A
loyall
Subiects
Looking-glasse
.
The
Preface
.
A
Most
Christian
King
,
a
most
sincere
professor
,
J
Rex
.
in
his
treatise
of
the
true
law
of
free
Monarchies
.
and
defender
of
Gods
eternall
truth
,
yet
at
this
day
liuing
,
(
and
maugre
the
heads
of
the
most
subtill
suggesting
serpent
,
and
all
his
wicked
,
traiterous
,
and
rebellious
imps
,
long
may
he
liue
)
hath
written
,
that
next
the
knowledge
of
God
,
the
right
knowledge
of
subiects
alleageance
according
to
the
forme
of
gouernment
established
among
them
,
is
a
thing
most
necessarie
to
be
knowne
.
The
ignorance
hereof
,
The
grounds
of
this
present
treatise
,
or
Loyall
subiects
looking-glasse
(
for
so
not
incongruently
I
haue
entituled
it
in
the
beginning
)
I
purpose
through
Gods
assistance
to
draw
out
of
the
words
of
Christ
Iesus
his
owne
mouth
,
Giue
vnto
Caesar
the
things
which
are
Caesars
.
By
the
which
word
Caesar
,
(
for
so
were
the
Romane
Emperours
called
,
like
as
the
Kings
of
Egypt
were
alwayes
called
Pharaos
)
is
not
onely
to
be
vnderstood
the
person
of
the
Emperour
Tiberius
Caesar
then
raigning
and
ruling
,
Now
for
the
things
which
are
Caesars
,
that
is
for
all
duties
which
subiects
doe
owe
and
ought
to
performe
to
all
their
superiour
gouernours
and
magistrates
,
that
is
the
matter
which
I
haue
here
specially
to
deale
with
,
that
is
the
marke
which
I
haue
chieflie
to
shoote
at
,
and
those
things
by
diligent
reading
,
searching
,
and
obseruing
of
learned
authors
,
both
diuine
and
prophane
,
I
finde
to
be
espedially
fixe
,
to
wit
:
-
1.
-
2.
Feare
.
-
3.
Honor.
.
-
4.
Prayer
.
-
5.
Tribute
,
taxes
,
subsidies
,
&c.
-
6.
Not
rashlie
to
take
in
hand
(
or
intermeddle
)
with
any
part
of
Magistrates
office
without
a
lawfull
calling
.
Which
said
sixe
duties
of
subiects
due
vnto
their
Caesar
,
I
haue
comprehended
in
these
verses
following
.
-
Sixe
things
by
right
are
vnto
Caesar
due
,
-
1.
Obedience
first
vnto
his
iust
decrees
,
-
2.
Next
feare
insixt
in
hearts
of
subiects
true
,
-
3.
The
third
is
honour
due
from
all
degrees
,
-
4.
The
fourth
for
happie
state
of
Prince
to
pray
,
That
God
with
peace
may
still
his
life
prolong
:
-
5.
And
fifthy
tribute
willingly
to
paye
,
Whereby
his
wealth
may
daily
growe
more
strong
,
-
6.
The
sixe
that
none
presume
for
glories
sake
,
Vuc●lde
the
parts
of
Magistrates
to
take
.
CHAP.
I.
Concerning
Obedience
,
the
first
dutie
of
a
loyall
subiect
.
ALL
Emperours
,
Kings
,
Princes
,
and
other
supreame
Powers
,
and
Magistrats
,
of
what
names
or
titles
so
euer
,
according
to
the
fashions
and
custome
of
all
nations
,
and
languages
,
that
dwell
in
all
the
world
,
are
Gods
Vizeroyes
,
Vizegerents
Lieutenants
and
Deputies
here
on
earth
,
and
all
subordinate
and
inferiour
Maiestrates
and
Gouernours
,
hauing
their
commission
out
of
their
principall
commissions
,
though
but
durante
beneplacito
,
at
the
will
and
pleasure
of
the
higher
power
,
By
me
Kings
raigne
,
and
Princes
decree
iustice
.
So
doth
the
Wisemen
tell
and
teach
:
Giue
eare
yee
that
rule
the
multitudes
,
and
glorie
in
the
multitude
of
the
people
,
for
the
rule
is
giuen
you
of
the
Lord
,
and
power
by
the
most
high
:
Wisd.
6.23
.
So
the
Prophet
Daniel
speaketh
of
God
saying
:
He
taketh
away
Kings
,
and
setteth
v●
Kings
.
Yea
more
cleare
is
it
then
light
it selfe
,
that
not
onely
good
Emperours
Kings
,
and
Princes
,
are
of
God
:
but
also
very
tyrants
and
the
worst
Kings
,
and
Princes
,
be
they
neuer
so
great
an
euill
,
be
they
neuer
so
great
a
plague
to
their
owne
subiects
,
or
to
their
neighbour
nations
.
Good
Kings
are
giuen
of
God
in
his
great
mercie
,
Hoseas
.
●
3.11
.
for
the
sinnes
of
the
people
he
suffereth
an
hypocrite
to
raigne
,
Iob.
34.30
.
Euill
Princes
are
the
instruments
of
Gods
iustice
,
and
the
executioners
of
his
vengeance
,
as
their
very
titles
declare
,
for
so
was
Ashur
called
the
Rod
of
Gods
wrath
,
Esa.
10.5
.
So
was
Nabuchodonozar
King
of
Babel
called
Gods
Seruant
,
Ierem.
27.6
.
So
did
Attyla
that
most
valiant
Scythian
Prince
,
conquerour
of
diuerse
countries
,
kingdomes
and
nations
,
call
himselfe
Flagellum
Dei
;
the
Scourge
of
God
.
So
was
Tamberlaine
that
cruell
tyrant
King
of
Parthia
called
Ira
Dei
and
Terror
orbis
;
the
wrath
of
God
,
and
the
terrour
of
the
world
.
Vnto
these
and
all
such
like
were
they
good
or
bad
,
among
diuers
other
duties
doth
God
himselfe
appoint
and
commaund
euery
Christian
subiect
,
Giue
vnto
Caesar
the
things
which
are
Caesars
.
S.
Paul
;
Let
euery
soule
be
subiect
to
the
higher
powers
,
for
there
is
no
power
but
of
God
,
and
the
powers
that
be
ordeined
of
God
,
Rom.
Also
he
writeth
vnto
Titus
after
this
manner
;
Put
them
in
remembrance
that
they
be
subiect
vnto
Principalities
and
powers
,
and
that
they
be
obedient
,
&c.
Tit.
3.1
.
Saint
Peter
also
taught
by
the
same
spirit
,
saith
;
Submit
your selues
vnto
all
maner
ordinance
of
man
for
the
Lords
sake
,
whether
it
be
to
the
King
as
to
the
superiour
,
or
vnto
Gouernours
,
as
vnto
them
that
are
sent
of
him
,
for
the
punishment
of
euill
doers
,
and
for
the
praise
of
them
that
doe
well
:
for
it
is
the
will
of
God
that
by
well
dooing
yee
may
put
to
silence
the
ignorance
of
the
foolish
men
.
1.
Pet.
2.13.14.15
.
Diuers
and
sundrie
are
the
reasons
and
causes
which
should
mooue
and
stirre
vp
Christian
loyall
subiects
to
this
dutie
of
obedience
,
Rom.
13.
vseth
three
seuerall
arguments
to
perswade
therevnto
.
The
first
drawne
from
the
excellencie
or
worthinesse
of
the
first
author
or
ordeiner
of
Magistrates
,
which
was
God
himselfe
;
and
therefore
whatsoeuer
God
himselfe
first
instituted
,
ordeined
and
founded
,
that
is
most
worthy
to
be
embraced
,
receiued
,
regarded
and
obayed
.
The
second
reason
he
there
vseth
,
is
taken
from
the
penaltie
and
punishment
that
followeth
such
as
neglect
,
reiect
,
and
contemne
this
obedience
to
the
higher
powers
,
and
that
is
iudgment
,
which
is
not
onely
the
iudgement
of
earthly
iudges
,
but
also
the
vengeance
of
God
for
their
resistance
&
rebellion
against
Gods
ordinance
.
The
third
argument
is
also
drawne
from
the
end
;
for
which
Magistrates
were
ordeined
and
set
vp
by
God
,
which
is
for
the
praise
and
good
of
such
as
doe
well
,
but
on
the
otherside
to
terrifie
and
take
vengeance
on
such
as
doe
euill
,
for
the
sword
is
not
put
into
their
hands
for
naught
,
or
to
doe
nothing
therewith
.
Two
of
the
very
same
reasons
to
induce
and
perswade
to
this
dutifull
obedience
vseth
the
said
S.
Peter
in
the
before
alledged
place
.
1.
Pet.
2.13
.
Moreouer
to
mooue
subiects
the
more
readily
and
willingly
to
yeeld
obedience
vnto
these
higher
powers
,
God
hath
adorned
and
beautified
the
state
&
persons
of
Magistrates
,
with
most
honorable
titles
,
recommending
vnto
men
the
dignitie
thereof
,
in
that
he
vouchsaueth
them
sometimes
his
owne
name
and
stile
,
as
in
Psalm
.
Whence
we
see
then
,
that
men
placed
in
authoritie
are
called
Gods
,
because
they
represent
his
Maiestie
in
ruling
and
gouerning
his
people
,
this
is
a
reason
of
no
small
importance
to
worke
obedience
to
Magistrates
in
Gods
people
,
if
so
be
that
they
be
of
God
indeede
.
God
so
honoureth
rulers
and
gouernours
,
that
in
token
therof
he
inuesteth
them
with
his
owne
name
,
to
teach
their
subiects
that
they
should
obay
them
as
they
would
do
him
,
to
whom
that
name
doth
of
best
right
belong
.
To
stirre
vp
and
drawe
on
good
subiects
the
more
readilie
and
willingly
to
obedience
,
let
them
view
and
behold
,
yea
though
it
be
but
a
little
and
a
farre
off
,
Aug.
lib.
ser.
sermon
.
26.
as
S.
Augustine
writeth
of
it
,
to
be
a
place
Plenus
ardore
incomparabili
,
plenus
saetore
intollerabili
,
plenus
dolore
innumerabili
,
vbi
tenebrae
,
vbi
horror
aeternus
,
vbi
nullus
ordo
,
vbi
omnis
miseria
.
So
that
Tuchydides
the
Greeke
Historigrapher
writeth
full
truely
of
it
,
Rebellion
is
all
kinde
of
euill
.
And
as
truly
saith
a
later
writer
of
it
;
that
Rebellion
is
not
onely
a
sinne
,
but
euen
the
sincke
of
all
sinne
;
for
herein
lurketh
the
puddle
of
all
filthie
sinnes
whatsoeuer
,
against
God
&
man
,
against
Gods
andointed
Vizegerents
,
Deputies
and
Lieutenants
,
against
countrie
and
countrimen
,
against
parents
,
children
,
kinsfolks
,
and
friends
.
dwell
without
feare
,
euery
man
vnder
his
Vine
,
and
vnder
his
Figge
tree
,
from
Dan
vnto
Bersheba
:
from
Portsmouth
in
the
South
parts
of
England
,
to
Dungisbie
in
the
North
parts
of
Scotland
,
and
so
through
out
the
vtmost
parts
of
all
good
King
Iames
his
fortunate
kingdomes
and
dominions
.
How
foolish
,
how
be
witched
,
and
how
insatiated
are
then
those
subiects
,
that
will
not
lay
hold
on
,
follow
and
imbrace
this
so
commanded
,
necessary
,
profitable
,
dutifull
and
loyall
obedience
,
To
perswade
and
allure
subiects
to
dutifull
obedience
,
both
holy
Scriptures
and
diuers
learned
prophane
writers
haue
sundrie
examples
,
most
manifestly
setting
before
mens
eies
,
For
the
better
sort
of
subiects
,
Christ
Iesus
his
behauiour
,
when
he
yet
in
his
manhood
wandred
for
a
time
,
and
conuersed
with
vs
here
on
earth
,
out
of
the
new
Testament
be
set
before
our
eyes
to
view
and
consider
of
,
for
our
learning
and
instruction
,
in
the
steed
&
name
of
all
the
rest
,
as
most
fitte
and
liuely
paternes
for
all
good
,
loyall
,
and
true
hearted
subiects
,
to
shape
,
fashion
and
frame
their
duties
by
:
whereof
Dauid
when
God
had
deliuered
his
bitter
persecuting
enemie
King
Saul
into
his
hands
in
a
Caue
where
Dauid
and
his
men
had
hid
themselues
from
the
presence
of
Saul
,
This
good
subiect
Dauid
was
so
louing
and
kinde
,
yea
euen
vnto
a
bad
King
his
vndeserued
enemie
,
and
euery
where
hunting
after
,
and
thirsting
for
his
innocent
bloud
,
that
at
the
very
last
cast
of
King
Saul
,
when
an
Amalekite
by
his
consent
and
request
had
slaine
him
,
and
brought
the
first
tidings
thereof
to
Dauid
,
supposing
to
haue
receiued
some
great
reward
at
Dauids
hands
for
his
newes
,
vpon
the
knowledge
there
of
Dauid
after
he
had
a
while
mourned
and
lamented
the
death
of
Saul
,
he
asked
the
messenger
whether
he
were
not
affraide
to
laye
hands
on
the
Lords
annoynted
to
destroy
him
;
and
presently
commanded
one
of
his
seruants
to
kill
him
for
that
act
by
his
owne
mouth
confessed
.
O
Dauid
,
Dauid
,
thou
most
worthy
mirrour
of
obedience
and
dutifulnesse
to
Gods
substitutes
here
on
earth
;
what
if
thou
were
aliue
in
these
our
dayes
?
Thou
that
didst
so
readilie
obay
,
so
reuerently
vse
,
so
paciently
forbeare
,
so
sorrowfully
mourne
and
weepe
for
the
death
,
and
so
willingly
reuenge
the
death
of
a
wicked
King
,
that
had
beene
so
disobedient
to
God
,
and
whom
God
had
therefore
vtterly
cast
off
,
with
what
reproachfull
termes
and
irefull
words
wouldst
thou
not
exclaime
vpon
,
and
reuile
,
yea
with
what
tortures
and
torments
of
most
shamefull
death
wouldst
thou
not
destroy
,
such
forlorne
diuelish
bloudie
hel-hounds
,
such
desperate
treacherous
conspiratours
,
and
viperous
rebels
,
as
most
naughtilie
,
vnkindly
,
and
vnnaturally
against
Gods
Church
,
their
natiue
countrie
,
the
Kings
Maiesties
person
and
estate
,
will
attempt
to
hazard
the
liues
of
so
many
thousands
of
men
,
women
,
and
children
,
by
deposing
or
murthering
so
kinde
,
naturall
,
and
louing
a
King
,
as
is
now
our
most
noble
Soueraigne
Lord
King
IAMES
,
Da
mih●cor
;
Giue
me
thy
heart
.
And
shall
not
they
whom
the
same
God
hath
ordeyned
,
appoynted
,
and
substituted
to
be
his
deputies
,
vizegerents
,
and
ministers
,
to
supplie
his
roome
and
place
among
men
haue
and
be
serued
with
the
verie
hearts
of
their
subiectes
?
Surely
they
are
very
vngodly
men
,
and
as
the
holy
ghost
calleth
them
the
sonnes
of
Belial
,
is
filthy
,
Epist.
Iude.
verse
8.
as
Saint
Iude
saith
.
And
therefore
as
true
loyall
subiects
doe
tender
the
quiet
and
safe
keeping
of
their
owne
consciences
,
they
must
tenderly
and
carefully
keepe
the
obedience
and
reuerence
of
their
King
in
the
reines
of
their
thoughts
,
which
is
the
very
originall
fountaine
of
all
true
obedience
,
flowing
and
issuing
out
first
from
the
very
internall
thoughts
of
the
heart
.
Keepe
thine
heart
with
all
diligence
,
saith
the
wisedome
of
God
by
Salomon
:
for
as
the
heart
is
eyther
pure
or
corrupt
,
so
is
the
whole
course
of
a
mans
life
.
A
man
that
would
haue
water
sweete
,
cleane
,
and
wholesome
,
for
his
meate
,
drinke
,
or
any
other
his
necessarie
vse
,
must
be
carefull
to
keepe
the
very
spring-head
cleane
,
cleare
,
and
free
from
all
poyson
and
corruption
:
Euen
so
a
good
subiect
must
alwayes
be
mindefull
to
preserue
the
thoughts
of
his
heart
pure
and
free
from
any
contemptuous
rebellions
or
disloyall
conceits
against
his
supreame
head
,
and
so
shall
he
easilie
by
such
custodie
of
the
heart
,
preserue
and
keepe
the
purer
both
his
wordes
,
and
all
the
actions
of
his
life
,
both
for
duties
towards
God
and
towards
Caesar
.
Wee
finde
it
and
prooue
it
too
true
by
our
deare
bought
experience
,
that
the
heart
of
man
is
deceitfull
and
wicked
aboue
all
things
.
O
how
needfull
then
is
the
counsaile
of
Salomon
before
cited
,
To
keepe
the
heart
with
all
diligence
,
with
inward
diligent
keeping
,
and
with
outward
diligent
keeping
,
with
inward
diligent
keeping
,
least
corruption
arising
from
the
inward
thoughts
of
the
heart
,
burst
out
from
thence
to
the
polluting
and
defiling
of
our
words
and
deedes
in
duties
towards
our
Soueraigne
:
with
outward
diligent
keeping
,
least
from
without
from
ouer-familiar
conuersing
,
and
company-keepings
with
the
ambitious
,
rebellious
,
and
other
wicked
,
disloyall
and
male-contented
persons
,
the
deuils
outwarde
meanes
,
which
he
vseth
to
the
seducing
of
good
subiects
by
them
,
by
their
counsailes
and
entising
perswasions
to
corrupt
,
infect
,
and
poyson
the
very
intrailes
of
the
heart
and
secret
thoughts
.
Full
wise
,
and
very
necessarie
is
the
counsell
of
the
Poet
:
Obsta
principijs
sero
medicina
paratur
Cum
mala
per
longas
conualuêre
moras
.
And
an
other
saith
:
Stoppe
the
beginnings
,
so
shalt
thou
be
sure
,
All
dangerous
diseases
to
helpe
and
to
cure
.
If
any
impious
,
irreligious
,
fawning
,
flattering
Absolon-like
natured
subiect
,
with
faire
speeches
,
flatterie
,
&
great
promises
assault
thy
simple
and
plaine
meaning
heart
,
the
King
shall
be
thy
friend
,
Pro.
22.11
.
and
in
heauen
thy
felicity
shal
be
to
see
God
,
by
the
promise
of
Christ
Iesus
his
own
mouth
as
in
Mat.
5.8
.
Thus
much
for
the
good
,
and
imitable
examples
of
the
obedience
of
the
best
subiects
,
and
of
the
maner
of
true
obedience
.
And
now
a
while
to
speake
of
some
examples
of
worsse
kinde
of
subiects
,
of
their
contempt
,
disobedience
,
conspiracies
and
rebellions
,
against
the
higher
powers
,
whose
ends
,
bad
successe
,
and
shamfull
confusions
,
may
be
warnings
and
caueats
for
all
posteritie
to
take
heede
of
the
like
disloyall
and
traiterous
enterprises
,
least
they
bring
the
like
ends
with
them
.
And
among
these
,
first
to
begin
with
Absolon
,
the
worst
sonne
of
the
best
father
that
euer
we
read
of
in
these
cases
,
a
double
traitor
;
a
traitor
to
his
father
,
and
a
traitor
to
his
King
,
though
all
against
the
onely
person
of
Dauid
his
father
,
who
first
by
slandering
,
secondly
by
flatterie
,
thirdly
by
faire
promises
,
and
fourthly
by
hypocrisie
attempted
most
high
treason
.
First
by
slandering
his
fathers
gouernment
,
as
though
therein
were
to
iustice
ministred
,
nor
any
body
deputed
to
heare
and
determine
matters
in
controuersie
.
Secondly
by
flatterie
,
in
dooing
obeysance
,
putting
forth
his
hand
,
Ioah
,
Dauids
chiefe
captaine
?
And
what
shall
I
write
more
?
It
would
make
this
my
Looking-glasse
too
large
and
too
heauie
if
I
should
as
fully
,
as
of
such
matter
there
is
store
,
display
herein
the
vile
trecherous
beginnings
,
the
most
horrible
,
enuious
,
malicious
,
ambitious
,
and
rebellious
proceedings
,
and
the
worthely
deserued
shamfull
ends
of
Korah
,
and
Abiram
,
of
captaine
Zimbri
,
of
Shallum
the
sonne
of
Iabesh
,
of
Pelah
the
sonne
of
Remaliah
,
of
the
seruants
of
king
Ammon
that
slue
their
maister
the
king
.
And
in
prophane
hisstories
of
Brutus
&
Cassius
that
conspired
the
death
of
Caesar
after
whose
death
they
neuer
had
quiet
day
till
bloud
was
requited
with
bloud
.
Trip.
hist.
lib.
9.
ca.
4●
.
whose
rebellious
armie
the
Lord
consumed
and
dismaide
,
whereby
Eugenius
was
in
the
end
forced
to
fall
downe
at
the
feete
of
Theodosius
,
where
notwithstanding
he
was
slaine
&
had
his
rebellious
head
cut
off
from
his
shoulders
.
Of
Procopius
against
the
Emperour
Valens
,
Trip.
hist.
lib.
7.
ca.
15.
of
whom
Procopius
being
taken
in
open
fight
in
the
field
,
he
had
for
his
iust
reward
his
two
leggs
tyed
to
two
yong
trees
growing
neare
together
and
bowed
downe
by
strength
,
which
being
sodenly
let
rise
,
rent
Procopius
the
rebell
asunder
.
Lib.
eccl.
10
cap.
19.
Of
Magnensius
the
rebellious
tyrant
against
Constans
the
Emperour
who
neuer
enioyed
good
day
after
his
rebellion
till
he
was
vtterlie
destroyed
by
Constantius
the
Emperours
brother
.
And
in
our
English
Chronicles
of
diuerse
Dukes
,
Earles
,
Lords
,
and
Knights
,
and
thousands
of
their
followers
.
And
likewise
in
the
Scottish
I
need
not
to
bestow
neither
time
,
paper
,
nor
inke
(
it
being
lately
heretofore
done
by
others
)
vpon
the
description
of
the
vnnaturalnesse
barbarity
,
and
high
traiterous
,
and
viperous
attempts
of
diuers
Earles
,
Lords
,
Knights
,
and
Gentlemen
of
late
time
,
&
of
many
of
the
common
inferior
treacherous
sort
,
adhering
and
readie
at
command
of
the
sayd
Noble
men
and
their
complices
,
Ad
perpetuam
rei
infamiam
:
Faelix
o
nimium
faelix
aliena
pericla
Quem
cautum
reddunt
quemque
cauere
docent
.
O
happie
are
those
subiects
sure
,
whom
rebels
harmes
make
ware
:
Full
quietly
may
they
take
rest
,
when
rebels
catke
and
care
.
Full
truly
didst
thou
write
ô
Ignatius
,
Ignatius
epist.
2.
ad
Magnesianos
.
thou
good
olde
christian
and
constant
martyr
of
Iesus
Christ
in
the
Primatiue
church
,
No
man
euer
remained
vnpunished
which
lifted
vp
himselfe
against
his
betters
,
his
superiours
,
his
princes
:
Agreeing
herein
with
the
doctrine
of
the
holy
ghost
by
S.
Paul
:
They
that
resist
shall
receaue
to
themselues
iudgment
,
Thou
hast
made
our
fauour
to
stinke
before
the
inhabitants
of
the
Land
.
Punishment
in
buriall
or
rather
through
want
of
buriall
,
Punishment
in
bodies
is
by
the
imprisonment
,
The
second
sort
of
punishments
which
are
imemdiatly
from
God
vpon
traitors
,
Wherefore
as
Saint
Cyprian
wrote
,
Besides
those
things
heretofore
noted
,
CHAP.
II.
Concerning
Feare
,
the
second
dutie
of
a
loyall
subiect
.
SOme
men
(
though
not
very
aduisedly
nor
considerately
)
do
blame
and
finde
great
fault
with
the
affection
of
Feare
,
as
a
thing
vnprofitable
,
hurtfull
also
,
and
not
falling
for
,
nor
beseeming
a
wise
nor
a
valiant
man
;
whereas
it
is
naturallie
giuen
of
God
to
all
flesh
,
and
is
not
onely
profitable
for
the
estate
of
man
,
but
also
expedient
and
necessarie
for
religion
,
In
cave
thou
doe
amisse
then
feare
,
for
the
sworde
is
not
carryed
in
vaine
.
To
what
end
both
in
sacred
and
prophane
writers
are
the
examples
of
such
written
,
as
for
their
euill
and
naughtie
liues
and
deeds
haue
fallen
into
great
mischefes
and
vtter
ouer-throwes
,
if
there
shall
be
no
vse
of
feare
in
vs
,
by
which
we
may
be
restrained
and
made
the
more
warie
,
least
we
by
the
like
doings
fall
in
t
o
the
like
inconueniences
as
they
haue
done
before
?
God
himselfe
as
appeares
in
holy-writ
,
doth
admonish
vs
and
teach
vs
to
feare
the
King
,
Pro.
24.21
.
My
sonne
feare
the
Lord
and
the
King
.
And
in
Rom.
13.3
.
Princes
are
not
to
be
feared
for
good
workes
,
but
for
euill
:
wilt
thou
then
be
without
feare
of
the
power
?
do
well
,
so
shalt
thou
haue
praise
of
the
same
.
4.
For
he
is
the
minister
of
God
for
thy
wealth
,
but
if
thou
do
euil
,
feare
,
&c.
Here
hence
then
it
may
easily
be
gathered
and
concluded
,
that
feare
,
&
that
not
without
good
cause
&
great
reason
,
may
be
reckoned
&
accounted
among
the
number
of
those
duties
which
all
loyall
subiects
are
bounden
to
yeeld
&
giue
vnto
higher
powers
,
Emperours
,
Kings
,
Princes
,
and
other
magistrates
,
and
that
it
is
comprehended
within
that
precept
of
our
Lord
Christ
;
Giue
vnto
Caesar
the
things
that
are
Caesars
.
This
feare
is
out
of
question
one
of
those
things
which
is
Caesars
,
and
therefore
to
be
giuen
vnto
Caesar
.
But
that
you
may
the
better
vnderstand
the
circumstances
of
this
feare
,
and
so
become
the
more
throughly
resolued
in
the
duty
of
a
true
subiect
herein
;
you
must
obserue
,
that
the
ancient
Grecians
which
for
armes
and
arts
flourished
most
in
those
dayes
among
other
nations
,
All
Israel
heard
the
iudgment
which
the
King
had
iudged
,
In
this
feare
,
in
this
kinde
of
feare
,
loue
,
and
a
reuerent
regarde
or
account
,
and
feare
,
do
all
three
concurre
and
meet
together
,
and
that
in
such
a
ioynted
and
vnseperable
a
sort
,
that
you
can
not
seuer
them
one
from
an
other
.
The
dutie
of
this
filiall
or
child-like
feare
,
of
this
good
and
profitable
feare
,
is
to
cause
and
stirre
vp
good
subiects
to
haue
an
eye
vnto
the
good
and
safetie
of
higher
powers
and
magistrats
,
to
loue
them
as
well
as
to
feare
them
,
and
therewithall
to
account
of
them
,
esteeme
and
regard
them
in
most
reuerent
maner
,
alwaies
being
carefull
and
watchfull
least
through
any
disobedience
or
disloyall
action
they
should
offend
:
First
a
reuerent
feare
imprinted
in
the
hart
of
a
scholler
towards
his
schoolmaster
,
bridleth
&
restraineth
him
from
the
contempt
of
his
master
,
&
expelleth
from
him
all
carelesnes
and
negligence
.
Euen
so
this
feare
bridleth
&
restrayneth
a
good
subiect
from
all
contempt
,
carelesnesse
,
&
negligence
of
his
loyall
and
bounden
duty
towards
his
Soueraigne
Emperor
.
King
,
Prince
,
or
any
other
subordinate
magistrats
.
S.
Peter
.
And
learne
likewise
of
an
other
of
Gods
chosen
vessels
S.
Peter
:
Thirdly
the
feare
which
the
scholler
hath
of
his
maister
maketh
him
carefull
to
do
those
things
which
are
right
and
good
,
and
to
auoide
the
contrary
according
to
his
masters
appointment
.
Fourthly
like
as
the
feare
in
a
scholler
maketh
him
in
the
ende
to
become
learned
and
louing
to
his
maister
of
whom
●he
hath
receiued
both
learning
and
good
manners
the
effects
and
fruits
of
learning
,
although
at
the
first
he
were
forced
thereunto
with
feare
contrary
to
his
owne
mind
,
will
,
and
froward
nature
.
Filtly
and
lastly
like
as
a
schollers
feare
which
he
hath
,
alwayes
moouing
and
stirring
him
vp
to
all
dutifull
obedience
and
loue
of
his
master
,
draweth
a
certaine
good
liking
,
inclinatton
,
and
kind
affection
,
loue
,
and
good
commendation
from
the
maister
to
the
scholler
,
vpon
the
first
triall
,
and
continued
proofes
of
these
vertues
issuing
and
proceeding
first
from
his
reuerent
feare
.
Omne
nimium
vertitur
in
vitium
,
Mat.
10.28
.
Feare
ye
not
them
which
kill
the
body
,
but
are
not
able
to
kill
the
soule
:
but
rather
seare
&c.
The
second
abuse
of
this
feare
is
when
the
penall
lawes
statutes
,
forfeitures
,
The
third
abuse
of
this
feare
is
,
Let
this
suffice
concerning
the
good
,
profitable
,
and
necessary
kind
of
feare
,
This
feare
is
of
some
called
a
seruile
feare
,
Py
hag●ras
,
when
he
said
,
that
he
that
is
letted
from
doing
of
euill
for
no
other
respect
,
but
only
because
he
would
not
be
punished
,
is
very
wicked
:
And
yet
whereas
the
Apostle
Paul
in
the
before
cited
place
biddeth
to
feare
Princes
,
CHAP.
III.
Concerning
Honour
,
the
third
dutie
to
be
performed
and
giuen
by
a
loyall
subiect
to
the
higher
powers
.
THe
third
dutie
due
vnto
Caesar
,
as
is
to
be
gathered
&
learned
both
by
the
fift
commaundement
(
as
generally
all
that
haue
written
thereon
,
both
olde
and
later
writers
haue
noted
)
and
also
by
the
doctrine
of
the
two
before
named
Apostles
Peter
and
Paul
,
is
Honour
the
King
.
This
honour
due
vnto
Kings
,
Prince
,
Gouernouts
,
&c.
is
by
their
subiects
ouer
whom
God
hath
placed
them
many
wayes
to
be
giuen
and
performed
.
The
word
honour
,
by
a
figure
,
The
second
action
whereby
this
honour
is
to
be
shewed
,
Exo.
21.17
.
Exo.
22.18
.
Prou.
20.17
.
1.
Pet.
3.6
.
Mark
.
10.17
1.
Sam.
14.15
.
In
letting
them
speak
before
vs
.
Iob.
32.6.7.17
in
keeping
a
reuerent
silence
in
courts
and
iudgment
places
in
their
presence
,
vntill
we
be
bidden
speake
,
and
then
not
to
be
sawsie
or
malapert
in
words
before
them
.
Act.
24.10
.
The
third
thing
,
way
,
or
meanes
by
which
superiours
are
to
be
honored
,
may
appeare
in
the
subiects
behauiour
and
gesture
in
their
presence
,
as
in
bowing
the
knees
to
them
,
Mark
.
10.17
.
Gen.
18.2
.
In
standing
by
them
when
they
sit
downe
.
Gen.
18.8
.
Exo.
18.13
.
In
giuing
them
the
chiefe
feats
1.
King
.
2.19
.
Luk.
14.7.8.9
.
In
reuerent
rising
vp
before
them
as
they
passe
by
.
Leu.
19.32
.
In
meeting
them
,
as
they
come
towards
vs
.
Gen.
18.2
.
1.
King
.
2.19
.
Fourthly
they
are
to
be
honored
inwardly
in
the
very
secret
mind
and
affection
,
that
is
,
their
subiects
are
to
thinke
honorably
,
louingly
,
and
reuerently
of
them
from
their
very
hearts
,
acknowledging
them
to
be
the
deputies
and
ministers
of
God
,
prouided
and
sent
of
God
for
their
weale
,
and
the
rather
to
moue
subiects
more
willingly
and
readily
to
yeeld
them
their
due
honour
,
they
must
learne
,
know
,
and
consider
,
that
whosoeuer
honoureth
the
deputie
,
is
counted
thereby
to
honour
him
that
appointed
the
deputy
,
and
whosoeuer
despiseth
him
whom
God
hath
sent
,
despiseth
therin
God
the
sender
,
and
whosoeuer
perswadeth
himselfe
that
externall
honouring
of
his
Prince
is
sufficient
,
Epist.
Iud.
8
as
S.
Iude
witnesseth
,
That
they
are
filthy
persons
that
despise
gouernment
.
And
therfore
as
subiects
do
feare
to
be
deliuered
vp
into
a
reprobate
mind
,
CHAP.
IIII.
Concerning
prayer
,
the
fourth
duty
of
a
loyall
subiect
.
AS
euery
faithfull
and
loyall
subiect
is
to
giue
vnto
Caesar
obedience
,
feare
,
&
honor
,
as
here
before
in
this
present
treatise
you
haue
hard
it
plainly
laide
downe
&
prooued
,
so
likewise
for
a
fourth
duty
,
are
all
true
harted
subiects
,
bound
,
taught
and
commaunded
by
God
in
his
blessed
and
sacred
word
to
pray
and
call
vpon
him
for
the
prosperous
estate
,
good
successe
,
and
long
continuance
of
kings
,
They
are
to
be
prayed
for
,
that
like
as
God
hath
deliuered
and
put
his
sword
into
their
hands
,
so
he
would
take
their
hearts
into
his
hands
,
Dauid
,
Ezechias
,
Iosias
,
Moses
,
and
such
other
like
,
vnto
these
commended
in
holy
scriptures
,
whose
paths
they
may
tread
,
&
whose
famous
,
godly
,
and
zealous
actes
they
may
follow
.
Thus
in
old
time
God
commaunded
the
Iewes
to
pray
for
the
life
of
Nabuchodonazer
,
and
for
the
prosperitie
of
Babilon
,
as
in
Ierem.
29.7
.
And
in
Baruch
.
1.11
.
Pray
(
saith
he
)
for
the
life
of
Nabuchodonazer
king
of
Babilon
,
&
for
the
life
of
Baltazar
his
sonne
,
that
their
dayes
may
be
on
earth
,
as
the
dayes
of
heauen
.
&c.
Thus
many
yeares
afterward
did
S.
Paul
exhort
,
that
supplications
,
prayers
,
intercessions
,
and
giuing
of
thankes
be
made
for
all
men
,
for
Kings
,
and
for
all
that
are
in
authoritie
,
that
wee
may
lead
a
quiet
and
a
peaceable
life
in
all
godlinesse
and
honestie
,
for
this
is
good
and
acceptable
in
the
sight
of
God
our
Sauiour
.
And
who
was
that
King
Nabuchodorazer
,
And
who
were
chiefe
rulers
,
Caligula
,
Clodius
,
and
Nero
,
no
Christians
but
Pagans
,
and
that
was
worse
,
most
cruell
persecutours
,
martyrs
,
and
murtherers
of
godly
professed
Christians
.
And
doth
God
himselfe
commaund
,
charge
,
and
exhorte
their
subiects
to
pray
vnto
him
for
such
Emperours
,
Kings
and
Rulers
,
as
were
strangers
,
Pagans
,
Heathen
,
Infidels
,
murtherers
,
tyrants
,
cruell
oppressours
of
them
,
ransackers
and
destroyers
of
their
countrie
and
friends
whatsoeuer
:
How
deeplie
then
are
good
Christians
,
and
all
loyall
subiects
bound
continually
to
pray
vnto
God
,
and
to
praise
God
,
for
the
blessed
and
most
happie
gouernment
of
godlye
,
zealous
,
and
most
Christian
Kings
and
Gouernours
,
and
for
infinite
benefites
and
blessings
powred
vpon
them
by
such
gouernement
?
We
pray
alwayes
for
all
Emperours
,
desiring
God
to
giue
them
long
life
,
a
sure
raigne
,
a
safe
house
,
valiant
armies
,
faithfull
counsellers
,
honest
subiects
,
a
quiet
world
,
and
what
soeuer
else
a
man
or
Emperour
may
desire
.
The
king
of
kings
for
his
sonne
Christ
his
sake
,
graunt
true
Christian
subiects
the
like
feruent
zeale
and
willing
spirites
,
to
be
the
more
diligent
,
watchfull
,
and
mindfull
herein
,
that
Caesar
may
haue
his
due
,
and
God
his
glorie
,
for
euer
and
euer
.
CHAP.
V.
Concerning
tribute
,
taxes
,
subsidies
,
&c.
being
the
fifte
thing
due
vnto
Caesar
.
THe
fift
among
those
things
which
are
due
to
be
yeelded
vnto
Caesar
,
that
is
,
to
euery
King
,
The
weaker
must
be
thrust
to
the
wall
.
And
partly
also
because
that
lightly
in
all
ages
there
haue
euer
started
vp
(
if
not
in
deeds
,
at
leastwise
in
contumelious
,
slaunderous
,
vndutifull
,
Act.
5.
mutinous
reformers
,
grudging
and
male-contented
reuolters
,
viperous
conspirators
,
&
routing
,
rioting
,
rebels
,
which
vnder
pretence
of
the
common
good
of
all
men
,
and
bearing
the
people
in
hand
that
they
sought
for
,
and
coueted
only
a
reformation
of
disorders
and
a
redresse
of
common-wealth
matters
,
haue
spoken
against
the
payment
of
tributes
,
subsidies
,
and
such
like
taxes
,
which
appertaine
to
kings
and
princes
,
affirming
them
to
be
oppression
and
extreame
poulling
of
the
poore
comminalty
,
and
so
haue
drawne
the
silly
ignorant
vnconstant
sort
of
people
at
leastwise
to
murmur
,
grudge
,
&
exclaime
against
them
,
if
not
to
take
armes
vpon
them
:
Yet
notwithstanding
what
soeuer
can
be
deuised
to
be
said
to
the
contrary
vpon
the
heads
or
by
the
meanes
of
any
such
lewd
,
wicked
,
male-contented
and
insurrectious
authours
,
who
both
they
themselues
and
their
seduced
silly
followers
through
out
all
ages
haue
come
euer
to
a
bad
end
.
This
haue
I
read
,
and
this
I
wish
all
true
loyall
subiects
to
consider
of
,
which
for
my
owne
parte
I
dare
not
nor
I
cannot
but
with
all
mine
heart
allow
of
,
to
wit
,
Hyperius
in
Rom.
13.6
.
that
Ius
pendendi
vectig
alia
apud
omnes
gentes
fuit
semper
receptissimum
:
The
law
of
tribute
paying
amongst
all
nations
euermore
hath
bin
a
thing
most
vsuall
and
accustomed
:
and
vnto
this
in
the
same
writer
this
reason
is
added
,
Recte
perpendunt
omnes
ac
fatentur
,
quantum
&
quam
vtile
sit
humanae
societati
magistratuum
officium
,
dum
ij
pro
salute
hominum
sine
intermissione
invigilant
,
atque
hoc
nomine
vectigalia
haud
grauatim
omnes
illis
pendunt
.
All
men
do
right
well
consider
,
and
confesse
,
how
great
and
how
profitable
the
office
of
rulers
and
magistrats
is
for
the
maintayning
of
the
society
or
felowship
of
men
,
whiles
that
they
watch
and
take
paines
for
the
safety
of
men
,
and
for
this
cause
they
pay
their
tributs
most
cheerefully
and
not
grudgingly
:
Rom.
chap.
13.
vpon
the
words
of
the
Apostle
Reddite
tributum
saith
thus
,
verbo
reddendi
significat
debitum
quod
inexcusabile
subditis
impositum
est
.
And
Bucer
a
latter
writer
yet
of
great
reckoning
,
reading
,
and
learning
,
agreeing
with
the
same
Theophilact
saith
:
Non
damus
sed
reddimus
quicquid
ex
officio
cuiquam
damus
,
&c.
As
who
would
say
,
subsidies
and
taxes
are
not
gifts
but
debts
,
a
gift
is
a
thing
in
the
free
choise
&
liberty
of
a
man
whether
he
will
giue
it
and
depart
with
it
to
an
other
yea
or
no
,
and
if
he
will
not
giue
it
,
yet
no
man
hath
any
remedie
or
course
by
law
,
to
constraine
him
to
giue
:
but
debt
is
a
thing
which
no
man
can
choose
whether
he
will
pay
it
yea
or
no
,
it
must
of
necessity
be
paid
,
the
lawes
will
force
a
man
to
pay
it
,
will
he
,
nill
he
,
&
of
this
nature
are
subsidies
,
taxes
and
such
like
vnto
Kings
,
Secondly
,
tributes
and
customes
are
to
be
paide
by
subiects
for
the
defence
and
maintenance
of
the
common
wealths
,
in
quietnesse
,
peace
,
and
security
,
and
to
the
intent
that
they
may
be
preserued
the
better
,
especially
in
time
of
warres
,
Pro
aris
et
focis
,
for
the
good
,
safety
,
&
safe
keeping
euen
of
them
and
theirs
,
that
most
murmure
,
mutter
and
grudge
at
the
payments
of
such
customes
,
by
which
such
things
cannot
otherwise
be
effected
.
Thirdly
tributes
are
to
be
paid
by
loyall
and
faithful
subiects
,
animam
deo
,
corpus
regi
.
Fourthly
and
lastly
,
these
tributs
and
taxes
are
to
be
paied
by
good
subiects
,
yea
and
that
with
good
and
reuerent
affections
to
their
Princes
,
in
regard
of
thankfulnesse
for
benefits
by
them
and
by
their
meanes
receaued
.
As
Dauid
in
his
lamentation
for
the
death
of
king
Saul
,
Israel
,
Weepe
for
Saul
which
clothed
you
in
skarlet
with
pleasures
,
and
hanged
ornaments
of
Gould
vpon
your
apparell
.
breath
of
their
nostrils
,
and
that
vnder
his
shadow
they
had
beene
preserued
aliue
among
the
Heathen
.
Euen
so
may
I
say
and
write
vnto
all
wise
and
discreete
loyall
subiects
,
were
it
not
for
the
care
,
vigilancie
,
paines
,
and
circumspect
gouernment
of
your
kings
,
princes
,
&c.
what
would
become
of
your
braue
and
fine
attire
,
of
your
costly
&
gorgious
garments
,
of
your
most
exquisit
fine
linnin
,
of
your
silks
,
of
your
veluets
,
your
skatlets
,
of
your
exceeding
sumptuous
clothings
,
your
ornaments
of
gould
,
your
surpassing
apparell
,
Tributes
and
taxes
are
the
lawfull
reuenues
of
Princes
,
Caluin
in
his
institut
.
lib.
4
ca.
20.
sect.
13.
which
they
may
chieflie
employ
to
sustaine
the
comon
charges
of
their
office
:
which
yet
they
may
likewise
vse
to
their
priuate
royalty
which
is
after
a
certaine
maner
conioyned
with
the
honor
of
the
princely
state
that
they
beare
.
But
yet
alwayes
so
prouided
that
Kings
and
Princes
should
on
the
otherside
haue
this
for
their
parts-still
in
remembrance
,
that
their
exchequers
,
and
treasure-chambers
,
are
not
so
much
their
owne
priuate
coafers
,
as
the
treasuries
of
the
whole
land
.
Let
not
this
doctrine
that
Tributes
are
so
necessarily
and
strictly
to
be
payd
,
be
an
occasion
to
encourage
Princes
to
wastfull
and
vnnecessary
expenses
,
Ne
sutor
vltra
crepidas
.
In
deed
subiects
must
helpe
and
aide
their
ciuill
Magistrates
,
especially
the
higher
powers
,
whensoeuer
occasion
and
necessitie
shall
so
require
,
yea
though
it
were
with
the
bestowing
of
their
bodies
,
liues
and
bloud
,
much
more
with
the
tribute
of
some
small
portions
of
their
goods
.
The
Saints
did
gather
their
goods
in
common
to
helpe
the
Magistrate
,
who
goeth
to
warfarre
on
his
owne
proper
costs
,
euery
man
liueth
by
that
labour
wherein
he
is
occupied
.
The
Prince
taketh
paines
in
gouerning
the
common-weale
and
preseruing
it
in
peace
,
he
neglecteth
his
owne
priuate
&
household
businesse
whereby
he
should
liue
and
prouide
for
himselfe
and
his
familie
,
by
looking
and
attending
on
his
countrie
affaires
.
It
were
against
reason
therefore
but
that
he
should
be
maintained
vpon
the
publique
treasure
and
cost
of
his
countrie
.
It
is
most
requisite
also
that
kingdomes
and
common-wealths
should
be
sufficiently
prouided
and
furnished
with
money
and
substance
to
helpe
in
distresses
,
as
in
warres
especially
,
in
famine
,
dearth
,
and
other
such
like
common
calamities
besides
mainteining
of
Ministers
of
lawes
and
iustice
for
the
iust
gouernment
and
deciding
of
controuersies
amongst
subiects
,
as
Iudges
,
Sergeants
,
and
such
like
:
and
at
one
word
,
to
be
briefe
,
there
is
such
great
wants
of
so
many
things
in
the
well
ordering
of
a
common-wealth
,
that
vnlesse
money
be
still
at
hand
in
a
readinesse
,
there
can
no
kingdome
nor
common-weale
stand
long
in
any
good
order
.
They
therfore
that
murmure
,
giudge
,
and
deny
&
withdraw
other
to
deny
the
paiments
of
tribute
,
go
the
next
way
to
worke
to
subuert
&
ouerthrow
the
common-weale
,
and
to
bring
all
to
naught
.
Giue
to
Caesar
that
is
Caesars
.
H.
Latimer
,
sometime
Bishop
of
Worcester
.
Let
a
godly
learned
Doctor
of
Diuinitie
,
sometimes
a
zealous
preaching
Bishop
in
England
,
&
afterwards
a
martyr
(
so
zealous
of
maintaining
Gods
truth
,
that
he
most
willingly
and
cheerefully
gaue
his
body
to
be
burned
at
a
stake
,
and
his
hearts
bloud
in
miraculous
manner
,
euen
to
the
quenching
of
the
fire
burning
the
lower
parts
of
his
body
to
be
shed
,
)
come
forth
and
answer
this
sort
of
subiects
,
and
he
will
in
plaine
termes
tell
them
that
they
are
very
theeues
,
that
thus
they
robbe
their
king
of
his
due
debt
that
he
ought
to
haue
,
and
that
they
might
with
as
good
a
conscience
take
another
mans
garments
off
his
back
,
as
so
vniustly
take
and
with-hold
from
the
king
that
which
the
Parliament
,
the
highest
court
in
the
land
hath
giuen
to
the
King
,
and
that
it
is
due
debt
,
and
that
vpon
the
perill
of
their
soules
they
are
bound
to
pay
it
.
And
this
man
of
God
will
further
tell
them
,
that
if
the
king
should
require
an
vniust
request
,
yet
they
are
bound
to
pay
it
,
and
not
to
resist
nor
rebell
against
the
King
,
and
that
the
King
shall
be
in
perill
of
his
soule
for
asking
of
an
vniust
request
,
and
God
will
in
his
due
time
reckon
with
him
for
it
:
but
in
the
meane
while
the
subiect
must
obay
the
King
,
and
not
take
vpon
him
to
iudge
him
:
God
is
the
Kings
Iudge
,
and
doubtlesse
will
greeuously
punish
him
if
he
do
any
thing
vnrighteously
.
But
the
subiect
must
pray
for
his
King
and
pay
him
his
dutie
,
and
disobey
him
not
.
And
know
this
,
that
whensoeuer
there
is
any
vniust
exaction
laide
vpon
him
,
it
is
a
plague
and
a
punishment
for
his
sinnes
,
as
are
hunger
,
dearth
,
pestilence
,
and
such
other
punishments
of
God
.
And
vnto
this
sound
doctrine
in
this
case
subscribeth
also
Doctor
Martin
Luther
in
these
words
:
Martin
Luther
vpon
Math.
22.21
.
Whether
Kings
,
rulers
,
magistrates
and
officers
,
vse
and
exercise
their
rule
and
authoritie
well
or
ill
,
we
must
haue
regarde
onely
to
their
power
and
office
,
for
their
power
and
authoritie
is
good
,
in
as
much
as
it
is
ordeined
and
instituted
of
God
.
Neither
is
there
any
cause
why
thou
shouldest
finde
fault
with
power
,
if
at
any
time
thou
be
oppressed
with
tyrants
:
for
whereas
they
abuse
the
power
giuen
them
of
God
,
they
shall
surely
be
compelled
to
giue
an
account
thereof
,
the
abuse
of
a
thing
doth
not
make
that
thing
euill
which
is
in
it selfe
good
.
A
chaine
of
Golde
is
good
,
neither
is
it
therefore
made
worse
,
for
that
an
harlot
weareth
it
about
her
neck
,
or
if
one
should
put
out
thine
eye
with
it
,
is
the
fault
therefore
in
the
chaine
?
In
like
maner
,
the
power
of
the
Prince
must
be
borne
,
for
if
he
abuse
his
office
,
he
is
not
to
be
counted
as
no
Prince
,
neither
belongeth
it
to
the
subiect
to
reuenge
or
to
punish
it
in
him
.
The
subiect
must
obay
him
for
Gods
cause
onely
,
for
he
representeth
the
place
of
God
:
how
greeuous
things
so
euer
therefore
Magistrates
shall
exact
,
the
subiect
for
Gods
cause
must
beare
them
all
,
and
obay
them
,
so
farre
forth
as
they
be
not
contrary
to
Gods
commandements
.
If
they
do
iustly
or
vniustly
in
due
time
it
shall
appeare
.
Wherfore
if
thy
substance
,
body
or
life
,
and
whatsoeuer
thou
hast
should
be
taken
from
thee
by
the
Magistrate
,
thou
maist
say
thus
:
I
willingly
yeeld
them
vnto
you
,
and
acknowledge
you
for
ruler
ouer
me
,
I
will
obay
you
,
but
whether
you
vse
your
power
and
authoritie
well
or
ill
,
see
you
to
that
.
Such
as
this
was
the
doctrine
of
S.
Ambrose
cited
by
B.
Iewell
in
his
defence
of
the
Apologie
of
the
Church
of
England
.
If
the
Prince
(
saith
he
)
happen
to
be
wicked
,
or
cruell
,
S.
Ambrose
,
Arma
nostra
sunt
preces
&
Lacbrymae
:
Teares
and
prayers
be
our
weapons
.
This
doctrine
doth
our
now
most
gratious
Soueraigne
King
IAMES
at
large
set
downe
in
that
his
treatise
of
The
true
lawe
of
free
Monarchies
.
Beholde
and
see
here
now
O
you
murmurers
,
grudgers
,
deniers
,
or
cunning
patching
peece-payers
of
Tributes
and
other
royall
customes
,
in
this
parcell
of
this
present
Looking
glasse
you
may
beholde
and
see
your
right
and
true
duties
:
And
yet
more
ouer
and
besides
all
this
,
heare
and
consider
of
both
the
example
and
doctrine
of
the
Doctor
of
all
trueth
in
whose
mouth
was
neuer
found
any
guile
or
falshood
,
Christ
Iesus
himselfe
,
who
when
he
liued
here
on
earth
,
both
taught
as
before
you
haue
heard
,
Giue
vnto
Caesar
,
&c.
And
also
for
this
point
confirmed
it
by
his
owne
acte
and
deed
,
by
his
owne
example
,
that
it
must
be
paide
,
when
as
with
his
owne
hand
he
paide
tribute
and
custome
for
himselfe
and
his
companie
,
Ieremie
.
(
saith
he
)
yoakes
of
wood
,
but
in
the
steede
thereof
thou
shalt
haue
yoakes
of
Yron
.
And
in
the
world
to
come
you
shall
procure
vpon
your selues
the
heauie
wrath
of
God
,
and
so
eternall
damnation
for
euer
.
But
now
here
by
the
way
,
a
fidus
depositorius
to
his
people
.
Thus
much
hitherto
plainly
as
I
could
,
haue
I
laide
downe
before
all
loyall
subiects
eyes
,
what
is
to
be
yeelded
and
giuen
to
Caesar
,
for
this
fift
point
concerning
tribute
,
subsedies
,
taxes
,
and
such
like
royall
customes
and
duties
.
CHAP.
VI.
Concerning
the
absteining
from
taking
in
hand
or
intermedling
with
any
part
of
the
Magistrates
office
.
HEmingius
in
his
Euchiridion
theologicum
reckoning
vp
all
those
duties
which
subiects
ought
to
performe
and
obserue
towards
higher
powers
and
lawfull
Magistrates
,
maketh
this
one
among
the
rest
,
Non
irrumpers
in
partes
officii
magistratus
,
that
is
to
say
,
It
is
not
falling
nor
fit
for
a
subiect
to
thrust
himselfe
into
any
part
of
a
magistrates
office
,
but
to
tell
it
to
the
magistrate
and
to
make
him
acquainted
with
it
if
any
thing
seeme
to
be
for
the
safety
of
the
common-weale
.
For
the
better
vnderstanding
of
this
duty
,
subiects
must
learne
and
note
that
all
the
people
in
a
common-wealth
in
any
kingdome
,
country
,
or
citie
may
be
sorted
into
three
seuerall
kinds
of
people
,
and
there
is
none
but
they
appertaine
and
belong
to
one
of
those
three
,
and
those
are
first
Emperours
,
Giue
vnto
Caesar
that
which
is
Caesars
,
but
rather
to
take
and
vsurpe
that
which
is
Caesars
vnto
his
owneselfe
.
Vengeance
is
mine
,
I
will
repay
:
&
to
the
Magistrates
Gods
deputies
,
to
whome
God
hath
committed
the
sworde
,
not
for
nought
,
but
to
be
Gods
minister
,
to
take
vengeance
on
them
that
do
euill
,
that
offend
by
doing
wrongs
and
iniuries
to
others
;
in
this
case
then
,
when
any
priuate
person
takes
vpon
him
to
reuenge
and
requite
an
open
iniurie
done
to
himselfe
,
he
giueth
not
vnto
Caesar
that
which
is
Caesars
,
but
by
reuenging
with
his
owne
hand
,
he
forgetteth
a
loyall
subiects
dutie
,
and
committeth
a
manifest
wrong
against
the
King
and
his
Magistrates
,
by
vsurping
their
office
vnto
whom
only
the
sworde
belongeth
for
reuenging
of
all
iniuties
committed
against
any
of
his
people
.
So
that
to
conclude
in
few
words
,
this
sixt
dutie
of
a
loyall
subiect
,
it
is
,
that
priuate
men
may
not
attempt
any
publique
Magistrates
office
without
a
lawfull
commission
or
calling
,
neither
to
reforme
any
thing
amisse
,
nor
to
doe
any
good
in
the
common-weale
,
nor
yet
to
reuenge
himselfe
against
his
aduersarie
for
any
receiued
wrong
,
for
vengeance
is
to
be
committed
only
to
God
and
to
the
higher
powers
,
to
whom
only
it
doth
by
right
appertaine
.
TO
THE
CHRISTIAN
reading
Subiect
.
IT
is
not
to
be
doubted
,
nay
there
is
nothing
more
sure
(
good
Christian
subiect
)
then
that
Sathan
as
he
hath
beene
vsed
to
do
euer
of
old
,
so
he
will
still
hold
on
,
and
busie
himselfe
to
withdraw
thee
from
the
regarde
of
some
,
or
of
euery
of
these
my
before
handled
loyall
subiects
duties
,
and
to
trumpe
in
thy
way
by
casting
before
thee
many
stumbling
blocks
,
and
causes
of
vndutifulnesse
,
thereby
to
cause
thee
to
forget
,
or
else
to
neglect
,
and
omit
these
before
noted
sixe
duties
.
Of
the
which
causes
of
vndutifulnesse
by
that
our
mortall
and
deadly
foe
,
very
much
and
oftentimes
suggested
and
vrged
,
I
haue
thought
it
good
for
thy
learning
and
warning
,
to
giue
thee
heere
a
taste
of
sixe
of
them
in
this
little
Pamphlet
following
,
whereby
thou
maiest
take
a
scantling
of
the
residue
,
and
so
be
thereby
the
better
awaked
and
more
excited
,
to
beware
of
them
all
in
time
.
W.W.
CHAP.
I.
Concerning
Pride
,
being
the
first
cause
of
the
vndutifulnesse
of
subiects
.
THe
most
writers
do
agree
and
consent
,
and
the
greatest
and
most
reasons
may
be
alleaged
,
Salomon
;
which
commeth
to
passe
when
as
euery
man
contendeth
to
haue
the
preheminence
and
will
not
giue
place
vnto
an
other
.
So
that
that
man
which
hath
his
heart
once
infected
and
poysoned
through
pride
,
he
can
in
no
wise
brooke
it
to
be
at
commaund
,
and
to
submit
himselfe
willingly
(
according
to
Gods
ordinance
and
appoyntment
)
to
the
obedience
of
magistrates
,
rulers
,
and
gouernours
,
be
they
neuer
so
well
worthy
of
the
place
.
Euen
this
is
the
case
of
many
subiects
in
the
worlde
,
The
cunning
crafty
deuill
is
the
fisher
,
he
sets
the
net
of
disobedience
to
magistrates
within
the
circuite
and
walke
of
such
as
he
meanes
to
catch
therin
,
then
he
blindes
their
hearts
with
pride
,
so
that
they
therewith
hauing
their
senses
and
reason
darkened
,
rush
forward
headlong
,
the
d●uill
forcing
them
on
a
pace
in
their
madde
moode
,
into
the
nett
,
which
they
silye
soules
neuer
perceiue
nor
consider
of
till
they
be
surely
snared
past
all
helpe
of
retyring
back
againe
and
so
are
they
cast
away
ere
they
be
aware
.
CHAP.
II.
Concerning
Ambition
,
the
second
cause
of
vndutifulnesse
of
subiects
.
AN
auncient
Latine
christian
diuine
hath
written
,
Hugo
Victorinus
li.
1
de
anima
.
that
Pride
riding
in
a
coach
,
hath
her
coach
drawen
with
foure
horses
,
the
forehorse
is
Ambition
,
the
second
Vaine-glory
,
the
third
Contempt
,
and
the
fourth
Disobedience
.
Ambition
therefore
an
attending
seruaunt
on
dame
Pride
may
I
not
vnaptly
here
set
downe
in
degree
next
vnto
Pride
for
the
second
cause
of
subiects
vndutifulnes
:
And
this
ambition
may
well
be
defined
to
be
a
most
vehement
,
Pompey
,
Marius
and
Sylla
,
Octauius
,
Antonius
&
Lepidius
by
force
of
armes
to
put
their
countrie
to
sword
and
fire
,
and
so
most
vnnaturally
to
empaire
the
large
and
great
scope
of
the
Roman
Empire
?
Ambition
.
What
hath
drawen
some
men
to
such
desperate
minds
,
so
farre
to
abandon
both
God
and
all
goodnesse
as
to
geue
ouer
themselues
to
Necromancie
and
to
contract
and
enter
into
couenants
with
the
deuill
that
they
might
come
to
soueraigne
power
and
authority
?
Ambition
.
What
caused
Henry
the
fift
the
Emperour
,
by
force
to
depriue
his
father
from
the
Empire
,
and
to
keepe
him
in
prison
till
he
died
there
?
Ambition
.
Maufroy
the
prince
of
Tarentum
,
what
moued
him
to
strangle
his
owne
father
Frederick
the
emperour
,
and
to
poyson
Conradus
his
owne
brother
?
what
forced
Antonius
sonne
to
the
Emperour
Seuerus
to
stabbe
his
brother
Geta
with
a
Dagger
?
What
caused
Solyman
king
of
the
Turkes
to
strangle
his
owne
sonne
Sultan
Mustapha
?
What
moueth
many
to
put
innocents
to
death
that
stand
in
states
expectant
of
kingdomes
,
that
themselues
may
take
surer
footing
as
they
thinke
to
growe
vp
and
continue
in
royall
places
?
What
is
and
hath
beene
the
cause
of
these
and
many
other
such
satanicall
and
most
impious
and
horrible
actions
?
Ambition
.
Ambition
,
I
say
Ambition
.
And
what
should
I
further
weary
my selfe
and
weary
the
reader
,
spend
my
time
,
paper
,
and
Inke
to
repeate
the
examples
,
effects
,
fruites
,
and
sequels
of
this
vile
monster
Ambition
?
Let
me
therfore
conclude
this
second
cause
of
subiects
vndutifulnesse
,
with
my
before
noted
request
,
namely
,
that
all
loyall
true
meaning
subiects
in
time
beware
that
they
do
not
in
any
wise
yeeld
vnto
this
pestiferous
humour
of
Ambition
,
then
the
which
there
cannot
lightly
be
a
greater
enemie
to
all
duties
of
good
subiects
.
CHAP.
III.
Concerning
Enuie
,
the
third
cause
of
vndutifulnesse
of
subiects
.
THe
third
cause
whereby
Sathan
vndermineth
and
maineth
the
good
and
reuerent
conceipt
of
the
Soueraigne
in
the
heart
of
the
subiect
,
is
Enuie
;
Through
this
enuie
it
is
that
one
man
grieueth
at
an
other
mans
well
doinge
and
prosperity
,
The
enuious
man
languisheth
&
pineth
to
see
his
neighbour
promoted
and
prosper
,
as
saith
the
Poet
Horace
:
Inuidus
alterius
rebus
macrescit
opimis
.
The
man
that
enuie
doth
possesse
,
doth
pine
and
fall
away
,
At
others
wealth
and
good
successe
,
encreasing
euery
day
.
Such
a
waster
and
consumer
is
this
enuie
,
that
for
the
correspondencie
thereof
with
these
things
,
auncient
writers
both
Latine
and
Greeke
haue
compared
and
lykened
it
to
the
Worme
that
consumeth
old
soft
timber
,
Vipers
yong
ones
that
eate
out
their
dammes
bellies
before
they
be
brought
forth
into
the
light
.
These
viperous
generations
of
enuious
creatures
are
likewise
resembled
to
the
swelling
toad
which
(
as
some
report
)
cannot
abide
the
smell
of
Iarmaunder
,
euen
so
will
these
swell
and
disdaine
at
vertuous
and
good
gouernours
placed
by
God
in
the
midst
of
Gods
garden
,
Marie
Magdalein
for
doing
of
a
good
deed
.
If
they
see
that
God
accept
of
,
blesse
and
prosper
any
mans
doings
more
then
theirs
,
streight
way
they
maligne
him
and
enuie
him
,
yea
and
maliciously
seek
his
bloud
,
like
as
Cain
did
his
brother
Habels
.
If
any
man
for
the
good
seruice
done
for
or
in
his
countrie
,
be
applauded
vnto
and
haue
his
due
honour
giuen
him
,
they
seeke
to
disgrace
him
,
&
to
hold
back
his
due
from
him
,
and
to
supplant
him
or
keepe
him
vnder
,
Do
all
things
without
murmurings
&
reasonings
that
they
may
be
blamles
&
pure
,
CHAP.
IIII.
Concerning
the
lack
of
subiects
wisdome
and
knowledge
,
the
fourth
cause
of
their
vndutifulnesse
.
THe
fourth
way
by
which
sathan
seeketh
to
abuse
subiects
and
to
inueigle
and
entise
them
to
abuse
and
make
lesse
account
and
reckoning
of
higher
powers
and
magistracie
then
they
should
,
and
to
grow
more
vntowardly
and
contemptuous
in
their
bounden
duties
then
becommeth
dutifull
subiects
for
to
be
,
Sus
Mincruam
to
censure
,
controull
and
condemne
the
actions
and
proceedings
of
their
princes
,
through
the
other
,
that
is
lack
of
knowledge
,
they
be
come
vndutifull
and
disobodient
to
the
lawes
,
ordinances
,
iniunctions
,
acts
,
and
statutes
of
the
king
and
his
magistrates
and
officers
vnder
whom
they
liue
.
Kings
,
Princes
and
gouernours
do
vse
oftentimes
for
diuerse
causes
to
disguise
their
purposes
with
pretenses
and
colours
of
other
matters
,
To
make
construction
of
intents
,
and
as
yet
vnknowen
meanings
of
princes
in
any
ill
part
falleth
not
for
subiects
,
but
rather
to
interpret
them
in
the
best
maner
,
and
take
them
in
the
best
part
.
Euery
creature
is
not
acquainted
with
the
mind
of
his
creator
,
nor
euery
subiect
of
his
gouernour
:
so
the
Lord
saith
Iob
,
giueth
not
account
of
all
his
matters
,
and
so
in
some
respect
it
may
likewise
be
said
of
princes
,
that
they
giue
not
accounts
of
their
matters
to
all
their
subiects
.
Baal
.
Euseb.
lib.
1
chap.
11.
de
vita
constant
Constantius
.
the
Emperour
pretended
that
as
many
as
would
offer
sacrifice
vnto
Idols
should
haue
accesse
to
his
royall
person
,
dwell
in
his
court
and
haue
offices
and
great
honor
in
the
common
wealth
,
but
they
that
would
not
should
both
be
banished
the
court
and
depriued
presently
of
such
honors
as
now
they
did
enioy
.
But
yet
he
did
not
so
,
but
by
that
policie
tried
the
true
christians
from
Idolaters
,
and
so
tooke
to
them
,
and
cast
out
the
Idolaters
,
had
it
not
beene
great
lack
of
wisdome
to
haue
interrupted
these
Christian
princes
pretences
and
commaundements
tending
as
afterward
it
proued
to
so
good
an
end
,
had
it
not
been
busie
,
folly
and
rash
vndutifullnesse
for
any
subiects
,
to
haue
meddled
,
taken
exceptions
against
,
exclamed
vpon
,
and
condemned
these
christian
pretenses
and
pollices
.
Here-hence
then
let
Christian
subiects
learne
to
beware
that
they
fall
not
into
vndutifullnesse
through
this
lacke
of
wisdome
,
in
not
discerning
the
lawfullnesse
,
drift
and
end
of
princes
affaires
.
And
likewise
let
them
here
learne
and
striue
to
be
acquainted
with
and
to
know
their
Princes
lawes
,
for
otherwise
they
must
needs
incurre
the
crime
of
vndutifullnesse
through
lacke
of
knowledge
,
for
how
can
they
obay
lawes
which
they
neuer
sawe
,
heard
,
not
read
of
,
and
yet
can
they
not
be
excused
through
ignorance
.
CHAP.
V.
Concerning
Discontentment
of
minde
,
the
fift
cause
of
subiests
vndutifulnesse
.
THe
fift
cause
of
vndutifulnesse
of
subiects
which
hindereth
many
from
performing
and
yeelding
of
those
bounden
duties
which
magistrates
may
iustly
expect
at
their
hands
,
is
discontentment
of
mind
,
Ex
abundantia
cordis
es
loquitur
,
their
tongues
run
voluntary
,
wilfully
,
and
wittingly
,
scornefully
,
and
contemptuously
will
they
cast
out
words
of
high
indignation
and
disdein
against
the
reuerence
and
honor
of
higher
powers
:
and
so
these
wild-headed
,
and
staring
eyed
creatures
,
these
impudent
and
audatious
spirited
madcappes
,
must
be
counted
forsooth
men
of
valor
,
of
ingenious
spirits
,
of
manly
courage
and
martiall
natures
,
they
looke
as
bigge
as
if
their
faces
were
made
of
harnesse
,
and
their
hearts
growen
with
haire
like
Leonides
that
most
valiant
and
couragious
Lacedimonian
.
These
furious
roysters
and
desperate
cauallieres
,
crooke
in
their
nailes
to
keepe
them
sharpe
for
a
day
,
and
with
their
Absolons
long
locks
prognosticate
either
a
vindictiue
resolution
of
mind
,
or
foolish
vaine
heads
,
or
Absolon
fatal
end
,
they
want
nothing
but
only
a
ring-leader
,
a
captaine
of
their
owne
conditions
,
whom
they
may
follow
,
or
else
bandes
and
legions
,
of
lewdlings
like
themselues
which
would
follow
them
,
and
then
they
would
(
Si
diis
placet
)
cut
it
out
,
for
the
common
good
of
the
poore
comminalty
,
they
would
reforme
disorders
,
they
would
redresse
common
wealth
matters
,
they
would
bridle
and
cut
short
the
malice
of
magistrates
,
the
pride
and
oppression
of
the
nobility
,
and
cut-throat
landlords
,
the
pilling
and
coosinage
of
lewde
conscience
les
lawyers
,
and
stoppe
the
mouths
of
busie
controuling
preaching
prelates
,
they
would
deuide
euerie
man
his
share
,
share
and
share
like
.
But
ô
insatuated
,
bewitched
and
foolishly
insnared
poore
peasants
,
you
discontented
and
malitious
mates
,
you
that
are
so
desperate
,
malapart
,
rude
and
rash
in
all
your
actions
,
you
most
lauish
inconsiderate
and
fonde
vnthrifts
,
you
prodigall
wasters
,
of
your
lands
,
goods
and
patrimony
,
that
haue
plunged
your selues
so
farre
into
other
mens
goods
,
or
else
into
robberies
,
thefts
,
and
murthers
that
you
can
not
,
or
dare
not
shew
your
faces
to
liue
neighbourly
in
any
good
and
well
gouerned
common
wealth
,
that
are
alwaies
ready
to
murmur
,
grudge
,
and
mutinie
against
gouernment
,
to
belye
,
backbite
,
and
slaunder
lawfull
magistrates
,
to
controule
and
censure
the
state
,
to
be
factious
,
seditious
and
ready
vpon
〈◊〉
light
occasion
rather
taken
then
giuen
either
to
begin
or
to
follow
and
conioyne
with
euery
conspiracy
,
insurrection
,
commotion
and
open
rebellion
:
will
any
wise
and
dutifull
loyall
subiects
think
you
meete
men
to
performe
that
you
bost
&
bragge
of
,
or
that
which
you
outwardly
pretend
,
that
you
can
or
will
reforme
disorders
,
&
bring
with
you
a
common
wealth
to
others
,
that
haue
shewed
such
bad
presedents
before
in
most
foolish
,
needles
,
and
wastfull
spoyling
and
ouerthrowing
of
your
owne
wealth
?
Are
you
like
men
to
amend
other
mens
disordered
actions
,
wheras
your selues
super
abound
and
flow
ouer
with
so
many
vile
vices
,
&
abhominable
conditions
.
CHAP.
VI.
Concerning
the
misliking
of
due
&
deserued
punishment
of
malefactors
,
the
sixt
cause
of
the
vndutifulnesse
of
subiects
THere
remaineth
now
to
be
spoken
of
the
sixt
and
last
cause
of
the
decay
of
reuerent
affection
&
dutifulnes
towards
princes
,
gouernours
and
other
lawfull
magistrates
,
for
which
I
haue
chosen
out
among
many
other
this
one
,
wherof
many
ill
disposed
subiects
are
worthie
both
to
be
admonished
,
and
reproued
for
it
,
to
wit
,
the
misliking
of
due
and
deserued
punishment
of
malefactors
,
whiles
that
inconsiderate
and
euill
disposed
persons
cry
out
against
Iudges
,
magistrates
,
and
zelous
iusticers
,
whose
proceeding
and
purposes
are
bent
by
due
seuerity
,
where
clemencie
will
take
no
place
,
to
amend
the
obstinate
wicked
,
thinking
it
better
vpon
well
aduised
consideration
,
to
cut
of
one
putrified
and
rotten
member
in
time
,
then
to
suffer
the
whole
body
to
be
lost
by
long
languishing
and
careles
,
negligent
loosnes
of
their
duties
.
Against
such
,
do
these
incorrigible
felowes
,
these
beliers
,
and
virulent
exclamers
on
such
as
are
in
authority
,
open
their
foule
mouths
,
and
that
in
such
sort
that
they
can
do
nothing
by
them
though
neuer
so
well
aduisedly
and
christianly
,
but
these
busie
bawling
barkers
wil
seeke
either
to
depraue
their
sufficiency
,
or
to
hinder
their
proceedings
,
or
to
carpe
at
their
actions
,
or
to
murmur
and
mutinie
at
their
doings
,
or
to
maligne
their
prosperity
,
or
to
enuy
their
stats
.
But
ô
ye
wrangling
crew
that
are
so
lauish
in
this
behalfe
,
know
you
that
it
is
the
duty
of
Gods
deputies
which
are
the
magistrates
into
whose
hands
God
hath
committed
the
sword
,
to
punish
extraordinary
wickednes
with
extraordinary
seuerity
,
for
they
are
taught
by
Salomon
,
that
Blewnes
of
the
wound
serueth
to
purge
the
euill
:
and
the
stripes
within
the
bowells
of
the
belly
:
For
as
Saint
Augustine
saith
,
sicuti
est
aliquando
miserecordia
puniens
,
ita
&
est
crudelitas
parcens
:
As
there
is
a
punishing
mercy
or
mercy
in
punishing
,
so
there
is
a
sparing
cruelty
or
cruelty
in
sparing
,
too
much
pity
destroyeth
the
whole
city
.
Euill
is
to
be
taken
out
of
Israel
.
Seeing
it
is
euen
thus
,
yee
slanderous
and
iudging
spirits
,
then
cease
you
at
the
length
your
exclamations
on
magistrats
chastising
offences
,
leaue
of
your
prying
into
magistrates
matters
,
maligne
not
their
dealings
,
slaunder
not
(
especially
before
you
throughly
vnderstand
it
)
politique
conueance
,
occupy
not
your
tonge
so
peruersly
in
matters
of
state
impertinent
vnto
you
,
seeke
not
your
owne
reuenge
on
them
that
beare
the
sworde
,
by
dispersing
lewd
lies
and
contumelious
reproches
and
reports
on
them
.
And
let
not
driue
,
behind
their
backes
(
in
the
broyling
heat
of
your
poysonfull
stomakes
)
at
those
honorable
personages
to
whom
in
their
presence
you
would
bow
your
knees
.
Be
not
so
forward
being
but
priuate
persons
to
iudge
others
,
Be
not
so
medling
with
that
you
haue
nothing
to
do
with
,
for
then
if
you
still
on
proceed
the
wisdome
of
God
by
Salomon
will
pronounce
you
for
no
better
but
fooles
.
Be
not
euill
doers
,
Refraine
your
tongues
from
euill
,
and
your
lippes
that
they
speake
no
guile
,
eschew
euill
and
do
good
,
seeke
peace
,
and
follow
after
it
.
In
deede
there
is
one
only
cause
for
which
priuate
subiects
may
be
tollerated
to
learne
and
seeke
after
intelligence
of
state
matters
,
if
they
may
certeinly
attaine
vnto
the
knowledge
of
them
,
and
that
is
only
with
a
mind
and
an
intent
to
direct
their
prayers
the
more
certenly
to
God
for
them
,
but
otherwise
let
not
a
priuate
man
make
an
occupation
of
intell●gencing
and
seeking
after
newes
to
occupy
his
tounge
therein
,
for
they
haue
other
callings
which
concerneth
them
more
nearly
to
talke
of
and
looke
vnto
then
that
.
1.
Tim.
1.17
.
Vnto
the
King
euerlasting
,
immortall
,
inuisible
,
vnto
God
only
wife
be
honor
and
glory
for
euer
and
euer
,
Amen
.
FINIS
.