
from
condition
of
mortalitie
▪
Yee
shall
die
like
men
[
*
](A11602-e14580-b)
*
Agapet
.
in
●are●●
.
ad
Iusitian
Imperat.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
eminence
of
dignitie
,
yee
are
like
vnto
God
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
esse●ce
of
your
body
,
of
the
same
condition
with
meanest
men
.
The
principles
of
your
constitution
alone
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Clay
we
haue
all
the
first
father
and
founder
of
our
generation
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
As
well
the
Prince
in
his
throne
,
as
the
beggar
vnder
the
bush
,
our
genus
is
lutulentum
;
dirtie
,
at
least
dustie
;
and
our
ende
resolution
into
the
same
principles
.
[
y
](A11602-e14680-b)
y
Heb.
9.27
.
It
is
appointed
to
all
men
once
to
dye
.
Remember
the
consequent
;
after
that
comes
iudgement
.
Thus
thinke
euen
when
ye
sit
Iudges
of
other
mens
liues
,
ye
haue
not
arbitrium
,
no
not
of
your
owne
.
There
is
[
z
](A11602-e14730-b)
z
Eccles.
8.8
.
no
man
that
hath
power
ouer
the
spirit
,
to
retaine
the
spirit
,
neither
hath
hee
power
in
the
day
of
death
,
neither
is
there
discharge
in
that
warre
.
When
thoughts
of
pride
,
or
peruerting
iustice
shall
arise
,
thus
thinke
;
My
[
a
](A11602-e14760-b)
a
Isay
2.22
.
breath
is
in
my
nostrills
:
What
if
the
Lord
should
cite
mee
to
his
tribunall
,
euen
now
when
I
thinke
of
abusing
iustice
,
a
thing
so
sacred
?
[
b
](A11602-e14780-b)
b
Eccles.
11.3
As
the
tree
fals
,
so
it
lies
;
so
as
we
die
,
so
are
wee
presented
to
iudgement
.
It
is
an
error
of
mans
pride
,
to
thinke
they
shal
haue
esteeme
at
that
day
,
according
as
they
were
more
or
lesse
cladde
with
dignities
in
this
life
.
Death
strippes
of
all
dignities
,
and
wee
are
presented
naked
to
the
Lords
tribunall
.
[
c
](A11602-e14810-b)
c
Apoc.
14.13
Blessed
is
the
man
that
dies
in
the
Lord
;
his
workes
follow
him
;
[
d
](A11602-e14830-b)
d
Psal.
49.17
.
his
pompe
he
leaues
behinde
him
.
Yet
hearken
to
a
course
whereby
yee
may
perpetuate
iudiciall
dignitie
,
and
at
the
great
day
sit
on
Thrones
iudging
the
Tribes
of
Israel
.
Not
dignitie
,
but
sanctitie
makes
vs
Christs
Assessours
.
The
[
e
](A11602-e14860-b)
e
1.
Cor.
6.2
.
Saints
shall
iudge
the
world
.
This
sanctitie
manifest
in
your
liues
,
in
your
callings
,
my
soule
for
yours
,
your
resurrection
shall
bee
glorious
.
In
case
it
be
neglected
,
heare
what
,
not
I
,
but
the
Lord
by
his
Prophet
threatneth
;
yee
shall
fall
like
one
of
the
Princes
.
They
are
witty
and
industrious
niceties
that
Hierome
hath
,
Thus
rather
conceiue
the
Prophet
,
vpon
hypothesis
of
their
iniustice
impenitently
continued
,
to
threaten
the
ruine
of
their
thrones
,
and
destruction
of
their
persons
,
by
some
speciall
hand
of
God
.
And
the
better
to
set
before
their
eyes
the
horrour
of
their
fall
,
and
withall
to
preuent
the
securitie
might
arise
from
their
present
greatnes
,
he
remembers
them
of
Gods
wrath
and
powerfull
destruction
poured
out
vpon
the
Princes
of
the
Nations
,
which
the
Lord
had
cast
out
before
their
eyes
,
suppose
vpon
[
f
](A11602-e15010-b)
f
Psal.
83.11
.
Oreb
and
Zeeb
,
Zebah
and
Zalmunnah
,
whose
ouerthrow
to
like
purpose
the
Prophet
mentions
in
the
next
following
Psalme
.
The
point
here
to
be
noticed
is
the
iudgement
of
God
against
iniustice
and
crueltie
,
threatned
and
exemplified
.
Consent
of
Scriptures
for
like
threatnings
reade
at
your
leisure
,
Mich.
3.9.11.12
.
Zeph.
3.3.4
.
Ezek.
22.27.31
.
Others
many
you
may
obserue
as
you
reade
.
Executions
perhaps
will
more
moue
;
and
in
this
kinde
stories
abound
.
[
g
](A11602-e15080-b)
g
1.
Sam.
4.18
The
downfall
of
Eli
,
a
deare
seruant
of
God
once
Iudge
in
Israel
,
for
conniuence
onely
and
foolish
pitie
,
the
common
death
of
men
,
or
beene
visited
with
the
common
visitation
of
all
men
.
Of
Pilate
write
[
*
](A11602-e15140-b)
*
Eutrop.
lib.
7.
Euseb.
Eccles.
hist.
li.
2.
ca.
7.
Eutropius
and
Eusebius
,
how
vnder
Caius
the
Emperour
he
was
miserably
tormented
,
and
in
the
anguish
of
his
soule
chose
this
compendium
of
his
tortures
,
to
be
his
owne
deaths-man
.
[
*
](A11602-e15220-b)
*
Tertullian
.
ad
Scapulam
.
Vigelius
Saturninus
President
and
Iudge
at
Carthage
,
the
first
(
saith
Tertullian
)
that
drew
sword
against
vs
,
lost
his
eyes
.
Claudius
Herminianus
President
of
Cappadocia
,
after
many
cruel
vexations
of
Christians
,
stricken
with
the
pestilence
,
was
eaten
vp
of
wormes
.
[
*
](A11602-e15280-b)
*
Henrie
.
de
Erford
.
Antiochus
President
and
Iudge
vnder
Aurelian
,
whilest
Agapetus
the
Martyr
is
in
his
torments
,
fals
suddenly
from
the
iudgement
seat
,
and
crying
out
of
the
burnings
he
felt
in
his
bowels
,
giues
vp
the
ghost
.
These
you
will
say
were
at
the
highest
point
of
iniustice
,
persecuting
to
death
Christ
in
his
members
.
But
remember
,
1.
that
in
iniustice
as
in
other
sinnes
,
the
downfall
is
headlong
,
and
men
once
giuing
reines
to
themselues
in
euill
,
know
no
stay
till
they
come
to
extremities
.
2.
Besides
,
where
the
fact
is
not
so
foule
in
it selfe
,
circumstances
may
make
the
iniustice
as
damnable
in
vs
.
These
are
examples
of
Gods
immediate
executions
:
there
are
others
wherein
hee
hath
vsed
men
as
his
instruments
.
The
[
*
](A11602-e15320-b)
*
A.
Gellius
Noct.
Attic.
lib.
20.
cap.
1.
Romane
lawes
of
the
twelue
Tables
appointed
death
for
that
Iudge
that
should
be
conuicted
to
haue
peruerted
iustice
for
money
:
according
thereto
were
their
executions
,
till
such
time
as
corruption
growing
into
great
personages
,
they
mitigated
the
seueritie
,
and
exchanged
it
for
banishment
and
consiscation
of
goods
.
[
*
](A11602-e15350-b)
*
Tit.
ff.
&
C.
ad
leg
.
Ful.
repetund
.
Cambyses
King
of
Persia
,
hauing
detected
the
corruption
of
a
Iudge
in
his
kingdome
,
commands
him
to
bee
put
to
death
,
his
skinne
to
bee
pluckt
off
,
and
spread
vpon
the
iudgement
seat
as
a
carpet
or
hangings
,
his
sonne
to
sit
in
the
fathers
Throne
so
adorned
,
that
he
and
al
posteritie
might
feare
for
euer
to
peruert
iustice
,
and
to
deale
vntruly
in
iudgement
.
My
Lords
,
of
these
whether
immediate
or
mediate
iudgements
of
God
,
thus
thinke
as
Paul
aduiseth
:
[
h
](A11602-e15400-b)
h
1.
Cor.
10
11
They
happened
to
them
as
ensamples
,
and
are
written
for
your
warning
,
to
make
you
cautionate
how
yee
fall
by
example
of
like
iniustice
.
I
say
as
[
*
](A11602-e15420-b)
*
Ambros
.
de
Nibathe
Iezraelit
.
cap.
11.
Ambrose
when
hee
closeth
the
Story
of
Achab
and
Iezabels
fearefull
end
:
Fuge
ergo
diues
huiusmodi
exitum
.
Sed
fugies
huiusmodi
exitum
,
si
fugeris
huiusmodi
flagitium
.
My
Lords
,
tremble
at
such
ends
,
and
be
carefull
to
auoid
them
.
Such
ends
yee
shall
auoid
,
if
yee
carefully
flie
from
such
like
iniustice
.
Faxit
Deus
.
Cui
gloria
in
saecula
saeculorum
.
Amen
.
FINIS
.