Rom.
13.
verse
1.
The
powers
that
are
,
are
ordained
of
God
.
SO
true
,
without
exception
it
is
,
There
is
no
power
but
of
God
,
that
man
at
his
first
Creation
,
and
in
his
perfection
could
haue
no
power
ouer
Beasts
,
Birds
,
and
Fishes
;
till
GOD
with
his
owne
voyce
made
him
Ruler
ouer
his
Creatures
,
and
put
all
things
in
subiection
vnder
his
feete
.
If
none
could
dispose
of
Gods
works
besides
the
workeman
,
nor
vse
the
Creatures
voyde
of
reason
without
the
Creators
leaue
;
howe
much
lesse
might
any
man
haue
dominion
ouer
the
Seruants
and
Sonnes
of
God
,
created
after
his
owne
Image
,
and
sanctified
with
the
grace
of
his
spirite
,
had
not
God
ordained
the
power
of
men
ouer
men
,
&
with
manifest
woordes
authorized
Rulers
to
take
and
keepe
their
places
.
Priuate
and
inferior
powers
,
as
the
husband
ouer
his
wife
,
the
father
ouer
his
children
,
the
maister
ouer
his
Seruantes
,
were
to
be
allowed
and
ratified
by
God
,
from
whome
is
all
power
,
before
they
could
be
lawfull
:
Publike
then
and
Superiour
powers
,
as
they
containe
and
commaund
all
those
gouernments
,
and
farre
exceede
them
,
so
must
they
haue
a
larger
and
stronger
warrant
in
the
worde
of
GOD
,
than
any
other
Regiment
hath
.
Which
,
that
wee
may
the
better
perceiue
,
I
thinke
it
fitte
for
this
present
time
,
and
place
,
to
obserue
,
not
onely
,
how
the
Princes
function
in
generall
is
established
by
God
,
but
more
specially
,
how
the
braunches
thereof
,
namely
,
their
power
,
their
honour
,
and
their
seruice
are
ordained
and
confirmed
of
God
.
To
expresse
them
more
distinctly
.
Their
Authoritie
is
deriued
from
GOD
,
resembling
his
image
;
Their
dignitie
is
allowed
of
GOD
,
to
partake
with
his
homage
:
Their
Duetie
is
enioyned
them
by
GOD
,
to
preserue
his
heretage
.
The
first
they
haue
receiued
from
GOD
;
the
second
they
must
receiue
from
men
;
the
third
they
must
yeelde
to
both
.
And
first
of
resembling
Gods
Image
.
The
likenesse
that
Princes
haue
with
the
kingdome
of
GOD
and
of
Christ
,
consisteth
in
the
Societie
of
the
names
,
and
signes
,
which
they
haue
common
with
Christ
;
in
the
Sufficiencie
of
the
spirite
,
wherewith
God
indueth
them
;
in
the
Sanctitie
of
their
persons
,
which
may
not
be
violated
in
the
Soueraigntie
of
their
power
,
which
must
not
be
resisted
.
I
haue
sayd
,
ye
are
Gods
,
and
all
the
Sonnes
of
the
most
High
:
And
of
this
very
Scripture
our
Sauiour
saith
,
it
can
not
be
dissolued
;
that
is
,
it
can
neither
be
false
,
nor
frustrate
,
since
it
is
the
word
of
God
.
Stedfaster
than
Heauen
and
earth
is
the
worde
of
God
.
Heauen
and
earth
shall
passe
away
,
but
my
wordes
,
shall
not
passe
away
.
If
vanity
and
falsity
in
our
speach
argue
the
weakenesse
and
wickednesse
of
our
harts
;
how
impossible
is
it
the
worde
of
GOD
shoulde
want
either
trueth
or
force
?
Wee
are
seuerelie
prohibited
to
take
Gods
name
in
vaine
,
which
is
most
holie
and
mightie
.
And
shall
wee
thinke
,
that
God
himselfe
wil
giue
his
name
to
Princes
in
vaine
?
Is
God
as
Man
,
that
hee
should
lie
?
Hath
he
spoken
it
,
and
wil
he
not
performe
it
?
Or
shall
his
worde
returne
to
him
emptie
,
and
without
effect
?
GOD
forbidde
,
wee
shoulde
so
much
dishonour
him
,
or
deceiue
our selues
.
Since
then
Princes
can
not
be
Gods
by
nature
,
being
framed
of
the
same
mettall
,
and
in
the
same
moulde
,
that
others
are
;
It
foloweth
directly
,
they
are
gods
by
Office
;
Ruling
,
Iudging
,
and
Punishing
in
Gods
steede
,
&
so
deseruing
Gods
name
heere
on
earth
.
As
it
was
said
to
Moses
,
Beholde
,
I
haue
made
thee
Pharaohs
God
,
that
is
,
his
people
,
his
person
,
his
land
,
his
life
,
and
all
hee
hath
,
shal
be
in
thy
power
,
and
depend
on
thy
word
.
As
Christ
giueth
Princes
his
name
,
by
calling
them
Gods
,
and
,
the
Sonnes
of
the
most
High
:
So
he
taketh
their
Names
and
Signes
to
shew
the
Vnitie
and
Soueraigntie
of
his
Kingdome
,
and
to
seuer
it
from
all
other
kindes
of
gouernment
:
for
Christ
is
neuer
called
in
Scripture
,
a
Consull
,
a
Senatour
,
or
a
Tribune
of
the
People
,
but
,
the
name
on
his
garment
,
and
on
his
thigh
,
as
Saint
Iohn
saith
,
is
King
of
Kings
,
and
,
Lord
of
Lordes
,
that
is
,
a
most
mightie
King
and
Lord
.
Insomuch
that
when
Christ
is
described
in
the
Scriptures
,
as
a
King
,
all
the
ornaments
and
ensignes
of
a
Kingdome
,
are
namely
recited
and
personally
referred
to
him
,
though
in
him
they
be
spirituall
and
eternall
,
which
to
men
must
be
materiall
and
temporall
.
Thy
Throne
,
O
God
,
endureth
for
euer
,
saieth
the
Scripture
of
Christ
,
as
the
Apostle
expoundeth
it
,
of
thy
kingdome
is
a
Scepter
of
Righteousnesse
.
Wherefore
,
God
euen
thy
God
,
hath
annoynted
thee
with
the
Oyle
of
Gladnesse
aboue
thy
Partners
.
On
his
head
(
saieth
Saint
Iohn
)
are
many
Crowns
,
and
out
of
his
Mouth
(
as
working
his
Wil
by
his
Worde
)
goeth
a
sharpe
SWORD
,
wherewith
hee
shall
smite
the
Heathen
.
To
Princes
then
,
as
Partakers
with
Christ
in
the
power
,
honour
and
iustice
of
his
Kingdome
heere
on
Earth
,
are
allowed
of
God
a
Sword
,
in
signe
of
Power
,
a
Crowne
,
in
shew
of
Glory
,
a
Scepter
,
for
a
token
of
Direction
,
a
Throne
for
a
seate
of
Iustice
and
Iudgement
;
and
Invnction
as
a
pledge
of
outward
Protection
,
and
inward
Infusion
of
grace
.
All
which
Signes
and
Ornaments
of
a
Kingdome
since
Christ
assumeth
from
Princes
,
and
applieth
to
himselfe
,
he
confirmeth
to
be
lawfull
in
Princes
,
because
they
are
common
to
them
with
him
,
who
admitteth
or
accepteth
no
vnlawful
or
superstitious
thing
as
pertinent
to
his
person
.
The
Spirit
also
,
which
Princes
receiue
from
God
,
&
wherewith
they
are
guided
in
doeing
their
office
,
sheweth
their
Resemblance
with
the
Sonne
of
God
.
Men
choose
the
fittest
they
can
finde
to
supply
their
places
,
because
they
want
meanes
to
make
others
meeter
than
they
are
.
But
God
who
worketh
all
in
all
according
to
the
good
pleasure
of
his
wil
,
and
hath
power
most
abundant
to
enable
all
his
Agents
for
any
work
he
hath
in
hand
;
neuer
calleth
any
man
to
serue
him
,
whome
hee
doth
not
furnish
with
gifts
according
.
Workemen
hee
would
haue
none
to
the
making
or
decking
of
his
Tabernacle
,
but
such
as
he
replenished
with
the
spirit
of
vnderstanding
for
that
purpose
:
Prophets
he
neuer
sent
any
,
but
with
his
words
in
their
mouthes
,
and
his
truth
in
their
hearts
,
which
all
their
Aduersaries
could
not
withstand
:
gouernors
then
,
whose
harts
,
mouths
and
hands
,
he
vseth
to
keep
his
people
in
peace
and
pietie
;
God
neuer
chooseth
any
but
he
first
endewed
them
with
a
Principal
spirit
.
Whiles
Moses
alone
sustayned
the
burden
of
the
whole
people
in
the
wildernesse
,
the
abundance
of
Gods
spirit
on
Moses
was
sufficient
for
the
whole
:
but
when
hee
desired
part
of
that
labour
to
be
eased
,
God
took
off
the
spirite
,
diuided
thereof
to
the
seauenty
Elders
,
who
assisted
Moses
.
As
soone
as
Samuel
by
Gods
commandement
had
Annointed
Saul
,
another
heart
,
sayeth
the
Scripture
,
and
he
was
changed
into
another
Man
.
But
when
for
disobedience
the
Kingdome
was
rent
from
him
,
the
spirite
of
the
Lord
likewise
departed
from
him
,
and
from
that
day
forward
came
vppon
Dauid
,
that
was
annoynted
to
succeed
Saul
.
It
pleased
God
wel
,
that
Salomon
,
at
his
first
comming
to
the
Crowne
,
By
me
Kings
rule
,
and
Princes
decree
Iustice
:
that
is
,
the
Kings
heart
is
in
Gods
hand
,
hee
turneth
it
whither
he
will
.
A
diuine
direction
is
in
the
Kings
lippes
,
his
mouth
shall
not
transgresse
in
iudgement
.
A
King
sitting
in
the
Throne
of
Iustice
,
chaseth
away
all
euil
with
his
Eyes
,
which
are
the
shews
of
his
affections
.
So
that
not
only
the
height
of
their
calling
is
deriued
from
God
,
but
the
strength
of
Gods
spirit
ruleth
their
Heartes
,
guideth
their
Mouths
,
and
setleth
their
Affections
,
to
execute
Iudgement
,
and
to
banish
euill
from
the
Earth
.
The
inward
Annoynting
,
which
is
the
diffusing
of
heauenly
wisedome
&
corage
in
the
harts
of
Princes
,
God
testified
by
externall
Inunction
,
when
hee
first
appointed
a
King
in
Israel
:
And
by
that
his
Ordinance
taught
vs
,
that
their
persons
once
dedicated
to
his
seruice
,
ar
not
only
protected
by
his
stretched
out
Arme
,
but
are
and
ought
to
be
Sacred
&
Secured
from
the
violence
&
iniurie
of
al
mens
hands
,
mouthes
,
and
hearts
.
Touch
not
mine
Annoynted
,
saith
God
by
his
Prophet
.
Which
though
it
be
true
of
all
whome
God
vouchsafeth
inwardly
or
outwardly
to
Annoint
,
yet
is
it
chiefly
verified
of
Princes
,
whom
God
annointeth
to
be
the
chiefest
of
his
people
.
This
Dauid
wel
saw
,
when
he
so
often
saide
:
The
Lord
keepe
me
from
laying
mine
hand
on
his
Annoynted
,
for
who
can
lay
his
hand
on
the
Lords
Annoynted
,
and
be
guiltlesse
?
Neither
is
violence
only
prohibited
towards
them
,
but
all
offence
in
speach
or
thoght
.
The
Prince
of
thy
People
,
Lô
Taôr
,
thou
shalt
not
reproch
,
by
word
or
deede
;
The
word
Arar
importeth
both
:
and
so
,
Despise
not
the
king
(
or
make
not
light
of
him
)
no
not
in
thy
thought
,
for
the
Foule
of
Heauen
shall
bewray
it
;
that
is
,
God
will
strangely
reueale
it
,
be
it
neuer
so
secret
.
Yea
the
very
Robes
,
which
they
weare
,
are
sanctified
.
When
Dauid
had
priuily
cut
but
the
lappe
of
Sauls
Cloake
in
the
Caue
,
to
let
him
see
,
that
he
spared
his
life
;
hart
did
afterward
strike
him
,
saith
the
scripture
,
for
cutting
that
peece
of
the
kings
garment
.
So
sacred
is
euery
thing
belonging
to
them
,
that
no
part
of
their
apparel
may
be
wrongd
or
abused
.
The
force
of
their
Annointing
being
perpetual
&
general
,
we
must
not
think
the
outward
action
Iudaicall
or
Temporall
.
Iewish
it
could
not
be
,
that
neither
had
his
beginning
from
the
Iews
,
nor
was
restraind
to
the
Iews
.
The
qualities
and
duties
of
a
King
are
proposed
in
De.
17.
but
the
Annointing
of
a
King
is
no where
mentioned
in
Moses
Law
.
Only
Samuel
had
a
precept
from
God
to
Annoint
,
first
Saul
,
then
Dauid
:
&
so
had
Elias
to
Annoint
Hazael
king
ouer
Aram
,
Israel
,
&
god
by
his
prophet
called
Cyrus
King
of
Persia
his
annoynted
.
Salomon
,
Ioash
,
Iehoahaz
,
and
other
Kings
of
Iudah
,
Israel
,
or
any
mention
of
Annoynting
them
,
Iotham
the
son
of
Gedeon
in
his
parable
to
the
men
of
Shechem
,
said
,
The
trees
went
foorth
to
Annoynt
a
king
ouer
them
,
speaking
of
the
Annoynting
of
Kings
,
as
of
a
thing
requisite
to
the
creating
of
Kings
,
and
wel
knowen
to
them
&
his
hearers
,
when
as
yet
there
was
no
precept
,
nor
example
extant
therof
among
the
Iewes
.
Which
they
must
needes
learne
by
the
vse
of
other
Nations
round
about
them
.
Since
then
Inunction
of
Princes
had
not
his
original
from
Moses
,
who
wrote
nothing
thereof
,
but
being
first
vsed
in
other
places
(
as
appeares
by
Iothams
Parable
)
was
afterward
receiued
and
approoued
by
Gods
direction
,
when
he
created
a
king
in
Israel
:
&
was
extended
to
other
Kingdomes
&
countries
,
namely
,
to
Hazael
King
of
Syria
,
and
to
Cyrus
King
of
Persia
,
who
were
strangers
to
the
Law
and
people
of
the
Iews
:
And
the
vocation
of
Princes
in
no
part
of
their
power
,
honor
,
or
seruice
is
abrogated
or
altred
by
the
new
testament
,
as
the
Leuitical
priesthood
is
,
but
rather
continued
&
confirmed
,
which
is
a
manifest
truth
of
sound
doctrine
:
I
see
no
cause
why
the
function
of
Princes
still
remaining
the
same
,
the
Inunction
of
Princes
shuld
not
haue
also
the
same
signification
,
operation
&
approbation
from
God
which
it
had
in
Dauid
,
Salomon
,
Ioash
,
Iehoahaz
,
and
others
,
&
depend
vpon
as
good
warrant
,
as
their
Crownes
,
Thrones
,
Swords
&
Scepters
do
,
all
which
are
resemblances
of
Christs
Kingdome
,
and
approued
of
God
,
as
signes
&
assurances
of
their
authority
,
dignity
,
and
duty
from
God
,
euen
as
Inunction
is
an
earnest
to
them
of
that
inward
sufficiencie
,
and
outward
securitie
,
which
God
bestowes
on
their
persons
,
when
hee
aduanceth
them
to
their
Places
.
The
Soueraigntie
of
their
power
wil
soon
appeare
,
Let
euery
Soule
be
subiect
to
the
Superior
powers
,
saieth
Paul
in
this
place
.
Euerie
Soule
;
yea
though
thou
be
an
Apostle
,
an
Euangelist
,
a
Prophet
,
or
whosoeuer
thou
be
,
saith
Chrysost.
for
these
things
are
commanded
to
all
.
He
that
bringeth
an
exception
,
vseth
but
a
delusion
,
saith
Bern.
For
who
can
loose
where
God
hath
bound
?
Nether
is
this
an
Exhortation
to
obedience
,
but
a
plaine
Iniunction
;
you
must
,
Paul
,
be
subiect
,
not
only
because
of
wrath
,
but
also
for
conscience
sake
.
You
must
]
importeth
a
necessitie
,
for
Conscience
]
declareth
a
dutie
to
God
;
the
danger
of
resisting
being
as
great
,
as
the
comandement
of
Obeying
is
strait
.
Whosoeuer
resisteth
power
,
resisteth
the
ordinance
of
God
,
&
they
that
resist
shall
receiue
to
themselues
Iudgement
.
Dare
anie
man
promise
vnto
himselfe
successe
and
protection
in
Conspiracie
and
Treason
,
when
the
spirit
of
God
so
plainly
thretneth
Ruine
and
Condemnation
to
all
that
resist
,
whosoeuer
they
be
?
They
which
would
not
learne
by
other
mens
falles
,
what
it
is
to
vndermine
Princes
Thrones
and
Crownes
,
let
them
feele
by
their
owne
smart
,
that
Gods
Arme
is
most
mighty
,
&
his
Mouth
most
true
,
denouncing
Iudgement
to
al
Resisters
.
As
al
persons
must
obey
Princes
,
so
al
goodnes
must
be
supported
by
them
,
&
al
euil
punished
,
Do
well
,
so
shalt
thou
haue
praise
of
the
power
:
But
if
thou
do
euill
,
feare
:
for
he
beareth
not
the
Sword
in
vaine
:
he
is
Gods
minister
to
take
vengeance
on
him
that
doth
euill
:
not
this
or
that
euil
,
but
any
maner
of
euil
.
The
Sword
is
equally
authorized
against
all
kinde
of
euill
,
that
may
be
discerned
and
iudged
by
Man
.
Wherefore
God
giuing
the
King
,
not
as
a
priuate
person
,
but
as
a
publique
Gouernor
,
his
Charge
,
saieth
;
The
King
sitting
on
the
Throne
of
his
kingdome
,
shal
write
this
Law
in
a
booke
,
or
cause
it
to
be
written
)
and
shall
reade
therein
all
the
dayes
of
his
life
,
that
he
may
learne
to
keepe
all
the
wordes
of
this
Law
,
and
these
ordinaunces
,
for
to
doe
them
.
Kings
as
Kings
,
Id.
con
.
Cresc
.
l.
3.
ca.
5
1s
saith
Austen
,
serue
god
in
doing
that
for
his
seruice
,
which
none
but
Kings
can
do
;
to
wit
,
by
making
Lawes
to
command
that
which
is
good
,
and
prohibite
that
which
is
euill
,
not
in
ciuill
affaires
onely
,
but
in
matters
also
touching
diuine
religion
.
Princes
then
by
their
office
are
Keepers
&
Supporters
of
the
whole
Law
,
&
of
euery
word
or
thing
therein
contained
;
and
consequently
Punishers
of
all
euill
committed
against
any
parte
of
Gods
Law
.
So
that
the
safegard
of
godlinesse
and
honesty
pertaineth
to
their
places
,
as
much
as
the
maintenance
of
peace
and
tranquility
.
To
which
end
,
God
hath
allowed
them
power
ouer
the
goodes
,
lands
,
bodies
&
liues
of
their
subiects
:
and
what
priuate
men
may
not
touch
without
Theft
and
Murder
,
that
Princes
may
lawfully
dispose
,
as
Gods
Ministers
,
taking
vengeance
on
them
that
doe
euill
.
The
wrath
of
a
King
is
the
Messenger
of
Death
,
Salomon
,
which
is
not
spoken
of
tyrants
oppressing
the
iust
,
but
of
Powers
reuenging
the
wicked
.
Earely
,
saith
Dauid
,
wil
I
destroy
all
the
wicked
of
the
Land
,
that
I
may
cut
off
all
the
workers
of
iniquitie
from
the
Citie
of
the
Lord
:
not
making
an
hasty
vow
to
bathe
his
hands
in
bloud
without
mercy
,
but
an
holy
promise
to
God
,
to
execute
his
Lawe
,
without
fauoring
impietie
.
The
greatnesse
of
the
power
which
Princes
haue
receiued
from
God
,
resembling
his
Image
,
leadeth
vs
to
the
greatnes
of
the
Honour
they
must
receiue
from
men
,
in
partaking
with
gods
homage
.
The
one
is
Gods
ordinance
as
well
as
the
other
,
for
God
hath
not
put
Princes
in
his
place
,
and
giuen
them
his
power
,
to
be
despised
or
disobeyed
,
but
to
be
honoured
and
serued
as
his
Lieutenants
and
Vicegerents
here
on
earth
.
And
if
it
be
truely
said
of
vs
,
who
haue
the
word
of
Christ
in
our
mouths
;
he
that
receiueth
you
,
receiueth
me
;
and
he
that
despiseth
you
,
despiseth
mee
:
howe
much
more
rightly
is
it
said
of
them
,
that
sitte
in
Gods
seate
,
and
beare
the
Sword
;
he
that
resisteth
or
dishonoureth
them
,
resisteth
and
dishonoreth
the
ordinance
of
God
,
to
his
owne
confusion
in
this
life
,
where
Princes
are
permitted
to
reuenge
the
wrongs
doone
to
them
;
and
in
the
next
,
where
God
euerlastingly
punisheth
the
contempt
of
his
Ordinance
?
What
kinde
of
honor
is
due
to
Princes
,
is
shortly
deliuered
in
that
commandement
,
Honor
thy
Father
.
They
are
Fathers
by
Gods
Law
,
that
haue
or
should
haue
fatherly
care
ouer
vs
,
whether
it
be
to
ayde
vs
in
the
things
of
this
life
,
as
masters
and
teachers
;
or
to
guide
vs
the
true
way
to
heauen
,
as
pastors
and
ministers
;
or
to
keepe
vs
in
peace
and
godlinesse
,
as
Magistrates
and
Princes
:
God
giuing
Princes
that
name
,
because
they
should
be
as
vigilant
for
the
good
of
those
that
are
vnder
their
charge
,
as
parents
are
for
their
children
;
and
receiue
the
same
honour
and
seruice
for
their
paines
,
which
are
due
to
parents
from
their
naturall
children
,
if
not
greater
.
The
very
heathen
Philosophers
saw
so
farre
,
and
confessed
so
much
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Zenop.
Cyripaideias
li.
8.
A
good
Prince
nothing
differeth
from
a
good
Father
.
And
Aristotle
,
Ethicorum
l.
8.
ca.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
Kingdome
would
be
(
or
should
be
)
a
fatherly
gouernment
.
Kings
shall
be
thy
nurcing
Fathers
,
and
Queenes
thy
nurcing
Mothers
.
The
Apostle
in
this
place
nameth
three
things
due
to
Princely
dignitie
,
Subiection
,
Honor
,
and
Tribute
:
teaching
vs
,
that
Princes
must
be
obeyed
with
conscience
,
Reuerence
and
Recompence
;
with
conscience
acknowledging
they
are
ordained
of
God
,
whose
will
is
always
the
only
sure
ground
of
a
good
conscience
.
It
is
therfore
sin
to
despise
or
refuse
,
their
Lawes
commaunding
that
which
is
good
,
&
likewise
to
resist
or
reproch
their
power
,
punishing
that
which
is
euill
euen
in
our selues
.
In
the
one
appeareth
Gods
will
directing
our
outward
actions
heere
on
Earth
;
in
the
other
,
Gods
hand
reforming
our
vices
,
whiles
here
wee
liue
,
and
since
in
either
we
must
obey
for
conscience
,
in
neither
can
wee
resist
without
euident
contempt
of
Gods
ordinance
.
Howbeit
when
Princes
cease
to
command
for
god
,
or
bend
their
swords
against
God
,
whose
Ministers
they
are
:
we
must
reuerence
their
Power
,
but
refuse
their
willes
.
It
is
no
resistaunce
to
obey
the
greater
before
the
lesser
,
neither
hath
any
man
cause
to
be
offended
,
when
god
is
preferred
.
Yet
must
wee
not
reiect
their
yoke
with
violence
,
but
rather
endure
their
Swordes
with
patience
,
that
God
may
be
Iudge
betweene
Prince
and
People
,
with
whome
is
no
vnrighteousnesse
,
nor
respect
of
persons
.
They
are
Gods
Ministers
for
our
wealth
.
They
must
therefore
be
loued
euen
from
the
hart
.
We
must
loue
their
places
appointed
by
god
to
partake
,
aswel
with
his
honor
,
as
with
his
power
.
We
must
loue
their
Persons
giuen
vs
of
God
insteede
of
Parents
,
and
doing
that
for
vs
,
which
naturall
Parents
cannot
do
.
Wee
must
loue
their
paines
,
procuring
vs
greater
benifits
then
any
we
can
yeeld
to
them
,
and
so
leauing
vs
stil
their
debtors
,
when
we
haue
done
our
most
and
best
seruice
to
them
.
For
which
cause
our
power
failing
vs
to
requite
them
as
wee
ought
,
wee
must
pray
to
the
God
of
all
power
,
for
the
safetie
,
peace
,
and
prosperitie
of
Princes
,
that
our
prayers
may
testifie
the
zeale
of
our
hearts
,
and
desire
of
our
willes
,
to
obtaine
from
God
farre
greater
recompence
for
them
,
then
wee
can
any
way
render
them
.
Yet
may
we
not
slacke
to
do
them
all
the
honor
we
can
,
aswell
with
humilitie
of
the
outwarde
Man
,
as
with
fidelitie
of
the
inward
.
When
S.
Peter
saith
,
Honour
the
King
,
we
must
not
thence
exclude
bodily
honour
,
which
is
sensible
to
others
,
and
restraine
it
to
the
honour
of
the
minde
,
which
neither
wee
can
shew
,
nor
they
can
see
,
but
by
externall
signes
.
The
Commaundements
of
God
binde
the
whole
Man
:
no
part
is
exempted
where
Submission
is
required
.
And
because
it
is
growen
a
great
fashion
in
needelesse
curtesie
to
bow
and
touch
the
anckle
,
and
in
necessarie
duetie
to
stand
starke
and
stiffe
,
let
vs
see
in
a
word
or
two
,
whether
the
Custome
of
this
Countrie
,
in
kneeling
to
their
Princes
,
bee
seruilitie
or
flatterie
,
as
some
reckon
it
,
or
a
parte
of
their
due
honour
and
dignitie
.
Ioseph
suffered
his
Brethren
to
bow
downe
to
the
ground
before
him
,
Pharaoh
,
and
his
vicegerent
.
This
dreame
and
deed
were
both
of
God
:
when
Iacob
would
foreshew
his
sonne
Iudah
,
that
the
Scepter
should
not
depart
from
his
Linage
,
hee
saide
,
Thy
Fathers
Sonnes
shall
bow
downe
vnto
thee
:
and
heerein
Iacob
was
a
Prophet
,
and
spake
by
the
Spirite
of
God
.
Dauid
,
after
he
was
Annoynted
to
succeed
Saul
in
the
Kingdome
,
bowed
himselfe
with
his
face
to
the
Earth
before
Saul
:
and
when
he
was
King
,
Ionathan
,
bowing
themselues
(
vpon
seuerall
occasions
)
with
their
faces
on
the
ground
before
King
Dauid
,
and
yet
was
Dauid
farre
from
yeelding
or
accepting
more
then
his
due
.
Nathan
the
Prophet
,
of
whom
can
be
no
suspition
that
he
vsed
flatterie
,
or
was
ignorant
of
his
duety
,
bowed
himselfe
(
saieth
the
Scripture
)
to
King
Dauid
,
with
his
face
on
the
ground
,
when
hee
asked
him
,
who
should
sit
on
his
Throne
after
him
.
God
neuer
alloweth
the
outward
Man
to
dissent
from
the
inward
in
any
kinde
of
dutie
:
the
mouth
blesseth
,
where
the
heart
loueth
:
and
the
bodie
stoopeth
,
when
the
minde
honoureth
.
The
third
point
which
belongeth
to
Princely
dignitie
,
is
that
which
the
Apostle
calleth
Custome
and
Tribute
,
I
call
Recompence
.
The
dutie
may
not
be
denied
,
howsoeuer
the
reason
thereof
may
be
somewhat
varied
.
Therefore
pay
ye
also
Tribute
,
saith
the
Apostle
.
If
wee
referre
this
to
the
former
words
,
you
must
be
subiect
,
for
therefore
pay
ye
tribute
,
then
is
Tribute
a
signe
or
sequele
of
our
subiection
:
For
since
wee
our selues
must
be
subiect
,
all
that
is
ours
,
both
goods
and
lands
must
needes
be
vnder
the
same
condition
.
More
worthy
are
our
bodies
then
our
goods
,
and
our
liues
then
our
lands
.
If
the
Principall
be
not
exempted
from
Subiection
,
how
should
the
Accessarie
?
If
we
refer
it
to
the
words
following
,
for
this
cause
pay
we
Tribute
,
for
they
are
Gods
Ministers
attending
their
charge
,
the
Reason
is
very
sound
and
dependeth
on
the
maine
proportion
of
Gods
Iustice
and
prouidence
.
Parents
must
be
requited
,
because
they
cared
for
vs
,
when
wee
could
not
help
our selues
.
Preachers
must
be
maintained
because
they
labor
in
the
Word
and
Doctrine
;
generally
God
would
haue
no
man
attend
any
office
,
by
which
he
shuld
not
liue
.
How
euident
a
Right
then
is
it
,
that
Princes
supplying
Gods
place
,
and
applying
themselues
wholy
to
the
preseruation
of
their
People
,
and
safegard
of
the
Commonwealth
,
should
haue
their
paines
recompenced
with
all
honour
and
aboundance
,
and
their
Affaires
both
of
peace
and
warre
supported
by
the
goods
and
lands
of
their
Subiects
?
Our
Sauior
(
when
it
was
asked
)
whether
it
were
lawfull
to
pay
Tribute
vnto
Caesar
,
giueth
a
farther
reason
,
in
saying
,
Render
vnto
Caesar
the
things
that
are
Caesars
:
Caesar
,
and
haue
beene
continued
by
Caesar
,
so
they
are
still
enioyed
vnder
Caesar
,
and
must
,
in
cases
of
disobedience
,
by
Law
returne
to
Caesar
:
and
when
neede
requireth
,
by
parts
be
refunded
to
Caesars
vse
.
By
preseruation
,
not
onely
our
goods
and
our
lands
,
but
our
bodies
and
liues
are
Caesars
,
though
he
neuer
gaue
them
,
yet
because
they
are
kept
and
garded
by
his
power
and
care
,
that
they
might
bee
ours
.
Otherwise
we
should
enioy
them
but
a
while
,
if
euery
man
might
freely
haue
his
forth
,
&
execute
his
fury
without
restraint
or
feare
of
Reuenge
:
malice
&
mischiefe
would
so
fast
multiply
.
There
is
therefore
a
Tribute
or
Due
to
Caesar
as
well
of
our
labours
and
liues
,
as
of
our
goods
and
lands
;
all
which
being
preserued
by
Caesars
Sworde
and
Scepter
,
must
be
employed
and
expended
in
Caesars
Seruice
.
Whether
therefore
Tribute
and
Custome
be
a
seale
of
our
Subiection
,
or
a
debt
of
Compensation
,
or
a
part
of
Restitution
,
it
is
plainly
Gods
ordinance
,
and
a
manifest
consequent
,
Argument
,
or
monument
of
our
obedience
to
Princes
.
Howbeit
to
lighten
the
burthen
,
procure
the
welfare
,
and
retaine
the
loue
of
their
subiects
,
both
Heathen
and
Christian
Princes
,
that
haue
beene
wise
and
moderate
,
haue
rather
eased
,
then
fleeced
their
People
;
and
hauing
Lands
and
Reuenewes
sufficient
of
their
owne
to
maintaine
their
Royall
estate
,
haue
not
imposed
,
nor
expected
Taxes
oftner
,
nor
greater
then
their
needefull
occasions
required
.
Tiberius
the
Romane
Emperour
was
wont
to
say
;
Shepheards
do
sheere
,
not
slea
their
sheepe
;
and
Princes
be
Shepheards
of
their
People
,
as
God
said
to
Cyrus
,
thou
art
my
Shepheard
.
Feare
is
added
by
the
Apostle
,
as
incident
to
Princes
power
,
not
properly
,
but
conditionally
,
when
wee
doe
euill
.
Wilt
thou
be
without
feare
of
the
power
,
Doe
well
,
so
shalt
thou
haue
praise
of
the
same
:
but
if
thou
do
euill
,
feare
:
he
is
Gods
Minister
to
take
vengeance
on
him
that
doth
euill
.
Feare
of
vengeance
is
a
medicine
prouided
to
preuent
sinne
;
Praise
is
Prize
appoynted
to
prouoke
vertue
.
The
King
,
as
a
Father
,
should
cherish
the
good
with
fauour
and
encouragement
:
as
a
Lord
hee
should
represse
the
badde
with
feare
and
punishment
.
The
righteous
are
the
sonnes
of
God
,
and
worthie
to
receiue
consolation
:
The
wicked
are
the
seruants
of
sin
,
and
well
deserue
due
correction
:
both
feare
and
praise
haue
their
vses
;
the
one
as
a
bridle
to
restraine
malefactours
,
the
other
as
a
spurre
to
edge
on
well
doers
.
Rewarde
of
good
,
and
reuenge
of
euill
,
are
the
sinews
of
each
common-wealth
.
I
may
not
deny
,
but
mercy
on
the
penitent
,
where
the
men
are
not
wicked
,
nor
the
Offences
hainous
,
is
a
most
princely
vertue
,
considering
mans
weakenesse
,
&
resembling
Gods
goodnesse
:
yet
in
sins
that
crie
to
heauen
for
vengeance
,
if
seueritie
be
not
vsed
,
Gods
anger
is
kindled
,
and
he
often
spareth
neither
Prince
nor
People
,
where
such
outragious
sins
are
freely
suffered
.
The
Ensigne
of
all
this
Honour
due
to
Princes
,
is
the
Crowne
,
which
is
giuen
them
of
God
:
for
as
the
Sword
presenteth
their
Power
,
so
dooth
the
Crowne
their
Glorie
,
and
both
from
God
.
The
signification
of
a
Crowne
Dauid
sheweth
,
where
he
saith
to
God
,
Thou
hast
crowned
him
with
Honour
and
Glorie
:
and
the
approbation
of
the
Crowne
,
that
Princes
weare
,
hee
likewise
referreth
to
God
in
saying
,
Thou
diddest
set
a
Crowne
of
pure
golde
vpon
his
head
:
not
meaning
,
it
was
Gods
act
,
but
his
ordinance
,
that
Crownes
were
set
on
Princes
heads
.
There
remaineth
the
end
,
why
all
this
power
and
honor
is
giuen
to
Princes
of
God
,
which
is
the
preseruing
of
his
heretage
.
God
hath
not
lifted
them
to
this
height
,
either
to
forget
him
,
who
aduanceth
them
;
or
to
neglect
those
,
of
whom
they
haue
charge
;
but
to
conuert
all
their
Authoritie
and
Dignitie
to
the
faithfull
discharge
of
their
duety
.
And
this
is
Gods
ordinance
no
lesse
than
the
former
:
For
God
erected
no
powers
against
himselfe
,
but
vnder
him
;
neither
did
he
ordain
them
for
themselues
,
but
for
others
.
Heads
are
to
moderate
their
bodies
,
Shepherds
to
guide
their
flocks
,
Fathers
to
nourish
their
children
,
Maisters
to
restraine
their
Seruants
;
&
so
are
Princes
to
gouerne
their
Realmes
.
In
the
Princes
duetie
I
may
be
shorter
,
because
I
speake
before
a
religious
and
learned
King
,
who
both
by
penne
and
practise
these
many
yeeres
hath
witnessed
to
the
world
,
how
well
acquainted
he
is
with
christian
and
godly
gouernment
:
Yet
my
duety
to
God
will
not
suffer
me
supplying
this
place
,
wholy
to
passe
it
ouer
with
silence
.
I
wil
therefore
rather
touch
,
then
treate
the
things
pertinent
to
the
Princes
charge
.
Wherin
are
three
things
necessarie
to
be
remembred
:
the
Reseruation
of
Gods
right
,
from
whom
all
is
receiued
:
the
Moderation
of
mans
life
,
to
which
all
must
bee
referred
:
the
Execution
of
iust
iudgement
,
by
which
al
must
be
measured
.
The
Reseruation
of
Gods
right
,
Dauid
expresseth
in
these
words
:
Be
wise
now
ye
Kings
,
serue
the
Lord
in
feare
.
Be
wise
,
and
serue
the
Lord
,
noteth
a
restraint
;
in
feare
,
sheweth
an
Accompt
:
Be
wise
,
that
is
,
so
raigne
in
earth
,
that
yee
may
raigne
in
Heauen
;
so
liue
heere
,
that
ye
may
liue
for
euer
.
Let
not
your
power
or
honor
deceiue
you
,
your
Kingdome
hath
limits
,
and
shall
haue
an
end
,
onely
the
Kingdome
of
Christ
is
ouer
all
,
and
for
euer
.
Serue
therefore
the
Lord
.
You
are
great
Lords
aboue
others
,
but
there
is
a
farre
greater
aboue
you
.
Your
Soueraignty
ouer
men
must
be
a
Seruice
vnder
God
.
You
are
not
called
to
do
your
owne
willes
,
but
his
that
exalted
you
.
His
Law
must
be
your
leuell
,
his
worde
your
warrant
.
If
you
serue
not
him
,
you
serue
sinne
,
which
is
an
ignominious
&
dangerous
Seruice
for
men
to
haue
so
many
Maisters
,
as
they
haue
vices
.
Serue
the
Lorde
in
feare
,
not
distrusting
his
goodnes
,
but
reuerencing
his
greatnes
.
Life
and
death
are
in
your
handes
,
heauen
and
hell
are
in
his
.
Men
haue
no
power
to
iudge
you
,
but
the
iudgement
of
God
ineuitable
.
All
shal
appeare
before
him
,
and
all
accompt
to
him
:
He
is
terrible
to
the
Kings
of
the
Earth
,
where
he
is
neglected
or
resisted
:
but
he
maketh
them
blessings
for
euer
,
where
he
is
regarded
and
serued
.
The
Moderation
of
mans
life
,
and
keeping
vs
aswell
in
godlines
and
honesty
as
in
peace
and
tranquilitie
,
is
set
downe
by
the
Apostle
,
as
the
maine
cause
,
why
powers
were
ordained
,
and
the
Sword
authorized
here
on
Earth
.
Let
Prayers
and
supplications
,
saith
he
,
be
made
for
Kings
,
and
for
all
in
authoritie
,
that
wee
may
leade
a
quiet
and
peaceable
life
in
all
godlinesse
and
honestie
:
he
meaneth
that
by
their
Lawes
and
Labors
we
may
enioy
these
blessings
vnder
them
.
To
the
Princes
charge
then
belongeth
,
as
well
the
care
of
true
religion
,
and
honest
conuersation
,
as
the
conseruing
of
publike
and
priuate
peace
,
whereby
our
States
and
Liues
are
defended
from
all
hostilitie
,
miserie
,
and
iniurie
.
What
benefits
redound
to
vs
by
Peace
and
Tranquilitie
,
daily
experience
teacheth
vs
,
not
only
by
freedome
from
warres
,
Inuasions
,
and
spoyles
of
Enemies
abroad
,
but
also
by
safety
from
wrongs
,
oppressions
,
and
grieuances
of
Defrauders
and
Maligners
at
home
;
insomuch
that
where
God
was
neither
knowen
nor
serued
,
yet
so
great
was
the
vtilitie
and
necessitie
of
the
Princes
Sword
,
that
God
commaunded
Heathen
Tyrants
and
bloudy
Persecutors
to
be
obeyed
and
honored
in
Regard
of
their
power
from
him
,
by
which
they
vpheld
ciuill
societie
&
honestie
amongst
men
.
And
besides
the
procuring
of
publike
and
priuate
peace
to
each
place
and
person
,
it
is
no
small
seruice
,
that
Princes
doe
vnto
GOD
by
repressing
the
vnbrideled
lusts
of
mans
corruption
,
and
reuenging
the
wicked
attempts
of
mans
presumption
;
I
meane
Adulteries
,
Incests
,
Rapes
,
Robberies
,
Periuries
,
Conspiracies
,
Witchcrafts
,
Murders
,
Rebellions
,
Treasons
,
and
such
like
hainous
and
impious
enormities
,
which
would
ouerflow
each
Kingdome
and
Country
,
if
the
Princes
Sword
did
not
take
due
Reuenge
of
the
Doers
and
Committers
of
such
Outrages
.
To
these
Commodities
of
publike
Authoritie
when
Godlines
is
ioyned
,
that
vnder
Christian
Princes
wee
may
enioy
safetie
,
sobrietie
,
and
pietie
;
what
greater
blessings
can
be
desired
in
this
life
,
except
the
inward
graces
and
gifts
of
gods
spirit
,
which
he
reserueth
to
his
owne
power
and
choyse
.
So
that
no
Subiection
,
nor
seruice
of
ours
to
Superior
powers
can
match
the
good
things
which
wee
receiue
by
their
gouernement
,
and
therefore
no
maruell
,
if
God
so
sharpely
threaten
and
punish
the
resisters
of
his
Will
,
Wisdome
,
and
Prouidence
,
whereby
hee
conteineth
men
in
their
dueties
,
and
keepeth
the
Earth
from
brutish
Confusion
.
So
maine
and
weighty
Matters
pertaining
to
Princes
charge
,
the
care
of
Gods
Truth
and
Church
must
be
the
chiefest
:
for
should
the
bodies
,
goods
,
and
credites
of
men
be
preserued
,
and
the
honor
and
glory
of
God
be
neglected
?
Should
earthly
ease
be
so
much
in
request
,
and
heauenly
blisse
so
little
in
desire
?
Feare
we
the
Ruine
of
al
things
,
where
iniuries
and
violences
to
men
are
not
repressed
by
the
Princes
Sword
;
and
doubt
we
no
danger
where
Idolatrie
,
Heresie
,
Atheisme
,
and
Blasphemie
against
God
goe
vnpunished
?
Is
Gods
hand
shortned
that
hee
cannot
strike
?
Or
his
will
altered
that
hee
will
honour
those
that
dishonour
him
,
and
blesse
them
that
hate
him
?
It
is
a
Romish
Error
Repugnant
to
the
word
of
God
,
and
to
the
examples
of
the
best
Kings
and
Monarchs
before
and
since
Christ
,
to
restraine
Princes
from
protecting
and
promoting
the
true
Worship
of
GOD
within
their
Realmes
.
Neither
hath
the
Man
of
sinne
more
grosely
betrayed
his
Pride
and
Rage
in
any
thing
,
than
in
abasing
the
honor
and
abusing
the
power
,
and
impugning
the
Right
of
Princes
;
by
deposing
them
from
their
Seats
,
and
translating
their
Kingdomes
to
others
,
by
absoluing
their
Subiects
from
all
allegeance
,
and
giuing
them
leaue
to
rebell
,
by
setting
his
feete
in
Emperors
necks
,
and
spurning
off
their
Crownes
with
his
shooe
,
by
making
them
his
Bailiffes
and
Sergeants
to
attend
and
accomplish
his
will
,
and
not
to
meddle
with
supporting
the
Trueth
,
or
reforming
the
Church
,
but
as
hee
liketh
.
In
all
which
he
hath
shewd
himself
like
himselfe
,
to
yoke
,
whom
God
hath
freed
,
and
to
free
,
whom
God
hath
yoked
,
to
deiect
,
whom
God
hath
exalted
,
and
to
erect
,
whom
God
hath
humbled
,
to
chalenge
,
what
God
hath
reserued
,
and
to
crosse
,
what
God
hath
commaunded
.
Yet
must
not
Christian
Princes
for
all
this
neglect
their
charge
to
preserue
Gods
Heretage
.
Their
Scepters
and
Thrones
,
allowed
them
by
God
,
are
proofes
that
they
may
and
must
make
Lawes
,
and
execute
Iudgement
,
as
well
for
godlinesse
and
honesty
,
which
by
the
Apostles
rule
are
within
the
charge
and
compasse
of
their
commission
.
As
for
peace
and
tranquilitie
,
from
obseruing
this
no
man
may
draw
them
,
since
for
neglecting
this
no
man
shall
excuse
them
.
They
must
not
be
carefull
in
humane
things
,
and
carelesse
in
Diuine
;
God
ought
to
be
serued
and
honoured
by
them
,
that
is
,
by
their
princely
power
and
care
,
as
much
afore
men
,
as
his
truth
and
glory
excelleth
the
peace
and
welfare
of
men
.
It
wanteth
many
degrees
of
a
Christian
Gouernment
to
looke
to
the
keeping
of
things
,
that
must
perish
,
and
to
leaue
the
soules
of
men
as
an
open
prey
to
Iniquitie
and
Impietie
.
Of
righteous
Iudgement
,
which
the
Royall
Throne
(
wherein
Princes
sit
)
being
Gods
Seate
,
puts
them
in
minde
to
execute
,
much
might
be
saide
,
did
not
the
Time
prefixed
straighten
and
hasten
me
to
make
an
end
.
It
shall
suffice
therefore
to
admonish
,
that
Princes
themselues
no
lesse
then
other
sent
and
authorized
by
them
,
doe
execute
the
Iudgements
,
not
of
Man
,
but
of
the
Lord
;
and
in
that
respect
,
as
the
Seate
is
Gods
,
wherein
they
sit
,
so
it
must
bee
guided
by
Gods
Lawe
,
and
they
must
imitate
Gods
steppes
,
who
sitteth
and
iudgeth
in
the
middest
of
them
;
and
with
whome
is
no
leuitie
,
partialitie
,
nor
iniquitie
.
They
must
heare
indifferently
,
discerne
wisely
,
and
pronounce
vprightly
.
Their
eares
must
not
lie
open
or
easie
to
false
and
priuie
accusers
.
If
it
be
enough
to
accuse
,
who
shall
be
innocent
?
Their
hearts
must
not
be
carried
with
corrupt
affections
.
If
preiudice
be
Iustice
,
who
shall
be
acquited
?
Their
handes
must
not
be
armed
,
or
aggrauated
with
priuate
Reuenge
.
If
secret
mislike
may
measure
punishment
,
who
can
be
safe
?
By
Iustice
is
the
Throne
established
,
which
neither
stoppes
the
eare
,
fireth
the
heart
,
nor
loadeth
the
hand
without
,
or
aboue
desert
.
To
conclude
,
since
it
pleased
God
,
not
long
since
,
to
take
from
vs
to
his
heauenly
rest
,
a
Prince
,
that
with
great
moderation
and
wisedome
swayed
the
Scepter
of
this
Realme
45.
yeeres
,
supporting
trueth
and
peace
amongst
vs
,
maugre
all
her
opposites
and
enemies
.
Blessed
be
God
the
Father
of
our
Lord
Iesus
Christ
,
that
hath
magnified
his
mercies
so
much
towards
vs
,
as
to
place
in
the
Throne
of
this
Land
,
after
hir
,
the
rightfull
Heire
of
her
Crowne
,
and
a
King
most
worthy
to
succeede
her
,
as
nothing
inferiour
to
her
,
in
knowledge
,
prudence
,
magnanimity
,
bountie
,
mildnes
of
disposition
,
zeale
of
true
religion
,
and
resolution
to
doe
Iustice
and
Equitie
:
and
hath
matched
him
with
a
most
noble
Spouse
of
so
rare
giftes
,
graces
&
vertues
,
as
our
most
gratious
Lady
and
Queene
heere
present
is
:
And
GOD
graunt
,
they
both
may
long
sit
on
their
Thrones
in
all
holinesse
and
happinesse
of
life
,
to
their
perpetuall
honour
,
and
our
continuing
comfort
;
and
their
Princely
Progenie
after
them
,
euen
all
the
dayes
of
heauen
,
if
it
so
please
God
:
to
the
glorie
of
God
the
Father
,
the
Sonne
,
and
the
Holie-Ghost
,
to
whom
the
only
wise
,
inuisible
,
and
immortall
King
of
all
worlds
be
all
power
,
and
praise
,
now
,
and
for
euer
,
AMEN
.