ROM.
13.
For
he
is
the
Minister
of
God
to
thee
for
thy
good
.
But
if
thou
doe
euill
,
feare
:
for
he
beareth
not
the
sword
in
vaine
.
For
he
is
the
Minister
of
God
to
take
vengeance
on
him
that
doth
euill
.
THE
light
of
the
Gospell
did
no
sooner
begin
to
breake
forth
of
Iury
and
to
shine
vnto
the
Gentiles
,
but
presently
this
scandall
was
raysed
against
the
Professors
of
it
,
that
they
were
Nouatores
rerum
,
Innouators
of
States
,
and
Trumpeters
of
sedition
.
Of
which
scandall
I
cannot
say
,
that
it
was
merely
scandalum
acceptum
,
a
scandall
taken
by
the
Heathen
.
For
indeed
it
was
in
some
sort
,
scandalum
datum
,
a
scandall
giuen
:
Not
by
the
true
Professors
of
the
name
of
Christ
,
but
by
the
Iewes
first
.
Who
,
because
they
were
the
seede
of
Abraham
,
did
therefore
imagine
themselues
to
bee
the
true
owners
of
the
whole
earth
,
and
the
only
men
that
ought
to
rule
in
it
.
And
secondly
,
by
some
false
Apostles
,
blind
and
foolish
Teachers
,
who
,
(
because
Christ
in
his
life
time
had
said
to
his
Disciples
,
Si
filius
vos
liberauerit
,
verè
liberi
eritis
;
if
the
Sonne
doe
make
you
free
,
then
are
you
free
indeed
:
And
because
he
said
to
Peter
(
as
it
is
recorded
in
the
17.
of
Matthew
;
Ergo
liberi
sunt
filij
,
then
are
the
children
free
)
did
out
of
these
two
places
deliuer
this
for
currant
Doctrine
,
That
Christians
are
and
ought
to
bee
free
from
subiection
,
free
from
tribute
.
Supposing
that
Christ
in
the
former
place
had
spoken
of
ciuill
and
corporall
freedome
;
and
in
the
later
,
of
all
sorts
of
Christians
:
whereas
it
is
plaine
and
euident
,
that
in
the
former
he
speaketh
only
of
freedome
from
sinne
,
and
from
the
curse
of
the
Law
;
and
in
the
later
,
only
of
himselfe
;
as
he
was
the
Sonne
of
God
and
King
of
Israel
.
This
Doctrine
therefore
being
altogether
false
and
wicked
,
and
the
scandall
that
grew
from
it
,
like
to
proue
pernicious
to
the
Church
:
was
the
cause
(
as
Chrysostome
tels
vs
)
that
moued
the
blessed
Apostle
to
enter
into
this
large
and
religious
discourse
concerning
Magistrates
,
that
both
the
children
of
the
Church
might
know
their
dutie
,
and
that
the
enemies
of
it
might
vnderstand
,
that
Christ
came
not
into
the
world
to
take
away
temporall
Kingdomes
,
(
as
Sedulius
speaks
)
but
to
giue
eternall
;
that
the
Doctrine
of
Christ
teacheth
all
due
obedience
and
subiection
to
Authoritie
,
and
that
if
any
had
taught
otherwise
,
they
had
not
therein
deliuered
the
true
Doctrine
of
the
Church
,
but
their
owne
false
and
foolish
fancies
.
Out
of
this
discourse
I
haue
chosen
this
Verse
(
which
I
haue
read
vnto
you
)
for
my
Text
at
this
time
,
as
contayning
fittest
matter
for
this
presence
.
For
it
contayneth
two
generall
heads
:
whereof
the
1.
First
is
,
the
dignitie
and
high
calling
of
the
Magistrate
.
2.
And
the
second
is
,
his
dutie
.
His
dignitie
appeares
in
this
,
in
that
he
is
said
to
be
the
Minister
of
God
himselfe
.
Which
word
is
twice
repeated
in
this
Verse
.
For
he
is
said
to
be
the
Minister
of
God
for
good
:
and
hee
is
said
to
be
the
Minister
of
God
for
vengeance
.
Out
of
which
partition
of
his
Ministerie
,
arise
two
seuerall
branches
of
his
dutie
.
The
first
is
,
the
reward
of
well-doing
:
and
the
second
is
,
the
punishment
of
sinne
.
The
first
is
,
the
protection
of
the
iust
and
innocent
:
and
the
second
is
,
the
co
ertion
of
the
lewd
and
wicked
.
1.
Concerning
the
first
,
the
Apostle
tels
vs
,
that
he
is
the
Minister
and
Seruant
of
God
.
And
so
,
no
doubt
,
is
euery
faithfull
Christian
in
his
seuerall
calling
.
But
specially
and
by
prerogatiue
is
he
that
Minister
of
God
,
unto
whom
is
committed
either
the
dispensation
of
the
Word
in
the
Church
,
or
the
vse
and
exercise
of
the
Sword
among
the
people
.
Now
,
if
the
seruice
of
God
in
the
lowest
degree
be
an
honourable
seruice
,
and
more
to
be
desired
then
the
command
of
all
the
earth
:
then
surely
,
the
seruice
of
God
in
the
highest
degree
,
and
chiefest
places
,
(
which
God
hath
ordayned
here
on
earth
)
must
needs
be
the
most
honourable
seruice
,
and
require
the
greatest
respect
and
regard
amongst
vs
.
And
such
is
the
state
of
Rulers
and
Gouernours
;
they
are
the
Ministers
of
God
;
they
are
his
Deputies
and
Surrogats
in
the
highest
place
,
which
is
the
seate
of
Iustice
.
And
therefore
,
if
that
of
the
Prophet
in
the
Psalme
,
may
be
rightly
applyed
to
any
sort
of
men
,
then
most
fitly
to
Princes
and
Magistrates
.
That
God
hath
made
them
a
little
lower
then
the
Angels
,
and
crowned
them
with
glorie
,
and
worship
.
For
hee
hath
set
them
in
his
owne
Chaire
and
Iudgement
seate
;
he
hath
placed
them
in
his
own
stead
;
hee
hath
armed
them
with
his
owne
power
;
he
hath
couered
them
with
his
owne
Garment
and
Robe
of
Estate
;
hee
hath
girded
them
with
his
owne
Sword
;
and
hee
hath
honoured
them
with
his
owne
Name
,
Ego
dixi
,
vos
Dij
estis
;
I
haue
said
,
yee
are
Gods
;
and
yee
are
all
the
children
of
the
most
High
.
And
if
the
dignity
of
this
Ministery
doe
not
yet
sufficiently
appeare
vnto
vs
from
the
Author
:
looke
further
into
the
effects
and
fruits
of
it
Omnium
domos
,
illius
vigilia
defendit
;
Omnium
otium
,
illius
labor
;
Omnium
delitias
,
illius
industria
;
Omnium
vacationem
,
illius
occupatio
.
It
is
the
Magistrate
only
,
that
makes
euery
mans
house
his
Castle
;
his
labour
makes
vs
all
to
liue
at
ease
;
his
businesse
makes
vs
vacant
;
his
trouble
procures
our
peace
;
his
industrie
maintaynes
our
delight
;
his
paines
brings
in
our
profit
.
That
wee
sit
safely
in
our
houses
,
that
wee
sleepe
quietly
in
our
beds
,
that
we
drinke
the
water
of
our
owne
Cisterns
,
that
wee
eate
the
labour
of
our
owne
hands
,
and
finally
,
that
we
dwell
without
feare
,
like
Iudah
and
Israel
in
the
daies
of
Salomon
,
euery
man
vnder
his
owne
Vine
,
and
his
owne
Fig-tree
;
to
whom
are
wee
bound
,
and
beholden
vnder
God
for
all
this
,
but
only
to
these
Ministers
of
his
(
as
the
Apostle
tearmes
them
in
this
place
)
by
whose
eyes
he
watcheth
ouer
vs
,
by
whose
cares
he
heareth
our
complaints
,
out
of
whose
mouthes
he
giueth
iudgement
,
by
whose
hands
hee
smiteth
the
wicked
,
and
vnder
the
shadow
of
whose
wings
hee
couereth
the
heads
of
the
iust
and
innocent
?
But
why
doe
I
enlarge
and
amplifie
this
point
?
That
the
hearts
of
Magistrates
may
bee
exalted
,
and
lifted
vp
?
Surely
no
:
It
will
rather
humble
them
if
it
bee
well
considered
of
,
and
make
them
feare
and
tremble
at
their
calling
.
For
as
Hierome
could
say
of
the
great
and
eminent
places
of
the
Church
:
Non
est
facile
stare
loco
Pauli
,
tenere
gradum
Petri
:
It
is
not
so
easy
a
matter
,
as
a
man
would
thinke
,
to
sit
in
Peters
Chaire
,
or
Paules
;
(
though
Simon
Magus
perhaps
may
thinke
it
a
matter
of
ease
only
,
and
profit
;
)
so
we
may
say
of
these
great
and
eminent
places
in
the
Common-wealth
,
Non
est
facile
stare
loco
Dauidis
,
It
is
not
an
easy
matter
to
sit
in
one
of
Dauids
thrones
:
the
bramble
perhaps
may
thinke
it
a
thing
of
nothing
,
but
the
Fig-tree
,
the
Oliue
,
and
the
Vine
,
will
bee
afraid
to
venter
on
it
.
And
why
?
Because
they
know
what
a
burden
and
a
charge
belongs
vnto
it
,
and
what
accounts
depend
vpon
it
.
For
vnto
whomsoeuer
much
is
giuen
,
of
him
shall
much
bee
required
(
saith
our
Sauiour
.
)
God
when
he
hath
once
aduanced
men
to
places
of
honour
and
authority
,
when
hee
hath
taken
them
out
of
the
dust
and
set
them
among
Princes
to
inherit
the
seate
of
Glory
(
as
Hanna
speaketh
:
)
when
hee
hath
made
them
Pillars
of
the
earth
,
and
set
the
world
vpon
them
:
he
lookes
that
they
should
serue
him
more
strictly
then
common
and
ordinary
men
;
he
lookes
for
more
exact
obedience
from
them
,
then
any
other
.
There
is
no
kind
of
benefit
in
the
world
,
but
brings
a
kind
of
bondage
with
it
.
And
much
more
this
,
the
greatest
of
all
earthly
blessings
.
And
therefore
of
all
men
the
Magistrate
may
best
say
,
Beneficium
accepi
,
libertatem
amisi
:
God
hath
aduanced
me
to
this
height
,
hee
hath
made
me
a
Ruler
and
a
commander
ouer
others
,
and
therefor
I
haue
lost
a
great
deale
of
that
liberty
,
that
is
left
to
others
.
Caesari
cui
omnia
licent
,
propter
hoc
ipsum
multa
non
licent
.
Euen
Caesar
himselfe
,
because
hee
is
aboue
law
because
he
may
doe
all
things
,
for
this
very
cause
may
not
doe
many
things
,
(
saith
the
wise
Seneca
)
many
things
that
other
men
may
lawfully
doe
.
And
as
the
respect
of
their
high
aduancement
doth
abridge
their
liberty
,
so
doth
it
agrauate
their
sinne
.
For
what
was
it
else
that
made
the
sinne
of
Saul
so
haynous
and
vnpardonable
in
sparing
Agag
and
the
best
things
,
but
only
this
circumstance
of
his
aduancement
?
For
when
thou
wast
little
in
thine
owne
eyes
(
saith
Samuel
)
thou
wast
made
the
head
of
all
the
tribes
of
Israel
.
And
so
Nathan
to
Dauid
.
God
hath
annointed
thee
King
ouer
Israel
and
deliuered
thee
out
of
the
hands
of
Saul
and
thou
hast
slaine
Vriah
the
Hittite
with
the
sword
,
euen
thou
,
which
wast
so
much
bound
vnto
God
for
his
loue
vnto
thee
,
thou
which
wast
taken
from
the
Sheep-fold
and
from
following
the
Ewes
to
be
made
King
ouer
Israel
,
thou
hast
done
this
wickednesle
.
Heare
therefore
,
O
yee
Kings
,
and
vnderstand
;
learne
yee
that
bee
Iudges
of
the
earth
.
Your
places
are
high
and
honourable
,
your
power
is
giuen
you
of
the
Lord
.
But
if
you
that
bee
the
Ministers
of
his
Kingdome
shall
not
iudge
aright
,
nor
keepe
the
Law
,
nor
walke
after
the
counsaile
of
God
horribly
,
and
fearefully
shall
he
come
vpon
you
.
For
a
sharpe
iudgement
shall
bee
to
them
,
that
are
in
high
places
,
mercy
will
soone
pardon
the
meanest
,
but
mighty
men
shall
be
mightily
tormented
,
(
saith
the
Author
of
the
booke
of
Wisedome
.
)
Let
no
man
therefore
bee
so
idle
to
thinke
,
that
where
the
dignitie
&
high
calling
of
the
Magistrate
is
treated
of
,
there
is
or
can
be
any
intent
,
or
meaning
in
the
speaker
,
to
puffe
vp
his
heart
with
the
breath
of
vanity
,
or
that
any
wise
Magistrate
will
suffer
his
heart
to
rise
with
it
.
There
is
another
end
and
purpose
in
it
;
which
is
our
instruction
,
that
we
seing
the
height
and
excellency
of
his
calling
,
and
being
assured
that
it
is
of
God
,
might
learne
thereby
,
what
honour
,
and
duty
,
and
seruice
,
we
owe
vnto
him
.
This
is
a
point
of
duty
,
which
the
dignity
and
high
calling
of
the
Magistrate
doth
plainely
teach
vs
;
and
as
the
times
now
are
,
it
is
a
point
of
duty
,
then
which
there
is
nothing
more
needefull
to
be
taught
and
learned
.
That
I
may
speake
therefore
briefly
and
distinctly
of
it
:
As
God
requires
at
our
hands
,
not
onely
outward
obedience
in
our
deeds
and
actions
,
but
also
that
wee
honour
him
with
our
words
,
and
that
our
hearts
be
vpright
in
his
sight
:
so
the
Magistrate
(
that
sits
in
Gods
Seate
,
and
hath
his
authority
in
his
hands
)
may
iustly
challenge
all
these
things
from
vs
.
The
very
height
and
excellency
of
his
calling
doth
enforce
them
all
.
For
he
is
the
Minister
of
God
,
(
saith
the
Apostle
)
therefore
wee
ought
to
obey
him
.
Hee
is
the
Minister
of
God
,
therefore
wee
ought
not
to
reproch
him
,
or
reuile
him
;
but
to
speake
all
good
of
him
.
He
is
the
Minister
of
God
,
therefore
we
ought
not
to
hate
him
,
or
despise
him
;
but
to
carry
a
reuerent
conceit
and
estimation
of
him
.
1.
Now
for
the
first
of
these
;
You
must
vnderstand
that
when
wee
speake
of
obedience
to
humane
Lawes
,
we
doe
not
meane
obedience
without
exception
,
but
obedience
vnder
condition
and
limitation
.
So
long
as
the
Magistrate
commands
nothing
by
his
Lawes
,
that
is
preiudiciall
to
our
duety
towards
God
,
so
long
we
must
obey
.
But
if
he
command
vs
to
doe
those
things
that
are
vnlawfull
;
in
that
case
,
in
stead
of
obedience
we
bring
subiection
.
We
must
not
be
obedient
then
,
but
euen
then
we
must
bee
subiect
.
In
all
other
cases
;
in
matters
that
are
apparently
good
,
in
ciuill
offices
,
in
affaires
of
the
Common-wealth
,
in
matters
of
iustice
,
and
in
all
such
things
as
are
in
their
owne
nature
indifferent
(
and
those
are
such
,
as
are
neither
commanded
nor
forbidden
in
the
Word
of
God
)
we
must
not
only
be
subiect
,
but
obedient
also
.
Giue
vnto
Caesar
the
things
that
are
Caesars
(
saith
Christ
)
Submit
your selues
to
all
manner
of
ordinance
(
saith
Peter
.
)
Let
euery
soule
bee
subiect
to
the
higher
powers
(
saith
Paul
in
the
beginning
of
this
Chapter
.
)
And
in
the
third
to
Titus
;
Put
them
in
remembrance
that
they
be
subiect
to
Principalities
and
Powers
,
and
that
they
be
obedient
to
euery
good
worke
.
So
then
,
wee
must
bee
subiect
simply
and
without
exception
;
obedient
only
in
those
things
that
are
good
.
Good
for
our selues
,
good
for
the
Church
,
or
good
for
the
Common-wealth
wherein
we
liue
.
And
we
must
not
our selues
bee
Iudges
what
is
good
,
but
submit
our
owne
iudgement
to
the
iudgement
of
our
Gouernours
,
except
we
find
that
the
things
commanded
bee
plainly
and
directly
forbidden
in
the
Word
,
in
which
case
wee
must
bee
subiect
still
,
though
not
obedient
.
This
was
(
you
see
)
the
Doctrine
of
Christ
,
this
was
the
Doctrine
of
Peter
and
Paul
,
no
other
Doctrine
taught
or
thought
of
in
the
Christian
world
,
for
sixe
hundred
yeares
after
Christ
,
as
may
appeare
,
not
onely
by
the
Books
and
Writings
of
all
the
Fathers
of
those
seuerall
ages
,
but
specially
by
the
practice
and
example
of
all
those
noble
and
renowned
Martyrs
,
which
liued
in
the
very
heate
of
the
Furnace
,
in
those
long
and
bloudie
times
,
contayning
the
succession
of
ten
seuerall
Persecutions
,
vnder
the
most
cruell
Heathen
Emperours
.
Against
whom
they
neuer
offered
to
make
head
,
neuer
went
about
to
practise
treason
,
neuer
attempted
to
take
vp
armes
;
notwithstanding
that
they
were
(
as
Tertullian
witnesseth
)
both
more
in
number
,
and
greater
in
strength
,
then
any
other
Nation
or
Kingdome
in
the
whole
world
,
yet
because
they
were
otherwise
instructed
;
where
they
could
not
yeeld
obedience
,
they
yeelded
their
subicction
,
neuer
drawing
any
other
sword
against
their
enemies
,
but
onely
the
sword
of
the
Spirit
;
neuer
putting
on
any
other
armour
for
their
defence
,
but
onely
the
armour
of
Patience
;
neuer
thinking
of
any
other
siege
,
but
onely
how
they
might
besiedge
God
with
their
teares
and
prayers
.
How
hath
the
pride
and
tyrannie
of
that
Romish
Antichrist
despised
this
Doctrine
,
and
trod
it
vnder
foote
?
while
sitting
in
the
Temple
of
God
as
God
;
and
exalting
himselfe
aboue
all
that
is
called
God
;
he
is
not
afraid
to
tell
the
World
that
all
power
is
giuen
him
,
both
in
earth
and
heauen
:
and
to
say
with
Satan
(
in
the
fourth
of
Luke
.
)
All
the
Kingdomes
of
the
world
are
mine
,
and
I
giue
them
to
whom
I
will
.
In
the
height
of
which
presumption
,
what
reuell
hath
hee
kept
in
the
World
?
What
Tragedies
hath
hee
brought
vpon
the
Stage
?
What
sport
hath
hee
made
with
the
Scepters
and
Crownes
of
Princes
?
setting
his
feet
vpon
their
necks
,
roring
against
them
in
his
Bulls
,
discharging
their
Subiects
of
their
allegeance
,
exposing
their
Persons
to
all
hazards
,
and
proclayming
it
not
onely
lawfull
but
meritorious
(
when
the
Trumpet
is
once
blowne
and
the
signe
giuen
out
of
Peters
Chaire
)
for
euery
priuate
man
to
lay
violent
hands
vpon
them
and
to
kill
them
?
For
so
Mariana
the
Spanish
Iesuite
tells
vs
;
that
it
is
a
glorious
thing
to
roote
out
euill
Princes
from
the
societie
of
men
,
and
that
it
is
salutaris
cogitatio
,
a
wholsome
thought
,
for
Princes
in
a
morning
,
next
their
hearts
,
to
thinke
they
liue
vpon
these
termes
;
that
if
they
doe
not
gouerne
as
they
ought
,
they
may
not
onely
lawfully
,
but
with
a
great
deale
of
commendation
bee
killed
and
murdered
.
See
here
what
a
brawle
and
what
a
contrariety
is
growne
betwixt
the
Apostles
and
the
Bishop
of
Rome
,
Saint
Peter
and
Saint
Peters
successors
,
as
they
cal
themselues
.
Saint
Peter
and
Saint
Paul
doe
charge
and
command
the
people
to
bee
subiect
,
euen
to
the
most
wicked
Heathen
Tyrants
that
euer
liued
(
and
that
not
onely
for
feare
of
wrath
,
but
euen
for
conscience
sake
:
)
their
successors
in
these
later
times
,
labour
nothing
more
then
to
steale
away
the
hearts
of
the
people
,
and
to
withdraw
their
obedience
and
subiection
from
their
naturall
and
true
Christian
Princes
,
and
to
lay
them
open
to
the
sword
of
the
wicked
,
if
once
they
refuse
to
receiue
their
marke
into
their
right
hands
,
and
to
giue
their
Kingdomes
to
them
.
And
this
they
haue
not
laboured
without
effect
.
Our
owne
age
hath
shewed
vs
tragicall
examples
in
this
kind
,
more
then
one
;
and
former
stories
tel
vs
of
so
many
,
that
,
had
they
not
beene
more
vnsatiable
then
the
Graue
or
the
Sea
,
they
had
surely
beene
glutted
long
since
with
the
bloud
of
Princes
;
there
being
no
age
since
this
mysterie
began
to
worke
,
wherein
they
haue
not
made
hauocke
of
one
or
other
.
The
time
will
not
suffer
me
to
pursue
these
miscreants
any
longer
in
their
bloudy
paths
:
and
therefore
I
must
leaue
them
to
the
iust
iudgement
of
God
,
which
hath
begun
alreadie
with
them
,
and
hath
made
such
a
breach
vpon
that
Tower
of
theirs
,
whose
strength
and
height
did
(
but
in
the
former
age
)
seeme
to
terrifie
the
earth
,
and
threaten
heauen
;
that
it
begins
,
you
see
to
totter
,
and
is
so
battered
on
euery
side
,
that
wee
may
easily
perceiue
,
it
hath
but
a
small
time
to
stand
.
But
in
the
meane
season
I
am
sorry
,
that
our
owne
defects
and
wants
in
this
very
point
of
obedience
,
should
call
mee
froth
them
.
Is
it
possible
that
in
a
reformed
Church
;
a
Church
wherein
the
Romish
pride
and
tyranny
is
so
iustly
condemned
;
a
Church
wherein
the
Gospell
is
so
plentifully
preached
;
a
Church
which
hath
not
locked
vp
the
Word
of
God
:
but
laid
it
open
,
and
put
it
into
the
hands
of
all
her
children
;
there
should
be
so
little
conscience
made
of
yeelding
obedience
to
a
most
Christian
Magistrate
,
commanding
honest
and
lawfull
things
?
To
speake
nothing
of
the
Ceremonies
of
our
Church
,
(
against
which
there
is
such
an
head
and
opposition
made
by
factious
spirits
)
which
being
in
their
owne
nature
things
indifferent
,
when
once
they
be
agrred
vpon
by
the
State
,
and
commanded
by
authority
,
doe
cease
to
be
indifferent
to
priuate
men
,
to
take
or
leaue
;
how
are
the
very
Ciuill
Lawes
of
our
Land
neglected
,
nay
,
despised
and
scorned
amongst
vs
?
It
was
wont
to
be
said
of
our
Lawes
(
as
Solon
said
of
his
)
that
they
were
like
vnto
Spiders
webs
;
that
great
flies
brake
through
them
at
their
pleasure
,
&
little
flies
were
only
taken
in
them
.
It
is
not
now
so
well
.
Our
Lawes
will
not
hold
so
much
as
the
little
flies
.
The
meanest
that
be
,
will
not
sticke
to
breake
them
.
Let
me
giue
you
but
one
instance
in
this
kinde
,
by
which
you
may
iudge
of
therest
:
And
that
is
the
Law
that
is
in
force
concerning
abstinence
from
flesh
during
the
time
of
Lent
.
Which
abstinence
being
enioyned
,
not
out
of
a
superstitious
conceit
of
holynesse
or
merit
,
(
for
as
I
remember
,
there
is
another
statute
,
that
layes
a
penalty
vpon
all
them
which
shall
broach
any
such
opinion
)
must
needs
bee
acknowledged
to
be
as
honest
a
politique
Law
,
as
euer
was
deuised
,
both
for
the
maintenance
of
Nauigation
,
the
preseruation
of
the
young
breede
of
Cattell
,
&
the
encrease
of
plenty
amongst
vs
;
yet
how
is
this
law
contemned
,
and
despised
and
laught
at
?
It
is
not
now
broken
(
as
it
was
wont
:
to
be
)
by
a
few
in
corners
;
but
it
is
openly
broken
,
by
the
poore
as
well
as
the
rich
,
in
euery
mans
house
and
sight
,
without
any
shame
or
feare
,
as
if
there
were
no
Law
at
all
for
it
.
You
will
say
perhaps
,
that
this
proceedes
from
the
negligence
of
vnder
officers
,
that
looke
not
better
to
it
.
Pardon
me
in
that
;
I
know
the
Officers
may
be
in
fault
:
but
this
cuill
hath
a
deeper
roote
.
It
is
want
of
knowledge
,
want
of
instruction
that
hath
brought
the
people
to
this
liberty
.
They
are
not
plainely
taught
out
of
the
Word
of
God
;
how
farre
forth
they
are
bound
in
conscience
to
yeeld
obedience
to
humane
Lawes
.
For
although
it
bee
true
,
that
municipal
Lawes
doe
not
bind
eternally
,
nor
vniuersally
,
nor
vnder
paine
of
damnation
;
and
therefore
cannot
be
said
to
bind
the
conscience
directly
,
but
by
consequent
only
:
yet
I
hope
it
will
be
granted
on
all
hands
,
that
the
fift
Commandement
bindeth
the
conscience
,
by
force
whereof
wee
are
bound
to
yeeld
obedience
to
the
Magistrate
commanding
lawfull
things
,
and
things
profitable
for
the
Commonwealth
.
And
although
in
the
vse
of
meates
and
drinke
,
and
all
things
else
that
are
indifferent
,
wee
bee
left
vnto
our
Christian
liberty
:
yet
wee
must
not
thinke
that
this
liberty
is
a
boundlesse
liberty
.
For
God
hath
set
vnto
it
foure
bounds
which
we
cannot
passe
without
sinne
:
The
bound
of
Piety
;
the
bound
of
Loyalty
;
the
bound
of
Charity
;
the
bound
of
Temperance
and
Sobriety
.
So
that
although
all
things
bee
pure
vnto
the
pure
,
and
all
meates
lawfull
:
yet
we
must
not
eate
vnseasonably
,
nor
vnsanctifiedly
,
for
then
,
wee
breake
the
bound
of
Piety
.
Wee
must
not
eate
to
the
offence
of
the
Magistrate
,
for
then
we
breake
the
bound
of
Loyalty
.
Wee
must
not
eate
to
the
offence
of
the
weake
,
for
then
we
breake
the
bound
of
Charity
;
Wee
must
not
eate
to
excesse
&
surfetting
,
for
then
we
breake
the
bound
of
Temperance
and
Sobriety
.
I
could
therefore
wish
that
those
paineful
and
zealous
Preachers
,
which
seem
?
so
dearely
to
tender
the
instruction
of
the
people
,
would
for
a
time
forbeare
these
May-poles
and
Morrice-dances
,
and
other
such
trifles
,
vpon
which
they
spend
too
much
of
their
strength
;
and
would
presse
this
point
of
Obedience
more
closely
to
the
Consciences
of
the
people
.
And
I
wonder
much
how
it
comes
to
passe
,
that
thinking
it
so
great
a
sinne
as
they
doe
,
(
if
any
thing
that
ought
to
bee
knowne
be
kept
backe
from
the
people
)
that
they
themselues
,
will
keepe
from
them
this
point
of
truth
,
so
needfull
to
bee
knowne
,
and
so
profitable
for
the
Common-wealth
to
be
obserued
.
As
I
must
needes
professe
I
neuer
heard
any
,
nor
of
any
of
that
humour
,
that
did
euer
tell
his
people
,
that
they
were
bound
in
Conscience
to
obey
the
Magistrate
in
obseruing
Lent
:
But
contrariwise
I
haue
heard
of
many
,
that
will
not
sticke
in
their
owne
persons
to
giue
ill
examples
,
euen
vpon
Friday
nights
in
Lent
and
good
Friday
too
.
For
they
haue
a
conceit
,
forsooth
,
that
they
can
neuer
be
sufficiently
distinguished
from
Papists
,
nor
freed
from
superstition
,
except
they
feast
when
the
Church
appointeth
them
to
fast
;
and
fast
,
when
the
Church
appointeth
them
to
feast
:
which
barbarous
contempt
of
Law
and
order
,
ioyned
with
such
intollerable
pride
and
wantonnesse
of
opposition
,
is
not
to
bee
suffered
in
any
gouernment
.
And
therefore
my
hope
is
,
that
you
which
are
in
place
,
will
looke
vnto
it
.
And
now
,
if
what
I
haue
spoken
concerning
contempt
in
this
particular
,
you
will
vouchsafe
to
apply
to
all
the
rest
,
then
may
this
suffice
,
for
the
first
duty
wee
owe
vnto
the
Magistrate
,
which
is
,
Obedience
to
his
Lawes
.
2.
Besides
obedience
to
his
Lawes
,
we
are
bound
to
speake
reuerently
&
dutifully
of
him
,
and
not
only
of
him
that
is
supreme
,
but
also
of
them
that
are
subordinate
.
For
they
are
the
Ministers
of
God
,
&
therfore
we
ought
to
speake
wel
of
them
.
God
hath
set
them
in
his
owne
Seate
,
&
therefore
who
can
open
his
mouth
against
them
and
bee
guiltlesse
?
They
watch
ouer
vs
for
our
good
,
and
therefore
we
ought
to
know
them
and
haue
them
in
singular
reuerence
for
their
worke
sake
.
We
see
what
paines
they
take
;
they
are
vp
early
and
late
,
they
refuse
no
trauaile
nor
labour
to
keepe
vs
in
peace
and
safety
.
All
the
recompence
wee
can
make
them
,
is
only
to
pray
for
them
and
speake
well
of
them
.
And
this
is
but
a
verball
recompence
,
and
that
is
the
poorest
recompence
that
can
be
,
and
therefore
they
must
needes
bee
vile
and
vnthankefull
men
,
that
cannot
afford
them
this
.
But
much
more
vile
and
wretched
they
,
who
(
where
they
are
bound
by
all
the
Lawes
of
God
and
Man
to
speake
all
good
)
delight
in
nothing
more
,
then
to
whet
and
set
the
keenest
edge
vpon
their
tongues
,
that
so
they
may
shoote
the
poysoned
arrowes
of
their
bitter
words
against
them
.
Those
two
Apostles
Saint
Peter
&
Saint
Iude
,
noting
a
wicked
and
euill
sort
of
men
,
which
are
like
cloudes
without
water
,
and
like
corrupt
trees
twice
dead
and
pluckt
vp
by
the
rootes
;
among
other
crimes
doe
charge
them
with
this
as
a
most
haynous
impiety
,
that
they
despise
gouernement
,
and
speake
euill
of
them
that
be
in
dignity
,
contrary
to
the
streight
Commandement
of
God
;
Thou
shalt
not
speake
ill
of
the
Rulers
of
thy
people
:
&
contrary
to
the
example
of
his
holy
Angell
,
which
gaue
not
railing
words
when
hee
contended
with
Satan
himselfe
.
And
if
this
be
so
haynous
an
impiety
,
how
much
hath
this
age
to
answere
for
it
,
which
is
,
not
a
little
addicted
,
but
in
a
manner
wholly
giuen
ouer
vnto
it
?
wherein
we
see
how
common
a
thing
it
is
for
children
to
presume
against
the
ancient
;
the
young
against
the
old
,
the
vile
against
the
honourable
:
Wherein
the
tongue
hath
set
on
fire
the
course
of
nature
,
and
mens
eares
doe
itch
after
nothing
so
much
,
as
to
heare
the
reproches
of
their
betters
,
both
in
Church
and
Commonwealth
.
Two
vices
there
are
extreamely
opposite
one
vnto
another
,
and
both
proceede
from
the
tongue
:
which
haue
alwaies
beene
iustly
accounted
the
plague
and
bane
of
all
Commonweales
,
which
are
Flattery
and
Rayling
.
Of
these
it
is
hard
to
say
,
whether
is
the
worse
.
But
the
latter
certainely
is
more
pestilentiall
and
infectious
.
For
(
as
Tacitus
a
wise
Heathen
Writer
saith
)
Ambitionem
scriptoris
facile
aduerseris
,
Obtrectatio
&
liuor
pronis
auribus
accipiuntur
.
Euery
mans
stomacke
begins
to
rise
when
he
heares
a
Flatterer
:
but
rayling
and
obtrectation
,
that
s
alwaies
willingly
and
delightfully
heard
.
And
what
s
the
reason
?
Adulationi
foedum
crimen
seruitutis
,
(
saith
he
)
malignitati
falsa
species
libertatis
inest
.
Flattery
doth
not
only
carry
with
it
an
odious
shew
of
slauery
,
but
it
is
slauish
,
there
is
true
slauery
in
it
indeede
.
And
so
there
is
in
rayling
also
,
for
that
is
a
base
and
a
slauish
humour
too
;
but
yet
it
carries
with
it
a
false
shew
of
freedome
:
they
that
vse
it
,
are
accounted
free
spoken
,
and
free
spirited
men
.
Therefore
you
see
pasquils
and
infamous
libels
,
scurrilous
inuectiues
and
bitter
satyres
,
are
the
onely
things
,
that
are
now
esteemed
.
These
are
thought
to
be
sparkes
of
truth
,
cast
into
the
faces
of
great
Personages
,
by
expert
and
skilfull
Markemen
:
but
praises
and
Elogies
,
though
neuer
so
true
,
neuer
so
deserued
,
are
harsh
,
and
hatefull
in
these
dayes
.
They
are
not
well
endured
by
some
humours
,
no
not
when
they
are
bestowed
vpon
the
dead
.
For
this
is
one
of
the
reasons
giuen
vs
in
print
,
why
there
should
be
no
funerall
Sermons
,
because
the
dead
are
alwaies
praised
and
commended
in
them
.
And
therefore
the
booke
of
Ecclesiasticus
,
must
not
bee
read
in
Churches
,
wherein
the
Author
saith
;
Let
vs
now
praise
famous
men
and
our
fathers
that
begot
vs
.
And
Plinies
long
Oration
in
the
praise
of
Traian
may
bee
packing
out
of
the
world
:
and
so
may
Pacatus
his
too
,
that
he
made
in
the
praise
of
Theodosius
;
and
that
of
Eusebius
in
the
praise
of
Constantine
:
Panegyricks
are
are
not
for
this
age
.
Poore
Rosse
his
Idea
will
not
sell
.
Such
books
are
in
small
request
;
but
if
a
Iunius
Brutus
,
or
one
of
Buchanans
Dialogues
,
or
a
Leicesters
common-wealth
,
or
a
Philopatris
,
or
a
Pruritanus
,
or
any
thing
else
that
hath
in
it
any
touch
or
rellish
of
the
old
Comedy
chance
to
appear
out
of
darknesse
;
wee
see
what
catching
and
snatching
there
is
after
such
books
;
such
books
neuer
hang
long
vpon
the
Printers
hand
.
As
I
remember
well
,
when
that
most
odious
and
infamous
Libell
came
first
our
,
which
masked
vnder
the
name
of
Martin
;
a
certaine
Booke-seller
(
who
was
knowne
to
haue
dispersed
many
of
them
)
being
examined
vpon
oath
,
(
by
some
which
were
then
of
greatest
place
and
authority
within
this
Kingdome
)
how
many
hee
had
sold
,
made
answere
vpon
his
oath
,
that
within
the
space
of
eight
or
ten
weekes
,
hee
had
sold
two
thousand
of
them
:
adding
further
,
that
hee
could
haue
vttered
in
the
same
space
,
two
thousand
more
,
if
he
had
had
them
,
and
that
there
was
neuer
any
booke
that
pleased
the
people
so
well
.
Good
people
you
must
thinke
they
were
the
while
,
the
true
brood
of
Cham
,
which
could
take
such
pleasure
in
a
very
scurrilous
and
dul
booke
,
a
booke
wherein
in
I
will
not
say
(
as
one
doth
)
that
wounds
were
ript
vp
with
a
laughing
countenance
:
but
a
booke
wherein
wounds
were
inflicted
vpon
the
persons
of
reuerend
and
renowned
Prelates
,
by
the
pen
of
the
libeller
,
where
indeede
there
were
none
at
all
.
That
people
should
shew
themselues
so
willing
to
behold
the
nakednesse
of
their
spirituall
fathers
,
and
that
the
reproches
which
were
layd
vpon
them
in
that
Libell
(
which
they
should
haue
lamented
and
bewailed
with
many
teares
,
if
they
had
beene
true
)
should
reioyce
their
hearts
,
and
tickle
them
with
delight
and
pleasure
,
being
false
and
faigned
;
this
shewes
that
they
were
led
by
the
same
spirit
,
that
was
in
Cham
,
and
brought
the
curse
vpon
him
.
Let
vs
therefore
take
heede
,
how
wee
vnloose
our
tongues
,
and
set
them
at
liberty
to
speake
euill
of
them
that
are
in
authority
,
or
lend
our
eares
to
them
that
doe
it
:
for
hee
that
speaketh
,
someth
out
his
owne
shame
,
and
hee
that
loues
to
heare
it
,
loues
to
see
the
nakednesse
of
his
owne
father
,
and
both
shall
be
in
danger
of
wrath
and
iudgement
for
it
.
3.
The
last
point
of
dutie
that
we
owe
to
the
Magistrate
,
goes
downe
into
the
heart
,
and
there
requires
a
reuerent
conceit
and
estimation
of
him
.
They
that
haue
scanned
the
nature
of
those
passions
(
that
God
hath
put
into
the
heart
of
man
)
obserue
,
that
reuerence
is
a
mixt
affection
,
and
is
compounded
of
these
two
,
Loue
,
and
Feare
;
which
are
the
two
affections
that
God
requires
of
vs
.
The
one
,
as
a
Father
;
the
other
,
as
a
Lord
.
If
I
bee
your
Father
,
where
is
my
loue
?
If
I
be
your
Lord
,
where
is
my
feare
?
So
then
,
we
rouerence
the
Magistrate
,
when
wee
loue
him
for
his
goodnesse
;
and
for
his
greatnesse
and
power
doe
feare
and
stand
in
awe
of
him
,
being
desirous
to
keepe
our
credit
and
reputation
with
him
,
and
to
be
held
in
his
good
opinion
,
and
fearing
to
giue
any
the
least
occasion
,
to
be
brought
before
him
as
euill
doers
.
If
this
affection
,
this
reuerend
conceit
of
the
Magistrates
person
,
were
(
as
it
ought
to
bee
)
truely
imprinted
in
the
hearts
of
men
,
who
sees
not
what
good
it
would
doe
,
and
what
a
singular
holpe
and
furtherance
it
would
be
to
all
order
and
gouernement
,
both
in
the
Church
and
Common-wealth
?
)
For
although
it
bee
true
that
the
feare
of
God
is
the
true
Fountayne
of
all
vertue
;
yet
as
Saint
Austen
saith
of
slauish
feare
,
that
it
is
vnto
Charitie
,
as
a
needle
to
the
threed
,
it
is
many
times
a
meanes
to
bring
in
Charitie
;
so
we
may
say
of
the
reuerence
of
man
:
That
though
it
be
not
the
true
Fountayne
of
vertue
,
yet
it
is
many
times
a
meanes
to
bring
vs
to
the
true
Fountayne
.
They
that
stand
in
feare
of
Men
,
may
easily
bee
led
on
further
to
the
feare
of
God
.
Againe
,
the
feare
of
Men
(
though
it
be
not
able
to
breed
true
godlinesse
:
)
yet
it
is
a
bridle
to
sinne
:
For
,
Qui
malè
agere
non
verentur
,
videri
tamen
verecundantur
:
Men
that
are
not
afraid
to
sinne
,
are
yet
afraid
and
ashamed
,
that
the
world
should
see
them
sinne
.
Now
of
such
there
is
some
hope
.
But
when
men
haue
lost
modesty
,
which
(
as
Bernard
truly
saith
)
is
not
only
Gemma
in
vita
&
vultu
adolescentis
,
a
jewell
of
great
price
in
the
life
of
a
young
man
:
but
Omnium
ornatus
aetatum
;
a
beautie
to
old
men
,
and
an
ornament
to
euery
age
:
Cum
non
verecundantur
;
when
they
are
past
all
shame
and
cannot
blush
;
when
they
haue
not
only
paued
their
hearts
with
adamant
;
but
also
couered
their
faces
with
brasse
;
when
they
declare
their
sinnes
,
as
Sodom
,
and
care
not
to
hide
them
;
no
,
not
from
the
face
of
the
Magistrate
himselfe
:
when
they
haue
proceeded
so
farre
in
sinne
,
that
not
only
the
feare
of
God
,
but
also
the
shame
and
reuerence
of
the
world
,
are
fled
together
and
departed
from
them
:
such
men
are
in
a
very
dangerous
estate
,
if
not
wholly
desperate
,
there
is
little
hope
of
such
,
or
none
at
all
.
Whereby
we
may
perceiue
what
a
great
mischiefe
it
is
in
a
Common-wealth
,
when
the
faces
of
those
men
are
made
vile
,
which
should
be
honourable
amongst
the
people
:
and
when
contempt
is
by
Libellers
and
Raylers
cast
vpon
them
:
For
when
the
feare
of
God
and
feare
of
Man
,
are
both
taken
away
;
then
all
the
pales
,
that
should
keepe
men
within
the
compasse
of
order
and
obedience
,
are
vtterly
broken
downe
,
and
a
wide
gap
is
laid
open
to
all
manner
of
sinne
and
libertie
.
And
therefore
they
which
haue
the
charge
of
this
Common-wealth
,
as
they
loue
the
beating
downe
of
sinne
,
and
the
growth
of
vertue
,
amongst
vs
;
so
let
them
endeauour
to
maintayne
to
the
vtmost
of
all
their
power
,
that
reuerence
which
is
due
to
the
Princes
seate
:
and
let
them
also
be
carefull
of
their
owne
credit
and
reputation
.
For
by
that
meanes
(
I
am
out
of
doubt
)
if
not
the
heart
of
the
wicked
,
yet
his
colour
and
his
custome
will
be
somewhat
changed
;
and
one
of
the
pales
of
obedience
(
at
the
least
)
shall
bee
maintayned
amongst
vs
,
and
kept
standing
.
And
let
this
suffice
for
the
first
part
of
my
Text
,
concerning
the
dignitie
and
high
calling
of
the
Magistrate
,
and
our
duties
that
depend
vpon
it
.
2.
I
am
now
at
length
come
vnto
the
second
part
concerning
the
dutie
of
the
Magistrate
,
vpon
which
part
you
shall
not
need
to
feare
so
long
a
discourse
,
as
you
had
vpon
the
former
.
As
the
time
will
not
beare
it
,
so
I
hope
there
be
not
the
like
need
of
it
.
The
people
,
you
see
,
had
need
to
bee
taught
their
dutie
to
the
Magistrates
,
and
therefore
I
haue
stood
the
longer
vpon
that
point
:
but
,
I
hope
I
may
presume
,
that
the
Magistrates
(
to
whom
I
speake
)
in
such
abundance
of
knowledge
,
wherewith
God
hath
endued
them
,
and
after
so
long
experience
,
are
not
now
to
learne
their
dutie
.
And
therefore
it
may
suffice
to
put
them
in
mind
of
it
.
It
consisteth
,
you
see
,
on
two
parts
:
whereof
,
1.
The
first
is
the
protection
of
the
iust
and
innocent
.
For
he
is
the
Minister
of
God
(
saith
the
Apostle
)
for
thy
good
.
How
for
thy
good
?
Not
to
promote
thee
to
honour
;
not
to
giue
thee
land
or
liuing
,
or
money
out
of
his
purse
(
except
he
will
himselfe
.
)
For
in
these
matters
of
bountie
and
charitie
,
the
Magistrate
hath
the
same
libertie
that
other
men
haue
,
to
open
or
shut
his
hand
,
as
he
sees
cause
to
lead
him
:
But
to
preserue
thee
in
thy
right
,
to
maintayne
thee
in
thine
owne
,
to
defend
thee
from
wrong
and
iniurie
:
this
is
a
dutie
which
the
Magistrate
doth
owe
vnto
thee
;
a
dutie
which
hee
may
not
denie
thee
;
a
dutie
vnto
which
the
supreme
Magistrate
(
at
the
time
of
his
Coronation
)
and
all
that
bee
vnder
him
(
at
the
time
of
their
admission
vnto
their
places
)
bee
directly
sworne
;
a
dutie
for
which
God
hath
ordayned
him
;
a
dutie
which
the
nature
of
his
place
exacteth
of
him
.
And
therefore
this
must
needs
be
the
good
,
which
the
Apostle
meaneth
in
this
place
.
Now
,
though
it
bee
true
,
that
the
Magistrate
doth
owe
this
dutie
to
all
alike
,
and
must
giue
euery
man
his
owne
without
respect
of
persons
:
yet
his
care
ought
to
bee
greatest
for
them
which
are
most
subiect
to
oppression
,
and
by
reason
of
their
disabilitie
to
defend
themselues
,
lie
open
to
wrong
and
iniurie
.
For
,
as
for
the
great
and
mightie
men
here
on
earth
,
the
Magistrate
needs
not
to
bee
so
carefull
for
them
:
God
blesse
them
all
,
and
send
them
his
grace
to
doe
right
,
for
they
will
take
no
wrong
.
They
are
able
to
bring
all
the
learned
councell
to
the
Barre
at
an
Assises
.
They
haue
Kinred
and
Alliance
in
euery
corner
:
they
haue
witnesses
ready
at
hand
to
pleasure
them
with
an
oath
:
and
Iurors
at
command
(
sure
Cards
:
)
which
(
though
they
know
not
how
to
pray
for
them
)
know
how
to
fast
for
them
,
if
need
be
.
These
bee
the
helps
which
the
great
Ones
of
the
world
doe
fetch
out
of
Aegypt
(
as
the
Prophet
speaks
)
which
makes
them
altogether
carelesse
of
taking
wrong
from
their
inferiours
:
and
(
I
would
to
God
)
it
did
not
make
them
as
carelesse
of
doing
wrong
vnto
them
.
For
still
they
depopulate
,
still
they
racke
,
still
they
oppresse
,
and
grinde
the
faces
of
the
poore
.
Not
a
Cottage
,
not
a
Schoole
,
not
a
Colledge
,
not
an
Hospitall
can
escape
their
hands
.
And
as
for
the
Church
,
they
make
no
manner
of
reckoning
what
they
doe
vnto
it
.
All
other
Robberies
are
done
out
of
sight
,
but
Sacriledge
is
committed
at
noone-day
amongst
vs
,
in
the
sight
and
view
of
the
whole
world
.
Now
the
eternall
God
professeth
,
that
hee
hath
a
controuersie
with
these
Nimrods
and
mightie
Hunters
,
which
(
like
vnto
the
Oakes
of
the
Forrest
)
crie
out
for
more
roome
,
and
will
suffer
nothing
to
grow
vp
vnder
them
:
which
lay
the
foundation
of
their
houses
in
bloud
,
and
build
them
vp
with
crueltie
,
and
fill
them
with
the
spoile
of
the
poore
and
of
the
widdow
,
making
no
difference
of
right
,
or
wrong
,
or
conscience
of
any
thing
:
I
say
the
Lord
hath
a
controuersie
,
and
as
it
were
,
a
suite
of
law
against
these
kind
of
men
:
and
you
that
be
Magistrates
and
men
of
power
and
authoritie
,
are
delegates
and
arbitrators
,
and
committies
on
Gods
part
.
And
therefore
as
in
such
cases
,
which
come
before
you
,
wherein
the
King
is
made
a
partie
,
you
are
alwayes
earnest
and
vehement
,
as
you
ought
to
be
,
in
the
Kings
behalfe
,
and
will
not
suffer
any
man
to
pleade
or
speake
against
him
;
so
in
these
causes
,
wherein
it
pleaseth
God
to
make
himselfe
a
partie
,
if
you
see
either
the
poore
Tenant
,
or
the
poore
Minister
,
or
the
poore
Commoner
,
or
the
poore
Widow
to
be
opprest
,
if
you
find
their
causes
to
bee
iust
and
honest
,
you
ought
not
to
be
lukewarme
,
but
hot
and
earnest
in
them
,
and
to
interpose
your
authoritie
against
the
mightie
,
and
not
to
suffer
those
learned
Counsailors
(
that
plead
before
you
)
to
bestow
their
eloquence
in
defence
of
wrongs
.
Non
hos
concessum
munus
in
vsus
,
a
gift
that
was
neuer
bestowed
vpon
them
to
that
end
:
but
to
put
them
in
mind
of
that
speech
of
the
Apostle
;
Omnia
possumus
pro
veritate
,
contra
veritatem
nihil
possumus
;
that
so
they
may
auoid
that
fearefull
Wo
,
which
God
(
by
the
mouth
of
the
Prophet
Esay
)
hath
denounced
against
all
them
that
call
euill
,
good
;
or
good
,
euill
.
This
if
you
doe
,
your
reward
shall
bee
sure
in
the
hands
of
God
,
and
your
persons
shall
bee
reuerent
and
honourable
in
the
sight
of
men
.
For
there
is
nothing
in
the
world
that
procures
a
better
opinion
,
and
winnes
more
honour
and
loue
to
the
Magistrate
,
then
the
defence
and
protection
of
the
poore
.
But
if
you
shall
neglect
this
dutie
(
which
God
forbid
:
)
remember
what
Mordecay
said
to
Hester
;
If
thou
hold
thy
peace
,
comfort
and
deliuerance
shall
appeare
to
the
Iewes
out
of
another
place
;
but
thou
and
thy
house
shall
perish
:
So
,
if
you
(
that
be
Magistrates
)
shall
hold
your
peace
(
when
you
see
wrong
and
oppression
)
God
will
send
comfort
and
deliuerance
from
some
other
place
,
and
by
some
other
meanes
.
And
so
wee
see
hee
doth
.
For
looke
vpon
the
poore
Townships
that
haue
beene
depopulated
.
In
whose
hands
are
they
now
?
I
can
name
you
fortie
(
for
a
need
)
within
a
great
deale
lesse
then
twentie
miles
of
this
place
,
whereof
there
is
not
one
at
this
day
,
that
is
in
the
possession
of
him
,
or
any
of
his
name
or
bloud
,
that
did
depopulate
it
.
But
as
they
haue
rooted
poore
men
out
of
their
dwellings
,
so
God
hath
rooted
them
out
of
theirs
.
And
so
in
euery
other
kind
wee
see
a
curse
still
following
goods
ill
got
,
and
that
commonly
the
third
Heire
neuer
enioyes
them
.
But
this
is
nothing
to
the
Magistrate
:
if
he
winke
at
wrong
,
if
the
seate
of
iustice
(
that
should
bee
a
Sanctuarie
to
the
oppressed
)
doe
yeeld
no
comfort
;
if
the
crie
of
the
poore
,
and
teares
of
the
widow
be
constrayned
to
forsake
the
earth
,
and
to
present
themselues
before
the
Throne
of
God
in
heauen
,
when
the
matter
is
come
to
this
passe
,
that
all
men
may
iustly
say
,
Now
,
O
Lord
,
it
is
time
for
thee
to
lay
to
thine
hand
;
when
the
weake
and
needy
are
constrayned
to
crie
,
Helpe
Lord
!
for
there
is
no
helpe
in
man
;
when
God
is
enforced
to
take
the
cause
of
the
poore
into
his
owne
hands
,
then
comfort
comes
from
another
place
,
and
then
you
know
what
followes
in
the
speech
of
Mordecay
.
Giue
mee
leaue
therefore
to
shut
vp
this
point
with
the
same
exhortation
(
which
the
Prophet
Esay
vsed
to
the
Magistrates
of
Iudah
and
Ierusalem
.
)
Releeue
the
oppressed
,
iudge
the
fatherlesse
,
plead
for
the
widow
:
that
so
these
prouerbs
,
Might
ouercomes
Right
;
and
,
As
a
man
is
friended
,
so
his
cause
is
ended
;
and
the
like
,
may
be
vtterly
forgotten
and
remembred
no
more
amongst
vs
.
2.
The
next
point
of
the
Magistrates
office
is
to
punish
malefactors
,
and
euill
doers
.
Whereunto
you
must
not
looke
,
that
wee
should
exhort
them
as
wee
did
vnto
the
former
,
as
earnestly
to
execute
wrath
vpon
the
wicked
,
as
to
protect
the
iust
and
innocent
.
The
Bishops
in
the
primitiue
Church
had
consuetudinem
intercedendi
pro
reis
;
a
custome
to
begge
Prisoners
,
and
to
entreat
their
pardon
of
the
Magistrate
;
which
being
called
in
question
,
is
mightily
defended
by
Saint
Austin
in
an
Epistle
to
Macedonius
:
(
I
will
not
take
vpon
me
to
iudge
,
and
censure
that
Epistle
,
whether
it
tend
not
to
too
much
lenitie
and
remissenesse
;
yea
,
or
no.
)
But
if
the
manner
of
ancient
Bishops
was
to
intreat
and
begge
for
pardon
;
it
is
not
meete
for
vs
to
call
for
vengeance
and
bloud
out
of
the
Pulpit
.
Besides
,
I
know
the
old
Rule
which
tells
vs
;
It
is
better
to
answer
God
for
mercy
,
then
for
iustice
;
and
safer
for
a
Magistrate
to
saue
the
liues
of
many
malefactors
,
then
to
cast
away
one
innocent
.
For
if
a
malefactor
chance
to
scape
at
one
time
,
the
Hand
of
God
is
able
to
reach
him
at
another
:
but
if
an
innocent
die
,
God
may
receiue
him
into
his
mercy
,
and
will
,
if
he
die
as
a
faithfull
Christian
ought
:
but
it
lies
not
in
the
power
of
man
to
make
him
satisfaction
for
the
wrong
.
But
notwithstanding
all
this
,
they
which
are
in
authority
had
neede
to
take
heede
,
in
what
cases
they
shew
mercy
.
For
by
the
example
of
Ioshua
who
destroyed
Achan
and
his
house
,
for
stealing
the
Babylonish
garment
contrary
to
the
expresse
commandement
of
God
;
by
the
example
of
Moses
,
who
caused
the
men
of
Israel
to
take
vengeance
one
of
another
,
and
euery
man
to
turne
his
sword
into
the
bosome
of
his
owne
brother
,
for
their
cursed
Idolatry
;
by
the
example
of
Phinees
which
slew
the
adulterer
and
adulteresse
both
together
,
and
pierced
them
through
with
his
Iaueline
;
(
in
all
which
places
the
wrath
of
God
was
appeased
towards
the
people
,
so
soone
as
the
execution
was
done
,
and
not
before
)
I
say
,
by
these
and
many
other
examples
,
that
might
be
produced
,
it
is
plaine
and
euident
,
that
in
horrible
transgressions
,
in
haynous
and
crying
sinnes
,
there
is
no
way
to
remoue
the
wrath
of
God
,
and
euill
from
a
common
State
,
but
by
remoouing
and
taking
away
the
euill
and
wicked
persons
from
among
the
people
.
Take
heede
therefore
and
beware
and
looke
to
thy selfe
,
thou
that
art
a
transgressor
of
the
Law
.
If
thou
doe
euill
,
feare
(
saith
the
Apostle
)
for
hee
beareth
not
the
sword
in
vaine
:
like
the
picture
of
Saint
Paul
in
a
glasse-window
,
or
like
an
Image
in
a
stone
wall
,
in
whose
fingers
there
be
no
ioynts
,
and
whose
armes
cannot
be
mooued
.
For
he
will
draw
it
forth
for
the
punishment
of
wickednesse
,
and
sinne
,
and
smite
through
the
loynes
of
the
vngodly
.
For
as
the
great
Romane
Oratour
could
say
of
himselfe
,
Natura
me
clementem
,
respublica
seuerum
fecit
.
So
truely
I
make
no
question
of
our
Magistrates
generally
through
the
whole
Kingdome
,
but
that
they
haue
hearts
of
flesh
:
that
their
bowels
are
full
of
compassion
,
that
nature
made
them
inclineable
to
mercy
and
pity
.
—
Mollissima
corda
Humano
generi
aare
se
Natura
fatetur
Quae
lacrimas
dedit
.
—
Wee
see
they
giue
iudgement
vpon
Malefactors
many
times
with
teares
in
their
eyes
:
and
therefore
no
doubt
their
hearts
are
made
of
flesh
:
but
the
necessitie
of
the
Common-wealth
and
the
zeale
of
Gods
glory
in
rooting
out
sinne
must
make
them
sometimes
seuere
.
And
so
wee
see
they
are
,
wee
cannot
iustly
charge
them
that
they
are
any
way
defectiue
in
their
duty
for
this
point
:
a
great
number
of
malefactors
are
cut
off
(
at
these
two
times
of
Assises
)
within
this
Kingdome
.
And
a
great
number
,
at
euery
monethly
Sessions
in
the
City
of
London
.
And
yet
notwithstanding
wee
see
the
Goales
are
no
sooner
empty
,
but
presently
they
are
filled
againe
,
and
the
number
of
malefactors
is
great
still
;
though
by
no
meanes
,
any
way
so
great
as
it
would
be
,
if
Iustice
were
wanting
.
And
therefore
I
could
wish
,
if
it
were
possible
,
that
there
were
some
course
taken
for
the
better
breeding
of
this
kinde
of
people
,
that
they
were
not
suffred
to
liue
in
idlenesse
,
nor
lurke
in
Ale-houses
(
which
wee
may
call
as
well
Pesthouses
:
)
for
in
my
conscience
they
are
the
very
plague
and
bane
of
this
Kingdome
,
where
all
malefactors
take
their
chiefe
infection
:
and
that
there
were
some
course
also
taken
to
compell
them
to
come
to
Church
.
To
which
purpose
(
because
I
find
that
such
kind
of
people
are
seldome
presented
to
the
Ecclesiasticall
Courts
,
and
because
there
is
nothing
of
force
sufficient
to
keepe
people
in
order
,
and
obedience
,
if
the
feare
of
God
be
wanting
)
my
desire
and
petition
is
,
that
the
Statute
,
which
layes
a
forfeiture
of
twelue
pence
a
day
,
on
euery
one
,
that
comes
not
to
his
Parish
Church
,
may
bee
reuiued
and
duely
executed
.
A
matter
giuen
in
charge
(
I
see
)
and
much
talked
of
,
but
as
yet
there
is
nothing
done
in
it
.
I
am
perswaded
it
would
bee
a
very
great
and
powerfull
meanes
to
hinder
the
growth
of
sinne
,
&
(
as
S.
Austen
saith
of
the
Donatists
,
that
though
they
were
compelled
to
come
to
Church
against
their
wils
,
yet
being
once
there
,
they
were
,
many
of
them
,
taken
in
the
net
of
Gods
Word
and
made
good
Christians
:
)
so
many
of
these
idle
persons
being
compelled
to
come
in
,
might
also
be
taken
and
made
profitable
members
:
which
now
(
for
want
of
breeding
and
instruction
)
proue
nothing
else
but
a
burden
to
the
earth
that
beares
them
,
a
reproch
to
their
parents
,
that
begat
them
,
and
a
plague
to
the
Common-wealth
,
wherein
they
liue
.
And
with
this
Petition
I
end
.
FINIS
.