The
Rights
of
Kings
,
both
in
CHURCH
and
STATE
,
And
,
The
Wickednesses
of
this
pretended
PARLIAMENT
manifested
and
proved
.
CHAP.
I.
Sheweth
who
are
the
fittest
to
set
down
the
Rights
which
God
granted
unto
Kings
;
what
causeth
men
to
rebell
;
the
parts
considerable
in
S.
Peter's
words
,
1
Pet.
2.17
.
in
fine
.
How
Kings
honoured
the
Clergie
;
the
faire
but
most
false
pretences
of
the
refractary
Faction
,
what
they
chiefly
aime
at
,
and
their
malice
to
Episcopacie
and
Royaltie
.
IT
was
not
unwisely
said
by
Ocham
that
great
Schoolman
to
a
great
Emperour
(
which
M.
Luther
said
also
to
the
Duke
of
Saxonie
)
Tu
protege
me
gladio
,
&
ego
defendam
te
calamo
;
Guliel
.
Ocham
.
Ludov.
4.
do
you
defend
me
with
your
Sword
,
and
I
will
maintain
your
right
with
my
pen
;
for
God
hath
committed
the
Sword
into
the
hand
of
the
King
,
and
his
hand
which
beareth
not
the
Sword
in
vain
knoweth
how
to
use
Rom.
13.
v.
4.
the
Sword
better
than
the
Preacher
,
and
the
King
may
better
make
good
his
Rights
by
the
Sword
than
by
the
pen
,
which
having
once
blotted
his
papers
with
mistakes
,
and
concessions
more
than
due
,
though
they
should
be
never
so
small
(
if
granted
further
than
the
truth
would
permit
,
as
I
feare
some
have
done
in
some
particulars
)
yet
they
cannot
so
easily
be
scraped
away
by
the
sharpest
sword
;
and
God
ordered
the
divine
tongue
and
learned
Scribe
to
be
the
pennes
of
a
ready
Writer
,
and
thereby
to
display
the
duties
and
to
justifie
the
Rights
of
Kings
;
and
if
they
faile
in
either
part
,
the
King
needeth
neither
to
performe
what
undue
Offices
they
impose
upon
him
,
The
Divine
best
to
set
down
the
Righ
s
of
k
ngs
.
nor
to
let
passe
those
just
honours
they
omit
to
yield
unto
him
;
but
he
may
justly
claime
his
due
Rights
,
and
either
retaine
them
or
regain
them
by
his
Sword
,
which
the
Scribe
either
wilfully
omitted
,
or
ignorantly
neglected
to
ascribe
unto
him
,
or
else
maliciously
endeavoured
,
(
as
the
most
impudent
and
rebellious
Sectaries
of
our
time
have
most
virulently
done
)
to
abstract
them
from
him
.
And
seeing
the
Crown
is
set
upon
the
head
of
every
Christian
King
,
and
the
Scepter
of
government
is
put
into
his
hand
,
by
a
threefold
Law
-
1.
Of
Nature
,
that
is
common
to
all
.
-
2.
Of
the
Nation
,
that
he
ruleth
over
.
-
3.
Of
God
,
that
is
over
all
.
As
,
Every
Christian
king
established
by
a
threefold
Law
.
1.
Nature
teaching
every
King
to
governe
his
People
according
to
the
common
rules
of
honesty
and
justice
.
2.
The
politique
constitution
of
every
severall
State
and
particular
Kingdome
,
shewing
how
they
would
have
their
government
to
be
administred
.
Psal.
119.
3.
The
Law
of
God
,
which
is
an
undefiled
Law
,
and
doth
infallibly
set
downe
what
duties
are
to
be
performed
and
what
Rights
are
to
be
yielded
to
every
King
:
for
whatsoever
things
are
written
of
the
Kings
of
Israel
and
Judah
in
the
holy
Scriptures
are
not
only
written
for
those
Kings
and
the
government
of
that
one
Nation
,
To
what
end
the
stories
of
the
kings
of
Israel
and
Iudah
were
written
.
Rom.
15.4
.
but
as
the
Apostle
saith
,
They
are
written
for
our
learning
,
that
all
Kings
and
Princes
might
know
thereby
how
to
governe
,
and
all
Subjects
might
in
like
manner
,
by
this
impartiall
and
most
perfect
rule
understand
how
to
behave
themselves
in
all
obedience
and
loyalty
towards
their
Kings
and
governours
;
for
he
that
made
man
knew
he
had
been
better
unmade
than
left
without
a
Government
;
therefore
as
he
ordained
those
Lawes
whereby
we
should
live
,
and
set
down
those
truths
that
we
should
believe
;
The
ordination
of
our
government
as
beneficiall
as
our
creation
.
so
he
settled
and
ordained
that
Government
whereby
all
men
in
all
Nations
should
be
guided
and
governed
,
as
knowing
full
well
that
we
neither
would
nor
could
do
any
of
these
things
right
,
unlesse
he
himselfe
did
set
down
the
same
for
us
;
therefore
though
the
frowardnesse
of
our
Nature
will
neither
yield
to
live
according
to
that
Law
,
nor
believe
according
to
that
rule
,
nor
be
governed
according
to
that
divine
Ordinance
,
which
God
hath
prescribed
for
us
in
his
Word
;
yet
it
is
most
certain
,
that
he
left
us
not
without
a
perfect
rule
and
direction
for
each
one
of
these
,
our
faith
,
our
life
,
and
our
government
,
without
which
government
we
could
neither
enjoy
the
benefits
of
our
life
,
nor
scarce
reape
the
fruits
of
our
faith
:
and
because
it
were
as
good
to
leave
us
without
Rules
and
without
Lawes
,
Unwritten
things
most
uncertain
.
as
to
live
by
unwritten
Lawes
,
which
in
the
vastnesse
of
this
world
would
be
soon
altered
,
corrupted
and
obliterated
;
therefore
God
hath
written
down
all
these
things
in
the
holy
Scriptures
,
which
though
they
were
delivered
to
the
People
of
the
Jewes
for
the
government
both
of
their
Church
and
Kingdome
,
yet
were
they
left
with
them
to
be
communicated
for
the
use
and
benefit
of
all
other
Nations
,
(
God
being
not
the
God
of
the
Jewes
onely
,
Rom.
3
.
2●
.
but
of
the
Gentiles
also
)
because
the
Scripture
in
all
morall
and
perpetuall
precepts
(
that
are
not
meerly
judicialia
Judaica
,
or
secundae
classis
,
which
the
royall
government
was
not
,
because
this
was
ordained
from
the
beginning
of
the
world
to
be
observed
among
all
Nations
,
and
to
be
continued
to
the
end
of
the
world
:
nor
the
types
and
shadowes
that
were
to
vanish
when
the
true
substance
approached
)
was
left
as
a
perfect
paterne
and
platforme
for
all
Kings
and
People
,
Pastours
and
Flockes
,
Churches
and
Kingdomes
throughout
the
whole
world
,
to
be
directed
how
to
live
,
to
governe
,
and
to
be
governed
thereby
.
Such
was
the
love
and
care
of
God
for
the
Government
of
them
that
love
and
care
as
little
to
be
governed
by
his
government
.
Every
Government
the
better
by
how
much
nearer
it
is
to
the
Government
of
the
Scripture
kings
.
And
therefore
the
dimme
and
dusky
light
of
bleare
eye'd
Nature
,
and
the
darke
distracted
inventions
of
the
subtillest
politickes
must
stoope
and
yield
place
in
all
things
,
wherein
they
swerve
from
that
strict
rule
of
justice
and
the
right
order
of
government
,
which
is
expressed
necessarily
to
be
observed
in
the
holy
Scripture
,
either
of
the
Kings
part
towards
his
People
,
or
of
the
Peoples
duty
towards
their
King
.
And
though
each
one
of
these
faculties
,
or
the
understanding
of
each
one
of
these
three
Lawes
requireth
more
than
the
whole
man
,
our
life
being
too
short
to
make
us
perfect
in
any
one
;
yet
seeing
that
of
all
three
,
the
Law
of
God
is
abyssus
magna
,
like
the
bottomlesse
sea
,
and
the
supreme
Lady
,
to
whom
all
other
Lawes
and
Sciences
are
but
as
Penelopes
handmaids
to
attend
her
service
;
the
Divine
may
farre
better
and
much
sooner
understand
what
is
naturall
right
,
The
Divine
is
better
able
to
understand
Law
,
than
the
Lawyer
to
understand
Divinitie
.
Psal.
1.2
.
and
what
ought
to
be
a
just
nationall
Law
,
and
thereby
what
is
the
Right
of
Kings
,
and
what
the
duty
of
Subjects
,
than
any
,
either
Philosopher
or
Lawyer
can
finde
the
same
by
any
other
art
;
especially
to
understand
the
same
so
fully
by
the
Law
of
God
,
as
the
Divine
that
exerciseth
himselfe
therein
day
and
night
may
do
it
;
unlesse
you
thinke
(
as
our
Enthusiasts
dreame
)
that
every
illiterate
Tradesman
,
or
at
least
a
Lawyers
Latine
(
I
speak
of
the
generality
,
when
I
know
many
of
them
of
much
worth
in
all
learning
)
may
easily
wade
with
the
reading
of
our
English
Bibles
into
the
depth
of
all
Divinity
,
and
that
the
greatest
Doctour
that
spent
all
his
dayes
in
studies
,
can
hardly
understand
the
mysteries
of
these
Camelion-like
Lawes
,
which
may
change
sense
,
as
often
as
the
Case
shall
be
changed
,
either
by
the
subtlety
of
the
Pleader
,
or
the
ignorance
,
or
corruption
of
the
Judges
.
But
we
know
their
deepest
Lawes
,
discreetest
Statutes
,
and
subtillest
Cases
cannot
exceed
the
reach
of
sound
reason
;
and
therefore
no
Reason
can
be
shewed
,
but
that
a
rationall
man
meanly
understanding
Languages
,
may
sooner
understand
them
,
and
with
lesse
danger
mistake
them
,
than
that
Law
,
which
(
as
the
Psalmist
saith
)
is
exceeding
broad
,
Psal.
119.96
.
and
exceedeth
all
humane
sense
,
and
the
most
exquisite
naturall
understanding
,
1
Cor.
2.14
.
when
(
as
the
Apostle
saith
)
The
naturall
man
receiveth
not
the
things
of
the
Spirit
of
God
,
for
they
are
foolishnes
unto
him
,
neither
can
he
know
them
,
because
they
ar●
spiritually
discerned
:
and
being
not
discerned
or
misunderstood
,
they
make
all
such
mistakers
liable
to
no
small
punishment
,
if
God
should
be
extreme
to
marke
what
is
done
amisse
:
and
this
not
understanding
of
God's
Law
,
is
the
errour
of
other
Lawes
,
and
the
cause
of
much
mischiefe
;
What
causeth
many
men
to
rebell
.
The
Scriptures
say
more
for
the
right
of
kings
than
any
booke
in
the
world
.
D
wning
in
his
d
scourse
of
the
Ecclesiasticall
State
,
p.
91.
for
if
men
understood
the
Law
of
God
,
or
would
believe
us
that
do
understand
it
,
I
assure
my selfe
many
of
the
Rebels
(
such
as
rebell
not
out
of
pride
,
disobedience
,
or
discontent
)
are
so
conscientious
,
that
they
would
not
so
rebell
as
they
do
,
being
seduced
through
their
ignorance
,
by
the
subtletie
of
the
most
crafty
children
of
disobedience
.
And
therefore
letting
the
usuall
impatience
of
the
furious
fire-brands
of
sedition
,
and
the
malicious
incendiaries
of
Rebellion
,
together
with
those
treacherous
Judasses
,
that
insensibly
lurke
in
the
King's
Court
,
and
are
more
dangerous
both
to
the
Church
and
State
than
those
open
Rebels
that
are
in
the
Parliament
House
,
to
lay
on
me
what
reproach
they
please
;
as
some
of
them
being
galled
,
and
now
gone
,
have
already
done
,
August
.
Ego
in
bonâ
conscientiâ
teneo
,
quisquis
volens
detrahit
famae
meae
,
nolens
addit
mercedi
mea
.
I
shall
believe
it
in
a
good
conscience
,
that
whosoever
shall
wittingly
detract
from
my
repute
,
and
unjustly
load
me
with
un●u●
disgrace
,
shall
unwillingly
adde
to
my
reward
;
neither
shall
I
ever
thinke
,
Ambros●
Plus
ponderis
esse
in
alieno
convicio
,
quàm
in
testimonio
meo
,
that
there
is
more
account
to
be
had
in
the
foule
slander
of
another
mans
malice
,
than
in
the
spotlesse
testimonie
of
mine
own
conscience
:
but
considering
(
as
Saint
Hierome
saith
)
that
,
Apud
Christianos
non
qui
patitur
sed
qui
facit
contumeliam
miser
est
;
among
Christians
,
not
he
that
suffereth
,
but
he
that
offereth
injuries
and
reproaches
is
wretched
;
Osor
.
in
Epist.
Regina
Eliz●
pag
7.
though
(
as
Osorius
saith
)
Multa
insidiae
principibus
à
suis
domesticis
intenduntur
,
multae
fraudes
in
aulâ
Regiâ
quaestus
&
compendii
gratiâ
suscipiuntur
,
multa
,
partim
adulatione
&
perfidia
,
partim
offensionis
periculosâ
formidine
dissimulantur
,
ita
ut
rarò
inveniantur
qui
Regibus
liberè
loqui
audeant
;
many
snares
are
laid
for
Princes
by
their
own
domestique
servants
many
deceitfull
trickes
and
cunning
plots
are
undertaker
in
the
King's
Court
for
gain
and
honours
sake
,
How
kings
are
deluded
by
their
owne
Courtiers
,
and
the
truth
concealed
from
them
.
and
many
things
partly
for
feare
of
offending
,
and
partly
through
a
perfidious
and
false
flatterie
,
are
dissembled
,
and
the
truth
of
things
is
imprisoned
from
the
sight
of
the
King
,
so
that
he
that
seeth
with
these
Courtiers
eyes
,
and
heareth
with
their
eares
,
can
hardly
know
the
certain
state
of
his
own
affaires
,
especially
when
these
flattering
Parasites
shall
beare
so
heavie
a
hand
over
the
faithfull
servants
,
that
few
of
them
shall
dare
freely
to
declare
the
Truth
;
yet
I
am
resolved
to
set
downe
the
plaine
face
of
Truth
,
The
Authours
resolution
with
Gods
assistance
.
without
either
flattering
of
my
royall
Master
,
or
fear
either
of
the
Court
flatterers
hatred
,
or
the
Parliamentarie
Factions
crueltie
;
and
though
my
eldest
Brethren
,
that
are
abler
than
my selfe
,
should
reprove
me
,
and
say
unto
me
as
Eliab
said
unto
David
,
1
Sam.
17.28
.
yet
I
will
take
my
staffe
in
my
hand
,
mine
own
integritie
to
uphold
me
,
and
my
fidelity
to
my
King
and
to
the
King
of
kings
to
protect
me
,
and
I
will
gather
a
few
stones
out
of
the
Brook
of
living
waters
,
out
of
the
Book
of
holy
Scriptures
,
and
I
hope
with
one
of
them
to
smite
the
Philistine
,
The
Adversaries
of
regall
right
.
the
three-headed
Gerion
,
the
Anabaptist
,
Brownist
,
and
Puritan
Rebell
,
in
the
forehead
,
that
he
shall
fall
to
the
earth
,
his
head
shall
be
cut
off
with
his
owne
sword
,
and
the
whole
army
of
the
uncircumcised
Philistines
,
that
is
,
all
the
rest
of
the
wilfully
seduced
Rebels
,
that
refuse
to
be
un-deceived
,
and
to
accept
of
his
Majesties
grace
and
pardon
,
shall
fl●e
away
and
be
destroyed
.
And
,
The
first
stone
that
comes
into
my
hand
(
which
I
believe
will
hit
the
Bird
in
the
eye
,
and
be
abundantly
sufficient
to
do
the
deed
)
is
a
stone
taken
out
of
the
Rocke
,
that
appeares
highest
in
the
Brook
,
that
is
Saint
Peter
,
which
our
Saviour
in
the
judgement
of
some
Fathers
,
which
I
quoted
in
my
True
Church
,
calleth
a
Rocke
,
and
in
the
judgement
of
most
of
the
Fathers
,
and
the
sober
Protestants
,
is
the
Prince
of
Apostles
:
for
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Pet.
2.17
.
Honour
the
King
;
and
this
one
short
sentence
truly
understood
,
(
though
I
confesse
many
others
may
seeme
more
full
)
is
absolutely
sufficient
to
overthrow
all
the
Anti-royalists
,
and
to
silence
all
the
Basileu-Mastices
,
all
the
opposers
of
their
own
Kings
,
throughout
all
the
world
,
especially
,
if
we
consider
,
-
1.
Who
saith
this
,
S.
Peter
.
-
2.
What
is
said
,
Honour
the
King
.
-
3.
To
whom
he
saith
this
,
to
every
Soule
.
First
,
the
words
are
the
words
of
Saint
Peter
,
1.
The
Authour
of
these
words
:
the
first
in
order
,
the
chiefest
for
authority
,
and
the
greatest
for
resolution
of
all
the
Apostles
of
Christ
;
2
Pet.
1.21
:
and
he
spake
them
as
he
was
inspired
by
the
holy
Ghost
;
therefore
we
may
believe
them
,
and
we
should
obey
them
,
or
we
should
feare
the
judgements
of
God
;
Hebr.
12
:
27
:
for
if
they
escaped
not
who
refused
him
that
spake
on
earth
,
much
more
shall
not
we
escape
,
if
we
turne
away
from
him
that
speaketh
from
heaven
.
Secondly
,
2.
The
substance
of
the
precept
.
the
substance
of
this
precept
containeth
as
many
parts
as
there
be
words
,
-
1.
Who
is
to
be
honoured
,
the
King
.
-
2.
What
is
that
honour
that
is
due
unto
him
.
Which
two
points
rightly
understood
,
and
duely
observed
as
they
are
injoyned
,
would
make
a
peaceable
Common-wealth
,
and
a
most
flourishing
Kingdome
,
without
any
Civill
broiles
or
intestine
Rebellion
,
which
is
the
greatest
plague
,
and
heaviest
curse
that
God
hath
ever
laid
upon
any
Nation
.
Bella
geri
placuit
nullos
habitura
triumphos
.
Lucan
.
l.
1.
I
have
therefore
resolved
(
to
prevent
this
evill
,
and
to
disswade
us
from
this
miserable
mischiefe
)
to
say
something
of
these
two
points
,
as
may
best
heale
the
bleeding
wounds
of
these
unhappy
and
distracted
times
.
First
,
It
is
the
most
Gratious
promise
of
our
good
God
to
all
them
that
will
faithfully
serve
him
,
1
Sam.
2.30
.
I
will
honour
them
that
honour
me
:
and
Saint
Augustine
saith
,
that
Sicut
verax
est
in
punitione
malorum
,
ita
&
in
retributione
bonorum
;
as
he
is
most
certaine
in
his
threatnings
,
for
the
punishment
of
the
wicked
,
so
he
is
most
faithfull
in
his
promises
for
rewarding
of
the
Godly
;
and
that
not
onely
for
the
future
,
but
also
in
these
present
times
,
1
Tim.
4.8
.
because
Godlinesse
hath
the
promise
both
of
the
life
that
now
is
,
and
of
that
which
is
to
come
.
Therefore
pious
Princes
,
How
kings
have
honoured
those
that
honoured
God
.
that
are
God's
Vicegerents
here
on
earth
,
and
his
Deputies
to
discharge
his
promise
,
have
accordingly
honoured
them
,
that
have
by
their
upright
life
and
indefatigable
paines
honoured
God
in
his
Church
,
with
double
honour
.
1.
With
Dignities
.
1.
With
titular
Dignities
,
honourable
Places
,
and
considerable
eminencies
in
the
Common-wealth
,
as
conceiving
it
not
unworthy
,
to
make
the
greater
lights
of
the
Church
to
be
not
of
least
esteem
in
the
Civil
State
,
but
judging
it
most
convenient
,
that
they
whom
God
had
intrusted
with
the
soules
of
men
should
with
all
confidence
be
intrusted
with
their
personall
actions
,
and
with
the
imployments
of
the
greatest
trust
.
2.
With
maintenance
.
2.
With
competent
meanes
,
in
some
sort
answerable
to
support
their
Dignities
,
without
which
meanes
as
the
Poet
saith
,
Virtus
nisi
cum
re
vilior
algâ
,
so
honourable
Titles
without
any
subsistence
is
more
contemptible
than
plaine
beggery
;
therefore
out
of
their
piety
to
God
,
and
bounty
to
the
Church
,
they
have
conferred
many
faire
Lordships
and
other
large
endowments
upon
the
best
deserving
Members
of
Christs
Ministers
.
Matth.
13.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
as
the
good
Husbandman
had
no
sooner
sown
his
pure
Wheat
,
but
immediately
Inimicus
homo
,
the
evill
and
envious
man
,
superseminavit
zizania
,
sowed
his
poysonous
Tares
amongst
them
;
so
God
had
no
sooner
thus
honoured
his
servants
,
but
presently
the
Devill
,
which
is
[
](A96592-e16560-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Cor.
4.4
.
the
god
of
this
world
,
began
to
throw
dirt
in
their
faces
,
and
to
deprive
them
of
both
these
honours
:
for
,
1.
He
stirred
up
ignorant
men
,
of
small
learning
but
of
great
spirits
,
of
no
fidelity
but
of
much
hypocrisie
,
that
,
as
Pope
Leo
wrote
unto
Theodosius
,
Leo
papa
Epist.
23.
Privatas
causas
pietatis
agunt
obtentu
,
and
under
a
faire
pretext
did
play
the
part
of
Aesop's
Fox
,
who
being
ashamed
that
his
taile
was
cut
off
,
began
to
inveigh
against
the
unseemly
burthensome
tayles
of
all
the
other
Foxes
,
What
the
factious
Preachers
pretended
.
and
to
perswade
them
to
cut
theirs
off
;
that
so
by
the
common
calamity
he
might
be
the
better
excused
for
his
obscenity
;
for
so
they
cried
downe
all
Learning
as
prophane
,
they
railed
at
the
Schoolmen
,
they
scorned
the
Fathers
,
and
esteemed
nothing
,
but
that
nothing
which
they
had
themselves
:
and
although
they
professed
to
the
Vulgar
,
that
they
aimed
at
no
end
but
the
purity
of
the
Gospell
,
they
desired
nothing
but
the
amendment
of
life
and
reformation
of
Ecclesiasticall
Discipline
,
and
hated
nothing
but
the
pride
and
covetousnesse
of
the
Bishops
,
and
the
other
dignified
Prelates
,
which
stopped
their
mouthes
,
and
imprisoned
the
liberty
of
their
conscience
;
yet
the
truth
is
,
that
because
their
worth
was
not
answerable
to
their
ambition
,
to
enable
them
to
climbe
up
to
some
height
of
honour
,
their
envy
was
so
great
,
that
they
would
faine
pull
downe
all
those
that
had
ascended
and
exceeded
them
.
And
therefore
with
open
mouthes
that
would
not
be
silenced
,
they
exclaimed
against
Episcopacie
;
and
as
the
Apostle
faith
,
spake
evill
of
Dignities
,
imploying
all
their
strength
,
like
wicked
birds
,
to
defile
their
owne
nests
,
to
disrobe
us
of
all
honour
,
and
to
leave
us
naked
;
yea
,
and
as
much
as
in
them
lay
,
What
the
Factious
ayme
at
.
to
make
us
odious
,
and
to
stinke
(
as
the
Israelites
said
to
Moses
)
in
the
eyes
of
the
people
.
Then
2.
As
Plutarch
tells
us
,
Plutarch
.
in
lib.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
a
certaine
Sicilian
Gnatho
and
Philoxenus
the
sonne
of
Erixis
,
that
were
slaves
unto
their
gutts
,
and
made
a
god
of
their
bellies
,
to
cause
all
the
other
guests
to
loath
their
meat
,
that
they
alone
might
devoure
all
the
dainties
,
did
use
Narium
mueum
in
catinis
●mungere
;
so
doe
these
men
spit
all
their
poyson
against
the
revenues
of
the
Bishops
,
and
that
little
maintenance
that
is
left
unto
the
Ministers
,
and
are
as
greedy
to
devoure
the
same
themselves
as
the
dogs
,
that
gape
after
every
bit
they
see
us
put
into
our
mouthes
;
for
,
so
I
heard
a
whelpe
of
that
litter
,
Doctor
Burges
.
making
a
bitter
invective
in
the
House
of
Commons
against
Bishops
,
Deanes
,
and
Chapters
,
and
the
greatnesse
of
their
revenue
;
and
concluding
that
all
they
should
be
degraded
,
their
meanes
should
be
sequestred
,
and
distributed
all
without
any
diminution
of
what
they
now
possessed
,
but
with
the
restitution
of
all
Impropriations
unto
himselfe
,
and
the
rest
of
his
factious
fellow
Preachers
;
which
speech
,
as
it
pleased
but
few
in
the
latter
clause
,
so
no
doubt
it
had
faut●rs
enough
in
the
former
part
,
when
we
see
this
little
remnant
of
our
fore-fathers
bounty
,
this
testimony
of
our
Princes
piety
,
is
the
onely
mote
that
sticks
in
their
eye
,
the
undigested
morsell
in
their
stomacks
,
and
the
onely
●ait
that
they
gape
after
;
for
did
our
King
yeild
this
garment
of
Christ
to
be
parted
among
their
Souldiers
,
and
this
revenue
of
the
Church
to
be
disposed
of
by
the
Parliament
,
I
doubt
not
but
all
quarrels
about
the
Church
would
soone
end
,
and
all
other
strife
about
Religion
would
be
soone
composed
.
What
many
men
would
willingly
undergoe
to
procure
peace
.
But
,
would
this
end
all
our
civill
warres
,
would
the
unbishoping
of
our
Prelates
bring
rest
unto
our
Prince
,
and
the
taking
away
of
their
estates
settle
the
State
of
the
Common-wealth
,
and
bring
peace
and
tranquillity
unto
this
Kingdome
?
If
so
,
we
could
be
well
contented
for
our
owne
parts
,
to
be
sacrificed
for
the
safety
of
the
people
;
for
though
we
dare
not
say
with
Saint
Paul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rom.
9.6
.
that
we
could
wish
our selves
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
seperated
from
Christ
for
our
Country-men
;
yet
I
can
say
it
with
a
syncere
heart
,
that
I
beleeve
many
of
us
could
be
well
contented
our
fortunes
should
be
confiscated
,
and
our
lives
ended
,
so
that
could
procure
the
peace
of
the
Church
,
which
is
infinitely
troubled
,
redeeme
His
Majesties
honour
,
which
is
so
deepely
wounded
,
and
preserve
this
our
native
Country
from
that
destruction
,
which
this
unparallel'd
Rebellion
doth
so
infallibly
threaten
,
The
abolishing
of
Episcopacie
would
not
satisfie
the
Factious
.
but
the
truth
is
,
that
the
abolishing
of
Episcopacie
,
root
and
branch
,
the
reducing
of
the
best
to
the
lowest
ranke
,
and
the
bringing
of
the
Clergie
to
the
basest
condition
of
servility
,
to
be
such
as
should
not
be
worthy
to
eat
with
the
dogs
of
their
flocke
,
as
Job
speaketh
,
will
not
doe
the
deed
;
because
,
Iuven.
Sat.
2.
as
the
Satyrist
saith
,
nemo
repentè
fit
turpissimus
,
but
as
vertues
,
so
vices
have
their
increase
by
use
and
progression
,
&
primum
quodque
flagitium
gradus
est
ad
proximum
,
and
every
heynous
offence
is
as
an
iron
chaine
,
to
draw
on
another
.
For
as
Seneca
saith
,
Seneca
de
Clem.
lib.
1.
nunquam
usque
adeo
temperata
cupiditates
sunt
,
ut
in
eo
quod
contigit
desinant
,
sed
gradus
à
magnis
ad
majora
fit
,
&
spes
improbissimas
complectuntur
insperata
assecuti
:
our
desires
are
never
so
farre
temperated
,
that
they
end
in
that
which
is
obtained
,
but
the
gaining
of
one
thing
is
a
step
to
seek
another
:
And
therefore
,
cùm
publicum
ju●
omne
positum
fit
in
sacris
,
Plato
de
legibus
lib.
12.
as
Plato
saith
,
how
can
it
be
,
that
they
which
have
prophaned
all
sacred
things
,
and
have
degraded
their
Ministers
,
should
not
also
proceed
to
depose
their
Magistrates
?
if
you
be
diffident
to
beleeve
the
same
;
let
the
Annals
of
France
,
Germany
,
England
and
Scotland
be
revised
,
and
you
shall
finde
that
Charles
the
fifth
was
then
troubled
with
warre
,
when
the
Bishops
were
turmoyled
,
and
tumbled
out
of
their
Seas
:
&
Scoti
uno
eodémque
momento
numinis
&
principis
jugum
excusserunt
,
nec
justum
magistratum
agnoverunt
ullum
,
ex
quo
primum
tempore
sacris
&
sacerdotibus
bellum
indixerunt
:
and
the
Scots
at
one
and
the
selfe-same
moment
did
shake
off
the
yoke
of
their
obedience
both
unto
their
God
,
and
to
their
King
;
neither
did
they
acknowledge
any
for
their
just
Magistrate
after
the●
had
once
warred
against
Religion
and
religious
men
,
which
were
their
Priests
and
Bishops
,
saith
Blacvodaeus
:
Blacvod
.
Apolog.
pro
regibus
.
pag.
13.
and
in
France
(
saith
he
)
the
same
men
were
enemies
unto
the
King
that
were
adversaries
unto
the
Priests
;
quia
politicam
dominationem
nunquam
ferent
,
qui
principatum
ecclesia
sustulerunt
,
nec
mirum
si
regibus
obloquantur
,
The
haters
of
the
Bishops
ever
enemies
unto
Kings
.
qui
sacerdotes
flamma
&
ferro
persequuntur
;
because
(
as
I
have
shewed
at
large
in
my
Grand
Rebellion
)
they
will
never
endure
the
Politicall
Magistrate
to
have
any
rule
,
when
they
have
shaken
off
the
Ecclesiasticall
government
;
neither
is
it
any
wonder
that
they
should
flander
,
rage
against
,
and
reject
their
King
,
when
they
persecut●
their
Bishops
with
fire
and
sword
.
And
I
thinke
the
sad
aspect
of
this
distracted
Kingdome
at
this
time
,
makes
this
point
so
cleare
,
that
I
need
not
adde
any
more
proofe
to
beget
faith
in
any
sober
man
;
for
doth
not
all
the
world
see
,
that
assoone
as
the
seditious
and
trayterous
faction
in
this
unhappy
Parliament
,
had
cast
most
of
the
Bishops
,
How
soone
the
Faction
fell
upon
the
King
,
after
they
had
cast
off
their
Bishops
.
the
gravest
and
the
greatest
of
all
,
with
Joseph
,
into
the
dungeon
,
(
a
thing
that
no
story
can
shew
the
like
president
in
any
age
)
and
had
voted
them
all
,
contrary
to
all
right
,
out
of
their
indubitable
right
to
sit
in
the
House
of
Peeres
,
(
●n
act
indeed
so
full
of
incivility
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Matth.
8.34
.
as
hath
no
small
affinity
with
that
of
the
Gergesites
,
who
for
love
of
their
swine
,
drave
not
out
,
but
desired
Christ
to
depart
out
of
their
coasts
:
)
they
presently
began
to
plucke
the
sword
out
of
the
Kings
hand
,
and
endeavoured
to
make
their
Soveraigne
in
many
things
more
servile
then
any
of
his
owne
Subjects
,
so
that
he
should
be
gloriosissimè
servilis
as
Saint
Augustine
saith
,
that
Homer
was
suavissimè
●anus
:
and
to
effect
this
,
you
see
how
they
have
torne
in
pieces
all
his
Rights
,
they
have
trampled
his
Prerogatives
under
foot
,
they
have
as
much
as
they
could
,
laid
his
honour
in
the
dust
;
and
they
have
with
violent
warre
and
virulent
malice
,
sought
to
vanquish
and
subdue
their
owne
most
gracious
Soveraigne
,
which
cannot
chuse
but
make
any
Christian
heart
to
bleed
,
to
see
such
unchristian
and
such
horrid
unheard
of
things
attempted
to
be
done
by
any
,
that
would
take
upon
him
the
name
of
a
Christian
.
Therefore
to
manifest
my
duty
to
God
,
and
my
fidelity
to
my
King
,
I
have
undertaken
this
hard
,
and
to
the
Rebels
unpleasant
labour
,
to
set
downe
the
Rights
of
Kings
:
wherein
I
shall
not
be
affraid
of
the
Rebels
power
,
neither
would
I
have
any
man
to
feare
them
;
for
however
,
Victores
victique
cadunt
,
The
Rebels
for
the
punishment
of
our
sins
may
prosper
for
a
time
,
but
at
last
they
shall
be
most
surely
destroyed
.
Prov.
8.15
.
Psal.
68.30
.
Joshua
9.16
.
Psal
91.16
.
there
may
be
a
vicissitude
of
good
successe
many
times
on
both
sides
,
to
prolong
the
warre
for
our
sinnes
,
and
they
may
prosper
in
some
places
;
yet
that
is
but
nubecula
quaedam
,
a
transient
cloud
,
or
a
summer
storme
that
will
soone
passe
away
;
for
we
may
assure
our selves
they
shall
not
prevaile
,
because
God
hath
said
it
,
By
me
Kings
doe
raigne
,
and
He
will
give
strength
unto
his
King
,
and
exalt
the
horne
of
his
Annointed
;
He
will
scatter
the
people
that
delight
in
warre
,
and
make
the
hearts
of
the
cursed
Canaanites
to
melt
,
and
their
joynts
to
tremble
;
but
,
He
will
satisfie
the
King
with
long
life
,
and
sh●w
him
his
salvation
.
CHAP.
II.
Sheweth
,
what
Kings
are
to
be
honoured
;
the
institution
of
Kings
to
be
immediately
from
God
;
the
first
Kings
;
the
three
chiefest
rights
to
Kingdomes
;
the
best
of
the
three
rights
;
how
Kings
came
to
be
elected
;
and
how
,
contrary
to
the
opinion
of
Master
Selden
Aristocracie
and
Democracie
issued
out
of
Monarchie
.
TO
proceed
then
,
you
see
the
person
that
by
Saint
Peters
precept
is
to
be
honoured
to
be
the
King
,
and
what
King
was
that
?
but
(
as
you
may
see
in
the
beginning
of
this
epistle
)
the
King
of
Pontus
,
Galatia
,
Cuppadocia
,
Asia
,
and
Bythinia
;
and
what
manner
of
Kings
were
they
,
I
pray
you
?
I
presume
you
will
confesse
they
were
no
Christians
,
but
it
may
be
as
bad
as
Nero
,
who
was
then
their
Emperour
,
and
most
cruelly
tyrannizing
over
the
Saints
of
God
,
gave
a
very
bad
example
to
all
other
his
substitute
Kings
and
Princes
to
doe
the
like
;
What
Kings
are
to
be
honoured
.
and
yet
these
holy
Christians
are
commanded
to
honour
them
.
And
therefore
,
-
1.
Heathen
,
Pagan
,
wicked
and
tyrannicall
Kings
are
to
be
truly
honoured
,
by
Gods
precept
.
-
2.
Religious
,
just
,
and
Christian
Kings
are
to
have
a
double
honour
,
because
there
is
a
double
charge
imposed
upon
them
:
as
,
1.
To
execute
justice
and
judgement
among
their
people
;
The
double
charge
of
all
Christian
Kings
.
1.
To
preserve
peace
.
to
preserve
equity
and
peace
,
both
from
intestine
broyles
and
ferraig●●
foes
;
which
carefull
government
bringeth
plenty
and
prosperity
in
all
externall
affaires
unto
the
whole
Kingdome
,
and
this
they
doe
as
Kings
,
which
is
the
common
duty
of
all
the
Kings
of
the
earth
.
2.
To
maintaine
true
Religion
,
2.
To
protect
the
Church
.
to
promote
the
faith
of
Christ
,
and
to
be
the
guardians
and
foster-fathers
unto
the
Church
and
Church-men
,
which
tye
their
people
unto
God
to
make
them
spiritually
and
everlastingly
happy
;
and
this
duty
is
laid
upon
them
as
they
are
Christian
Kings
:
and
therefore
in
regard
of
this
accession
of
charge
,
they
ought
to
have
an
●●●ession
of
honour
,
more
then
all
other
Kings
whatsoever
.
1.
Then
I
say
,
that
the
Heathen
,
Pagan
,
wicked
and
tyrannicall
Kings
,
such
as
were
Nero
,
Dioclesian
,
and
Julian
,
among
the
Christians
,
or
Ahab
and
Manasses
among
the
Jewes
,
or
Antiochus
,
Dionysius
,
and
the
rest
of
the
Sicilian
Tyran●●
among
the
Gentiles
,
are
to
be
honoured
,
served
,
and
obeyed
of
all
their
Subjects
,
and
that
in
three
speciall
respects
.
-
1.
Of
their
institution
,
1.
All
Kings
to
be
honoured
in
three
respects
.
which
is
the
immediate
ordinance
of
God
.
-
2.
Of
Gods
precept
,
which
enjoyneth
us
to
honour
them
.
-
3.
Of
all
good
mens
practice
;
whether
they
be
-
1.
Jewes
.
-
2.
Gentiles
.
-
3.
Christians
.
1.
The
institution
of
Kings
,
is
immediately
from
God
.
Iustin
.
lib.
1.
1.
Justin
tells
us
,
that
,
Principio
rerum
gentium
nationūmque
imperium
penes
reges
erat
,
from
the
beginning
of
things
;
that
is
,
the
beginning
of
the
world
,
the
rule
and
government
of
the
people
of
all
nations
was
in
the
hands
of
Kings
;
Qu●s
ad
honoris
fastigium
non
ambitio
popularis
,
sed
spectata
inter
bonos
moderatio
provehebat
.
Herodot
.
lib.
1.
Clio.
And
Herodotus
setteth
downe
how
Deioces
the
first
King
of
the
Medes
had
his
beginning
.
And
Homer
also
nameth
the
Kings
that
were
in
and
before
the
warres
of
Troy
.
But
the
choice
of
Deioces
,
and
some
others
about
that
time
and
after
,
Cicero
in
Officus
.
whereof
Cicero
speaketh
,
may
give
some
colour
unto
our
rebellious
Sectaries
,
to
make
the
royall
Dignity
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
humane
ordinance
;
therefore
I
must
goe
before
Herodotus
,
and
looke
further
then
blinde
Homer
could
see
:
and
from
the
first
King
that
ever
was
,
I
will
truly
lay
downe
the
first
institution
and
succession
of
Kings
,
and
how
times
have
wrought
by
corruption
,
the
alteration
of
their
right
,
and
diminution
of
their
power
,
which
both
God
and
nature
had
first
granted
unto
them
.
God
the
first
King
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Tim.
1.17
.
Apoc.
19.16
.
And
I
hope
no
Basileu-mastix
,
no
hater
of
Kings
,
nor
opposer
of
the
royall
government
can
deny
,
but
that
God
himselfe
was
the
first
King
that
ever
the
world
saw
,
that
was
the
King
of
ages
before
all
worlds
,
and
the
King
of
Kings
ever
since
there
were
any
created
Kings
.
The
next
King
that
I
reade
of
was
Adam
,
whom
Cedrenus
stiles
the
Catholique
Monarch
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
a
mighty
King
,
of
a
large
Territorie
,
of
great
Dominion
,
and
of
unquestionable
right
unto
his
Kingdome
,
which
was
the
whole
world
,
the
earth
,
the
Seas
,
and
all
that
were
therein
.
For
,
the
great
King
of
all
Kings
said
unto
him
,
Be
fruitfull
and
multiply
,
and
replenish
the
earth
,
Gen.
1.28
.
and
subdue
it
,
and
have
dominion
over
the
fish
of
the
Sea
,
Adam
the
first
King
of
all
men
.
and
over
the
fowle
of
the
aire
,
and
over
every
living
thing
that
moveth
upon
the
earth
.
Which
is
a
very
large
Commission
,
when
dominare
is
more
then
regere
;
and
therefore
his
royalty
is
so
plaine
,
that
none
but
wilfull
ignorants
will
deny
it
to
be
divinum
institutum
,
a
divine
institution
,
and
affirme
it
,
as
they
doe
,
to
be
humanum
inventum
,
a
humane
ordination
,
when
you
know
there
were
no
men
to
chuse
him
,
and
you
see
God
himselfe
doth
appoint
him
:
Iohan.
Beda
,
de
jure
regum
.
p.
4.
and
after
the
flood
the
Empire
of
Noah
was
divided
betwixt
his
3
sonnes
;
Japhet
raigned
in
Europe
,
Sem
in
Asia
,
and
Cham
in
Africa
.
Yet
I
must
confesse
the
first
Kingdome
that
is
spoken
of
by
that
name
,
is
the
Kingdome
of
Nimrod
,
Gen.
10.9
.
who
notwithstanding
is
not
himselfe
termed
King
,
but
in
the
Scripture
phrase
a
mighty
hunter
,
because
he
was
not
onely
a
great
King
,
but
also
a
mighty
Tyrant
,
or
oppressour
of
his
people
in
all
his
Kingdome
;
or
as
I
rather
conceive
it
,
because
he
was
the
first
usurper
that
incroached
upon
his
neighbours
rights
,
to
inlarge
his
owne
dominions
:
and
the
first
King
that
I
finde
by
that
name
in
the
Scripture
was
Amraphell
,
King
of
Shinar
,
Gen.
14.1
.
with
whom
we
finde
8
other
Kings
named
in
the
same
chapter
.
But
we
are
not
to
contest
about
words
,
or
to
strive
about
the
winde
,
when
the
Scripture
doth
first
give
this
name
unto
them
:
the
plaine
truth
is
that
which
we
are
to
enquire
after
;
and
so
it
is
manifest
,
there
were
Kings
ever
since
Adam
,
and
so
named
ever
since
Noahs
floud
;
for
Melchizedech
,
which
in
the
judgement
of
Master
Selden
,
Broughton
,
and
others
,
was
Sem
the
eldest
sonne
of
Noah
,
(
though
mine
owne
minde
is
set
downe
otherwise
)
was
King
of
Salem
;
and
Justin
tells
us
,
that
long
before
Ninus
,
which
was
the
sonne
of
Nimrod
,
there
were
many
other
Kings
,
as
Vexores
King
of
Aegypt
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Euripides
de
Cyclop
.
and
Tanais
King
of
Scythia
,
and
the
like
;
and
as
reason
sheweth
us
that
every
one
,
qui
regit
alios
rex
est
,
so
every
master
of
a
family
that
ruleth
his
owne
houshold
is
a
petite
King
,
as
we
commonly
say
to
this
very
day
,
every
man
is
a
King
in
his
owne
house
;
and
as
their
families
were
the
greater
,
so
were
they
the
greater
Kings
:
so
Abraham
had
300
and
18
servants
,
Gen.
14.14
.
that
were
able
men
for
the
warre
in
his
owne
house
:
and
therefore
the
inhabitants
of
the
Land
tell
him
,
Princeps
Dei
es
inter
nos
,
thou
art
a
Prince
of
God
,
that
is
,
a
great
ruler
amongst
us
:
and
yet
the
greatest
of
these
rulers
were
rather
reguli
then
reges
,
Kings
of
some
Cities
,
or
small
Territories
,
and
of
no
large
dominion
,
Josh.
12.14
.
as
those
31
Kings
which
Joshua
vanquished
,
doth
make
it
plaine
.
Selden
in
his
Titles
of
honour
,
cap.
1.
But
Master
Selden
confesseth
that
civill
societies
,
beginning
in
particular
families
,
the
heads
thereof
ruled
as
Kings
:
and
as
the
world
increased
,
or
these
Kings
incroached
upon
their
neighbours
,
so
their
Kingdomes
were
inlarged
.
Kings
therefore
they
were
,
and
they
were
Kings
from
the
beginning
.
But
how
they
came
to
be
Kings
,
or
what
right
they
had
to
that
regall
power
,
from
whence
their
authority
is
derived
.
-
1.
Whether
God
ordained
it
:
or
,
-
2.
Themselves
assumed
it
:
or
,
-
3.
The
people
conferred
it
upon
them
:
herein
lyeth
all
the
question
.
The
chiefest
rights
to
Kingdomes
either
of
three
wayes
.
To
which
I
must
briefly
answer
,
that
the
right
of
all
Kings
which
have
any
right
unto
their
Kingdomes
,
is
principally
either
-
1.
By
birth
:
or
,
-
2.
By
the
sword
:
or
,
-
3.
By
choice
.
whereof
-
The
last
is
and
may
be
just
and
good
.
-
The
second
is
so
without
question
:
but
,
-
The
first
is
most
just
,
&
so
best
of
all
.
For
,
1.
The
best
right
,
wi●hout
contradiction
,
is
by
inheritance
.
1.
The
best
right
,
whereby
the
Patriarches
and
all
the
rest
of
the
posterity
of
Adam
injoyed
their
royalty
,
was
that
which
God
hath
appointed
;
that
is
,
the
right
of
primogeniture
,
whereby
the
elder
was
by
the
law
of
nature
,
to
raigne
and
rule
over
the
younger
;
as
God
saith
unto
Cain
,
though
he
was
never
so
wicked
an
hypocrite
,
Gen.
4.7
.
unto
thee
shall
be
the
desire
of
thy
brother
,
and
thou
shalt
rule
over
him
,
though
he
was
never
so
godly
and
syncere
a
server
of
God
:
Gen.
25.31
.
which
made
Jacob
so
earnestly
desirous
to
purchase
the
birth-right
,
or
the
right
of
primogeniture
from
his
brother
.
And
2.
The
right
by
conquest
is
a
just
and
a
good
right
.
2.
When
the
rightfull
Kings
became
with
Nimrod
to
be
unjust
Tyrants
,
then
God
that
is
not
tyed
to
his
Vicegerant
any
longer
then
he
pleaseth
,
but
hath
right
and
power
Paramount
to
translate
the
rule
,
and
transferre
the
dominion
of
his
people
to
whom
he
will
;
Psal.
89
44.
So
the
Israelites
enjoyed
the
kingdome
of
Canaan
,
and
David
the
territories
of
them
that
he
subdued
,
&c.
Esdras
1.2
.
Esay
45.1
,
2.
Dan.
2.
&c.
4.
hath
oftentimes
throwne
downe
the
mighty
from
their
seat
,
and
given
away
their
crownes
and
kingdomes
unto
others
,
that
were
more
humble
and
meeke
,
or
some
other
way
fitter
to
effect
his
divine
purpose
,
as
he
did
the
kingdome
of
Saul
unto
David
,
and
Belshazzar's
unto
Cyrus
;
and
this
he
doth
most
commonly
by
the
power
of
the
sword
,
when
the
Conquerour
shall
make
his
strength
to
become
the
Law
of
justice
,
and
his
ability
to
hold
it
,
to
become
his
right
of
enjoying
it
;
for
so
he
gave
the
Kingdomes
of
the
earth
to
Cyrus
,
Alexander
,
Augustus
,
and
the
like
Kings
and
Emperours
,
that
had
no
●●her
right
to
their
Dominions
,
but
what
they
purchased
with
the
edge
of
their
swords
;
which
notwithstanding
must
needs
be
a
very
good
right
,
as
the
same
commeth
from
God
,
which
is
the
God
of
war
,
Psal.
144
10.
and
giveth
the
victory
unto
Kings
;
when
,
as
the
Poet
saith
,
Victrix
causa
Deo
placuit
;
and
he
deposeth
his
Vicegerents
,
and
translateth
the
government
of
their
Kingdomes
,
as
he
seeth
cause
,
and
to
whom
he
pleaseth
.
3.
When
either
the
Kings
neglected
their
duty
,
3.
The
right
of
elective
kings
,
and
how
they
came
to
be
elected
.
and
omitted
the
care
of
their
People
so
farre
,
as
that
the
People
knew
not
that
they
had
any
Kings
,
or
who
had
any
right
to
be
their
Kings
,
or
upon
the
incursions
of
invading
foes
,
the
Nations
being
exceedingly
multiplied
,
and
having
no
Prince
to
protect
them
,
did
change
the
orderly
course
of
right
,
belonging
unto
the
first-borne
(
which
their
rude
and
salvage
course
of
life
had
obliterated
from
their
minds
)
unto
the
election
and
choice
of
whom
they
thought
the
better
and
the
abler
men
to
expell
their
enemies
,
and
to
maintain
justice
among
themselves
;
so
the
Medes
being
oppressed
with
the
insolencies
and
rapines
of
enemies
and
the
greater
men
,
said
,
it
cannot
be
that
in
this
corruption
and
lewdnesse
of
manners
we
shall
long
enjoy
our
Countrey
:
and
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Let
us
appoint
over
us
a
King
,
Herodot
,
lib.
1.
that
our
Land
may
be
governed
by
good
Lawes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
we
turning
our selves
to
our
owne
affaires
need
not
be
oppressed
by
the
rage
and
violence
of
the
lawlesse
;
and
finding
by
their
former
experience
of
him
,
that
Deioces
was
the
justest
man
amongst
them
,
they
chose
him
for
his
equity
to
be
their
King
;
which
is
the
first
elective
King
that
I
do
reade
of
:
Cicero
in
Offic.
pag
322.
and
Cicero
saith
,
Mihi
quidem
non
apud
Medos
solùm
,
sed
etiam
apud
majores
nostros
,
justitiae
fruenda
causâ
videntur
olim
benè
morati
reges
constituti
:
even
as
Justin
said
before
.
And
when
the
People
do
thus
make
choice
of
their
King
,
it
is
most
true
which
Roffensis
and
our
most
learned
Divines
do
say
,
Roffensis
de
potestate
Papae
,
fol.
283.
that
Licet
communicatio
potestatis
quandoque
sit
per
consensum
hominum
,
potestas
tamen
ipsa
immediatè
est
à
Deo
,
cujus
est
potestas
;
though
the
power
be
sometimes
conferred
by
the
consent
of
men
,
yet
it
is
immediately
gi●en
from
God
,
Spalet
.
tem
.
2.
529.
whose
power
it
is
.
Et
communitas
nihil
sui
confert
regibus
(
saith
Spalet
.
)
nisi
ad
summum
personam
determinet
;
&
potiùs
personam
applicat
divina
potestati
,
quàm
divinam
potestatem
persona
:
&
ita
Winton
.
Resp.
ad
Matth.
Tort.
fol.
384.
saith
,
Christi
Domini
,
non
Christi
populi
sunt
.
Why
kings
were
rejected
by
the
people
.
But
as
their
justice
and
goodnesse
moved
the
People
to
exalt
them
to
this
height
of
Dignity
;
so
either
their
own
tyranny
,
when
change
of
place
did
change
their
manners
,
or
their
Peoples
inconstancy
,
that
are
never
long
pleased
with
their
governours
,
caused
them
to
be
deposed
againe
,
and
many
times
to
be
murdered
by
those
hands
that
exalted
them
.
Then
the
People
perceiving
the
manifold
evils
that
flow
from
the
want
of
government
,
How
the
Aristocracie
and
Democracy
issued
out
of
Monarchy
.
do
erect
other
governments
unto
themselves
,
and
rather
than
they
will
endure
the
miserable
effects
of
an
Anarchie
,
they
resigne
their
hurtfull
liberty
,
and
their
totall
power
sometimes
into
the
hands
of
few
of
the
best
of
the
flocke
,
which
we
call
Aristocracie
or
optimacy
,
and
sometimes
into
the
hands
of
many
,
which
we
call
Democracie
,
or
a
popular
state
.
In
all
which
elections
of
Magistrates
,
and
resignations
of
the
Peoples
power
voluntarily
to
the
hands
of
their
governours
,
Each
forme
of
government
lawfull
:
call
them
what
you
will
,
Senate
,
Consuls
,
Duke
,
Prince
or
King
,
though
I
dare
not
any
way
reject
any
of
them
as
a
forme
utterly
disallowed
and
condemned
of
God
;
yet
comparing
them
together
,
I
dare
boldly
say
,
the
farther
men
go
from
God's
first
institution
the
more
corruption
we
shall
finde
in
them
;
and
therefore
it
must
needs
follow
that
Democracy
is
the
next
degree
to
Anarchie
,
Democracy
the
worst
kinde
of
Government
.
and
Aristocracie
farre
worse
than
Monarchy
;
for
though
it
may
seem
very
unreasonable
that
one
man
should
have
all
the
power
;
—
toto
liber
in
orbe
Solus
Caesar
erit
—
And
many
plausible
reasons
may
be
alleadged
for
the
rule
of
the
Nobles
,
or
of
the
People
;
yet
the
experience
,
Inter
patres
plebemqu●
certamina
exercere
modo
turbulent
tribuni
,
medò
consules
praevalidi
;
&
in
urbe
ac
foro
tentamenta
civilium
be●lorum
,
mon
è
plebe
infima
C.
Marius
,
&
nobilium
sae
vissimus
L.
Sylla
victam
armis
libertatē
in
dominationem
v●rterunt
,
Tac.
l.
2.
hist.
p.
16.
usque
28.
Prov.
28.2
.
that
the
Roman
state
had
in
those
miserable
Civill
Warres
,
that
so
frequently
and
so
extremely
afflicted
them
,
after
they
had
put
down
their
Kings
,
(
as
when
Caius
Marius
,
the
meanest
of
the
Commonalty
,
and
Lucius
Sylla
the
cruellest
of
all
the
Nobility
,
destroyed
their
liberty
,
and
rooted
●●t
all
property
,
by
their
Civill
faction
,
and
the
assistance
of
an
illegall
Militia
,
and
a
multitude
of
unruly
voluntiers
)
and
the
fatall
miscarriages
of
many
businesses
,
and
the
bad
successes
of
their
Armies
,
when
both
the
Consuls
went
forth
Generals
,
together
with
the
want
of
unity
,
secrecy
,
and
expedition
,
(
which
cannot
be
so
well
preserved
amongst
many
)
do
sufficiently
shew
,
how
defective
these
Governments
are
,
and
how
farre
beneath
the
excellency
of
Monarchie
,
as
it
is
most
fully
proved
in
the
unlawfulnesse
of
Subjects
taking
up
armes
against
their
Soveraigne
;
and
more
especially
by
the
wisest
of
men
that
tels
us
plainly
,
that
for
the
transgressions
of
a
Land
many
are
the
Princes
thereof
,
but
by
a
man
of
understanding
and
knowledge
the
State
thereof
shall
be
prolonged
:
and
in
another
place
he
crieth
,
Ecclesiast.
10
,
16.
Woe
to
that
Land
whose
king
is
but
a
childe
,
either
in
knowledge
or
in
yeares
;
for
that
during
his
infancy
and
the
want
of
ability
,
the
government
will
be
managed
by
many
others
,
which
can
produce
nothing
else
but
woes
to
that
Common-wealth
;
Aug.
de
l.
arbi●
.
l.
1.
c.
6.
and
therefore
Saint
Augustine
saith
,
that
if
they
who
beare
rule
in
Democracy
do
corrupt
justice
,
a
good
powerfull
man
may
lawfully
change
that
Democraticall
goverment
into
an
Aristocraticall
or
Monarchicall
;
but
you
shall
never
finde
it
in
any
Christian
Authour
,
that
any
man
,
be
he
never
so
good
,
never
so
powerfull
may
lawfully
,
upon
any
occasion
or
pretence
,
change
the
Monarchie
into
an
Aristocracy
,
or
Democracy
;
because
it
is
lawfull
for
us
to
reduce
things
from
the
worst
and
remotest
state
to
the
better
and
the
nearer
to
the
originall
forme
,
but
not
from
the
better
to
a
worser
and
remoter
from
its
originall
institution
,
which
is
then
soundest
when
it
is
nearest
to
its
first
ordination
.
CHAP.
III.
Sheweth
the
Monarchicall
Government
to
be
the
best
forme
;
the
first
Government
that
ever
was
;
agreeable
to
Nature
,
wherein
God
founded
it
;
consonant
to
God's
own
Government
;
the
most
universally
received
throughout
the
world
;
the
immediate
and
proper
Ordinance
of
God
;
when
the
other
Governments
began
;
how
allowed
by
God
;
the
quality
of
elective
Kingdomes
,
not
primarily
the
institution
of
God
;
and
the
nature
of
the
People
.
The
Monarchicall
government
best
.
THerefore
it
is
apparent
,
that
of
all
sorts
of
Government
the
Monarchie
is
absolutely
the
best
,
(
and
of
all
Monarchs
the
best
right
is
that
which
is
hereditary
)
because
it
is
,
-
1.
The
first
in
Nature
.
-
2.
The
prime
and
principall
Ordinance
of
God
.
For
,
1.
Reason
.
Selden
in
his
Titles
of
Honour
,
lib.
1.
2.
Though
Master
Selden
saith
,
that
naturally
all
men
in
oeconomicke
rule
,
being
equally
free
,
and
equally
possest
of
superioty
in
those
ancient
propagations
of
mankinde
,
even
out
of
Nature
it selfe
,
and
that
inbred
sociablenesse
which
every
man
hath
,
as
his
character
of
civility
,
a
popular
state
first
raised
it selfe
,
which
by
its
owne
judgement
afterward
was
converted
into
a
Monarchie
;
and
in
the
fourth
page
of
his
Book
rejecteth
the
opinion
of
great
Philosophers
,
that
affirme
with
Saint
Austin
the
first
of
the
three
Governments
to
be
a
Monarchy
,
and
affirmeth
positively
that
the
Monarchy
hath
its
originall
out
of
a
Democracy
,
as
Aristocracie
likewise
had
;
yet
I
say
,
that
this
contradicteth
his
first
Thesis
,
where
he
asserteth
that
the
husband
,
father
,
and
master
of
the
house
ruled
as
a
King
:
and
therefore
the
Monarchie
must
needs
be
before
either
Aristocracy
or
Democracy
:
and
where
civing
Pausanias
,
that
In
Boceticorum
initio
,
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Monarchy
ancienter
than
any
other
government
.
All
Greece
was
anciently
under
Kings
and
no
Democracies
,
he
is
driven
to
confesse
,
pag.
5.
that
a
family
,
being
in
Nature
before
a
publike
Society
or
Common-wealth
,
was
an
exemplary
Monarchie
,
and
in
that
regard
Monarchie
is
to
be
acknowledged
ancienter
than
any
other
state
;
and
so
not
onely
the
Orthodoxall
people
,
but
the
Pagans
also
had
this
notion
thereof
by
the
instinct
of
Nature
;
for
the
Cappadocians
being
vanquished
by
the
Romans
,
Monarchicall
government
most
agreeable
to
Nature
.
did
instantly
request
them
to
give
them
a
King
,
protesting
that
they
were
not
otherwise
able
to
maintain
themselves
;
and
so
most
other
Nations
esteemed
that
true
,
which
Herodian
saith
,
that
as
Jupiter
hath
command
over
all
the
gods
,
so
in
imitation
of
him
,
it
is
his
pleasure
,
that
the
Empire
of
men
should
be
Monarchicall
.
And
indeed
it
is
concluded
by
the
common
consent
of
the
best
Philosophers
that
the
Lawes
of
Nature
lead
us
to
a
Monarchie
,
Monarchy
founded
in
Nature
.
as
when
among
all
Creatures
both
animate
and
inanimate
,
we
do
alwayes
finde
one
that
hath
the
preheminence
above
all
the
rest
of
his
kinde
,
as
among
the
Beasts
the
Lion
,
among
Fowles
the
Eagle
,
among
Graines
the
Wheat
,
among
Drinkes
the
Wine
,
among
Spices
the
Baulme
among
Metalls
the
Gold
,
among
the
Elements
the
Fire
,
among
the
Planets
the
Sun
;
and
all
the
best
Divines
conclude
the
Monarchicall
government
to
be
the
most
lively
image
and
representation
of
the
divine
regiment
and
government
of
God
,
Consonant
to
the
Divine
government
.
who
as
sole
Monarch
ruleth
and
guideth
all
things
;
and
therefore
we
finde
all
the
Nations
of
greatest
renown
lived
under
the
Royall
Government
,
as
the
Scythians
,
Aethiopians
,
Indians
,
Assyrians
,
Medes
,
Aegyptians
,
Bactrians
,
Armenians
,
Macedonians
,
Jewes
,
and
Romans
first
and
last
;
and
at
this
day
the
most
famous
people
live
under
this
forme
,
as
the
English
,
French
,
Spaniards
,
Polonians
,
The
government
of
the
most
famous
Nations
Monarchicall
.
Danes
,
Muscovites
,
Tartars
,
Turkes
,
Abissines
,
Moores
,
Agiamesques
,
Zagathinians
,
Cathaians
;
yea
and
the
Salvage
people
lately
discovered
in
the
West
Indies
,
as
being
guided
thereto
onely
by
the
rules
of
Nature
,
do
all
of
them
in
a
manner
live
under
the
Government
of
Kings
;
and
I
believe
the
Apostle
doth
specially
meane
the
Regall
Government
,
—
Summo
dul
eius
unum
stare
loco
,
s●●●is●ue
con
e
discordia
regnis
,
Statius
Thebaid
.
1.
though
he
speaketh
plurally
of
powers
,
as
understanding
the
same
of
many
Kings
,
because
he
speaketh
but
of
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
sword
,
which
being
wrested
out
of
the
hand
of
the
King
,
and
put
amongst
many
would
make
them
all
,
like
mad
men
,
fall
out
and
fight
,
which
of
them
should
beare
it
,
when
one
Sword
can
never
be
well
guided
by
many
hands
;
and
therefore
I
thinke
it
is
a
madnesse
indeed
for
any
people
to
be
weary
of
that
government
which
God
first
ordained
,
which
is
most
agreeable
unto
Nature
,
most
consonant
to
God's
government
,
most
acceptable
to
God
himselfe
,
and
most
profitable
unto
men
,
and
to
affect
a
late
new
invented
government
full
of
all
dangers
and
inconveniences
.
Therefore
it
is
apparent
that
Monarchie
is
the
first
Ordinance
of
all
governments
;
a
family
being
nothing
else
but
a
small
Kingdome
,
A
family
is
a
small
kingdom
,
and
a
kingdom
a
great
family
.
wherein
the
paterfamilias
had
Regall
power
,
&
potestatem
vita
&
necis
,
even
over
his
own
children
,
as
I
have
elsewhere
shewed
in
the
example
of
Abraham
,
and
of
other
Heathens
,
that
justly
executed
their
own
sonnes
;
and
a
Kingdom
being
nothing
else
but
a
great
family
,
where
the
King
hath
paternall
power
,
and
more
than
fathers
now
have
,
because
of
the
great
abuse
that
divers
fathers
committed
,
while
they
had
their
plenary
authority
:
therefore
it
was
thought
fit
to
abridge
them
of
that
pristine
power
,
and
to
place
it
all
in
the
hands
of
the
more
publique
father
.
And
to
make
this
yet
more
plaine
unto
the
world
,
I
would
fain
know
of
these
Democraticall
men
,
-
1.
When
-
2.
How
their
Democracy
and
Aristocracy
had
their
being
,
and
came
first
in
use
.
I
have
shewed
the
age
of
Monarchie
to
be
from
Adam
.
—
primaque
ab
origine
mundi
,
Ad
mea
perpetuum
deduxi
tempora
Regem
.
And
I
cannot
remember
that
any
Democracie
or
Aristocracy
was
in
all
the
Assyrian
Monarchy
,
When
Aristocracies
and
Democracies
began
.
which
notwithstanding
lasted
above
a
thousand
yeares
;
for
the
Aristocracies
of
Greece
,
alas
,
they
are
but
of
yesterday
,
of
no
age
,
long
after
Homers
time
,
which
yet
lived
but
about
the
time
of
Jephte
Judge
of
Israel
,
and
besides
,
I
will
not
believe
,
—
Quicquid
Graecia
mendax
Audet
in
historjis
—
And
for
the
Democracy
of
Rome
,
Titus
Livius
sheweth
when
it
was
first
hatched
,
after
the
expulsion
of
Tarquinius
Superbus
;
if
therefore
you
will
believe
Tertullian
,
that
Id
verius
quod
prius
,
you
must
needs
give
the
precedencie
of
all
governments
unto
Monarchy
.
But
that
which
is
more
considerable
is
to
understand
how
these
birds
flitted
out
of
the
nest
of
Monarchy
?
Our
Saviour
saith
,
Matth.
15
.
13●
.
Every
plant
which
my
father
planted
not
shall
be
rooted
up
:
that
he
planted
Monarchie
,
I
have
made
it
plaine
;
but
when
this
Vine
began
to
grow
wilde
,
What
caused
the
change
of
Monarchy
.
and
instead
of
grapes
to
bring
forth
bitter
clusters
,
that
is
,
oppression
,
instead
of
justice
;
the
people
grew
weary
of
God's
Ordinance
,
and
loath
to
be
contained
within
the
bounds
of
obedience
,
when
they
found
strength
and
oportunity
they
withstood
their
lawfull
but
degenerated
Kings
,
and
then
they
deposed
them
from
their
estates
and
deprived
them
of
their
lives
;
so
that
as
the
Poet
saith
;
Juvenai
Satyr
.
10.
Ad
generum
Cereris
sine
caede
&
sanguine
pauci
Descendunt
reges
,
&
sicca
morte
tyranni
.
And
thinking
to
finde
a
better
way
than
that
which
they
found
so
thorny
,
and
a
better
government
than
that
which
formerly
they
found
so
bad
,
they
elected
those
men
,
whom
they
thought
would
make
them
happy
,
sometimes
more
,
The
unconstancy
of
the
people
in
the
choice
of
their
governours
.
and
sometimes
fewer
,
as
their
disposition
was
,
to
be
their
governours
:
so
after
the
expulsion
of
Tarquinius
the
Romans
chose
two
Consuls
,
and
these
giving
not
a
plenary
content
unto
the
People
,
they
added
the
Tribunes
to
bridle
the
disorders
of
the
Consuls
,
and
when
all
this
would
not
satisfie
their
unsatiable
expectation
,
they
must
have
their
Decem
viros
,
and
in
great
dang●●
their
Dictator
,
then
comes
the
Triumvirat
,
of
Antony
,
The
government
never
setled
till
it
came
,
as
all
things
in
nature
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
Monarchy
.
Lepidus
,
and
Augustus
,
who
at
last
takes
upon
him
the
name
of
an
Emperour
,
but
the
full
power
of
a
King
,
and
governes
all
as
the
sole
Monarch
:
thus
they
ran
in
a
ma●e
,
and
turned
round
like
a
wheele
:
and
I
should
but
weary
my
Reader
to
trace
the
Greek
Histories
,
to
set
down
the
state
of
Athens
,
under
the
thirty
Tyrants
,
or
of
the
Lacedem●nians
under
those
Eph●r●●
.
that
bore
a
faire
shew
to
restrain
their
Kings
,
Lacedaemoniorumaristocratia
ex
duobus
Regibusquinque
Ephori●
,
octo
&
viginti
senatoribus
composita●
but
were
indeed
a
scourge
and
plague
unto
the
People
;
so
that
in
truth
,
the
remedy
proved
farre
worse
than
the
disease
,
excessit
medicina
modum
,
and
the
change
of
Government
never
brought
any
other
good
,
but
an
exchange
of
miseries
,
the
greater
for
the
lesser
,
unto
the
People
,
as
for
that
one
rape
of
Lucrece
by
Tarquinius
,
to
undergo
a
thousand
greater
insolencies
under
the
new
erected
Government
of
the
Consuls
and
Tribunes
;
and
the
Israelites
for
preventing
the
snatching
of
the
flesh
out
of
their
pots
,
1
Sam.
2.14.15
by
the
sonnes
of
Eli
,
and
growing
weary
of
the
sonnes
of
Samuel
,
Chap.
8.11
.
to
have
a
Saul
,
that
shall
teare
their
own
flesh
in
pieces
,
and
take
their
sonnes
and
their
daughters
for
his
vassals
.
2.
Reason
that
Monarchy
is
the
best
forme
of
government
.
2.
As
the
hereditary
Monarch
is
the
first
kinde
of
Government
,
so
it
is
the
principall
and
best
government
;
because
it
is
the
immediate
Ordinance
of
God
,
that
he
set
down
for
the
Government
of
his
People
;
for
this
was
ordained
by
God
himselfe
,
and
so
continued
among
his
People
,
even
in
an
hereditary
way
,
unlesse
the
same
God
designed
another
person
by
those
Prophets
,
that
he
inspired
for
that
purpose
;
as
it
was
in
the
case
of
David
,
Solomon
,
and
Jehu
;
and
it
is
certain
,
that
the
wisest
of
men
cannot
devise
a
better
Forme
of
Government
than
God
ordained
:
therefore
the
choice
of
one
or
more
,
made
by
the
People
to
be
their
King
or
Governour
,
cannot
be
(
if
not
without
sin
)
yet
I
am
sure
,
without
folly
;
but
seeing
,
as
our
Saviour
saith
,
a
Sparrow
cannot
light
upon
the
ground
without
the
providence
of
our
heavenly
Father
:
Matth.
10
:
29
:
so
I
must
confesse
;
—
hac
non
sine
numine
divûm
Eveniunt
—
This
election
of
Kings
and
change
of
the
first
Ordina●●e
happened
not
without
God's
providence
,
either
for
the
tyranny
of
the
evill
Kings
,
or
the
punishment
of
the
rebellious
people
:
and
therefore
as
Moses
for
the
hardnesse
of
those
mens
hearts
that
hated
their
wives
,
to
prevent
a
greater
mischiefe
,
either
continuall
fighting
,
or
secret
murdering
one
another
,
suffered
them
to
give
their
wives
a
bill
of
divorcement
,
Deut.
24.1
,
(
but
as
our
Saviour
saith
,
Non
erat
sic
ab
initio
,
Matth.
19.8
.
it
was
not
any
primary
Ordinance
of
God
,
but
a
permissive
toleration
of
the
lesser
evill
;
so
when
the
People
out
of
their
froward
disposition
to
God's
first
Institution
of
the
Regall
Right
,
and
presuming
to
like
better
of
their
owne
choice
do
alter
this
hereditary
Right
and
divine
Ordinance
into
the
election
of
one
or
more
Governours
,
How
God
allowed
the
Aristocraticall
and
Democraticall
Government
,
and
why
.
either
annuall
,
as
among
the
ancient
Romans
,
or
vitall
,
as
it
is
in
the
present
state
of
the
Venetians
,
;
God
,
out
of
his
infinite
lenity
to
our
humane
frailty
,
rather
than
his
People
should
be
without
Government
,
and
so
many
hainous
sinnes
should
go
unpunished
doth
permit
,
and
it
may
be
allow
and
approve
the
same
,
though
sometimes
not
without
great
anger
and
indignation
for
our
contempt
and
distaste
of
his
heavenly
institution
;
Deut.
33.5
.
as
when
the
Israelites
,
weary
of
the
Judges
that
succceded
Moses
,
who
was
a
King
in
Jesurun
,
and
that
God
raised
still
to
rule
as
Kings
amongst
them
,
to
make
War
against
their
enemies
,
and
to
judge
them
according
to
the
Law
in
the
time
of
peace
,
which
are
the
two
chiefest
Offices
of
all
Kings
,
desired
to
have
a
King
,
to
judge
them
like
all
the
Nations
;
1
Sam.
8.5
.
not
a
King
simply
(
for
so
they
had
indeed
though
not
in
name
)
but
a
King
like
all
the
Nations
,
that
is
,
a
King
of
a
more
absolute
power
than
the
Judges
had
,
as
Samuel
sheweth
,
and
they
seem
contented
therewith
:
God
sent
them
a
King
in
his
wrath
,
because
they
had
rejected
him
,
that
he
should
not
reigne
over
them
;
that
is
,
vers.
7.
they
had
refused
to
submit
themselves
to
his
Ordinance
,
and
to
obey
the
Kings
that
he
appointed
over
them
,
but
they
must
needs
be
their
own
carvers
and
have
a
King
of
their
owne
election
,
or
such
a
King
(
invested
with
a
more
absolute
power
)
as
they
desired
,
though
notwithstanding
they
did
most
hypocritically
seem
to
desire
none
but
whom
God
appointed
over
them
;
and
therefore
perceiving
their
own
errour
,
and
seeing
their
own
offence
by
the
anger
that
God
shewed
,
they
confessed
their
fault
,
The
lamentable
successe
of
the
first
elective
Kings
.
and
did
alwayes
thereafter
accept
of
their
Kings
by
succession
,
but
onely
when
their
Prophets
by
the
sacred
Ointment
had
ordained
another
by
God's
speciall
designation
.
But
I
cannot
finde
it
in
all
the
Scripture
,
or
in
any
other
Writings
authenticall
,
where
God
appointed
or
commanded
any
People
to
be
the
choosers
of
their
Kings
,
but
rather
to
accept
of
him
,
and
submit
themselves
to
him
,
whom
the
Lord
had
placed
over
them
.
Rossen
,
de
●otest
.
Papae
,
282.
For
I
would
very
fain
know
,
as
Roffensis
speaketh
,
An
potestas
Adami
in
filios
ac
nepotes
,
adeoque
omnes
ubique
homines
,
ex
consensu
filiorum
ac
nepotum
dependet
,
an
à
solo
Deo
ac
natura
profluit
?
And
if
this
autority
of
the
Father
be
from
God
without
the
consent
of
his
children
,
then
certainly
the
authority
of
Kings
is
both
naturall
and
divine
immediately
from
God
,
and
not
from
any
consent
or
allowance
of
men
;
Pineda
de
rebas
Solo.
l.
2
c.
2.
and
Pineda
saith
,
Nusquam
invenio
Regem
aliquem
Judaeorum
populi
suffragiis
creatum
,
quin
si
primus
ille
erat
,
qui
designaretur
à
Deo
,
vel
à
Propheta
ex
Dei
jussu
,
vel
sorte
,
vel
aliâ
ratione
quàm
Deus
indicasset
.
Neither
do
I
remember
any
one
that
was
chosen
King
by
the
Children
of
Israel
,
but
onely
Abimelech
the
bastard
son
of
Gedeon
,
and
(
as
some
say
)
Jeroboam
that
made
Israel
to
sin
;
and
the
Scripture
tels
you
how
unjustly
they
entered
,
how
wickedly
they
reigned
,
and
how
lamentably
the
first
,
Strange
that
the
People
should
bestow
the
greatest
favour
or
dignity
on
ear●h
.
Esay
42.8
.
that
was
without
question
the
Creature
of
the
People
,
ended
both
his
life
and
his
Reigne
;
to
teach
us
how
unsuccesfull
it
is
to
have
other
makers
of
Kings
than
he
that
is
the
King
of
kings
,
and
saith
,
He
will
not
give
his
glory
unto
another
,
nor
hold
them
guiltlesse
that
intrude
into
his
Throne
,
to
bestow
Soveraignty
and
create
Kings
at
their
pleasures
,
when
as
he
professeth
,
it
belongeth
unto
him
,
not
to
the
People
,
to
say
,
Yee
are
gods
,
and
to
place
his
own
Viceroy
to
governe
his
own
People
.
Arist
p●●
l.
3.
And
therefore
though
I
do
not
wonder
to
finde
Aristotle
of
that
opinion
,
Vt
reges
populi
suffragio
constarent
,
that
Kings
should
be
elected
by
the
People
,
and
that
it
was
the
manner
of
the
Barbarians
to
accept
of
their
Kings
by
succession
,
Quales
sors
tulerit
,
The
nature
of
the
people
.
non
virtutis
opinione
probatos
,
such
as
nature
gave
them
,
and
not
those
which
were
approved
by
the
People
for
their
vertues
;
Blac●od
.
p
61.
and
as
T.
Li●
.
sai●h
,
Aui
serri●
hu●liter
,
aut
don●atur
superse
.
because
he
was
ignorant
of
the
divine
Oracles
;
yet
me
thinkes
it
is
very
strange
that
men
continually
versed
in
God's
Word
,
and
knowing
the
nature
of
the
People
,
which
as
one
saith
,
Semper
aeger
est
,
semper
insanus
,
semper
furore
&
intemperiis
agitur
,
and
specially
reading
the
story
of
times
,
should
be
transported
with
such
dreames
and
fopperies
,
that
the
People
should
have
any
hand
in
the
election
of
their
Kings
:
for
if
you
briefly
run
over
most
of
the
Kings
of
this
world
,
you
shall
scarce
finde
one
of
a
thousand
to
be
made
by
the
suffrage
of
the
people
;
Of
all
the
Kings
of
the
world
,
very
few
made
by
the
suffrage
of
the
People
.
for
Nimrod
got
his
Kingdome
by
his
strength
,
Ninus
enlarged
the
same
by
his
sword
,
and
left
the
same
unto
his
heires
;
from
the
Assyrians
the
Monarchy
was
translated
to
the
Medes
and
Persians
,
and
I
pray
you
how
?
by
the
consent
of
the
People
,
or
by
the
edge
of
the
sword
?
From
the
Persians
it
was
transferred
to
Alexander
,
but
the
same
way
;
and
it
continued
among
his
successours
by
the
same
right
:
and
Romulus
,
Ad
sua
qui
domit●s
deduxit
flagra
Quirites
.
did
not
obtain
his
power
by
the
suffrage
of
his
People
;
and
if
you
look
over
the
States
of
Greece
,
we
shall
finde
one
Timondas
which
obtained
the
Scepter
of
the
Corinthians
,
and
Pittacus
the
Government
of
the
Mitylenians
by
the
suffrage
of
the
People
;
but
for
the
Athenians
,
Lacedemonians
,
Sicyoni
,
Thebanes
,
Epirots
,
and
Macedons
,
among
whom
the
Regall
Dignity
flourished
a
farre
longer
time
than
the
popular
rule
,
Non
optione
populi
sed
nascendi
conditione
regnatum
est
;
Idem
pag.
63.
their
Kings
reigned
not
by
the
election
of
the
People
,
but
by
the
condition
of
their
birth
:
and
what
shall
we
say
of
the
Parthians
,
Indians
,
Africans
,
Tartars
,
Arabians
,
Aethiopians
,
Numidians
,
Muscovites
,
Celtans
,
Spaniards
,
French
,
English
,
and
of
many
other
Kingdomes
that
were
obtained
,
either
by
gift
,
as
Abdolonimus
received
his
Kingdome
of
Alexander
,
Juba
the
Kingdome
of
Numidia
from
Augustus
,
Quintus
Curtius
.
and
the
French
King
got
the
Kingdome
of
Naples
and
Sicily
;
or
by
Will
,
as
the
Romans
had
the
Kingdomes
of
Egypt
,
Bithini●
,
Pergamus
,
and
Asia
;
or
by
Armes
,
as
many
of
the
foresaid
Kingdomes
were
first
gotten
,
and
were
alwayes
transmitted
afterwards
to
posterity
by
the
hereditary
right
of
bloud
?
Claud.
de
4.
cons
Honorii
.
And
the
Poet
could
say
,
—
terra
dominos
pelagique
futuros
Immenso
decuit
rerum
de
principe
nasci
.
It
behoved
the
Kings
of
the
earth
to
be
borne
of
Kings
.
Besides
we
must
all
confesse
,
that
the
King
is
the
Father
of
people
,
the
Husband
of
the
Common-wealth
,
and
the
Master
of
all
his
Subjects
:
Children
and
servants
not
allowed
to
choose
what
fathers
and
masters
they
please
.
and
can
you
shew
me
,
that
God
ever
appointed
that
the
children
should
make
choice
of
their
fathers
?
then
surely
all
would
be
the
sonnes
of
Princes
;
but
though
fathers
may
adopt
their
sonnes
,
as
the
King
may
make
a
Turke
or
any
other
stranger
a
free
Denizon
;
yet
children
may
not
choose
whom
they
please
for
their
fathers
,
but
they
are
bound
to
honour
those
fathers
that
God
hath
appointed
,
or
suffered
to
beget
them
;
though
the
same
should
be
be
never
so
poore
,
never
so
wicked
;
so
the
wives
,
though
while
they
are
free
,
they
may
have
the
power
to
refuse
whom
they
dislike
,
yet
they
have
no
such
prerogative
to
choose
what
husbands
they
please
;
or
if
they
had
,
I
am
sure
no
woman
would
be
lesse
than
a
Lady
;
and
the
like
may
be
said
of
all
servants
.
Therefore
the
election
of
Kings
by
the
People
seemes
to
me
no
prime
Ordinance
of
God
,
but
as
our
Sectaries
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
A
humane
Ordination
indeed
,
and
the
corruption
of
our
Nature
,
a
meere
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
an
imitation
of
what
the
Poet
saith
,
Optat
Ephippia
bos
niger
,
optat
arare
caballus
.
Just
as
if
the
women
would
faine
have
that
Law
of
liberty
to
choose
what
husbands
they
please
,
and
the
servants
to
make
choice
of
what
Masters
they
like
best
;
The
People
are
in
all
things
greedy
to
have
their
own
wils
.
so
the
People
,
never
contented
with
whom
God
sendeth
,
never
satisfied
with
his
Ordinance
,
would
fain
pull
their
neckes
out
of
God's
yoke
,
and
become
their
own
choosers
both
of
their
Kings
and
of
their
Priests
,
and
indeed
of
all
things
else
,
when
as
nothing
doth
please
them
but
what
they
do
,
and
none
can
content
them
,
but
whom
themselves
will
choose
;
and
their
choice
cannot
long
satisfie
their
mindes
,
but
as
the
Jewes
received
Christ
into
Jerusalem
,
with
the
joyfull
acclamation
of
Hosanna
,
and
yet
the
next
day
had
the
malicious
cry
of
Crucifige
,
so
the
least
distaste
makes
them
greedy
of
a
new
change
;
such
is
the
nature
of
the
People
.
But
though
I
said
before
,
the
election
of
our
chiefe
Governours
may
for
many
respects
be
approved
of
God
among
some
States
,
yet
I
hope
by
this
that
I
have
set
down
,
it
is
most
apparent
unto
all
men
,
contrary
to
the
tenet
of
our
Anabaptisticall
Sectaries
,
that
the
hereditary
succession
of
Kings
to
governe
God's
People
is
their
indubitable
right
,
and
the
immediate
prime
,
principall
Ordinance
of
God
:
therefore
it
concernes
every
man
,
as
much
as
his
soule
is
worth
,
to
examine
seriously
,
whether
to
fight
against
their
owne
King
be
not
to
resist
the
Ordinance
of
God
,
for
which
God
threatneth
no
lesse
punishment
than
damnation
,
from
which
Machiavel
cannot
preserve
us
,
nor
any
policy
of
State
procure
a
dispensation
.
CHAP.
IV.
Sheweth
what
we
should
not
do
,
and
what
we
should
do
for
the
King
;
the
Rebells
transgressing
in
all
those
;
how
the
Israelites
honoured
their
persecuting
King
in
Egypt
;
how
they
behaved
themselves
under
Artaxerxes
,
Ahashuerus
,
and
under
all
their
owne
Kings
of
Israel
;
and
how
our
Kings
are
of
the
like
institution
with
the
Kings
of
Israel
;
proved
in
the
chiefest
respects
at
large
;
and
therefore
to
have
the
like
honour
and
obedience
.
2.
AS
every
lawfull
King
is
to
be
truly
honoured
in
regard
of
God's
Ordinance
,
2.
All
Kings
are
to
be
honoured
in
respect
of
God's
precept
,
considered
two
wayes
.
so
likewise
in
respect
of
God's
precept
,
which
commandeth
us
to
honour
the
King
;
and
this
duty
is
so
often
inculcated
and
so
fully
laid
upon
us
in
the
holy
Scripture
,
that
I
scarce
know
any
duty
towards
man
so
much
pressed
,
and
so
plainly
expressed
as
this
is
;
1.
Negatively
,
what
we
should
not
do
,
1.
What
we
should
not
do
.
to
deprive
him
of
his
Honour
.
2.
Affirmatively
,
what
we
should
do
,
to
manifest
and
magnifie
this
Honour
towards
him
:
for
,
1.
Our
very
thoughts
,
words
,
1.
To
thinke
no
●ll
of
the
King
;
Curse
not
the
King
,
no
not
in
thy
thought
,
Eccles.
10.30
.
and
workes
are
imprisoned
and
chained
up
in
the
linkes
of
God's
strictest
prohibition
,
that
they
should
no
wayes
peepe
forth
,
to
produce
the
least
dishonour
unto
our
King
:
for
,
1.
The
Spirit
of
God
by
the
mouth
of
the
wisest
of
men
,
commands
us
to
thinke
no
ill
of
the
King
,
let
the
King
be
what
he
will
,
the
precept
is
without
restriction
;
you
must
thinke
no
ill
,
that
is
,
you
must
not
intend
and
purpose
in
your
thoughts
to
doe
the
least
ill
office
or
disparagement
unto
the
King
that
●●leth
over
you
,
be
the
same
King
virtuous
or
vitious
,
milde
or
cruell
,
good
or
bad
:
this
is
the
sense
of
the
Holy
Ghost
.
For
,
as
the
childe
with
Cham
shall
become
accursed
,
if
he
doth
but
dishonour
and
despise
his
wicked
father
(
or
his
father
in
his
wickednesse
)
whom
in
all
duty
he
ought
to
reverence
,
so
the
Subject
shall
be
liable
to
Gods
vengeance
,
if
his
heart
shall
intend
the
least
ill
to
his
most
tyrannicall
King
.
To
sa●
no
●ll
of
th●
King
●xod
22.28
.
Act.
23.
●
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
The
same
Spirit
saith
,
Thou
shalt
not
revile
the
Gods
;
that
is
,
the
Judges
of
the
Land
;
nor
curse
,
that
is
,
in
Saint
Pauls
phrase
,
speake
evill
of
the
Ruler
of
the
people
:
and
what
can
be
more
evill
,
then
to
bely
his
Religion
,
to
traduce
his
Government
,
and
to
make
so
faithfull
a
Christian
King
as
faithlesse
as
a
Cretan
,
which
is
commonly
broached
by
the
Rebels
,
and
preached
by
their
seditious
teachers
.
3.
To
doe
no
hurt
to
the
King
.
●●al
.
105.15
.
1
●am
.
24.4
,
5.
3.
The
great
Iehovah
gives
this
peremptory
charge
to
all
Subjects
,
saying
,
Touch
not
mine
Annointed
;
which
is
the
least
indignity
that
may
be
:
and
therefore
Davids
heart
smote
him
when
he
did
but
cut
off
the
lap
of
Saules
garment
.
What
then
can
be
said
for
them
that
draw
their
swords
,
and
shoot
their
Canons
,
to
take
away
the
life
of
Gods
Annointed
,
which
is
the
greatest
mischiefe
they
can
doe
?
I
believe
no
distinction
can
blind
the
judgement
of
Almighty
God
,
but
his
revengefull
hand
will
finde
them
out
,
that
so
maliciously
transgresse
his
precepts
,
and
thinke
by
their
subtilty
to
escape
his
punishments
.
2.
What
we
should
doe
to
honour
the
King
.
Eccles
8
2.
1.
To
observe
the
Kings
commands
.
2.
The
Scriptures
doe
positively
and
plainly
command
us
to
shew
all
honour
unto
our
King
.
For
,
1.
Salomon
saith
,
I
counsell
thee
to
keepe
the
Kings
commandement
;
or
,
as
the
phrase
imports
,
to
observe
the
mouth
of
the
King
;
that
is
,
not
onely
his
written
law
,
but
also
his
verball
commands
,
and
that
in
regard
of
the
oath
of
God
;
that
is
,
in
respect
of
thy
religion
,
or
the
solemne
vow
which
thou
madest
at
thine
initiation
and
incorporation
into
Gods
Church
,
to
obey
all
the
precepts
of
God
,
whereof
this
is
one
,
to
honour
and
obey
the
King
;
or
else
that
oath
of
allegiance
and
fidelity
,
Et
si
religio
to
●●●litur
,
nullà
n●be●
cum
coelo
ratio
est
.
Lactant
,
Inst.
l.
3.
c.
10.
which
thou
hast
sworne
unto
thy
King
in
the
presence
and
with
the
approbation
of
thy
God
,
which
certainly
will
plague
all
perjurers
,
and
take
revenge
on
them
that
take
his
name
in
vaine
;
which
is
the
infallible
,
and
therefore
most
miserable
condition
of
all
the
perjurod
Rebels
of
this
Kingdome
.
For
if
morall
honesty
teacheth
us
to
keepe
our
promises
,
yea
,
though
it
were
to
our
owne
hinderance
,
then
much
more
should
Christianity
teach
us
to
observe
our
deliberate
and
solemne
oathes
,
whose
violation
can
beare
none
other
fruit
,
then
the
heavy
censure
of
Gods
fearefull
indignation
.
But
when
the
prevalent
faction
tooke
a
solemne
Oath
and
Protestation
to
defend
all
the
Priviledges
of
Parliament
,
and
the
Rights
of
the
Subjects
;
How
the
prevalent
Faction
of
the
Parliament
forswore
themselves
.
and
then
presently
forgetting
their
oath
,
and
forsaking
their
faith
,
by
throwing
the
Bishops
out
of
the
House
of
Peeres
,
(
which
all
men
knew
to
be
a
singular
Priviledge
,
and
the
House
of
Lords
acknowledged
to
be
the
indubitable
right
of
the
Bishops
)
and
their
doctrine
being
to
dispense
with
all
oathes
for
the
furtherance
of
the
cause
,
it
is
no
wonder
they
falsifie
all
oathes
that
they
have
made
unto
the
King
.
2.
The
people
said
unto
Joshuah
,
2.
To
obey
the
Kings
commandements
.
Josh.
1.18
.
Whosoever
rebelleth
against
thy
commandement
,
and
will
not
hearken
to
the
words
of
thy
mouth
in
all
that
thou
commandest
,
he
shall
be
put
to
death
:
surely
this
was
an
absolute
government
,
and
though
martiall
,
yet
most
excellent
to
keepe
the
people
within
the
bounds
of
their
obedience
;
for
they
knew
that
where
rebellion
is
permitted
,
there
can
be
no
good
performance
of
any
duty
;
and
it
may
be
a
good
lesson
for
all
the
higher
powers
,
not
to
be
too
clement
,
(
which
is
the
incouragement
of
Rebels
)
to
most
obstinate
,
Trayterous
,
and
rebellious
Subjects
,
who
daring
not
to
stirre
under
rigid
Tyrants
,
doe
kicke
with
their
heeles
against
the
most
pious
Princes
:
and
therefore
my
soule
wisheth
(
not
out
of
any
desire
of
bloud
,
but
from
my
love
to
peace
)
that
this
rule
were
well
observed
,
Whosoever
rebelleth
against
thy
commandement
,
he
shall
be
put
to
death
.
[
](A96592-e28530-b)*
*
Quia
in
talibus
non
chedientes
mortaliter
peccant
,
nisi
foret
illud
quod
praecipitur
contra
praceptum
Dei
,
vel
in
salutis
dispendium
:
Angel
.
summa
verb.
obedientia
.
3.
To
give
the
King
no
just
〈◊〉
cause
of
anger
.
3.
The
wisest
of
all
Kings
,
but
the
King
of
Kings
,
saith
,
The
feare
of
a
King
is
as
the
roaring
of
a
Lion
,
Prov.
2.2
.
who
so
provoketh
him
to
anger
sinneth
against
his
owne
soule
.
And
I
beleeve
that
the
taking
up
of
Armes
by
the
Subjects
against
their
owne
King
,
that
never
wronged
them
,
The
Rebels
have
given
him
cause
enough
to
be
provoked
.
and
the
seeking
to
take
away
his
life
,
and
the
life
of
his
most
faithfull
servants
,
is
cause
enough
to
provoke
any
King
to
anger
,
if
he
be
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
too
Stoically
given
,
to
abandon
all
passions
:
and
that
anger
should
be
like
the
roaring
of
a
Lion
to
them
that
would
pull
out
the
Lions
eyes
,
and
take
away
the
Lions
life
.
4.
To
speake
reverently
to
the
King
,
and
of
the
King
.
Eccles.
8.4
.
4.
The
King
of
Heaven
saith
of
these
earthly
Kings
,
That
where
the
word
of
a
King
is
there
is
power
,
and
who
may
say
unto
him
,
what
doest
thou
?
And
Elihu
demands
,
Is
it
fit
to
say
to
a
King
,
thou
art
wicked
;
or
to
Princes
,
you
are
ungodly
?
Truly
if
Elihu
were
now
here
,
he
might
heare
many
unfitter
things
said
to
our
King
by
his
own
people
,
and
which
is
more
strange
,
by
some
Preachers
;
for
some
of
them
have
said
,
but
most
maliciously
and
more
falsely
,
that
he
is
a
Papist
,
he
is
the
Traytor
,
unworthy
to
raigne
,
unfit
to
live
;
good
God!
doe
these
men
thinke
God
saith
truth
,
Where
the
word
of
a
King
is
,
there
is
power
,
that
is
,
to
blast
the
conspiracies
,
and
to
confound
the
spirits
of
all
Rebels
,
who
shall
one
day
finde
it
;
because
the
wrath
of
God
at
last
will
be
awaked
against
their
treachery
,
and
to
revenge
their
perjury
by
inabling
the
King
to
accomplish
the
same
upon
all
that
resist
him
,
Jerem.
27.8
.
as
he
promised
to
doe
in
the
like
case
.
5.
To
pray
for
the
King
.
Ezra
6.10
.
5.
The
Israelites
being
in
captivity
under
the
King
of
Babylon
,
were
commanded
to
pray
for
the
life
of
that
Heathen
King
,
and
for
the
life
of
his
sonnes
.
And
Saint
Paul
exhorteth
Timothy
to
make
supplications
,
1.
Tim.
2.1
,
2.
prayers
,
intercessions
,
and
giving
of
thankes
for
Kings
,
and
for
all
that
are
in
authority
:
and
how
doe
our
men
pray
for
our
King
?
in
many
Pulpits
not
at
all
,
and
in
some
places
for
his
overthrow
,
for
the
shortning
of
his
life
,
and
the
finishing
of
his
dayes
(
nullum
sit
in
omine
pondus
:
)
and
they
give
thankes
indeed
,
not
for
his
good
,
but
for
their
owne
supposed
good
successe
against
him
;
thus
they
prevaricate
and
pervert
the
words
of
the
Apostle
,
to
their
owne
destruction
,
Psal.
109.6
.
when
as
the
Prophet
saith
,
Their
prayers
shall
be
turned
into
sinne
.
6.
6.
To
render
all
his
du●s
unto
him
.
Christ
commandeth
us
to
render
unto
Caesar
the
things
that
are
Caesars
,
that
is
,
(
as
I
shall
more
fully
shew
hereafter
)
your
inward
duties
of
honour
,
love
,
reverence
,
and
the
like
;
and
your
outward
debts
,
toll
,
tribute
,
custome
,
&c.
and
the
Rebels
render
none
unto
him
,
but
take
all
from
him
,
and
returne
his
Armes
to
his
destruction
.
I
might
produce
many
other
places
and
precepts
of
Holy
Scripture
to
inforce
this
duty
to
honour
the
King
;
but
what
will
suffice
him
,
cui
Roma
parum
est
;
if
they
beleeve
not
Moses
,
neither
will
they
beleeve
if
one
should
arise
from
the
dead
;
Luke
16.31
.
and
if
these
things
cannot
move
them
,
then
certainly
all
the
world
cannot
remove
them
from
their
wickednesse
.
Yet
3.
Quia
exempla
movent
,
plus
quàm
praecepta
docent
;
3.
All
Kings
should
be
honoured
by
the
example
of
all
Nations
.
1.
The
Israelites
.
1.
In
Egypt
.
you
shall
finde
this
doctrine
practised
by
the
perpetuall
demeanour
of
all
Nations
.
For
1.
If
you
looke
upon
the
children
of
Israel
in
the
Land
of
Egypt
,
it
cannot
be
denyed
but
Pharoah
was
a
wicked
King
,
and
exercised
great
cruelty
,
and
exceeding
tyranny
against
Gods
people
;
yet
Moses
did
not
incite
the
Israelites
to
take
armes
against
him
,
though
they
were
more
in
number
,
Exod
12.37
.
Exod.
1.9
.
being
six
hundred
thousand
men
,
and
abler
for
strength
to
make
their
party
good
then
Pharoah
was
,
as
the
King
himselfe
confesseth
;
but
they
contained
themselves
within
the
bounds
of
their
obedience
,
and
waited
Gods
leisure
for
their
deliverance
;
because
they
knew
their
patient
suffering
would
more
manifest
their
owne
piety
,
and
aggravate
King
Pharaohs
obstinacie
,
and
especially
magnifie
Gods
glory
,
then
their
undutifull
rebelling
could
any
wayes
illustrate
the
least
of
these
.
2.
Davids
demeanour
towards
Saul
is
most
memorable
;
2.
Under
Saul
.
The
loyall
Subjects
beliefe
,
p.
55.
for
though
(
as
one
saith
)
King
Saul
discovered
in
part
the
described
manner
of
such
a
King
,
as
Samuel
had
fore-shewed
;
yet
David
and
all
his
followers
performed
and
observed
the
prescribed
conditions
,
that
are
approved
by
God
in
true
Subjects
:
never
resisting
,
never
rebelling
against
his
King
,
though
his
King
most
unjustly
persecuted
him
.
Samuel
also
when
he
had
pronounced
Sauls
rejection
,
1.
Sam.
15.
yet
did
he
never
incite
the
people
to
Rebellion
,
but
wept
and
prayed
for
him
,
and
discharged
all
other
duties
,
which
formerly
he
had
shewed
to
be
due
unto
him
;
3.
Under
Ahab
.
and
Elias
,
that
had
as
good
repute
with
the
people
,
and
could
as
easily
have
stirred
up
sedition
,
as
any
of
the
seditious
Preachers
of
this
time
;
yet
did
he
never
perswade
the
Subjects
to
withstand
the
illegall
commands
of
a
most
wicked
King
,
1.
Reg
21.25
.
that
as
the
Scripture
testifieth
,
had
sold
himselfe
to
worke
wickednesse
,
and
became
the
more
exceedingly
sinfull
by
the
provocation
of
Jezabell
his
most
wicked
wife
,
and
harlot
;
but
he
honoured
his
Soveraignty
,
and
feared
his
Majestie
;
when
he
fled
away
from
his
cruelty
.
Two
examples
of
the
whole
Nation
under
Heathen
k●ngs
.
1.
Under
Ar●●xerxes
.
Ezr●
1.1
,
&c.
And
because
these
are
but
particular
presidents
,
I
will
name
you
two
observable
examples
of
the
whole
Nation
.
1.
When
Cyrus
made
a
Decree
,
and
his
Decree
(
according
to
the
Lawes
of
the
Medes
and
Persians
)
should
be
unalterable
,
that
the
Temple
of
Jerusalem
should
be
re-edified
,
and
the
adversaries
of
the
Jewes
obtained
a
Letter
from
Artaxerxes
to
prohibit
them
,
the
people
of
God
submitting
themselves
to
the
personall
command
of
the
King
,
contrary
to
that
unalterable
Law
of
Cyrus
,
pleaded
neither
the
goodnesse
of
the
worke
,
nor
the
justnesse
of
the
cause
,
but
yeilded
to
the
Kings
will
,
and
ceased
from
their
worke
,
untill
they
obtained
a
new
Licence
in
the
second
yeare
of
King
Darius
:
and
if
it
be
objected
that
they
built
the
Temple
in
despite
of
those
that
hindered
them
,
with
their
sword
in
one
hand
,
and
a
trowell
in
the
other
:
it
is
rightly
answered
,
that
having
the
Kings
leave
to
build
it
,
they
might
justly
resist
their
enemies
,
that
did
therein
,
not
onely
shew
their
malice
unto
them
,
but
also
resisted
the
will
of
the
King
.
2.
Under
Ahashuerus
.
Hester
3.10
.
2.
When
Ahashuerus
,
to
satisfie
the
unjust
desire
of
his
proud
favorite
,
had
wickedly
decreed
,
and
most
tyrannically
destined
all
the
Nation
of
the
Jewes
to
a
sudden
death
;
yet
this
dutifull
people
did
not
undutifully
rebell
,
and
plead
the
King
was
seduced
by
evill
counsell
,
and
misguided
by
proud
Haman
,
therefore
nature
teaching
them
,
vim
vi
pellere
,
to
stand
upon
their
owne
defence
,
they
would
not
submit
their
necks
to
his
unjust
Decree
;
but
,
being
versed
in
Gods
Lawes
,
and
unacquainted
with
these
new
devices
,
they
returne
to
God
,
and
betake
themselves
to
their
prayers
,
Hester
8.11
.
untill
God
had
put
it
into
the
Kings
heart
to
grant
them
leave
to
defend
themselves
,
and
to
sheath
their
swords
in
the
bowels
of
their
adversaries
;
which
is
a
most
memorable
example
of
most
dutifull
unresisting
Subjects
:
an
example
of
such
piety
,
as
would
make
our
Land
happy
,
if
our
zealous
generation
were
but
acquainted
with
the
like
Religion
.
But
here
I
know
what
our
Anabaptist
,
Brownist
,
and
Puritane
will
say
,
that
I
build
Castles
in
the
aire
,
The
author
of
the
Treatise
of
Monarchie
,
p.
33.
and
lay
downe
my
frame
without
foundation
;
because
all
Kings
are
not
such
as
the
Kings
of
Israel
and
Judah
were
,
as
the
Kings
that
God
gave
unto
the
Jewes
,
and
prescribed
speciall
Lawes
,
both
for
the
Kings
to
governe
,
and
the
people
to
obey
them
;
but
all
other
Nations
have
their
owne
different
and
severall
Lawes
and
Constitutions
,
according
to
which
Lawes
their
Kings
are
tyed
to
rule
,
and
the
Subjects
bound
to
obey
,
and
no
otherwise
.
I
answer
,
Henric.
Stephan
,
in
libello
de
hac
re
contendit
in
omne●
respull
.
debere
leges
Hebraerum
,
tanquam
ab
ipso
Deo
profectas
,
&
per
consequens
omnium
optemas
●educi
.
that
indeed
it
is
granted
there
are
severall
constitutions
of
Royalties
in
severall
Nations
,
and
there
may
be
Regna
Laconica
,
conditionall
and
provisionall
Kingdomes
,
wherein
perhaps
upon
a
reall
breach
of
some
exprest
conditions
,
some
Magistrates
like
the
Ephori
,
may
pronounce
a
forfeiture
,
aswell
in
the
successive
as
in
the
elective
Kingdomes
;
because
(
as
one
saith
)
succession
is
not
a
new
title
to
more
right
,
but
a
legall
continuance
of
what
was
first
gotten
:
which
I
can
no
wayes
yeild
unto
,
if
you
meane
it
of
any
Soveraigne
King
,
(
because
the
name
of
a
King
doth
not
alwayes
denotate
the
Soveraigne
power
,
as
the
Kings
of
Lacedamon
though
so
called
,
yet
had
no
regall
authority
;
and
the
Dictator
for
the
time
being
,
and
the
Emperours
afterwards
had
an
absolute
power
,
though
not
the
name
of
Kings
)
for
I
say
,
that
such
a
government
is
not
properly
a
regall
government
,
ordained
by
God
,
but
either
an
Aristocraticall
or
Democraticall
governement
instituted
by
the
people
,
though
approved
by
God
for
the
welfare
of
the
Common-wealth
;
1.
Sam.
8.4.20
.
but
as
the
Israelites
desired
a
King
to
judge
them
like
all
the
Nations
,
that
is
,
such
a
King
as
Aristotle
describeth
,
such
as
the
Nations
had
,
intrusted
with
an
absolute
and
full
regall
power
,
as
Sigonius
sheweth
;
so
the
Kings
of
the
Nations
,
if
they
be
not
like
the
Spartan
Kings
,
were
and
are
like
the
Kings
of
Israel
,
both
in
respect
of
their
ordination
from
God
,
by
whom
all
Kings
,
as
well
of
other
Nations
as
of
Israel
,
doe
raigne
,
and
of
their
full
power
and
inviolable
authority
over
the
people
;
which
have
no
more
dispensation
to
resist
their
Kings
,
then
the
Iewes
had
to
resist
theirs
;
And
therefore
Valentinian
,
though
an
elected
Emperour
,
yet
when
he
was
requested
by
his
Electors
to
admit
of
an
associate
,
answered
,
S●zom
.
h●stor
.
l.
6.
c.
6.
Niceph.
hist.
l.
11.
c.
1.
it
was
in
your
power
to
chuse
me
to
be
an
Emperour
;
but
now
,
after
you
have
chosen
me
,
what
you
require
is
in
my
power
,
not
in
you
;
Vobis
tanquam
subditis
competit
parere
,
mihi
verò
quae
facienda
sunt
cogitare
,
it
becomes
you
to
obey
,
as
Subjects
,
and
I
am
to
consider
what
is
fittest
to
be
done
.
And
when
the
wife
takes
an
husband
,
there
is
a
compact
,
agreement
,
and
a
solemne
vow
past
in
the
presence
of
God
,
that
he
shall
love
,
cherish
,
and
maintaine
her
;
yet
if
he
breakes
this
vow
,
The
wife
may
not
forsake
her
husband
,
though
hee
break
h●s
vow
,
and
neglect
his
duty
.
and
neglects
both
to
love
and
to
cherish
her
,
she
cannot
renounce
him
,
she
must
not
forsake
him
,
she
may
not
follow
after
another
;
and
there
is
a
greater
marriage
betwixt
the
King
and
his
people
:
therefore
though
as
a
wife
they
might
have
power
to
chuse
him
,
and
in
their
choice
to
tye
him
to
some
conditions
,
yet
though
he
breakes
them
,
they
have
no
more
power
to
abdicate
their
King
,
then
the
wife
hath
to
renounce
her
husband
;
nor
so
much
,
because
she
may
complaine
and
call
her
husband
before
a
competent
Judge
,
and
produce
witnesses
against
him
;
whereas
there
can
be
no
Iudge
betwixt
the
King
and
his
people
,
but
onely
God
;
and
no
witnesses
can
be
found
on
earth
;
because
it
is
against
all
lawes
,
and
against
all
reason
,
that
they
which
rise
against
their
King
,
should
be
both
the
witnesses
against
him
;
and
the
Iudges
to
condemne
him
:
or
,
were
it
so
,
that
all
other
Kings
have
not
the
like
constitution
which
the
Scripture
setteth
downe
for
the
Kings
of
Israel
;
yet
I
say
that
,
excepting
some
circumstantiall
Ceremonies
,
in
all
reall
points
,
the
Lawes
of
our
Land
are
(
so
farre
as
men
could
make
them
)
in
all
things
agreeable
to
the
Scriptures
in
the
constituting
of
our
Kings
,
An
Appeale
to
thy
conscience
,
pag.
30.
according
to
the
livelyest
patterne
of
the
Kings
of
Israel
;
as
it
is
well
observed
by
the
Author
of
the
Appeale
to
thy
conscience
,
in
these
4
speciall
respects
.
-
1.
In
his
Right
to
the
Crowne
.
-
2.
In
his
Power
and
Authority
.
Our
kings
of
the
like
Institution
to
the
kings
of
Israe●
.
-
3.
In
his
Charge
and
Duty
.
-
4.
In
the
rendering
of
his
Account
.
For
1.
As
the
Kings
of
Israel
were
hereditary
by
succession
,
and
Respect
.
1
not
elective
,
unlesse
there
were
an
extraordinary
and
divine
designation
,
as
in
David
,
Salomon
,
Iohn
:
Kings
of
England
are
kings
by
birth
.
Proved
.
so
doe
the
Kings
of
England
obtaine
their
Kingdomes
by
birth
,
or
hereditary
succession
,
as
it
appeareth
.
1.
By
the
Oath
of
Allegeance
,
used
in
every
Leete
,
that
you
Reason
.
1
shall
be
true
and
faithfull
to
our
Soveraigne
Lord
King
Charles
,
and
to
his
Heires
.
2.
Because
we
owe
our
legeance
to
the
King
in
his
naturall
Reason
.
2
capacity
,
that
is
,
as
he
is
Charles
the
Sonne
and
Heire
apparent
of
King
Iames
;
Coke
,
l.
7.
Calvins
case
.
when
as
homage
cannot
be
done
to
any
King
in
his
politique
capacity
,
the
body
of
the
King
being
invisible
in
that
sense
.
3.
Because
in
that
case
it
is
expresly
affirmed
,
that
the
King
Reason
.
3
holds
the
Kingdome
of
England
by
birth-right
,
inherent
by
descent
from
the
bloud-royall
;
therefore
to
shew
how
inseperable
this
right
is
from
the
next
in
bloud
.
Hen.
4.
though
he
was
of
the
bloud-royall
,
being
first
cozen
unto
the
King
,
and
had
the
Crowne
resigned
unto
him
by
Rich.
2d
,
Speed
,
l.
9.
c.
16.
and
confirmed
unto
him
by
Act
of
Parliament
;
yet
upon
his
death-bed
,
confessed
he
had
no
right
thereunto
,
as
Speed
writeth
.
4.
Because
it
was
determined
by
all
the
Judges
,
at
the
Arraignment
Reason
.
4
of
Watson
and
Clerke
,
1.
Jacobs
.
that
immediately
by
descent
his
Majestie
was
compleatly
and
absolutely
King
,
without
the
Ceremony
of
Coronation
,
which
was
but
a
royall
ornament
,
and
outward
solemnization
of
the
descent
.
And
it
is
illustrated
by
Hen.
6.
Speed
,
l.
9.
c.
16.
that
was
not
crowned
till
the
ninth
yeare
of
his
reigne
;
and
yet
divers
were
attainted
of
High
Treason
before
that
time
,
which
could
not
have
beene
done
,
had
he
not
beene
King
.
And
we
know
that
upon
the
death
of
any
of
our
Kings
,
The
right
heire
to
the
Kingdome
is
King
before
he
is
crowned
.
his
Successor
i●
immediately
proclaimed
King
;
to
shew
that
he
hath
his
Kingdome
by
descent
,
and
not
by
the
people
at
his
Coronation
;
whose
consent
is
then
asked
,
Why
the
peoples
consent
is
asked
.
not
because
they
have
any
power
to
deny
their
consent
,
or
refuse
him
for
their
King
;
but
that
the
King
having
their
assent
,
may
with
greater
security
and
confidence
rely
upon
their
loyalty
.
Respect
.
2
2.
As
the
Kings
of
Israel
had
full
power
and
authority
to
make
warre
and
conclude
peace
,
to
call
the
greatest
Assemblies
,
as
Moses
,
Joshua
,
David
,
Iehosaphat
,
and
the
rest
of
the
Kings
did
;
to
place
and
displace
the
greatest
Officers
of
State
;
as
Solomon
placed
Abiathar
in
Sadoc's
roome
,
2.
Chron
19.11
and
Iehosaphat
appointed
Amariah
and
Zebadiah
rulers
of
the
greatest
affaires
:
and
had
all
the
Militia
of
the
Kingdome
in
their
hands
;
The
absolute
authority
of
the
Kings
of
England
.
Coke
7.
rep.
fol
25.
6.
P●lyd
.
Virgil.
lib.
11.
Speed
.
St●w
,
&c.
so
the
Kings
of
England
have
the
like
;
for
,
1.
He
onely
can
lawfully
proclaime
warre
,
as
I
shewed
before
;
and
he
onely
can
conclude
peace
.
2.
There
is
no
Assembly
that
can
lawfully
meet
but
by
his
Authority
;
and
as
the
Parliament
was
first
devised
and
instituted
by
the
King
,
as
all
our
Historians
write
in
the
life
of
Hen.
1.
so
they
cannot
meet
but
by
the
Kings
Writ
.
3.
All
Lawes
,
Customes
,
and
Franchises
are
granted
and
confirmed
unto
the
people
by
the
King
.
Rot.
Claus
.
1.
R.
2.
n.
44.
Smith
de
repub
.
Angl.
l.
2.
c.
4.
&c.
5.
4.
All
the
Officers
of
the
Realme
,
whether
Spirituall
or
Temporall
,
are
chosen
and
established
by
him
;
as
the
highest
immediately
by
himselfe
,
and
the
inferiour
by
an
authority
derived
from
him
.
The
absurdities
of
them
that
deny
the
Militia
to
the
King
.
5.
He
hath
the
sole
power
of
ordering
and
disposing
all
the
Castles
,
Forts
,
and
strong
Holds
;
and
all
the
Ports
,
Havens
,
and
all
other
parts
of
the
Militia
of
this
Kingdome
:
or
otherwise
it
would
follow
,
that
the
King
had
power
to
proclaime
warre
,
but
not
to
be
able
to
maintaine
it
;
and
that
he
is
bound
to
defend
his
Subjects
,
but
is
denied
the
meanes
to
protect
them
;
which
is
such
an
absurdity
,
as
cannot
be
answered
by
all
the
House
of
Commons
.
6.
The
Kings
of
Israel
were
unto
their
people
their
honour
,
their
Soveraignes
,
their
life
,
and
the
very
breath
of
their
nostrils
,
as
themselves
acknowledge
;
and
so
the
Kings
of
England
are
the
life
,
the
head
,
and
the
authority
of
all
things
that
be
done
in
the
Realme
of
England
;
Smith
de
Repub.
l.
2.
Cambden
Britan
:
p.
132.
supremam
potestatem
&
merum
imperium
apud
nos
habentes
,
nec
in
Imperii
clientelâ
sunt
,
nec
investituram
ab
alio
accipientes
,
nec
praeter
Deum
superiorem
agnoscentes
;
and
their
Subjects
are
bound
by
oath
to
maintaine
the
Kings
Soveraignty
,
in
all
causes
,
and
over
all
persons
,
as
well
Ecclesiasticall
as
Civill
;
and
that
not
onely
as
they
are
singularly
considered
,
but
over
all
collectively
represented
in
the
body
politique
;
for
by
sundry
,
divers
,
old
authentique
Histories
and
Chronicles
,
it
is
manifestly
declared
and
expressed
,
that
this
Realme
of
England
is
an
Empire
,
and
so
hath
beene
accepted
in
the
world
,
In
the
P●eface
to
a
Sta●
.
24.
Hen.
8.
c.
12.
governed
by
one
supreame
Head
and
King
,
having
the
dignity
and
royall
estate
of
the
Imperiall
Crowne
of
the
same
;
unto
whom
a
body
politique
,
compact
of
all
sorts
and
degrees
of
people
,
divided
in
termes
and
by
names
of
spiritualty
and
temporalty
,
have
beene
bounden
and
owen
to
beare
next
to
God
a
naturall
and
humble
obedience
.
3.
As
the
duty
of
every
one
of
the
Kings
of
Israel
was
to
be
Respect
.
3
Custos
utriusque
tabulae
,
to
keepe
the
Law
of
God
,
and
to
have
a
speciall
care
of
his
Religion
;
and
then
to
doe
justice
and
judgement
,
according
to
the
Law
of
nature
,
and
to
observe
all
the
judiciall
Lawes
of
that
Kingdome
;
so
are
the
Kings
of
England
obliged
to
discharge
the
same
duties
.
1.
To
have
the
chiefest
care
to
defend
the
faith
of
Christ
,
The
duty
of
the
Kings
of
England
.
and
to
preserve
the
honour
of
Gods
Church
,
as
I
shewed
before
.
2.
To
maintaine
common
right
,
according
to
the
rules
and
dictates
of
nature
.
And
3.
To
see
the
particular
Lawes
and
Statutes
of
his
owne
Kingdome
well
observed
amongst
his
people
.
To
all
which
the
King
is
bound
,
not
onely
virtute
officii
,
in
respect
of
his
office
,
but
also
vinculo
juramenti
,
in
respect
of
his
oath
,
which
enjoyneth
him
to
guide
his
actions
,
not
according
to
the
desires
of
an
unbridled
will
,
but
according
to
the
tyes
of
these
established
Lawes
;
neither
doe
our
Divines
give
any
further
liberty
to
any
King
,
but
if
he
failes
in
these
he
doth
offend
in
his
duty
.
4.
As
the
Kings
of
Israel
were
accountable
for
their
actions
Respect
.
4
unto
none
,
but
onely
unto
God
,
and
therefore
King
David
after
he
had
committed
both
murder
and
adultery
,
saith
unto
God
,
Psal.
51.4
.
Tibi
soli
peccavi
;
as
if
he
had
said
,
none
can
call
me
to
any
account
for
what
I
have
done
but
thou
alone
;
and
we
never
read
that
either
the
people
did
call
,
or
that
the
Prophets
perswaded
them
to
call
any
of
their
most
idolatrous
,
tyrannicall
,
or
wicked
Kings
to
any
account
for
their
idolatrie
,
The
kings
of
England
accountable
for
their
actions
onely
to
God
.
tyrannie
,
or
wickednesse
;
even
so
the
Kings
of
England
are
accountable
to
none
but
to
God
.
1.
Because
they
have
their
Crowne
immediately
from
God
,
Reason
.
1
who
first
gave
it
to
the
Conquerour
through
his
sword
,
and
since
to
the
succeding
Kings
,
Smith
de
repub
.
l.
1.
c.
9.
by
the
ordinary
meanes
of
hereditary
succession
.
Reason
.
2
2.
Because
the
oath
which
he
takes
at
his
Coronation
binds
him
onely
before
God
,
who
alone
can
both
judge
him
,
and
punish
him
if
he
forgets
it
.
Reason
.
3
3.
Because
there
is
neither
condition
,
promise
,
or
limitation
,
either
in
that
Oath
,
or
in
any
other
Covenant
or
compact
that
the
King
makes
with
the
people
,
either
at
his
Coronation
,
or
at
any
other
time
,
that
he
should
be
accomptable
,
or
that
they
should
question
and
censure
him
for
any
thing
that
he
should
doe
.
Reason
.
4
4.
Because
the
testimony
of
many
famous
Lawyers
justifie
the
same
truth
;
for
Bracton
saith
,
if
the
King
refuse
to
do
what
is
just
,
satis
erit
ei
ad
paenam
quòd
Dominum
expectet
ultonem
,
the
Lord
will
be
his
avenger
,
which
will
be
punishment
enough
for
him
;
Bracton
fol
34.
a.
b.
apud
Lincol
anno
1301.
but
of
the
Kings
grants
and
actions
,
nec
privatae
personae
,
nec
justiciarii
debent
disputare
.
And
Walsingham
maketh
mention
of
a
Letter
written
from
the
Parliament
to
the
Bishop
of
Rome
,
wherein
they
say
,
that
certum
&
directum
Dominium
à
prima
institutione
regni
Angliae
ad
Regem
pertinuit
,
the
certaine
and
direct
Dominion
of
this
Kingdome
from
the
very
first
institution
thereof
hath
belonged
unto
the
King
,
who
by
reason
of
the
arbitrary
or
free
preeminence
of
the
royall
dignity
and
custome
observed
in
all
ages
,
Ex
liberâ
praeminentiâ
.
ought
not
to
answer
before
any
Judge
,
either
Ecclesiasticall
or
Secular
.
Ergo
neither
before
the
Pope
,
nor
Parliament
,
nor
Presbyterie
.
5.
Because
the
constant
custome
and
practice
of
this
Kingdome
Reason
.
5
was
ever
such
,
that
no
Parliament
at
any
time
sought
to
censure
their
King
,
and
either
to
depose
him
,
or
to
punish
him
for
any
of
all
his
actions
;
save
onely
those
that
were
called
in
the
troublesome
and
irregular
times
of
our
unfortunate
Princes
,
No
legitimate
and
just
Parliament
did
ever
question
the
Kings
of
England
for
their
actions
.
and
were
swayed
by
those
that
were
the
heads
of
the
most
powerfull
Faction
,
to
conclude
most
horrid
and
unjustifiable
Acts
,
to
the
very
shame
of
their
judiciall
authorities
;
as
those
factious
Parliaments
in
the
times
of
Hen.
3.
King
John
,
Rich.
2.
and
Hen.
4.
and
others
,
whose
acts
in
the
judgement
of
all
good
authors
,
are
not
to
be
drawne
into
examples
,
when
as
they
deposed
their
King
for
those
pretended
faults
,
whereof
not
the
worst
of
them
but
is
fairely
answered
,
and
all
33
of
them
proved
to
be
no
way
sufficient
to
depose
him
,
by
that
excellent
Civilian
Heningus
Arnisaeus
.
Heningus
c.
4.
p.
93.
And
therefore
seeing
the
institution
of
our
Kings
is
not
onely
by
Gods
Law
,
but
also
by
our
owne
Lawes
,
Customes
,
and
practice
,
thus
agreeable
to
the
Scripture
Kings
,
they
ought
to
be
as
sacred
and
as
inviolable
to
us
,
as
the
Kings
of
Israel
were
to
the
Jewes
;
and
as
reverently
honoured
and
obeyed
by
us
,
as
both
the
Apostles
,
Saint
Peter
and
Saint
Paul
,
advise
us
to
honour
and
obey
the
King
.
CHAP.
V.
Sheweth
,
how
the
Heathens
honoured
their
Kings
;
how
Christ
exhibited
all
due
honour
unto
Heathen
and
wicked
Kings
;
how
he
carried
himselfe
before
Pilate
;
and
how
all
the
good
Primitive
Christians
behaved
themselves
towards
their
Heathen
persecuting
Emperours
.
2.
The
Heathens
.
Persa
quidem
olim
aliquid
coeleste
atque
divinum
in
regilus
inesse
statuebant
.
Osor
.
de
Instit.
regis
.
l.
4.
p.
106.
2.
WE
finde
that
not
onely
the
Jewes
,
that
were
the
people
of
God
,
a
royall
Priesthood
,
that
had
the
Oracles
of
God
,
and
therefore
no
wonder
that
they
were
so
conformable
in
their
obedience
to
the
will
of
God
;
but
the
Gentiles
also
that
knew
not
God
,
knew
this
by
the
light
of
nature
,
that
they
were
bound
to
yeild
all
honour
unto
their
Kings
.
For
Quintus
Curtius
tells
us
,
that
the
Persians
had
such
a
divine
estimation
and
love
unto
their
King
,
that
Alexander
could
not
perswade
them
either
for
feare
or
reward
,
to
tell
him
where
their
King
was
gone
,
or
to
reveale
any
of
his
intentions
,
or
to
doe
any
other
thing
that
might
any
wayes
prejudice
the
life
,
Justin
.
l.
4.
or
the
affaires
of
their
King
.
And
Justin
tells
us
,
that
the
Sicilians
did
beare
so
great
a
respect
unto
the
last
Will
and
Testament
of
Anaxilaus
their
deceased
King
,
that
they
disdained
not
to
obey
a
slave
,
whom
he
had
appointed
Regent
,
during
the
minority
of
his
sonne
,
Herodet
.
l.
8.
And
Herodotus
saith
,
that
when
Xerxes
fled
from
Greece
in
a
vessell
that
was
so
full
of
men
of
warre
,
What
great
respect
men
in
former
times
did
beare
unto
their
kings
.
that
it
was
impossible
for
him
to
be
saved
,
without
casting
some
part
of
them
into
the
Sea
;
he
said
unto
them
,
O
ye
men
of
Persia
,
let
some
among
you
testifie
that
he
hath
care
of
his
King
,
whose
safety
is
in
your
disposition
;
then
the
Nobility
which
accompanied
him
,
having
adored
him
,
did
cast
themselves
into
the
Sea
,
till
the
vessell
was
unburthened
,
and
the
King
preserved
.
And
I
feare
these
Pagans
will
rise
in
judgement
to
condemne
our
Nobility
,
that
seeke
the
destruction
of
their
King
.
And
the
Macedonians
had
such
a
reverent
opinion
of
their
King
,
that
being
foyled
in
warre
,
before
they
returned
againe
to
the
battaile
they
fetched
their
cradle
,
wherein
their
young
King
lay
,
and
set
him
in
the
midst
of
the
Campe
,
as
supposing
that
their
former
misfortune
proceeded
,
Justin
.
l.
7.
because
they
neglected
to
take
with
them
the
good
augure
of
their
Kings
presence
.
And
Boemus
Aubanus
speaking
of
the
Egyptian
Kings
,
saith
,
that
they
have
so
much
good
will
and
love
from
all
men
,
Aubanus
de
Africa
.
l
1.
p.
39.
Reges
divinos
,
Iove
genitos
,
à
Iove
nutritos
,
Homerus
&
●esi●dus
appellarunt
.
ut
non
solùm
sacerdotibus
,
sed
etiam
singulis
Aegyptiis
major
regis
quàm
uxorum
filiorúmque
,
aut
aliorum
principum
salutis
inesset
cura
;
that
not
onely
the
Priests
,
but
also
all
the
Egyptians
have
a
greater
care
of
the
safety
of
their
King
,
then
of
their
wives
or
children
,
or
any
other
Princes
of
the
Land
.
And
the
same
Author
describing
the
manner
how
the
Tartars
create
their
King
;
saith
,
the
Princes
,
Dukes
,
Barons
,
and
all
the
people
meet
,
then
they
place
him
that
is
to
be
their
King
on
a
Throne
of
gold
,
and
prostrating
themselves
upon
the
ground
,
they
cry
with
an
unanimous
and
loud
voyce
,
Rogamus
,
volumus
&
praecipimus
ut
domineris
nobis
,
We
entreat
you
and
beseech
you
to
raigne
over
us
;
and
he
answereth
,
if
you
would
have
this
of
me
,
it
is
necessary
that
you
should
be
obedient
to
doe
whatsoever
I
shall
command
you
;
when
I
call
you
,
to
come
;
whethersoever
I
shall
send
you
,
to
goe
;
whomsoever
I
shall
command
you
to
kill
,
to
do
it
immediately
without
feare
;
and
to
commit
the
whole
Kingdome
into
my
hands
:
then
they
doe
all
answer
,
we
are
willing
to
doe
all
this
.
And
then
he
saith
againe
,
therefore
from
hence-forth
,
oris
mei
sermo
gladius
meus
erit
,
the
word
of
my
mouth
shall
be
the
sword
of
my
power
:
then
all
the
people
doe
applaud
him
.
And
a
little
after
he
saith
,
in
ejus
manibus
seu
potestate
omnia
sunt
,
Aubanus
l.
2.
p.
141.
all
things
are
in
his
hands
and
power
:
no
man
dare
say
,
this
is
mine
,
or
that
is
his
:
no
one
man
may
dwell
in
any
part
of
the
Land
,
but
in
that
which
is
assigned
unto
him
by
the
King
.
Nomini
licet
imperatoris
verba
mutare
,
nemini
latae
ab
illo
sententiae
qualicunque
modo
contraire
;
and
no
man
dares
alter
the
Kings
words
,
nor
gain-say
his
sentence
whatsoever
it
is
.
And
we
reade
that
the
Turke
is
as
absolute
in
his
Dominions
,
and
as
readily
obeyed
in
his
commands
as
the
Tartar
;
and
yet
these
Subjects
learne
this
duty
of
honour
and
obedience
unto
their
Kings
onely
by
the
light
of
nature
;
and
if
grace
and
the
Gospell
hath
made
us
free
from
this
slavish
subjection
,
should
we
not
be
thankefull
unto
our
God
,
and
be
contented
with
that
liberty
which
he
hath
given
us
;
but
because
we
have
so
much
,
we
will
have
more
:
[
](A96592-e35250-b)*
*
And
as
the
Poët
saith
,
Like
Subjects
arm'd
,
the
more
their
Princes
gave
,
They
this
advantage
tooke
the
more
to
crave
.
Lucan
.
lib.
1.
and
seeing
God
hath
delivered
us
from
the
rage
of
tyrannous
Kings
,
we
will
free
our selves
from
all
government
,
and
disobey
the
commands
of
the
most
clement
Princes
?
We
may
remember
the
fable
of
the
Frogs
,
when
they
prayed
unto
Jupiter
to
have
a
King
,
and
what
was
the
successe
thereof
;
—
omnia
dat
qui
justa
negat
:
and
he
that
undutifully
denyeth
his
due
obedience
,
may
unwillingly
be
forced
to
undue
subjection
;
as
the
Israelites
,
not
contented
with
just
Samuel
,
shall
be
put
under
an
unjust
Saul
.
So
God
may
justly
deale
with
us
for
our
injustice
towards
our
King
,
to
deny
that
honour
unto
him
which
God
commanded
to
be
given
,
and
the
very
Heathens
have
not
detained
from
their
Kings
.
But
3.
Christians
.
3.
Lest
with
Saint
Paul
we
should
be
blamed
(
though
unjustly
)
for
bringing
the
uncircumcised
Greeks
into
the
Temple
,
for
alleadging
the
disorderly
practice
of
blinde
Heathens
to
be
a
patterne
for
these
zealous
Christians
;
(
which
thing
,
notwithstanding
our
Saviour
did
,
when
he
preferred
Sodome
and
Gomorrah
before
Capernaum
;
Matth.
11.21
.
yea
Tyrus
and
Sydon
before
Corazin
and
Bethsaida
:
)
we
cannot
want
the
example
of
good
Christians
,
and
a
multitude
of
most
holy
Martyrs
,
to
shame
the
practice
of
these
prophane
hypocrites
.
For
1.
Christ
h●mselfe
exhibited
all
du●
honour
unto
wicked
Kings
.
1.
Christ
himselfe
,
the
author
and
the
finisher
of
our
faith
,
never
left
any
plainer
marke
of
his
religion
,
then
to
propagate
the
fame
by
patience
;
as
on
the
other
side
,
there
cannot
be
a
more
suspicious
signe
of
a
false
religion
,
then
to
inlarge
it
and
protect
it
by
violence
:
and
therefore
when
the
Inhabitants
of
a
certaine
Samaritane
village
refused
to
admit
Christ
and
his
Disciples
into
their
Towne
,
Luke
9.54
.
and
so
renounced
him
and
his
religion
;
James
and
John
,
two
principall
members
of
his
Court
,
remembring
what
Elias
did
in
the
like
case
,
1.
Reg.
18.
2.
Reg.
1.
asked
if
they
should
not
command
fire
to
consume
them
,
as
Elias
did
?
that
is
,
if
they
should
not
use
their
best
endeavours
,
and
be
confident
of
Gods
assistance
,
to
destroy
those
prophane
rejecters
of
Christ
,
and
refusers
of
his
religion
?
Our
Saviour
,
though
ever
meeke
,
yet
now
moved
at
this
their
unchristian
thought
,
rebuked
them
with
that
sharpnesse
,
as
he
did
Saint
Peter
,
when
he
committed
the
like
errour
,
Matth.
16.23
.
and
said
,
You
know
not
what
manner
of
spirit
you
are
of
:
as
if
he
had
said
,
you
understand
not
the
difference
betwixt
the
profession
of
Elias
,
and
my
religion
;
for
he
was
such
a
zelot
,
that
jure
zelotarum
,
and
the
extraordinary
instinct
of
Gods
Spirit
that
was
in
him
,
might
at
that
time
(
when
the
Jewes
were
governed
by
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Josephus
saith
,
and
God
presiding
as
it
were
their
King
amongst
them
,
and
interposing
rules
by
his
Oracles
,
and
other
particular
directions
,
that
should
oblige
and
warrant
them
,
as
well
as
their
standing
Law
)
doe
this
or
the
like
act
,
though
not
authorized
by
any
ordinary
Law
;
and
those
actions
thus
performed
,
are
as
just
and
as
legall
as
any
other
that
proceed
legally
from
the
authority
of
the
supreame
Magistrate
;
but
that
dispensation
of
the
Prophets
is
now
ended
,
and
the
profession
of
my
Disciples
must
be
farre
otherwise
;
for
I
doe
not
authorize
my
servants
to
pretend
to
the
spirit
of
Elias
,
or
to
doe
as
Phineas
and
others
,
extraordinary
men
among
the
Jewes
,
have
done
,
but
they
must
learne
of
me
to
be
meeke
and
lowly
in
heart
,
Matth.
11.29
.
and
rather
to
suffer
wrong
of
others
,
then
to
offer
the
least
injury
unto
their
meanest
neighbour
,
much
lesse
to
resist
their
supreame
Magistrate
.
And
when
Christ
was
apprehended
,
How
Christ
carried
himselfe
before
Pilate
and
the
High-Priests
.
not
by
any
legall
power
of
the
supreme
Magistrate
,
but
by
the
rude
servants
of
the
High
Priests
;
and
Saint
Peter
,
as
zealous
for
his
Master
as
our
Zealots
are
for
their
Religion
,
drew
his
sword
and
smote
off
Malchus
eate
,
a
most
justifiable
and
commendable
act
,
a
man
would
thinke
,
to
defend
Christ
,
and
in
him
all
Christianity
;
our
Saviour
bids
him
put
up
his
sword
,
and
he
addes
a
reason
most
considerable
to
all
Christians
;
for
all
they
that
take
the
sword
shall
perish
by
the
sword
:
that
is
,
all
they
that
without
lawfull
authority
take
the
sword
,
to
defend
me
and
my
religion
with
the
sword
,
they
deserve
to
suffer
by
the
sword
;
and
it
is
very
well
observed
by
the
Author
,
Pag.
6.
of
resisting
the
lawfull
Magistrate
upon
colour
of
religion
,
that
the
two
parallel
places
quoted
in
the
margent
of
our
Bibles
,
are
very
pertinent
to
this
purpose
;
for
that
Law
concerning
the
effusion
of
bloud
,
Gen.
9.6
.
being
not
any
prohibition
to
the
legall
cutting
off
of
Malefactors
,
is
notwithstanding
urged
against
S.
Peter
,
to
shew
that
his
shedding
of
bloud
in
defence
of
religion
was
altogether
illegall
,
and
prohibited
by
that
Law
:
and
the
other
place
(
where
immediately
after
these
words
,
Revel.
13.10
.
He
that
killeth
with
the
sword
must
be
killed
with
the
sword
;
the
Holy
Ghost
adjoyneth
,
here
is
the
patience
and
the
faith
of
the
Saints
:
)
doth
most
clearely
shew
,
that
all
forcible
resistance
is
inconsistent
with
the
religion
of
the
Saints
;
because
their
faith
must
be
ever
accompanied
with
their
patience
;
and
it
is
contrary
to
their
profession
to
save
themselves
by
any
violent
opposition
of
them
that
have
the
lawfull
authority
.
But
that
example
which
is
unparallel'd
,
is
the
suffering
of
Christ
under
Pontius
Pilate
;
for
the
whole
course
of
their
proceeding
against
Christ
was
illegall
,
when
as
no
Law
can
be
found
to
justifie
the
delivering
up
of
an
innocent
person
to
the
will
of
his
accusers
,
John
19.16
.
as
Pilate
did
our
Saviour
Christ
;
and
our
Saviour
had
ability
and
strength
enough
to
have
defended
himselfe
;
for
he
might
have
commanded
more
then
12
Legions
of
Angels
to
assist
him
;
yet
our
Saviour
acknowledging
the
legall
power
of
Pilate
to
proceed
against
him
,
John
19.11
.
that
it
was
given
him
from
above
,
makes
no
resistance
either
to
maintaine
his
doctrine
or
to
preserve
his
life
,
but
in
all
things
submits
himselfe
to
their
illegall
proceedings
,
and
gives
unto
the
Magistrates
all
the
honour
that
was
due
unto
their
places
:
and
you
know
the
rule
,
Omnis
Christi
actio
debet
esse
nostra
instructio
,
we
ought
to
follow
his
example
.
And
therefore
not
onely
Christ
,
but
also
all
good
Christians
have
imitated
him
in
this
point
;
for
the
Apostles
prayed
for
their
persecuting
Tyrants
,
exhorted
all
their
followers
to
honour
even
the
Pagan
Kings
,
and
most
sharpl●
reproved
all
that
spake
evill
of
authority
,
much
more
would
they
say
against
them
,
that
commit
evill
,
and
proceed
in
all
wickednesse
against
authority
.
How
the
Primitive
Christians
behaved
themselves
towards
their
Heathen
persecutors
.
And
Tertullian
speaking
of
the
behaviour
of
the
Primitive
Christians
towards
the
Heathen
Emperours
,
and
their
cruell
persecutors
,
saith
,
that
because
they
knew
them
to
be
appointed
by
God
,
they
did
love
and
reverence
them
,
and
wish
them
safe
with
all
the
Romane
Empire
;
yea
they
honoured
the
Emperour
,
and
worshipped
him
as
a
man
second
from
God
,
&
solo
Deo
minorem
,
and
inferiour
onely
unto
God
;
and
in
his
Apologetico
he
saith
,
Deus
est
solus
in
cujus
solius
potestate
sunt
reges
,
à
quo
sunt
secundi
,
post
quem
primi
,
super
omnes
homines
ante
omnes
Deos
;
God
alone
is
he
by
whose
power
Kings
are
preserved
,
which
are
second
from
him
,
first
after
him
,
above
all
men
,
and
before
all
gods
;
that
is
,
all
other
Magistrates
that
the
Scripture
calleth
Gods
.
So
Justin
Martyr
,
Minutius
Felix
,
Nazianzen
,
(
which
also
wrote
against
the
vices
of
Julian
)
S.
Augustine
,
and
others
of
the
prime
Fathers
of
the
Church
have
set
downe
,
how
the
Primitive
Christians
and
godly
Martyrs
,
that
suffered
all
kinde
of
most
barbarous
cruelty
at
the
hands
of
their
Heathen
Magistrates
,
did
notwithstanding
pray
for
them
and
honour
them
,
and
neither
derogated
from
their
authority
,
nor
any
wayes
resisted
their
insolencie
.
Beda
p.
15.
And
Iohannes
Beda
,
Advocate
in
the
Court
of
Parliament
of
Paris
,
saith
,
that
the
Protestants
of
France
in
the
midst
of
torments
have
blessed
their
King
,
by
whom
they
were
so
severely
intreated
;
and
in
the
midst
of
fires
and
massacres
have
published
their
confession
in
these
words
:
Artic.
39.
&
40.
confess
eccles
.
Gal.
refor
.
For
this
cause
he
(
that
is
God
)
put
the
sword
into
the
Magistrates
hand
,
that
he
may
represse
the
sinnes
committed
,
not
onely
against
the
second
table
of
Gods
Commandements
,
but
also
against
the
first
:
We
must
therefore
for
his
sake
not
onely
endure
that
Superiours
rule
over
us
,
but
also
honour
and
esteeme
of
them
with
all
reverence
,
holding
them
for
his
Lieutenants
and
Officers
,
to
whom
he
hath
given
in
commission
to
execute
a
lawfull
and
a
holy
function
:
We
therefore
hold
that
we
must
obey
their
Lawes
and
Statutes
,
pay
Tributes
,
Imposts
,
and
other
duties
,
and
beare
the
yoke
of
subjection
with
a
good
and
free
will
,
although
they
were
Infidels
.
Ob.
But
against
this
patience
of
the
Saints
,
Ob.
and
the
wisedome
of
these
good
Christians
,
it
is
objected
by
Goodwin
and
others
of
his
Sect
,
that
either
they
wanted
strength
to
resist
,
or
wanted
knowledge
of
their
strength
,
or
of
their
priviledge
and
power
,
which
God
granted
them
to
defend
themselves
and
their
religion
;
or
were
over-much
transported
with
an
ambitious
desire
of
Martyrdome
,
or
by
some
other
misguiding
spirit
were
utterly
mis-led
to
an
unnecessary
patience
;
and
therefore
we
having
strength
enough
,
as
we
conceive
,
to
subdue
the
King
and
all
his
strength
,
and
being
wiser
in
our
generation
then
all
the
generation
of
those
fathers
,
as
being
guided
by
a
more
unerring
spirit
,
we
have
no
reason
to
pray
for
patience
,
but
rather
to
render
vengeance
,
both
to
the
King
and
to
all
his
adherents
.
Sol.
This
unchristian
censure
,
Sol.
and
this
false
imputation
laid
upon
these
holy
Fathers
,
by
these
stabborne
Rebels
,
and
proud
Enthusiasts
,
are
so
mildly
and
so
learnedly
answered
by
the
Author
of
resisting
the
lawfull
Magistrate
upon
colour
of
religion
,
Where
they
are
fully
answered
.
that
more
need
not
be
said
to
stop
the
mouthes
of
all
ignorant
gain-sayers
.
Therefore
seeing
that
by
the
institution
of
Kings
,
by
the
precept
of
God
,
and
by
the
practice
of
all
wise
men
and
good
Christians
,
Heathen
Kings
and
wicked
Tyrants
are
to
be
loved
,
honoured
,
and
obeyed
;
it
is
a
most
hatefull
thing
to
God
and
man
,
to
see
men
professing
themselves
Christians
,
(
but
are
indeed
like
those
in
the
Revel
,
Revel.
2
9.
which
say
they
are
Jewes
and
are
not
)
in
steed
of
honouring
,
transcendently
to
hate
,
and
most
violently
to
persecute
their
owne
most
Chr●stian
and
most
gracious
King
;
a
sinne
so
infinitely
sinfull
,
that
I
doe
not
wonder
to
see
the
greatnesse
of
Gods
anger
to
powre
all
the
plagues
that
we
suffer
upon
this
Nation
;
but
I
doe
rather
admire
and
adore
his
wonted
clemency
and
patience
,
that
he
hath
not
all
this
while
either
sent
forth
his
fire
and
lightning
from
Heaven
,
as
he
did
upon
Sodome
and
Gomorrah
,
Gen.
19.24
.
Numb
.
16.31
.
to
consume
them
,
or
cause
the
earth
to
swallow
them
,
as
it
did
Corah
,
Dathan
,
and
Abiram
,
for
this
their
rebellion
against
their
King
;
or
that
he
hath
not
showred
downe
farre
greater
plagues
,
and
more
miserable
calamities
then
hitherto
we
have
suffered
;
because
we
have
suffered
these
Antichristian
Rebels
to
proceed
so
farre
,
and
have
with
the
Merozites
neglected
all
this
while
to
adde
our
strength
to
assist
the
Lords
Annointed
,
Judges
5.23
.
to
reduce
his
seduced
Subjects
to
their
obedience
,
and
to
impose
condigne
punishments
upon
the
seducers
and
the
ringleaders
of
this
unnaturall
and
most
horrible
Rebellion
.
CHAP.
VI.
Sheweth
the
two
chiefest
duties
of
all
Christian
Kings
;
to
whom
the
charge
and
preservation
of
Religion
is
committed
;
three
severall
opinions
;
the
strange
speeches
of
the
Disciplinarians
against
Kings
are
shewed
;
and
Viretus
his
scandalous
reasons
are
answered
;
the
double
service
of
all
Christian
Kings
,
2.
Christian
Kings
are
to
have
double
honour
in
respect
of
their
double
duty
.
and
how
the
Heathen
Kings
and
Emperours
had
the
charge
of
Religion
.
2.
AS
all
Kings
are
to
be
honoured
in
the
fore-said
respects
,
so
all
Christian
Kings
are
to
have
a
double
honour
,
in
respect
of
the
double
charge
and
duty
that
is
laid
upon
them
:
As
1.
To
preserve
true
religion
,
and
to
defend
the
faith
of
Dutie
.
1
Christ
,
against
all
Atheists
,
Hereticks
,
Schismaticks
,
and
all
other
adversaries
of
the
Gospell
,
within
their
Territories
and
Dominions
.
2.
To
preserve
their
Subjects
from
all
forraigne
adversaries
,
Dutie
.
2
and
to
prevent
civill
dissentions
,
to
governe
them
according
to
the
rules
of
justice
and
equity
,
which
all
other
Kings
are
bound
to
doe
;
but
neither
did
,
nor
can
doe
it
so
fully
and
so
faithfully
as
the
Christian
Kings
;
because
no
Law
,
either
Solons
,
Lycurgus
,
Pompilius
,
or
any
other
Greeke
or
Latine
;
nor
any
Politique
,
Plato
,
Aristotle
,
Machiavil
,
or
whom
you
will
,
old
or
new
,
can
so
perfectly
set
downe
,
and
so
fairely
declare
,
quid
justum
,
&
quid
honestum
,
as
the
Law
of
Christ
hath
done
;
and
therefore
,
seeing
omnis
honos
praesupponit
onus
,
the
honour
is
but
the
reward
of
labour
,
and
that
this
labour
or
duty
of
Kings
to
maintaine
true
religion
,
well
performed
,
and
faithfully
discharged
,
brings
most
glory
unto
God
,
and
the
greatest
honour
to
all
Kings
;
when
it
is
more
to
be
,
with
Constantine
,
a
nursing
father
to
Gods
Church
,
then
it
is
to
be
with
Alexander
the
sole
Monarch
of
the
known
world
;
I
will
first
treat
of
their
charge
and
care
,
and
the
power
that
God
hath
given
them
to
defend
the
faith
,
and
to
preserve
true
religion
.
And
1.
1.
Care
of
Kings
to
preserve
true
Religion
.
Aug.
de
utilitate
credendi
cap.
9.
Religion
(
faith
a
learned
Divine
)
without
authority
is
no
Religion
;
for
as
Saint
Augustine
saith
,
no
true
Religion
can
be
received
by
any
meanes
without
some
weighty
force
of
authority
:
therefore
if
that
Religion
,
whereby
thou
hopest
to
be
saved
,
hath
no
authority
to
ground
it selfe
upon
;
or
if
that
authority
,
whereby
thy
Religion
is
setled
,
be
mis-placed
in
him
that
hath
no
authority
at
all
,
what
hope
of
salvation
remaining
in
that
Religion
canst
thou
conceive
?
but
it
is
concluded
on
all
sides
,
that
the
right
authority
of
preserving
true
religion
must
reside
in
him
,
and
proceed
from
him
,
by
whose
supreme
power
and
government
it
is
to
be
enacted
and
forced
upon
us
:
To
whom
the
charge
of
preserving
religion
is
commited
.
and
therefore
now
the
question
is
,
and
it
is
very
much
questioned
,
to
whom
the
supreame
government
of
our
Religion
ought
rightly
to
be
attributed
;
3
Opinions
.
whereof
I
finde
three
severall
resolutions
.
-
1.
Papisticall
,
which
leaneth
too
much
on
the
right
hand
.
-
2.
Anabaptisticall
,
which
bendeth
twice
as
much
on
the
left
hand
.
-
3.
Orthodoxall
of
the
Protestants
,
that
ascribe
the
same
to
him
,
on
whom
God
himselfe
hath
conferred
it
.
Opinion
.
1
1.
That
the
Church
of
Rome
maketh
the
Pope
solely
to
have
the
supreme
government
of
our
Christian
Religion
,
is
most
apparent
out
of
all
their
writings
;
Vnde
saepè
objiciunt
dictum
●l●su
ad
Constantium
:
Tibì
Deus
impertum
commisit
,
nobis
qu●
sunt
ecclesiastica
concredidit
.
Sed
h●c
intelligitur
de
executione
officij
,
non
de
gubernatione
ecclesiae
.
Sicut
ibi
manifestum
est
,
cum
dicitur
ne
que
fai
est
nobis
in
terris
imperium
tenere
,
neque
tibi
thymiamatum
&
so●rorum
potestatem
habere
.
(
i
e.
)
in
pradicatione
Evangelij
,
&
administratione
Sacramentorum
&
similibus
.
and
you
may
see
what
a
large
book
our
Countrey-man
Stapleton
wrote
against
Master
Horne
Bishop
of
Winchester
to
justifie
the
same
.
And
Sanders
to
disprove
the
right
of
Kings
,
saith
,
Fatemur
personas
Episcoporum
,
qui
in
toto
orbe
fuerunt
,
Romano
Imperatori
subjectas
fuisse
,
quoniam
Rex
praeest
hominibus
Christianis
,
verùm
non
quia
sunt
Chrstiani
,
sed
quia
sunt
homines
,
episcopis
etiam
ea
ex
parte
rex
praeesset
.
So
Master
Harding
saith
,
that
the
office
of
a
King
in
it selfe
is
all
one
every
where
,
not
onely
among
the
Christian
Princes
,
but
also
among
the
Heathen
;
so
that
a
Christian
King
hath
no
more
to
doe
in
deciding
Church
matters
,
or
medling
with
any
point
of
Religion
then
a
Heathen
.
And
so
Fekenham
,
and
all
the
brood
of
Jesuites
,
doe
with
all
violence
and
virulencie
labour
to
disprove
the
Princes
authority
and
supremacy
in
Ecclesiasticall
causes
,
and
the
points
of
our
Religion
,
and
to
transferre
the
same
wholly
unto
the
Pope
and
his
Cardinals
.
Neither
doe
I
wonder
so
much
,
that
the
Pope
having
so
universally
gained
,
and
so
long
continued
this
power
,
and
retained
this
government
from
the
right
owners
,
should
imploy
all
his
Hierarchie
to
maintaine
that
usurped
authority
,
which
he
held
with
so
much
advantage
to
his
Episcopall
See
,
(
though
with
no
small
prejudice
to
the
Church
of
Christ
,
when
,
the
Emperours
being
busied
with
other
affaires
,
&
leaving
this
care
of
religion
and
government
of
the
Church
to
the
Pope
,
the
Pope
to
the
Bishops
the
Bishops
to
their
Suffragans
,
and
the
Suffragans
to
the
Monkes
,
whose
authority
being
little
,
their
knowledge
lesse
,
and
their
honesty
least
of
all
,
all
things
were
ruled
with
greater
corruption
&
lesse
truth
then
they
ought
to
be
)
so
long
as
possibly
he
should
be
able
to
possesse
it
.
But
at
last
,
when
the
light
of
the
Gospell
shined
,
and
Christian
Princes
had
the
leisure
to
looke
,
and
the
heart
to
take
hold
upon
their
right
,
the
learned
men
(
opposing
themselves
against
the
Popes
usurped
jurisdiction
)
have
soundly
proved
the
Soveraigne
authority
of
Christian
Kings
in
the
government
of
the
Church
;
that
,
not
onely
in
other
Kingdomes
,
but
also
here
in
England
,
this
power
was
annexed
by
divers
Lawes
unto
the
interest
of
the
Crowne
,
and
the
lawfull
right
of
the
King
:
and
I
am
perswaded
(
saith
that
Reverend
Archbishop
Bancroft
)
had
it
not
beene
that
new
adversaries
did
arise
,
Survey
of
Discip
.
c.
22.
p.
2●1
and
opposed
themselves
in
this
matter
,
the
Papists
before
this
time
had
been
utterly
subdued
;
for
the
Devill
seeing
himselfe
so
like
to
lose
the
field
,
How
the
Devill
raised
instruments
to
hinder
the
reformation
,
stirred
up
in
the
bosome
of
Reformation
a
flocke
of
violent
and
seditious
men
,
that
pretending
a
great
deale
of
hate
to
Popery
,
have
notwithstanding
joyned
themselves
,
like
Sampsons
Foxes
,
with
the
worst
of
Papists
,
in
the
worst
and
most
pernicious
Doctrines
that
ever
Papist
taught
,
to
rob
Kings
of
their
sacred
and
divine
right
,
and
to
deprive
the
Church
of
Christ
of
the
truth
of
all
those
points
,
that
doe
most
specially
concerne
her
government
and
governours
:
and
though
in
the
fury
of
their
wilde
●eale
they
do
no
lesse
maliciously
then
falsly
cast
upon
the
soundest
Protestants
the
aspersion
of
Popery
and
Malignancie
,
yet
I
hope
to
make
it
plaine
unto
my
reader
,
that
themselves
are
the
Papists
indeed
,
or
worse
then
Papists
both
to
the
Church
and
State
:
For
2.
As
the
whole
Colledge
of
Cardinals
,
Of
the
Anabaptists
and
Puritans
.
and
all
the
Schooles
Opinion
.
2
of
the
Jesuites
,
doe
most
stiffely
defend
this
usurped
authority
of
the
Pope
,
which
,
as
I
said
,
may
be
with
the
lesse
admiration
,
because
of
the
Princes
concession
,
and
their
owne
long
possession
of
it
;
so
on
the
other
side
there
are
sprung
up
of
late
a
certaine
generation
of
Vipers
,
the
brood
of
Anabaptists
and
Brownists
,
that
doe
most
violently
strive
not
to
detaine
what
they
have
unjustly
obtained
,
but
a
degree
farre
worse
,
to
pull
the
sword
out
of
their
Prince
his
hand
,
and
to
place
authority
on
them
which
have
neither
right
to
owne
it
,
Where
the
P●ritans
place
the
authority
to
maintaine
religion
.
1.
In
the
Presbyterie
.
nor
discretion
to
use
it
;
and
that
is
,
either
-
1.
A
Consistory
of
Presbyters
:
or
,
-
2.
A
Parliament
of
Lay
men
.
For
1.
These
new
Adversaries
of
this
Truth
,
that
would
most
impudently
take
away
from
Christian
Princes
the
supreme
and
immediate
authority
,
under
Christ
,
in
all
Ecclesiasticall
Callings
and
Causes
,
will
needs
place
the
same
in
themselves
,
and
a
Consistorian
company
of
their
own
Faction
:
a
whole
Volume
would
not
contain
their
absurdities
,
falsities
,
and
blasphemies
that
they
have
uttered
about
this
point
.
I
will
onely
give
you
a
taste
of
what
some
of
the
chiefe
of
them
have
belebed
forth
against
the
Divine
Truth
of
God's
Word
and
the
sacred
Majesty
of
Kings
.
Calvin
in
Amos
,
cap.
7.
Master
Calvin
,
a
man
otherwise
of
much
worth
,
and
worthy
to
be
honoured
,
yet
in
this
point
transported
with
his
own
passion
,
calleth
those
Blasphemers
,
that
did
call
King
Henry
the
Eighth
the
Supreme
Head
of
this
Church
of
England
:
Stap●●
.
cont
.
●●dorn
.
l
,
1.
p.
22.
and
Stapleton
saith
,
that
he
handled
the
King
himselfe
with
such
villany
and
with
so
spitefull
words
,
as
he
never
handled
the
Pope
more
spitefully
;
and
all
for
this
Title
of
Supremacy
in
Church
causes
:
and
in
his
54.
Epist.
to
Myconius
,
he
termeth
them
prophane
spirits
and
mad
men
,
that
perswaded
the
Magistrates
of
Geneva
,
not
to
deprive
themselves
of
that
authority
which
God
had
given
them
:
Viretus
is
more
virulent
;
for
he
resembleth
them
not
to
mad
men
,
(
as
Calvin
did
)
but
to
white
devils
,
because
they
stand
in
defence
of
the
Kings
authority
;
and
he
saith
,
they
are
false
Christians
,
though
they
cover
themselves
with
the
cloak
of
the
Gospell
,
How
Viretus
would
prove
the
temporall
Pope
(
as
he
calleth
the
King
)
worse
then
the
spirituall
Pope
.
affirming
that
the
putting
of
all
authority
and
power
into
the
Civill
Magistrates
hands
,
and
making
them
Masters
of
the
Church
,
is
nothing
else
but
the
changing
of
the
Popedome
,
from
the
Spirituall
Pope
into
a
Temporall
Pope
,
who
(
as
it
is
to
be
feared
)
will
prove
worse
and
more
tyrannous
than
the
Spirituall
Pope
,
which
he
laboureth
to
confirme
by
these
three
reasons
:
Reason
.
1
1.
Because
the
Spiritual
Pope
had
not
the
Sword
in
his
own
hand
,
to
punish
men
with
death
,
but
was
fain
to
crave
the
aid
of
the
Secular
power
,
which
the
Temporal
Pope
needs
not
do
.
2.
Because
the
old
Spirituall
Popes
had
some
regard
in
their
Reason
.
2
dealings
of
Councels
,
Synods
,
and
ancient
Canons
;
but
the
new
Secular
Popes
will
do
what
they
list
without
respect
of
any
Ecclesiasticall
Order
,
be
it
right
or
wrong
.
3.
Because
the
Romish
Popes
were
most
commonly
very
Reason
.
3
learned
,
but
it
happeneth
oftentimes
that
the
Regall
Popes
have
neither
learning
nor
knowledge
in
divine
matters
;
and
yet
these
shall
be
they
that
shall
command
Ministers
and
Preachers
what
they
list
;
and
to
make
this
assertion
good
,
he
affirmeth
that
he
saw
in
some
places
some
Christian
Princes
,
under
the
title
of
Reformation
,
to
have
in
10
or
20
yeares
usurped
more
tyrannie
over
the
Churches
in
their
Dominions
,
then
ever
the
Pope
and
his
adherents
did
in
600
yeares
.
All
which
reasons
are
but
meere
fopperies
,
Viretus
his
scandalous
reasons
answered
.
blowne
up
by
the
blacke
Devill
,
to
blast
the
beauty
of
this
truth
;
for
we
speake
not
of
the
abuse
of
any
Prince
,
to
justifie
the
same
against
any
one
,
but
of
his
right
,
that
cannot
be
the
cause
of
any
wrong
;
and
it
cannot
be
denyed
but
an
illiterate
Prince
may
prove
a
singular
advancer
of
all
learning
,
as
Bishop
Wickham
was
no
great
Scholler
,
yet
was
he
a
most
excellent
instrument
to
produce
abundance
of
famous
Clerks
in
this
Church
;
and
the
King
ruleth
his
Church
by
those
Lawes
,
which
through
his
royall
authority
are
made
with
the
advice
of
his
greatest
Divines
,
as
hereafter
I
shall
shew
,
unto
you
:
yet
these
spurious
and
specious
pretexts
may
serve
,
like
clouds
,
to
hide
the
light
from
the
eyes
of
the
simple
.
So
Cartwright
also
,
T.
C.
l.
2.
p.
411
that
was
our
English
firebrand
,
and
his
Disciples
teach
,
as
Harding
had
done
before
,
that
Kings
and
Princes
doe
hold
their
Kingdomes
and
Dominions
under
Christ
,
as
he
is
the
Sonne
of
God
onely
,
before
all
worlds
,
coequall
with
the
father
,
and
not
as
he
is
Mediator
and
Governour
of
the
Church
:
and
therefore
the
Christian
Kings
have
no
more
to
doe
with
the
Church
government
,
then
the
Heathen
Princes
:
so
Travers
saith
,
that
the
Heathen
Princes
being
converted
to
the
faith
,
receive
no
more
,
nor
any
further
increase
of
their
power
,
whereby
they
may
deale
in
Church
causes
,
then
they
had
before
;
so
the
whole
packe
of
the
Disciplinarians
are
all
of
the
same
minde
,
and
do
hold
that
all
Kings
,
aswell
Heathen
as
Christian
,
receiving
but
one
Commission
and
equall
authority
immediately
from
God
,
have
no
more
to
doe
with
Church
causes
,
the
one
sort
then
the
other
.
And
I
am
ashamed
to
set
downe
the
rayling
and
the
scurrilous
speeches
of
Anthony
Gilby
against
Hen.
8.
Gilby
in
his
admonition
.
p.
69.
Knox
in
his
exh●ta
i●n
to
the
Nobility
of
Scotland
,
fol.
77.
and
of
Knox
,
Whittingham
,
and
others
,
against
the
truth
of
the
Kings
lawfull
right
and
authority
in
all
Ecclesiasticall
causes
.
For
,
were
it
so
,
as
Cartwright
,
Travers
,
and
the
rest
of
that
crew
doe
avouch
,
that
Kings
by
being
Christians
receive
no
more
authority
over
Christ
his
Church
,
then
they
had
before
[
](A96592-e41360-b)*
*
Which
is
most
false
.
;
yet
this
will
appeare
most
evident
to
all
understanding
men
,
that
all
Kings
,
aswell
the
Heathens
as
the
Christians
,
are
in
the
first
place
to
see
that
their
people
do
religiously
observe
the
worship
of
that
God
which
they
adore
:
and
therefore
much
more
should
Christian
Princes
have
a
care
to
preserve
the
religion
of
Jesus
Christ
.
The
Gentile
Kings
preservers
of
religion
.
For
it
cannot
be
denyed
,
but
that
all
Kings
ought
to
preserve
their
Kingdomes
;
and
all
Kingdomes
are
preserved
by
the
same
meanes
,
by
which
they
were
first
established
;
and
they
are
established
by
obedience
and
good
manners
:
neither
shall
you
finde
any
thing
that
can
beget
obedience
and
good
manners
,
but
Lawes
and
Religion
;
and
Religion
doth
naturally
beget
obedience
unto
the
Lawes
;
therefore
most
of
those
Kings
that
gave
Lawes
were
originally
Priests
;
Synes.
ep.
126.
Vide
Amis
.
part
.
2.
pag.
14.
Ad
magnas
r●spubl
.
utilitates
retinetur
religio
in
civitatibus
.
Cicero
de
divin
.
l.
2.
and
,
as
Synesius
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
a
Priest
and
a
Prince
was
all
one
with
them
;
when
the
Kings
,
to
preserve
their
Lawes
inviolable
,
and
to
keepe
their
people
in
obedience
that
they
might
be
happy
,
became
Priests
,
and
exercised
the
duties
of
Religion
,
offering
sacrifices
unto
their
gods
,
and
discharging
the
other
offices
of
the
Priestly
function
(
as
our
factious
Priests
could
willingly
take
upon
them
the
offices
of
the
King
;
)
or
if
some
of
them
were
not
Priests
(
as
all
were
not
Law-makers
)
yet
all
of
them
preserved
Religion
as
the
onely
preservation
of
their
Lawes
,
and
the
happinesse
of
their
Kingdomes
,
which
they
saw
could
not
continue
without
Religion
.
But
2.
In
the
Parliament
.
2.
The
wisedome
of
our
grave
Prelates
,
and
the
learning
of
our
religious
Clergie
having
stopped
the
course
of
this
violent
streame
,
and
hindered
the
translation
of
this
right
of
Kings
,
unto
their
new-borne
Presbyterie
and
late
erected
Synods
:
There
sprang
up
another
generation
out
of
the
dregs
of
the
former
,
that
because
they
would
be
sure
to
be
bad
enough
,
out
of
their
envy
unto
Kings
,
and
malice
unto
the
Church
(
that
the
one
doth
not
advance
their
unworthinesse
,
and
the
other
doth
not
beare
with
their
undutifulnesse
)
will
needs
transferre
this
right
of
ruling
Gods
Church
unto
a
Parliament
of
Lay-men
;
the
King
shall
be
denuded
of
what
God
hath
given
him
:
and
the
people
shall
be
indued
with
what
God
and
all
good
men
have
ever
denyed
them
.
I
deny
not
but
the
Parliament
men
,
as
they
are
most
noble
and
worthy
Gentlemen
,
so
many
of
them
may
be
very
learned
,
and
not
a
few
of
them
most
religious
;
and
I
honour
the
Parliament
rightly
discharging
their
duties
,
Hugo
de
Sancto
Vict.
lib.
2.
de
sacr.
fid.
par.
2.
cap.
3.
Laicis
Christianis
fidelibus
terrena
possidere
conceditur
,
clericis
verò
tantùm
spirituali●
committuntur
;
quae
autem
ill●
spiritualia
sunt
subjicit
.
c.
5.
dicent
;
omnis
ecclesiastica
administratio
in
tribus
consistit
,
in
sacramentis
,
in
ordinibus
,
in
praeceptis
.
Ergo
,
Laici
nihil
juris
habent
in
legibus
&
praeceptis
condendis
ecclesiasticit
.
as
much
as
their
modesty
can
desire
,
or
their
merit
deserve
;
neither
doe
I
gain-say
,
but
as
they
are
pious
men
,
and
the
greatest
Councell
of
our
King
,
so
they
may
propose
things
,
and
request
such
and
such
Lawes
to
be
enacted
,
such
abuses
to
be
redressed
;
and
such
a
reformation
to
be
effected
,
as
they
thinke
befitting
for
Gods
Church
;
but
for
Aarons
seed
and
the
Tribe
of
Levi
,
to
be
directed
and
commanded
out
of
the
Parliament
chaire
,
how
to
performe
the
service
of
the
Tabernacle
,
and
for
Lay
men
to
determine
the
Articles
of
faith
,
to
make
Canons
for
Church-men
,
to
condemne
heresies
and
define
verities
,
and
to
have
the
chiefe
power
for
the
government
of
Gods
Church
,
as
our
Faction
now
challengeth
,
and
their
Preachers
ascribe
unto
them
,
is
such
a
violation
of
the
right
of
Kings
,
such
a
derogation
to
the
Clergy
,
and
so
prejudiciall
to
the
Church
of
Christ
,
as
I
never
found
the
like
usurpation
of
this
right
,
to
the
eradication
of
the
true
religion
,
in
any
age
;
for
seeing
that
,
as
the
Proverb
goeth
,
Quod
medicorum
est
promittunt
medici
,
&
tractant
fabrilia
fabri
;
what
Papist
or
Athiest
will
be
ever
converted
to
professe
that
religion
,
which
shall
be
truly
,
what
now
they
alleadge
falsely
unto
us
,
a
Parliamentary
religion
,
or
a
religion
made
by
Lay
men
,
with
the
advice
of
a
few
that
they
choose
è
faece
Cleri
?
I
must
seriously
professe
what
I
have
often
bewayled
,
to
see
Nadab
and
Abihu
offering
strange
fires
upon
Gods
Altar
,
to
see
the
sacred
offices
of
the
Priests
so
presumptuously
usurped
by
the
Laity
,
and
to
see
the
children
of
the
Church
,
nay
,
the
servants
of
the
Church
to
prescribe
Lawes
unto
their
Masters
;
and
I
did
ever
feare
it
to
be
an
argument
,
not
onely
of
a
corrupted
,
but
also
of
a
decaying
State
,
when
Moses
chaire
should
be
set
in
the
Parliament
House
,
and
the
Doctors
of
the
Church
should
never
sit
thereon
:
therefore
I
wish
that
the
Arke
may
be
brought
backe
from
the
Philistines
,
and
restored
to
the
Priests
,
to
be
placed
in
Shilo
where
it
should
be
;
and
that
the
care
of
the
Arke
,
which
King
David
undertooke
,
may
not
be
taken
out
of
his
hands
by
his
people
;
but
that
he
may
have
the
honour
of
that
service
,
which
God
hath
imposed
upon
him
.
For
3.
Opinion
.
Of
the
O●thodox
.
Quia
religio
est
ex
potioribus
reipublica
partibus
:
ut
a●t
Aristot
.
Polit.
l.
7.
c.
8.
&
ipsa
sola
custodit
hominum
inter
se
societate●
:
ut
ait
L●ctant
.
de
ira
Dei
,
cap.
12.
Veritura
Troia
perdidit
primum
Deos.
3.
As
nothing
is
dearer
to
understanding
,
righteous
,
and
religious
Kings
,
then
the
increase
and
maintenance
of
true
religion
,
and
the
inlargement
of
the
Church
of
Christ
throughout
all
their
Dominions
,
so
they
have
at
all
times
imployed
their
studies
to
this
end
;
because
it
is
an
infallible
maxime
,
even
among
the
Politicians
,
that
the
prosperity
of
any
Kingdome
flourisheth
for
no
longer
time
,
then
the
care
of
religion
and
the
prosperity
of
the
Church
is
maintained
by
them
among
their
people
:
as
we
see
Troy
was
soone
lost
,
when
they
lost
their
Palladium
,
so
it
is
the
truest
signe
of
a
declining
and
a
decaying
State
,
to
see
the
Clergy
despised
,
and
Religion
disgraced
:
and
therefore
the
provision
for
the
safety
of
the
Church
,
the
publique
injoying
of
the
Word
of
God
,
the
forme
of
Service
,
the
manner
of
Government
,
and
the
honour
and
maintenance
of
the
Clergie
are
all
the
duties
of
a
most
Christian
King
,
which
the
King
of
Heaven
hath
imposed
upon
him
for
the
happinesse
and
prosperity
of
his
Kingdome
;
and
whosoever
derive
the
authority
of
this
charge
,
either
in
a
blinde
obedience
to
the
See
of
Rome
,
as
the
Jesuites
doe
,
or
out
of
their
too
much
zeale
and
affection
to
a
new
Consistory
,
as
the
late
Presbyterians
did
,
or
to
a
Lay
Parliament
,
as
our
upstart
Anabaptists
and
Brownists
doe
,
are
most
unjust
usurpers
of
the
Kings
right
,
which
is
not
onely
ascribed
unto
him
and
warranted
by
the
Word
of
God
,
but
is
also
confirmed
to
the
Princes
of
this
Land
by
severall
Acts
of
Parliament
,
Therefore
the
Tyrians
ch●y●●d
their
gods
,
lest
if
they
fled
th●y
should
be
destroyed
.
to
have
the
supremacie
in
all
causes
and
over
all
persons
,
as
well
in
the
Ecclesiasticall
as
in
the
Civill
governement
;
which
being
so
,
they
are
exempted
thereby
from
all
inforcement
of
any
domesticall
or
forraigne
power
,
and
freed
from
the
penalties
of
all
those
Lawes
,
both
Ecclesiasticall
and
Civill
,
whereunto
all
their
Subjects
,
Clergy
and
Laity
,
Q.
Curtius
de
rebus
Alexand.
Joh.
Beda
,
p.
22
,
23.
and
all
inferiour
Persons
,
and
the
superiour
Nobility
within
their
Kingdomes
,
are
obliged
by
our
Lawes
and
Statutes
;
(
as
hereafter
I
shall
more
fully
declare
.
)
Therefore
it
behoveth
all
Kings
(
and
especially
our
King
at
this
time
)
seriously
to
consider
,
what
prejudice
they
shall
create
unto
themselves
and
their
just
authority
,
if
they
should
yeild
themselves
inferiour
to
their
Subjects
,
(
aggregativè
,
or
repraesentativè
,
or
how
you
will
)
or
liable
to
the
penall
Lawes
,
(
for
so
they
may
be
soone
dethroned
by
the
unstable
affection
and
weake
judgement
of
discontented
people
)
or
subject
to
the
jurisdiction
of
Lay
Elders
,
and
the
excommunication
of
a
tyrannous
Consistory
,
who
denounceing
him
,
tanquam
Ethnicum
,
Matth.
18.17
.
may
soone
adde
,
a
stranger
shall
not
raigne
over
thee
,
Deut.
17.15
.
and
so
depose
him
from
all
government
.
For
seeing
all
attempts
are
most
violent
,
that
have
their
beginning
and
strength
from
zeale
unto
religion
,
be
the
same
true
or
false
,
and
from
the
false
most
of
all
,
and
those
are
ever
the
most
dangerous
whose
ringleaders
are
most
base
,
(
as
the
servile
warre
under
Spartacus
was
most
pernicious
unto
the
Romans
)
there
can
be
nothing
of
greater
use
,
or
more
profitable
,
either
for
the
safety
of
the
King
,
How
necessary
it
is
for
Kings
to
retaine
their
just
rights
in
their
hands
.
the
peace
of
the
Church
,
and
the
quiet
state
of
the
Kingdome
,
then
for
the
Prince
,
the
King
,
to
retaine
the
Militia
,
and
to
keepe
that
power
and
authority
which
the
Lawes
of
God
and
of
our
Land
have
granted
to
,
and
intayled
upon
him
,
in
his
own
hands
unclipped
and
unshaken
:
for
when
the
multitude
shall
be
unbridled
,
and
the
rights
of
the
Kings
are
brandished
in
their
hands
,
we
shall
assuredly
tast
,
and
I
feare
in
too
great
a
measure
(
as
experience
now
sheweth
)
of
those
miserable
evils
,
which
uncontrouled
ignorance
,
furious
zeale
,
false
hypocrisie
,
and
the
mercilesse
cruelty
of
the
giddy-headed
people
,
and
discontented
Peeres
shall
bring
upon
us
and
our
Prince
.
But
to
make
it
manifest
unto
the
world
,
what
power
and
authority
God
hath
granted
unto
Kings
,
for
the
government
of
the
Church
,
and
the
preservation
of
his
true
religion
;
we
find
them
the
worst
men
,
at
all
times
and
in
all
places
,
that
mislike
their
government
,
The
Kings
that
maintaine
true
religion
make
their
Kingdoms
happy
.
and
reject
their
authority
;
and
we
see
those
Churches
most
happy
,
and
those
Kingdomes
most
flourishing
,
which
God
hath
blessed
with
religious
Kings
,
as
the
State
of
the
Church
of
Judaea
makes
it
plaine
,
when
David
,
Ezechias
,
Josias
,
and
the
other
virtuous
Kings
restored
the
religion
,
and
purified
that
service
,
which
the
idolatry
of
others
their
predecessours
had
corrupted
;
and
we
know
that
as
Moses
,
[
](A96592-e43620-b)*
*
Exod.
14.31
.
Numb
.
12.7
,
8
,
Deut.
34.5
.
Josh.
1.1
,
2.
so
Kings
are
called
the
servants
of
God
in
a
more
speciall
manner
then
all
others
are
:
that
is
,
not
onely
because
they
serve
the
Lord
in
the
government
of
the
Common
wealth
,
but
especially
because
he
vouchsafeth
to
use
their
service
for
the
advancement
of
his
Church
,
and
the
honour
of
his
sonne
Christ
here
on
earth
:
or
to
distribute
their
duties
more
particularly
,
we
know
the
Lord
expecteth
,
The
double
service
of
all
Christian
Kings
.
and
so
requireth
a
double
service
from
every
Christian
King
.
-
1.
The
one
common
with
all
others
,
to
serve
him
as
they
are
his
creatures
and
Christians
;
and
therefore
to
serve
him
as
all
other
Christians
are
bound
to
doe
.
-
2.
The
other
proper
and
peculiar
to
them
alone
,
to
serve
him
as
they
are
Kings
and
Princes
.
1.
As
they
are
Christians
.
In
the
first
respect
,
they
are
no
more
priviledged
to
offend
then
other
men
;
but
they
are
tyed
to
the
same
obedience
of
Gods
Lawes
,
and
are
obliged
to
performe
as
many
virtuous
actions
,
and
to
abstaine
from
all
vices
,
as
well
as
any
other
of
their
Subjects
:
and
if
they
faile
in
either
point
,
they
shall
be
called
to
the
same
account
,
and
shall
be
judged
with
the
same
severity
as
the
meanest
of
their
people
:
and
therefore
,
Be
wise
O
ye
Kings
,
Psal.
2.10
.
be
learned
ye
that
are
Judges
of
the
earth
;
Serve
the
Lord
in
feare
,
and
rejoyce
unto
him
with
reverence
;
for
with
God
there
is
no
respect
of
persons
,
Rom.
2.11
.
Psal.
149.8
.
but
if
they
doe
offend
he
will
binde
Kings
in
fetters
,
and
their
Nobles
with
linkes
of
iron
:
and
we
dare
not
flatter
you
,
to
give
you
the
least
liberty
to
neglect
the
strict
service
of
the
great
God
.
In
the
second
respect
,
2.
As
they
are
Christian
Kings
:
and
that
is
twofold
.
the
service
of
all
Christian
Kings
and
Princes
hath
(
as
I
told
you
before
)
these
two
parts
:
-
1.
To
protect
the
true
religion
,
and
to
governe
the
Church
of
Christ
.
-
2.
To
preserve
peace
,
and
to
governe
the
Common-wealth
.
For
1.
It
is
true
indeed
,
that
the
Donatists
of
old
,
1.
To
protect
the
Church
.
the
grand
fathers
of
our
new
Sectaries
,
were
wont
to
say
,
Quid
Imperatori
cum
Ecclesia
?
what
have
we
to
doe
with
the
Emperour
,
Aug.
cont
.
lit
.
petil
.
l.
2.
or
what
hath
the
Emperour
to
doe
with
the
Church
?
but
to
this
Optatus
answereth
,
that
,
Optat.
Melivet
.
lib.
3.
Ille
solito
furore
accensus
in
haec
verba
prorupit
.
Donatus
out
of
his
accustomed
madnesse
burst
forth
into
these
mad
termes
;
Prima
omnium
in
republ
.
functionum
est
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
l.
7.
c.
8.
for
it
is
a
duty
that
lyeth
upon
all
Princes
,
(
because
all
,
both
Christians
and
Pagans
,
ought
to
be
religious
,
as
,
I
shewed
to
you
before
)
not
onely
to
be
devout
,
but
also
to
be
the
meanes
to
make
all
their
Subjects
(
so
farre
as
they
can
)
to
become
devoted
to
Gods
service
,
as
the
practice
of
those
Heathens
,
that
had
no
other
guide
of
their
actions
then
the
light
of
nature
,
doth
make
it
plaine
;
for
Aristotle
saith
,
Aristot
.
Polit.
l.
3.
c.
10.
that
Quae
ad
Deorum
cultum
pertinent
,
commissa
sunt
regibus
,
&
magistratibus
,
those
things
that
pertaine
unto
the
worship
of
the
gods
are
committed
to
the
care
of
Kings
and
civill
Magistrates
:
and
whatsoever
their
religion
was
,
(
as
indeed
it
was
but
meere
Superstition
)
yet
because
Superstition
and
Religion
,
hoc
habent
commune
,
doe
this
in
common
:
Vt
faciant
animos
humiles
formidine
divum
.
Therefore
to
make
men
better
,
the
more
humble
and
more
dutifull
,
the
transgression
thereof
was
deemed
worthy
to
receive
punishment
among
the
Pagans
;
and
that
punishment
was
appointed
by
them
,
that
had
the
principall
authority
to
governe
the
Common-wealth
;
The
chief●
M●gistrates
of
the
Heathens
had
the
charge
of
religion
.
as
the
Athenian
Magistrates
condemned
Socrates
,
(
though
he
was
a
man
wiser
then
themselves
,
yet
as
they
conceived
very
faulty
)
for
his
irreligion
and
derision
of
their
adored
gods
:
And
Tiberius
would
set
up
Christ
among
the
Roman
gods
(
though
the
act
added
no
honour
unto
Christ
)
without
the
authority
and
against
the
will
of
the
Senate
;
to
shew
that
the
care
of
religion
belonged
unto
the
Emperour
,
or
chiefe
Magistrate
;
and
therefore
as
the
Lord
commanded
the
Kings
of
Israel
to
write
a
copie
of
his
Law
in
a
booke
,
Deut.
17
,
18
,
19.
and
to
take
heed
to
all
the
words
of
that
Law
for
to
doe
them
;
that
is
,
not
onely
as
a
private
person
,
(
for
so
every
man
was
not
to
write
it
)
but
as
King
,
to
reduce
others
to
the
obedience
thereof
;
so
the
examples
of
the
best
Kings
both
of
Israel
and
Juda
,
and
of
the
best
Christian
Emperours
doe
make
this
plaine
unto
us
;
Josh.
24
23.
for
Ioshua
caused
all
Israel
to
put
away
the
strange
gods
that
were
among
them
,
The
care
of
the
good
Kings
of
the
Iewes
to
preserve
the
true
religion
.
and
to
incline
their
hearts
unto
the
Lord
God
of
Israel
;
Manasses
,
after
his
returne
from
Babylon
,
tooke
away
the
strange
gods
,
and
the
Idols
out
of
the
house
of
the
Lord
,
and
cast
them
all
out
of
the
Citie
,
and
repaired
the
Altar
of
the
Lord
,
and
commanded
Iuda
to
serve
the
Lord
God
of
Israel
.
And
what
shall
I
say
of
David
,
whose
whole
studie
was
to
further
the
service
of
God
;
and
of
Iehosaphat
,
Asa
,
Iosias
,
Ezechias
,
and
others
,
that
were
rare
patternes
for
other
Kings
for
the
well
government
of
Gods
Church
?
and
in
the
time
of
the
Gospell
,
Quod
non
tollit
praecepta
legis
,
sed
perficit
,
which
takes
not
away
the
rules
of
nature
,
nor
the
precepts
of
the
Law
,
but
rather
establisheth
the
one
&
perfecteth
the
other
;
because
Christ
came
into
the
world
,
non
ut
tolleret
jura
seculi
,
sed
ut
deleret
peccata
mundi
,
not
to
take
away
the
rights
of
the
Nations
,
but
to
satisfie
for
the
sinnes
of
the
world
;
the
best
Christian
Emperours
discharged
the
same
duty
,
The
care
of
the
good
Emperours
to
preserve
the
true
religion
.
reformed
the
Church
,
abolished
Idolatry
,
punished
Heresie
,
and
maintained
Piety
:
especially
Constantine
and
Theodosius
,
that
were
most
pious
Princes
,
and
of
much
vertues
,
and
became
as
the
Prophet
foretold
us
,
Esay
49.23
.
nursing
fathers
unto
Gods
Church
;
for
though
they
are
most
religious
and
best
in
their
religion
,
that
are
religious
for
conscience
sake
;
yet
there
is
a
feare
from
the
hand
of
the
Magistrate
,
that
is
able
to
restraine
those
men
from
many
outward
evils
,
whom
neither
conscience
nor
religion
could
make
honest
:
therefore
God
committed
the
principall
care
of
his
Church
to
the
Prince
,
and
principall
Magistrate
.
Who
defended
th●s
truth
.
And
this
is
confirmed
and
throughly
maintained
by
sundry
notable
men
,
as
Brentius
against
Asoto
,
Bishop
Horne
against
Fekenham
,
Jewell
against
Harding
,
and
many
other
learned
men
,
that
have
written
against
such
other
Papists
and
Puritans
,
Anabaptists
and
Brownists
,
The
Papists
unawares
confesse
this
truth
.
that
have
taken
upon
them
to
impugne
it
;
yea
,
many
of
the
Papists
themselves
at
unawares
,
doe
confesse
as
much
;
for
Osorius
saith
,
Omne
regis
officium
in
religionis
sanctissimae
rationem
conferendum
;
Osortus
de
relig.
p.
21.
&
munus
ejus
est
beare
rempubl
.
religione
&
pietate
:
all
the
office
of
a
King
is
to
be
conferred
or
imployed
for
the
regard
and
benefit
of
the
most
holy
religion
,
and
his
whole
duty
is
to
blesse
or
make
happy
the
Common-wealth
with
religion
and
piety
:
Quod
enim
est
aliud
reipublicae
principi
munus
assignatum
,
quàm
ut
rempubl
.
florentem
atque
beatam
faciat
?
quod
quidem
nullo
modo
sine
egregiâ
pietatis
&
religionis
sanctitate
perficitur
.
For
though
we
confesse
with
Ignatius
,
that
no
man
is
equall
to
the
Bishop
in
causes
Ecclesiasticall
,
no
not
the
King
himselfe
;
that
is
,
in
such
things
as
belong
to
his
office
,
as
Whitaker
saith
;
Whitak
.
resp
.
Camp
.
p.
302.
because
he
onely
ought
to
see
to
holy
things
,
that
is
,
the
instruction
of
the
people
,
the
administration
of
the
Sacraments
,
the
use
of
the
keyes
of
the
Kingdome
of
Heaven
,
and
the
like
,
matters
of
great
weight
,
and
exceeding
the
Kings
authority
;
The
Kings
authority
over
Bishops
.
yet
Kings
are
above
Bishops
in
wealth
,
honour
,
power
,
government
,
and
majestie
:
and
though
they
may
not
doe
any
of
the
Episcopall
duties
,
yet
they
may
and
ought
lawfully
to
admonish
them
of
their
duties
,
and
restraine
them
from
evill
,
1.
Chron.
28.13
.
2.
Chron.
29.
1.
Reg.
2.26
.
and
command
them
diligently
to
execute
their
office
;
and
if
they
neglect
the
same
,
they
ought
to
reprove
and
punish
them
,
as
we
reade
the
good
Kings
of
the
Jewish
Church
,
and
the
godly
Emperours
[
](A96592-e45540-b)*
*
As
Martian
.
apud
Binium
,
l.
2.
p.
178.
Iustinian
.
novil
.
10.
tit
.
6.
Theodos
.
jun.
Evagr.
l.
1.
c.
12.
Basil
.
in
Concil.
Constant
.
8.
act.
1.
Binius
tom
.
3.
p.
880.
of
the
Christian
Church
have
ever
done
;
and
the
Bishops
themselves
in
sundry
Councels
,
have
acknowledged
the
same
power
and
authority
to
be
due
,
and
of
right
belonging
unto
them
:
as
at
Mentz
,
anno
814.
and
anno
847.
apud
Binium
,
tom
.
3.
p.
462.
&
631.
At
Emerita
in
Portugall
,
anno
705.
Bin.
tom
.
2.
p.
1183.
and
therefore
it
is
an
ill
consequent
,
to
say
,
Princes
have
no
authority
to
preach
,
Ergo
they
have
no
authority
to
punish
those
that
will
not
preach
,
or
that
doe
preach
false
Doctrine
.
This
truth
is
likewise
apparent
,
not
onely
by
the
testimony
of
Scripture
and
Fathers
,
but
also
by
the
evidence
of
plaine
reason
;
because
the
prosperity
of
that
Land
which
any
King
doth
governe
,
Reason
confirmeth
,
that
Kings
should
take
care
of
religion
.
without
a
principall
care
of
religion
,
decayeth
and
degenerateth
into
Warres
,
Dearthes
,
Plagues
and
Pestilence
,
and
abundance
of
other
miseries
,
that
are
the
lamentable
effects
and
consequences
of
the
neglect
of
religion
,
and
contempt
of
the
Ministers
of
Gods
Church
;
which
I
beleeve
is
no
small
cause
of
these
great
troubles
that
we
now
suffer
;
because
our
God
,
Psal.
35.27
.
that
taketh
pleasure
in
the
prosperity
of
his
servants
,
cannot
endure
that
either
his
service
should
be
neglected
,
or
his
servants
abused
.
CHAP.
VII
.
Sheweth
the
three
things
necessary
for
all
Kings
that
would
preserve
true
Religion
;
how
the
King
may
attaine
to
the
knowledge
of
things
that
pertaine
to
Religion
;
by
his
Bishops
and
Chaplaines
,
and
the
calling
of
Synods
;
the
unlawfulnesse
of
the
new
Synod
;
the
Kings
power
and
authority
to
governe
the
Church
;
and
how
both
the
old
and
new
Disciplinarians
and
Sectaries
rob
the
King
of
this
power
.
THerefore
seeing
this
should
be
the
greatest
care
,
that
brings
the
greatest
honour
to
a
Christian
Prince
,
to
promote
the
true
religion
;
it
is
requisite
that
we
should
consider
those
things
that
are
most
necessary
to
a
Christian
King
,
for
the
religious
performance
of
this
duty
:
And
they
are
-
Three
things
necessary
for
a
King
to
preserve
the
Church
and
true
Religion
.
1.
A
will
to
performe
it
.
-
2.
An
understanding
to
goe
about
it
.
-
3.
A
power
to
effect
it
.
And
these
three
must
be
inseparable
in
the
Prince
that
maintaineth
true
religion
.
For
1.
Our
knowledge
and
our
power
without
a
willing
minde
doth
want
motion
.
2.
Our
will
and
power
without
knowledge
shall
never
be
able
to
move
right
.
And
3.
Our
will
and
knowledge
without
ability
can
never
prevaile
to
produce
any
effect
.
Therefore
Kings
and
Princes
ought
to
labour
to
be
furnished
with
these
three
speciall
graces
.
The
first
is
a
good
will
to
preserve
the
purity
of
Gods
service
,
1.
A
willing
minde
to
do
it
.
not
onely
in
his
House
,
but
also
throughout
all
his
Kingdome
:
and
this
,
as
all
other
graces
are
,
must
be
acquired
by
our
faithfull
prayers
,
and
that
in
a
more
speciall
manner
for
Kings
and
Princes
then
for
any
other
;
and
it
is
wrought
in
them
by
outward
instruction
,
and
the
often
predication
of
Gods
Word
,
and
the
inward
inspiration
of
Gods
Spirit
.
The
second
is
knowledge
,
2.
Understanding
to
kn●w
what
is
to
be
reformed
,
and
what
to
be
retained
.
which
is
not
much
lesse
necessary
then
the
former
;
because
not
to
runne
right
is
no
better
then
not
to
runne
at
all
,
and
men
were
as
good
to
doe
nothing
,
as
to
doe
amisse
;
and
therefore
true
knowledge
is
most
requisite
for
that
King
that
will
maintaine
true
religion
:
and
this
should
be
not
onely
in
generall
,
and
by
others
,
but
as
much
as
possible
he
can
in
particulars
,
and
of
himselfe
;
that
himselfe
might
be
assured
what
were
fit
to
be
reformed
,
and
what
warranted
to
be
maintained
in
Gods
service
;
for
so
Moses
commandeth
the
chiefe
Princes
to
be
exercised
in
Gods
Law
day
and
night
:
because
this
would
be
a
speciall
meanes
to
beatifie
or
make
happy
both
the
Church
and
Common-wealth
:
The
Kings
neglect
of
religion
and
the
Church
,
is
the
destruction
of
the
Common-wealth
.
As
the
neglect
thereof
brought
ignorance
unto
the
Church
,
and
ruine
to
the
Romane
Empire
;
for
as
in
Augustus
time
learning
flourished
,
and
in
Constantines
time
piety
was
much
embraced
;
because
these
Emperours
were
such
themselves
:
so
when
the
Kings
,
whose
examples
most
men
are
apt
to
follow
,
either
busied
with
secular
affaires
,
or
neglecting
to
understand
the
truth
of
things
,
and
the
state
of
the
Church
,
do
leave
this
care
unto
others
,
then
others
imitating
their
neglect
,
doe
rule
all
things
with
great
corruption
,
and
as
little
truth
;
whereby
errours
and
blindnesse
will
over-spread
the
Church
;
and
pride
,
covetousnesse
,
and
ambition
will
replenish
the
Common-wealth
;
and
these
vices
,
like
the
tares
that
grow
up
in
Gods
field
to
suffocate
the
pure
Wheat
,
will
at
last
choake
up
all
vertue
and
piety
both
in
Church
and
State
.
Therefore
to
prevent
this
mischiefe
,
the
King
,
on
whom
God
hath
laid
the
care
of
these
things
,
ought
himselfe
(
what
he
can
)
to
learne
and
find
out
the
true
state
of
things
:
and
because
it
is
far
unbefitting
the
honour
,
and
inconsistent
with
the
charge
of
great
Princes
,
(
whose
other
affaires
will
not
permit
them
)
to
be
alwayes
poring
at
their
bookes
,
as
if
they
were
such
critiques
,
as
intended
to
exceed
all
others
in
the
theorick
learning
,
like
Archimedes
,
that
was
in
his
studie
drawing
forth
his
Mathematicall
figures
,
when
the
Citie
was
sackt
,
and
his
enemies
pulling
down
the
house
about
his
eares
;
How
Kings
may
attaine
unto
the
knowledge
of
religion
,
and
understand
the
state
of
the
Church
,
and
how
to
governe
the
same
.
therefore
it
is
wisedome
in
them
to
imitate
the
discreet
examples
of
other
wise
Kings
,
and
religious
Emperours
,
in
following
the
meanes
that
God
hath
left
,
and
using
the
power
and
authority
that
he
hath
given
them
,
to
attaine
unto
more
knowledge
,
and
to
be
better
instructed
in
any
religious
matter
,
then
themselves
could
possibly
attaine
unto
by
their
owne
greatest
studie
:
and
that
is
,
1.
To
call
able
Clergy-men
about
them
.
1.
As
Alexander
had
his
Aristotle
ready
to
informe
him
in
any
Philosophicall
doubt
,
and
Augustus
his
prime
Orators
,
Poëts
,
and
Historians
to
instruct
him
in
all
affaires
;
so
God
hath
granted
this
power
unto
his
Kings
,
to
call
those
Bishops
and
command
such
Chaplaines
to
reside
about
them
,
as
shall
be
able
to
informe
them
in
any
truth
of
Divinity
,
and
so
direct
them
in
the
best
forme
of
government
of
Gods
Church
;
and
these
Chaplaines
should
be
well
approved
,
both
for
their
learning
and
their
honesty
;
for
to
be
learned
without
honesty
,
as
many
are
,
is
to
be
witty
to
doe
evill
,
which
is
most
pernitious
,
and
doth
often
times
make
a
private
gaine
by
a
publique
losse
;
or
an
advantage
to
themselves
by
the
detriment
of
the
Church
:
and
to
be
honest
without
knowledge
,
How
they
should
be
qualified
.
or
to
have
knowledge
without
experience
,
especially
in
such
places
of
eminencie
,
and
for
the
affaires
of
importance
,
may
be
as
dangerous
;
when
their
want
of
skill
may
counsell
to
doe
matters
of
much
hurt
:
but
when
both
are
met
together
in
one
person
,
that
man
is
a
fit
Subject
to
doe
good
service
both
to
God
and
the
King
:
and
the
King
may
be
assured
there
cannot
be
a
better
furtherance
to
assist
him
for
the
well
ordering
of
Gods
Church
,
then
the
grave
advice
&
directions
of
such
instruments
,
as
it
appeareth
by
that
memorable
example
of
King
Ioas
,
(
left
to
be
remembred
by
all
Kings
)
who
,
whilest
the
wise
and
religious
Priest
Jehoiada
assisted
and
directed
him
,
had
all
things
successefull
and
happy
to
his
whole
Kingdome
;
but
after
Jehoiada's
death
,
2.
Reg.
12.1
.
the
King
destitute
of
such
a
Chaplaine
to
attend
,
and
such
a
Priest
to
counsell
him
,
all
things
came
speedily
to
great
ruine
.
Therefore
I
dare
boldly
avouch
it
,
they
are
enemies
unto
Kings
,
and
the
underminers
of
Gods
Church
,
and
such
instruments
as
I
am
not
able
to
expresse
their
wickednesse
,
that
would
exclude
such
Jehoiada's
from
the
Kings
counsell
;
for
was
not
Saul
a
wicked
King
,
and
Ahab
little
better
?
yet
Saul
would
have
Samuel
to
direct
him
,
though
he
followed
not
his
direction
;
and
Ahab
would
aske
counsell
of
Micaiah
,
though
he
rejected
the
same
to
his
owne
destruction
:
and
King
David
,
1.
Reg.
22.16
.
though
never
so
wise
and
so
great
a
Prophet
,
and
Josias
,
and
Ezechias
,
and
all
the
rest
of
the
good
Kings
,
had
alwayes
the
Priests
and
the
men
of
God
to
be
their
Counsellors
,
and
followed
their
directions
,
especially
in
Church
causes
,
as
the
oracles
of
God
:
Mar.
6.20
.
so
wicked
Herod
disdained
not
to
heare
John
the
Baptist
,
and
to
be
reformed
by
him
in
many
things
;
and
happy
had
he
beene
had
he
done
it
in
all
things
.
And
if
you
reade
Eusebius
(
which
is
called
Pamphilus
,
for
the
great
love
he
bare
to
that
his
noble
Patron
)
and
Socrates
,
and
the
rest
of
the
Ecclesiasticall
Historians
,
or
the
Histories
of
our
owne
Land
,
you
shall
finde
that
the
best
Kings
and
greatest
Emperours
had
the
best
Divines
,
and
the
most
reverend
Bishops
to
be
their
chiefest
Counsellors
,
and
to
be
imployed
by
them
in
their
weightiest
affaires
.
How
then
hath
the
Devill
now
prevailed
to
exclude
them
from
all
Counsels
,
and
as
much
as
in
him
lyeth
,
from
the
sight
of
Princes
,
when
he
makes
it
a
suspicion
of
much
evill
if
they
do
but
talke
together
?
How
hath
he
bewitched
the
Nobility
to
yeild
to
be
deprived
of
their
Chaplaines
?
Is
it
not
to
keepe
them
(
that
have
not
time
to
studie
,
and
to
find
out
truth
themselves
)
still
in
the
ignorance
of
things
;
and
to
none
other
end
,
then
to
overthrow
the
true
religion
,
and
to
bring
Kings
and
Princes
to
confusion
?
2.
When
the
King
seeth
cause
,
2.
To
call
Synods
to
discusse
and
conclude
the
harder
things
.
God
hath
given
him
power
and
authority
to
call
Synods
and
Councels
,
and
to
assemble
the
best
men
,
the
most
moderate
and
most
learned
,
to
determine
of
those
things
together
,
which
a
fewer
number
could
not
so
well
,
or
at
least
not
so
authoritatively
conclude
upon
:
for
so
Constantine
the
Great
called
the
great
Councell
of
Nice
,
to
suppresse
the
Heresie
of
Arius
.
Theodosius
called
the
Councell
of
Ephesus
in
the
case
of
Nestorius
:
Valentinian
and
Martian
called
the
Councell
of
Calcedon
against
Eutyches
:
Justinian
called
the
Councell
of
Constantinople
against
Severus
,
that
renewed
the
Heresie
of
Eutyches
:
Constantine
the
Fifth
called
the
sixth
Synod
against
the
Monothelites
;
and
so
did
many
others
in
the
like
cases
:
God
having
fully
granted
this
right
and
authority
unto
them
,
for
their
better
information
in
any
point
of
religion
,
and
the
governement
of
the
Church
.
And
therefore
they
that
deny
this
power
unto
Kings
,
or
assume
this
authority
unto
themselves
,
whether
Popes
or
Parliament
,
out
of
the
Kings
hand
,
they
may
as
well
take
his
eyes
out
of
his
head
;
because
this
is
one
of
the
best
helpes
that
God
hath
left
unto
Kings
,
to
assist
and
direct
them
in
the
chiefest
part
of
their
royall
government
:
The
unparallel'd
presumption
of
the
Faction
to
call
a
Synod
without
the
King
.
how
presumptuous
then
and
injurious
unto
our
King
,
and
prejudiciall
to
the
Church
of
Christ
,
was
the
faction
of
this
Parliament
,
without
the
Kings
leave
,
and
contrary
to
his
command
,
to
undertake
the
nomination
of
such
a
packe
of
Schismaticall
Divines
for
such
a
Synod
,
as
might
finally
determine
such
points
of
faith
and
discipline
,
as
themselves
best
liked
of
,
let
all
the
Christian
world
,
that
as
yet
never
saw
the
like
president
,
be
the
Judge
;
and
tell
us
what
shall
be
the
religion
of
that
Church
,
where
the
Devill
shall
have
the
power
to
prompt
worldlings
to
nominate
his
prime
Chaplaines
,
Socinians
,
Brownists
,
Anabaptists
,
and
the
refuse
of
all
the
refractary
Clergy
,
The
quality
of
the
Synod
call
men
.
(
that
seeme
learned
in
nothing
but
in
the
contradiction
of
learning
,
and
justifying
Rebellion
against
their
King
and
the
Church
)
to
compose
the
Articles
of
our
faith
,
and
to
frame
a
new
government
of
our
Church
?
I
am
even
ashamed
that
so
glorious
a
Kingdome
should
ever
breed
so
base
a
Faction
,
that
durst
ever
presume
to
be
so
audacious
;
and
I
am
sorry
that
I
should
be
so
unhappy
to
live
to
see
such
an
unparallel'd
boldnesse
in
any
Clergy
,
that
the
like
cannot
be
found
in
any
Ecclesiasticall
Historie
,
from
the
first
birth
of
Christ's
Church
to
this
very
day
,
unlesse
our
Sectaries
can
produce
it
from
some
of
the
Vtopian
Kingdomes
,
that
are
so
farre
Southward
In
terra
Incognita
,
beyond
the
Torrid
Zone
,
that
we
(
whose
zeale
is
not
so
fiery
,
but
are
of
the
colder
spirits
)
could
not
yet
perfectly
learne
the
true
method
of
their
Anarchicall
government
:
or
if
our
Lawyers
can
shew
us
the
like
president
that
ever
Parliament
called
a
Synod
contrary
to
the
Kings
Proclamation
,
I
shall
rest
beholding
to
them
,
produce
it
if
they
can
.
credat
Judaeus
apella
;
non
ego
.
The
third
thing
requisite
to
a
King
for
the
preservation
of
true
religion
,
and
the
government
of
Gods
Church
,
3
:
An
authority
and
power
to
guide
the
Church
,
and
to
uphold
the
true
religion
.
is
power
and
authority
to
defend
it
;
for
though
the
Prince
should
be
never
so
religious
,
never
so
desirous
to
defend
the
faith
,
and
never
so
well
able
in
his
understanding
,
&
so
well
furnished
with
knowledge
to
set
downe
what
Service
and
Ceremonies
should
be
used
;
yet
if
he
hath
not
power
and
ability
,
which
doe
arise
from
his
right
and
just
authority
to
doe
it
,
and
to
put
the
same
in
execution
,
all
the
rest
are
but
fruitlesse
embryoes
,
like
those
potentials
,
that
are
never
reduced
into
actions
;
Psal.
129.6
.
or
like
the
grasse
upon
the
house
top
,
that
withereth
before
it
be
plucked
up
.
But
to
let
you
see
,
that
Kings
and
Princes
should
have
this
power
and
authority
in
all
Ecclesiasticall
causes
,
and
over
all
Ecclesiasticall
persons
,
we
finde
that
all
Ages
and
all
Lawes
have
warranted
them
to
doe
the
same
;
1.
Reg.
2.27
.
&
35.
Jerem.
26.
for
Solomon
displaced
Abiathar
,
and
placed
Zadoc
in
his
roome
;
Jeremy's
case
was
heard
by
the
King
of
Israel
;
Theodosius
and
Valentinian
made
a
Decree
,
that
all
those
should
be
deposed
,
which
were
infected
with
the
impiety
of
Nestorius
;
How
all
Kings
and
Emperours
exercised
this
power
over
the
Church
.
and
Justinian
deposed
Sylverius
and
Vigilius
:
and
many
other
Kings
and
Emperours
did
the
like
;
and
not
onely
the
Law
of
God
,
whereof
the
King
is
the
prime
keeper
,
and
the
keeper
of
both
Tables
,
but
also
the
Statutes
of
our
Land
doe
give
unto
our
King
the
nomination
of
Bishops
,
and
some
other
elective
dignities
in
the
Church
,
the
custody
of
the
Bishops
Temporalties
during
the
vacation
,
the
Patronage
Paramount
,
or
right
to
present
by
the
last
lapse
;
and
many
other
furtherances
and
preservatives
of
religion
are
in
terminis
terminantibus
,
deputed
by
our
Lawes
unto
the
King
;
and
for
his
care
and
charge
thereof
,
they
have
setled
upon
him
our
first
fruits
,
Tenths
,
Subsidies
,
and
all
other
contributions
of
the
Ecclesiasticall
persons
,
which
the
Pope
received
while
he
usurped
the
government
of
this
Church
;
these
things
being
due
to
him
that
had
the
supreme
power
for
the
government
.
And
therefore
seeing
the
examples
of
all
good
Kings
in
the
Old
Testament
,
and
of
the
Christian
Kings
and
Emperours
in
the
New
Testament
,
and
all
Lawes
both
of
God
and
man
,
(
excepting
those
Lawes
of
the
Pontificials
,
that
are
made
against
the
Law
of
God
,
)
and
all
Divines
,
excepting
the
Iesuites
and
their
sworne
Brethren
the
Presbyterians
,
do
most
justly
ascribe
this
right
and
power
unto
Kings
;
Cass●●
de
●●ca●●
,
l.
1.
●
.
●
.
I
may
truly
say
with
Cassianus
,
that
there
is
no
place
of
audience
left
for
them
,
by
whom
obedience
is
not
yeilded
to
that
which
all
have
agreed
upon
;
nor
any
excuse
for
those
Subjects
that
assist
not
their
Soveraigne
to
inable
him
to
discharge
this
great
charge
that
is
laid
upon
him
.
What
then
shall
we
say
to
them
that
pull
this
power
,
and
teare
this
prerogative
out
of
the
Kings
hand
,
and
place
it
in
the
hands
of
mad
men
,
P●l
.
65.7
.
How
th●
Disciplir
.
〈◊〉
the
King
of
this
right
.
as
the
Prophet
epithets
the
madnesse
of
the
people
?
for
that
furious
Knox
belcheth
forth
this
unsavory
Doctrine
,
That
the
Commonalty
may
lawfully
require
of
their
King
to
have
true
Preachers
;
and
if
he
be
negligent
,
they
themselves
may
justly
provide
them
,
Knox
to
the
Commonalty
,
fol.
49
,
50
,
5●
.
maintaine
them
,
defend
them
against
all
that
oppose
them
,
and
detaine
the
profits
of
the
Church
Livings
from
the
other
sort
of
Ministers
;
a
point
fully
practised
by
the
English
Scotizers
of
these
dayes
:
and
as
if
this
Doctrine
were
not
seditious
enough
,
and
abundantly
sufficient
to
move
Rebellion
,
Goodman
publisheth
that
horrible
tenet
unto
the
world
,
that
it
is
lawfull
to
kill
wicked
Kings
:
which
most
dangerous
and
more
damnable
Doctrine
,
Deane
Whittingham
affirmeth
to
be
the
tenet
of
the
best
and
most
learned
of
them
that
were
our
Disciplinarians
.
What
true
religion
teacheth
us
.
But
when
as
true
religion
doth
command
us
to
obey
our
Kings
,
whatsoever
their
religion
is
,
aut
agendo
,
aut
patiendo
,
either
in
suffering
with
patience
whatsoever
they
doe
impose
,
or
in
doing
with
obedience
whatsoever
they
doe
command
,
Religion
can
be
no
warrant
for
those
actions
,
which
must
remaine
as
the
everlasting
blemishes
of
that
religion
,
which
either
commanded
or
approved
of
their
doing
;
I
am
sure
all
wise
men
will
detest
these
Doctrines
of
Devils
;
and
seeing
it
is
an
infallible
rule
,
that
good
deserveth
then
to
be
accounted
evill
,
when
it
ceaseth
to
be
well
done
,
it
is
apparent
that
it
is
no
more
lawfull
for
private
and
inferiour
persons
to
usurpe
the
Princes
power
,
and
violently
to
remove
Idolatry
,
or
to
cause
any
reformation
,
then
it
is
for
the
Church
of
Rome
by
invasion
or
treason
,
to
establish
the
Doctrine
of
that
See
in
this
or
any
other
forraigne
Kingdome
;
because
both
are
performed
by
the
like
usurped
authority
.
Yet
these
were
the
opinions
and
practises
of
former
times
,
The
old
Disciplinarians
.
when
Buchanan
,
Knox
,
Cartwright
,
Goodman
,
Gilby
,
Penry
,
Fenner
,
Martyn
,
Travers
,
Throgmorton
,
Philips
,
Nicholls
,
and
the
rest
of
those
introducers
of
Out-landish
and
Genevian
Discipline
,
first
broached
these
uncouth
and
unsufferable
tenets
in
our
Land
,
in
the
Realme
of
England
and
Scotland
;
and
truely
if
their
opinions
had
not
dispersed
themselves
,
like
poyson
,
throughout
all
the
veines
of
this
Kingdome
,
and
infected
many
of
our
Nobility
,
and
as
many
of
the
greatest
Cities
of
this
Kingdome
,
(
as
it
appeareth
by
this
late
unparall●'d
rebellion
)
these
and
the
rest
of
the
trayterous
authors
of
those
unsavory
bookes
,
which
they
published
,
and
those
damnable
tenets
which
they
most
ignorantly
held
,
and
maliciously
taught
unto
the
people
,
should
have
slept
in
silence
;
their
hallowed
and
sanctified
Treason
should
have
remained
untouched
,
and
their
memoriall
should
have
perished
with
them
.
But
seeing
,
as
Saint
Chrysostome
saith
of
the
Heretiques
of
his
time
,
that
although
in
age
they
were
younger
,
yet
in
malice
they
were
equall
to
the
ancient
Heretiques
;
and
as
the
brood
of
Serpents
,
though
they
are
of
lesse
stature
,
Our
rebellious
Sectaries
farre
worse
then
all
the
former
Disciplinarians
.
yet
in
their
poyson
no
lesse
dangerous
then
their
dammes
;
so
no
more
have
our
new
Sectaries
,
our
upstart
Anabaptists
,
any
lesse
wickednesse
then
their
first
begetters
;
nay
,
we
finde
it
true
,
that
as
the
Poët
saith
,
Aetas
parentum
pejor
avis
Tulit
nos
nequiores
.
—
These
young
cubbes
prove
worse
then
the
old
foxes
;
for
if
you
compare
the
whelpes
with
the
wolves
,
our
latter
Schismatickes
with
their
former
Masters
,
I
doubt
not
but
you
shall
finde
lesse
learning
and
more
villany
,
lesse
honesty
and
more
subtilty
,
hypocrisie
and
treachery
in
Doctor
Burges
,
Master
Marshall
,
●●se
,
Goodwin
,
Burrowes
,
Calamy
,
Perne
,
Hill
,
Cheynell
,
and
the
rest
of
our
giddy-headed
Incendiaries
,
then
can
be
found
in
all
the
seditious
Pamphlets
of
the
former
Disciplinarians
,
or
of
them
that
were
hanged
(
as
Penry
)
for
their
treasons
:
for
these
men
doe
not
onely
(
as
Sidonius
saith
of
the
like
)
apertè
invidere
,
〈…〉
●p●s●
.
abjectè
fingere
,
&
serviliter
superbiro
,
openly
envy
the
state
of
the
Bishops
,
basely
forge
lyes
against
them
,
and
servilely
swell
with
the
pride
of
their
owne
conceited
sanctity
and
app●●●ut
ignorance
;
but
they
have
also
most
impudently
(
even
〈◊〉
their
Pulpits
)
slandered
the
footsteps
of
Gods
Annointed
,
and
to
brought
the
abhomination
of
their
transgression
to
stand
in
the
holy
place
;
they
have
with
Achan
troubled
Israel
,
and
tormented
the
whole
Land
;
yea
,
these
three
Kingdomes
,
England
,
Scotland
,
and
Ireland
;
and
for
inciting
,
provoking
,
and
incouraging
simple
,
ignorant
,
poore
,
discontented
and
seditious
Sectaries
,
For
which
their
intolerable
villanies
,
if
I
be
not
deceived
in
my
judgement
,
they
of
all
others
,
and
above
all
the
Rebels
in
the
Kingdome
,
deserve
the
greatest
and
severest
punishment
;
God
of
Heaven
give
them
the
grace
to
repent
.
to
be
Rebels
and
Traytors
against
their
owne
most
gracious
King
;
they
have
not
onely
with
Jerusalem
justified
Samaria
,
Sodome
and
Gomorrah
,
but
they
have
justified
all
the
Samaritanes
,
all
the
Sodomites
,
all
the
Schismaticks
,
Hereticks
,
Rebels
,
and
Traytors
,
Papists
and
Atheists
,
and
all
that
went
before
them
,
Iudas
himselfe
in
many
circumstances
not
excepted
;
and
that
which
makes
their
doings
the
more
evill
,
and
the
more
exceedingly
wicked
,
is
,
that
they
make
religion
to
be
the
warrant
for
their
evill
doings
,
the
packe-horse
to
carry
,
and
the
cloake
to
cover
all
their
treacheries
:
and
thereby
they
drew
the
greater
multitudes
of
poore
Zelots
to
be
their
followers
.
And
therefore
seeing
it
is
not
onely
the
honour
,
but
also
the
duty
,
as
of
all
other
Kings
,
so
likewise
of
our
King
,
to
be
as
the
Princes
of
our
Land
are
justly
stiled
,
the
Defenders
of
the
Faith
;
and
that
not
onely
in
regard
of
enemies
abroad
,
but
also
in
respect
of
those
farre
worse
enemies
,
which
desire
alteration
at
home
,
it
behoves
the
King
to
looke
to
these
home-bred
enemies
of
the
Church
;
and
seeing
the
King
,
though
never
so
willing
for
his
piety
and
religion
,
What
Gods
faithfull
servants
,
and
the
Kings
loyall
Subjects
must
doe
in
these
times
.
1.
To
justifie
the
Kings
right
.
never
so
able
for
his
knowledge
and
understanding
,
yet
without
strength
and
power
to
effect
what
he
desires
,
cannot
defend
the
faith
,
and
maintaine
the
true
religion
,
from
the
violence
of
Sectaries
and
Traytors
within
his
Kingdome
;
it
behoves
us
all
to
doe
these
two
things
.
1.
To
justifie
the
Kings
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
authority
and
right
to
be
the
supreame
governour
and
defender
of
the
Church
,
and
of
Gods
true
religion
and
service
,
both
in
respect
of
Doctrine
and
Discipline
;
and
that
none
else
,
Pope
or
Parliament
,
hath
any
power
at
all
herein
,
but
what
they
have
derivatively
from
him
:
which
I
hope
we
have
sufficiently
proved
.
2.
2
To
assist
Him
against
the
Rebels
.
To
submit
our selves
unto
our
King
and
to
adde
our
strength
,
force
,
and
power
to
inable
his
power
to
discharge
this
duty
against
all
the
Innovators
of
our
religion
,
and
the
enemies
of
our
peace
,
for
the
honour
of
God
,
and
the
happinesse
of
this
Church
and
Common-wealth
:
for
that
power
which
is
called
the
Kings
power
,
and
is
granted
and
given
to
him
of
God
,
is
not
onely
that
heroicke
vertue
of
fortitude
,
which
God
planteth
in
the
hearts
of
most
noble
Princes
,
(
as
he
hath
most
graciously
done
it
in
abundant
measure
in
our
most
gracious
King
)
but
it
is
the
collected
and
united
power
and
strength
of
all
his
Subjects
,
which
the
Lord
hath
commanded
us
to
joyne
and
submit
it
for
the
assistance
of
the
Kings
power
,
against
all
those
that
shall
oppose
it
;
and
if
we
refuse
or
neglect
the
same
,
then
questionlesse
whatsoever
mischiefe
,
idolatry
,
barbarity
,
or
superstition
shall
take
root
in
the
Church
,
and
whatsoever
oppression
and
wickednesse
shall
impaire
the
Common-wealth
,
Heaven
will
free
His
Majestie
,
and
the
wrath
of
God
,
in
no
small
measure
,
must
undoubtedly
light
upon
us
and
our
posterity
;
even
as
Debora
saith
of
them
,
that
refused
to
assist
Barac
against
his
enemies
,
Curse
ye
Meroz
,
Judg.
5.23
.
curse
bitterly
the
Inhabitants
thereof
,
because
they
came
not
forth
to
helpe
the
Lord
against
the
mighty
.
CHAP.
VIII
.
Sheweth
it
is
the
right
of
Kings
to
make
Ecclesiasticall
Lawes
and
Canons
,
proved
by
many
authorities
and
examples
;
that
the
good
Kings
and
Emperours
made
such
Lawes
by
the
advice
of
their
Bishops
and
Clergie
,
and
not
of
their
Lay
Counsellors
;
how
our
late
Canons
came
to
be
annulled
;
that
it
is
the
Kings
right
to
admit
his
Bishops
and
Prelates
to
be
of
his
Councell
,
and
to
delegate
secular
authority
,
or
civill
jurisdiction
unto
them
;
proved
by
the
examples
of
the
Heathens
,
Jewes
,
and
Christians
.
OUt
of
all
this
that
hath
been
spoken
,
it
is
more
then
manifest
,
that
the
King
ought
to
have
the
supreme
power
over
Gods
Church
,
and
the
government
thereof
,
and
the
greatest
care
to
preserve
true
religion
throughout
all
his
Dominions
:
this
is
his
duty
,
and
this
is
his
honour
,
that
God
hath
committed
not
a
people
,
but
his
people
,
and
the
members
of
his
Son
under
his
charge
.
For
the
performance
of
which
charge
,
it
is
requisite
for
us
to
know
,
that
God
hath
granted
unto
him
,
among
other
rights
,
Two
speciall
rights
and
prerogatives
of
the
King
,
for
the
government
of
the
Church
.
these
two
speciall
prerogatives
.
-
1.
That
he
may
and
ought
to
make
Lawes
,
Orders
,
Canons
,
and
Decrees
,
for
the
well
governing
of
Gods
Church
.
-
2.
That
he
may
,
when
he
seeth
cause
,
lawfully
and
justly
grant
tolerations
and
dispensations
of
his
owne
Lawes
and
Decrees
,
as
he
pleaseth
.
For
1.
To
make
Lawes
and
Canons
.
1.
Not
onely
Solomon
and
Jehosaphat
gave
commandement
,
and
prescribed
unto
the
chiefe
Priests
and
Levites
,
what
forme
and
order
they
should
observe
in
their
Ecclesiasticall
causes
,
and
method
of
serving
God
;
but
also
Constantine
,
Theodosius
,
Justinian
,
and
all
the
Christian
Emperours
that
were
carefull
of
Gods
service
did
the
like
;
and
therefore
,
when
the
Donatists
alleadged
,
that
secular
Princes
had
nothing
to
doe
to
meddle
in
matters
of
religion
,
and
in
causes
Ecclesiasticall
,
S.
Augustine
in
his
second
Epistle
against
Gaudentius
,
saith
,
Aug.
l.
2.
c.
26
I
have
already
proved
that
it
appertained
to
the
Kings
charge
,
that
the
Ninivites
should
pacifie
Gods
wrath
;
and
therefore
the
Kings
that
are
of
Christ's
Church
do
judge
most
truly
,
that
it
belongeth
to
their
charge
,
to
see
that
men
rebell
not
without
punishment
against
the
same
;
Idem
ep.
48.
&
ep.
50.
and
Bonifa●
.
because
God
doth
inspire
it
into
the
mindes
of
Kings
,
that
they
should
procure
the
Commandements
of
the
Lord
to
be
performed
in
all
their
Kingdomes
;
for
they
are
commanded
to
serve
the
Lord
in
feare
;
and
how
doe
they
serve
the
Lord
as
Kings
,
but
in
making
Lawes
for
Christ
?
as
man
he
serveth
him
by
living
faithfully
,
So
they
are
called
the
Kings
Ecclesiasticall
Lawes
.
but
as
King
he
serveth
him
in
making
Lawes
that
shall
command
just
things
,
and
forbid
the
contrary
,
which
they
could
not
doe
if
they
were
not
Kings
:
And
by
the
example
of
the
King
of
Ninive
,
Darius
,
Nebuchadnezzar
,
and
others
,
which
were
but
figures
and
prophesies
that
fore-shewed
the
power
,
duty
,
and
service
that
Christian
Kings
should
owe
and
performe
in
like
sort
to
the
furtherance
of
Christs
religion
,
in
the
time
of
the
New
Testament
,
when
all
Kings
shall
fall
downe
and
worship
Christ
,
Psal.
72.11
.
and
all
Nations
shall
doe
him
service
,
he
proveth
,
Aug.
cont
.
lit
.
Petil.
l.
2.
c.
92.
that
the
Christian
Kings
and
Princes
should
make
Lawes
and
Decrees
for
the
furtherance
of
Gods
service
,
Idem
in
l.
de
12
abus
.
grad.
grad.
2.
even
as
Nebuchadnezzar
had
done
in
his
time
.
And
upon
the
words
of
the
Apostle
,
that
the
King
beareth
not
the
sword
in
vaine
,
he
proveth
against
Petilian
,
that
the
power
and
authority
of
the
Princes
,
which
the
Apostle
treateth
of
in
that
place
,
is
given
unto
them
,
to
make
sharpe
penall
Lawes
to
further
true
religion
,
and
to
suppresse
all
Heresies
and
Schismes
.
And
so
accordingly
we
finde
the
good
Emperours
and
Kings
have
ever
done
;
The
good
Emperours
have
made
Lawes
for
the
government
of
the
Church
.
for
Constantine
caused
the
idolatrous
religions
to
be
suppressed
,
and
the
true
knowledge
of
Christ
to
be
preached
and
planted
amongst
his
people
,
and
made
many
wholesome
Lawes
and
godly
Constitutions
,
to
restraine
the
sacrificing
unto
Idols
,
and
all
other
devillish
and
superstitious
south-sayings
,
and
to
cause
the
true
service
of
God
to
be
rightly
administred
in
every
place
,
saith
Eusebius
.
Euseb.
in
vita
Const.
l.
2.
&
3.
And
in
another
place
he
saith
,
that
the
same
Constantine
gave
injunctions
to
the
chiefe
Ministers
of
the
Churches
,
that
they
should
make
speciall
supplication
to
God
for
him
;
and
he
injoyned
all
his
Subjects
that
they
should
keepe
holy
certaine
dayes
dedicated
to
Christ
,
and
the
Sabboth
or
Saturday
(
which
was
then
wont
to
be
kept
holy
,
and
as
yet
not
abrogated
by
any
Law
among
the
Christians
;
)
he
gave
a
Law
to
the
Ruler
of
every
Nation
,
that
they
should
celebrate
the
Sunday
,
Idem
de
vita
Constant
.
l.
1.
&
3.
&
4.
c.
18.
or
the
Lords
day
in
like
sort
;
and
so
for
the
dayes
that
were
dedicated
to
the
memory
of
the
Martyrs
,
and
other
festivall
times
;
and
all
such
things
were
done
according
to
the
ordinance
of
the
Emperour
.
Niceph.
in
prafation
.
Eccles.
hist.
Nicephorus
writing
of
the
excellent
vertues
of
Andronicus
,
sonne
to
Immanuel
Palaeologus
,
and
comparing
him
to
Constantine
the
Great
,
saith
,
thou
hast
restored
the
Catholique
Church
,
being
troubled
with
new
opinions
,
to
the
old
State
,
thou
hast
banished
all
unlawfull
and
impure
doctrine
,
thou
hast
established
the
truth
,
and
hast
made
Lawes
and
Constitutions
for
the
same
.
Sozomenus
l.
3.
c.
17.
Sozomen
speaking
of
Constantines
sonnes
,
saith
,
the
Princes
also
concurred
to
the
increase
of
these
things
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
shewing
their
good
affections
to
the
Churches
,
no
lesse
then
their
father
did
,
and
honouring
the
Clergy
their
servants
with
singular
promotions
and
immunities
,
both
confirming
their
fathers
Lawes
,
and
making
also
new
Lawes
of
their
owne
,
against
such
as
went
about
to
sacrifice
and
to
worship
Idols
,
or
by
any
other
meanes
fell
to
the
Greekish
or
Heathenish
superstitions
.
Theodoret
tells
us
,
that
Valentinian
at
the
Synod
in
Illirico
,
did
not
onely
confirme
the
true
faith
by
his
royall
assent
,
but
made
also
many
godly
and
sharpe
Lawes
,
as
well
for
the
maintenance
of
the
truth
of
Christ
his
doctrine
,
as
also
touching
many
other
causes
Ecclesiasticall
,
Theodor.
l.
4.
c.
5
,
6
,
&
7.
and
,
as
ratifying
those
things
that
were
done
by
the
Bishops
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
sent
abroad
to
them
that
doubted
thereof
.
Distinct
.
79.
〈◊〉
d●●
.
Honorius
at
the
request
of
Boniface
the
first
,
made
a
Law
,
whereby
it
might
appeare
what
was
to
be
done
,
when
two
Popes
were
chosen
at
once
by
the
indiscretion
of
the
Electors
.
Martianus
also
made
a
Statute
,
to
cut
off
and
put
away
all
manner
of
contention
about
the
true
faith
and
religion
in
the
Councell
of
Calcedon
.
The
Emperour
Justinus
made
a
Law
,
that
the
Churches
of
Heretiques
should
be
consecrated
to
the
Catholique
religion
,
saith
Martinus
Poenitentiarius
.
And
who
knowes
not
of
the
many
Lawes
and
Decrees
that
Iustinian
made
in
Ecclesiasticall
causes
for
the
furtherance
of
the
true
religion
?
for
in
the
beginning
of
the
Constitutions
collected
in
the
Code
of
Iustinian
,
the
first
13
titles
are
all
filled
with
Lawes
for
to
rule
the
Church
;
where
it
forbiddeth
the
Bishops
to
reiterate
baptisme
,
L.
1.
tit
.
5.
L.
1.
tit
.
7.
Novel
.
123.
c.
10.
Novel
.
58.
Novel
.
137
c.
6.
to
paint
or
grave
on
earth
the
Image
of
our
Saviour
.
And
in
the
Novels
the
Emperour
ordaineth
Lawes
,
of
the
creation
and
consecration
of
Bishops
;
that
Synods
shall
be
annually
held
;
that
the
holy
mysteries
should
not
be
celebrated
in
private
houses
;
that
the
Bishops
should
speake
aloud
when
they
celebrate
the
Sacraments
of
Baptisme
and
the
Eucharist
;
and
that
the
holy
Bible
should
be
translated
into
the
vulgar
tongue
,
and
the
like
.
And
not
onely
these
and
the
rest
of
the
godly
Emperours
that
succeeded
them
,
but
also
Ariamirus
,
Wambanus
,
Richaredus
,
and
divers
other
Kings
of
Spaine
did
in
like
manner
:
And
Charlemaine
,
who
approved
not
the
decisions
of
the
Greekish
Synod
,
wrote
a
booke
against
the
same
[
](A96592-e53050-b)*
*
Intituled
,
A
Treatise
of
Charlemaigne
against
the
Greekish
Synod
touching
Images
.
,
whereby
the
King
maintained
himselfe
in
possession
,
to
make
Lawes
for
the
Church
(
saith
Iohannes
Beda
)
of
which
Lawes
there
are
many
in
a
booke
,
called
The
capitulary
Decrees
of
Charles
the
Great
;
who
as
Pepin
his
predecessor
had
done
in
the
Citie
of
Bourges
,
so
did
he
also
assemble
many
Councels
in
divers
places
of
his
Kingdomes
,
as
at
Mayens
,
at
Tours
,
at
Reines
,
at
Chaalons
,
at
Arles
,
and
the
sixt
,
most
famous
of
all
,
at
Francfort
,
where
himselfe
was
present
in
person
,
and
condemned
the
errour
of
Felician
;
and
so
other
Kings
of
France
,
and
the
Kings
of
our
owne
Kingdome
of
England
,
both
before
and
after
the
Conquest
,
(
as
Master
Fox
plentifully
recordeth
)
did
make
many
Lawes
and
Constitutions
for
the
government
of
Gods
Church
.
But
as
Dioclesian
,
The
saying
of
Dioclesian
.
that
was
neither
the
best
nor
the
happiest
governour
,
said
most
truly
of
the
civill
government
,
that
there
was
nothing
harder
then
to
rule
well
[
](A96592-e53300-b)*
*
That
is
,
to
rule
the
Common-wealth
.
,
so
it
is
much
harder
to
governe
the
Church
of
Christ
;
therefore
as
there
cannot
be
an
argument
of
greater
wisedome
in
a
Prince
,
nor
any
thing
of
greater
safety
and
felicity
to
the
Common-wealth
,
then
for
him
to
make
choice
of
a
wise
Councell
to
assist
him
in
his
most
weighty
affaires
,
Tacitus
Annal.
lib.
12.
saith
Cornelius
Tacitus
:
So
all
religious
Kings
must
do
the
like
in
the
government
of
the
Church
,
and
the
making
of
their
Lawes
for
that
government
;
for
God
,
out
of
his
great
mercy
to
them
,
and
no
lesse
desire
to
have
his
people
religiously
governed
,
left
such
men
to
be
their
supporters
,
their
helpers
and
advicers
in
the
performance
of
these
duties
:
and
I
pray
you
whom
did
Kings
choose
for
this
businesse
,
but
whom
God
had
ordained
for
that
purpose
?
for
you
may
observe
,
that
although
those
Christian
Kings
and
Emperours
made
their
Laws
,
as
having
the
supremacy
and
the
chiefest
care
of
Gods
religion
committed
by
God
into
their
hands
;
yet
they
did
never
make
them
,
that
ever
I
could
reade
,
with
the
advice
,
counsell
,
or
direction
of
any
of
their
Peeres
,
or
Lay
Subjects
;
but
,
as
David
had
Nathan
and
Gad
,
The
good
Kings
and
Emperours
made
their
Lawes
for
the
government
of
the
Church
,
onely
by
the
advice
of
their
Clergy
.
Nebuchadnezzar
had
Daniel
,
and
the
rest
of
the
Jewish
Kings
and
Heathens
had
their
Prophets
onely
and
Priests
to
direct
them
in
all
matters
of
religion
;
so
those
Christian
Kings
and
Princes
tooke
their
Bishops
and
their
Clergie
onely
to
be
their
counsellors
and
directors
in
all
Church
causes
,
as
it
appeareth
out
of
all
the
fore-cited
Authors
,
and
all
the
Histories
that
doe
write
thereof
:
and
Justinian
published
this
Law
,
that
when
any
Ecclesiasticall
cause
or
matter
was
moved
,
his
Lay
officers
should
not
intermeddle
with
it
,
A
good
Law
of
Iustinian
.
but
should
suffer
the
Bishops
to
end
the
same
according
to
the
Canons
:
the
words
are
,
Si
Ecclesiasticum
negotium
sit
,
nullam
communionem
habento
civiles
magistratus
cum
ea
disceptatione
,
Constit
.
123.
sed
religiosissimi
Episcopi
secundum
sacros
canones
negotio
finem
imponunto
.
For
the
good
Emperours
knew
full
well
that
the
Lay
Senate
neither
understood
what
to
determine
in
the
points
of
faith
,
and
the
government
of
Christ's
Church
,
nor
was
ever
willing
to
doe
any
great
good
,
or
any
speciall
favour
unto
the
Shepherds
of
Christ's
flocke
,
and
the
teachers
of
the
true
religion
;
because
the
Sonne
of
God
had
fore-told
it
,
that
the
world
should
hate
us
,
John
.
15.19
.
that
secular
men
and
Lay
Senators
should
commonly
oppose
,
crosse
,
and
shew
all
the
spite
they
can
unto
the
Clergy
,
of
whom
our
Saviour
saith
,
Matth.
10.16
.
Behold
I
send
you
forth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
sheepe
in
the
midst
of
wolves
.
Whence
this
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
great
distance
between
their
dispositions
being
observed
,
it
grew
into
a
Proverb
,
that
Laici
semper
infesti
sunt
Clericis
.
How
the
Laity
love
the
Clergie
.
And
Doctor
Meriton
in
a
Sermon
before
King
James
,
observed
this
as
one
of
the
good
favours
the
Clergie
of
England
found
from
our
Parliaments
since
the
reformation
,
(
when
many
men
first
began
to
be
translated
from
the
seat
of
the
scornefull
to
sit
in
Moses
chaire
,
A
very
memorable
act
.
Anno
39.
Eliz.
cap.
4.
and
to
prescribe
Lawes
for
Christ
his
Spouse
)
to
make
an
Act
,
that
all
wandering
beggars
after
their
correction
by
the
Constable
,
should
be
brought
to
the
Minister
of
the
Parish
,
to
have
their
names
registred
in
a
booke
,
(
and
the
Constable
used
to
give
to
the
Minister
2d
for
his
paines
for
every
one
so
registred
)
but
if
he
refused
or
neglected
to
doe
it
,
the
Statute
saith
he
should
be
punished
5
▪
for
every
one
that
should
be
so
omitted
;
where
,
besides
the
honourable
office
,
I
will
not
say
to
make
the
Minister
of
Christ
a
Bedle
of
the
beggars
,
but
a
Register
of
the
vagrants
;
you
see
the
punishment
of
one
neglect
amounteth
to
the
reward
of
thirty
labours
:
therefore
all
the
Christian
Emperours
and
the
wisest
Kings
,
considering
this
great
charge
that
God
had
laid
upon
them
,
to
make
wholesome
Lawes
and
Constitutions
for
the
government
of
his
Church
,
and
seeing
the
inclinations
of
the
Laity
,
would
never
permit
any
of
these
Lay
Elders
,
and
the
Citizens
of
the
world
,
to
usurpe
this
authority
,
to
be
the
composers
,
contrivers
,
or
assistants
in
concluding
of
any
Ecclesiasticall
Law
,
That
the
Laity
should
have
no
interest
in
making
Lawes
for
the
Church
.
untill
the
fences
of
Gods
vineyard
were
pulled
downe
,
and
the
wilde
Boare
out
of
the
forrest
,
the
audacious
presumption
of
the
unruly
Commonalty
ventured
either
to
governe
the
Church
,
or
to
subdue
their
Prince
;
since
which
incroachment
upon
the
rights
of
Kings
,
it
hath
never
succeeded
well
with
the
Church
of
Christ
;
and
I
dare
boldly
say
it
,
&
fidenter
quia
fideliter
,
and
the
more
boldly
because
most
truly
:
the
more
authority
they
shall
gaine
herein
,
the
lesse
glory
shall
Christ
have
from
the
service
of
his
Church
;
and
therefore
Be
wise
ô
ye
Kings
.
And
consider
how
any
new
Canons
are
to
be
made
by
our
Statute
,
25.
Hen.
8.
Ob.
Ob.
But
then
it
may
be
demanded
,
if
this
be
so
,
that
the
Laity
hath
no
right
in
making
Lawes
and
Decrees
for
the
government
of
Gods
Church
,
but
that
it
belongs
wholly
unto
the
King
to
doe
it
,
with
the
advice
of
his
Bishops
and
the
rest
of
his
Clergy
;
then
how
came
the
Parliament
to
annull
those
Canons
that
were
so
made
by
the
King
and
Clergy
,
because
they
had
no
vote
nor
consent
in
confirming
of
them
?
Sol.
Sol.
Truely
I
cannot
answer
to
this
Objection
,
unlesse
I
should
tell
you
what
the
Poet
saith
,
Dum
furor
in
cursu
,
currenti
cede
furori
,
Difficiles
aditus
impetus
omnis
habet
.
They
were
furiously
bent
against
them
;
and
you
know
,
furor
arma
ministrat
:
&
dum
regnant
arma
silent
leges
,
all
Lawes
must
sleepe
while
Armes
prevaile
:
Besides
,
you
may
finde
those
Canons
,
as
if
they
had
beene
prophetically
made
,
fore-saw
the
increasing
strength
of
Anabaptisme
,
Brownisme
,
Puritanisme
,
most
likely
to
subvert
true
Protestanisme
,
and
therefore
were
as
equally
directed
against
these
Sectaries
of
the
left
hand
,
as
against
the
Papists
on
the
right
hand
;
and
I
thinke
the
whole
Kingdome
now
findes
and
feeles
the
strength
of
that
virulent
Faction
;
and
therefore
what
wonder
that
they
should
seeke
to
breake
all
those
Canons
to
pieces
,
and
batter
them
downe
with
their
mighty
Ordinances
,
for
seeking
to
subdue
their
invincible
errours
;
or
else
,
because
(
as
they
say
)
the
Ecclesiasticall
State
is
not
an
independent
society
,
but
a
member
of
the
whole
the
Parliament
was
not
so
to
be
excluded
,
as
that
their
advice
and
approbation
should
not
be
required
,
to
make
them
obligatory
to
the
rest
of
the
Subjects
of
the
whole
Kingdome
,
which
claime
this
priviledge
,
to
be
tyed
to
the
observation
of
no
humane
Lawes
,
that
themselves
by
their
representatives
have
not
consented
unto
.
2.
To
grant
dispensations
of
his
owne
Lawes
.
2.
As
the
King
is
intrusted
by
God
to
make
Lawes
for
the
government
of
the
Church
of
Christ
,
so
it
is
a
rule
without
question
,
that
ejus
est
dispensare
&
absolvere
,
cujus
est
condere
;
he
hath
the
like
power
to
dispense
with
whom
he
pleaseth
,
and
to
absolve
him
that
transgresseth
,
as
he
hath
to
oblige
them
:
therefore
our
Church
being
for
reformation
the
most
famous
throughout
all
the
parts
of
the
Christian
world
,
and
our
King
having
so
just
an
authority
to
doe
the
same
,
it
is
a
most
impudent
scandall
,
full
of
all
malice
and
ignorance
,
not
to
be
endured
by
any
well-affected
Christian
,
that
the
new
brood
of
the
old
Anabaptists
doe
lay
upon
our
Church
and
State
,
that
they
did
very
unreasonably
and
unconscionably
by
their
Lawes
grant
Dispensations
both
for
Pluralities
and
Non-residency
,
The
scandall
of
the
malicious
ignorants
against
the
worthier
Clergy
.
onely
to
further
the
corrupt
desires
of
some
few
,
to
the
infinite
wrong
of
the
whole
Clergy
,
besides
the
hazard
of
many
thousands
of
soules
,
the
intolerable
dishonour
of
Gods
truth
,
and
the
exceeding
disadvantage
of
Christ
his
Church
:
for
,
seeing
God
hath
principally
committed
,
and
primarily
commanded
the
care
of
his
Church
and
Service
unto
Kings
,
who
are
therefore
to
make
Lawes
and
Orders
for
the
well
governing
of
the
same
,
I
shall
make
it
most
evident
,
that
they
may
,
as
they
have
ever
done
,
most
lawfully
and
more
beneficially
,
both
for
Gods
Church
,
and
also
for
the
Common-wealth
,
doe
these
three
things
.
1.
Three
speciall
points
handled
.
To
grant
that
grace
and
favour
unto
their
Bishops
and
other
Ecclesiasticall
persons
,
as
to
admit
them
of
their
counsell
,
and
to
undertake
secular
authority
and
civill
jurisdiction
.
2.
To
allow
dispensations
of
Pluralities
and
Non-residency
,
which
they
may
most
justly
and
most
wisely
do
,
without
any
transgression
of
the
Law
of
God
.
3.
To
give
tolerations
(
where
they
see
cause
)
of
many
things
prohibited
by
their
Law
,
to
dispense
with
the
transgressions
,
and
to
remit
the
fault
of
the
transgressors
.
For
1.
Though
the
world
relapsed
from
the
true
light
,
1.
Point
.
and
declined
from
the
syncere
religion
to
most
detestable
superstition
;
yet
there
remained
in
the
people
certaine
impressions
of
the
divine
truth
,
that
there
was
a
God
,
The
great
respect
of
the
Clergy
in
former
ages
.
and
that
this
God
was
religiously
to
be
worshipped
;
and
those
men
that
taught
the
worship
of
that
God
,
how
fowly
soever
they
did
mistake
it
,
Sarawa
,
l.
2.
c.
2.
p.
103.
were
had
in
singular
account
and
supereminent
authority
among
all
Nations
:
and
as
Saravia
saith
,
1.
Among
the
Gentiles
.
they
were
compeeres
with
Kings
in
their
government
,
so
that
nothing
was
done
without
their
counsell
and
consent
;
and
as
Theseus
was
the
first
that
Cives
Atticos
è
pagis
in
urbem
compulit
,
Osor
.
p.
231.
and
put
the
difference
betwixt
Nobles
,
De
tota
Syria
&
Palestina
refert
Dion
.
l.
37.
quòd
rex
summi
Pontificis
nomen
habeat
.
Husbandmen
,
and
Artificers
;
so
the
Priests
were
alwayes
selected
out
of
the
noblest
families
,
and
were
ever
in
all
their
publique
counsels
,
as
the
Divines
sate
among
the
Athenians
,
and
the
South-sayers
sate
with
the
King
among
the
Lacedemonians
in
all
their
weightiest
consultations
:
And
Strabo
tells
us
,
Strabo
lib.
12.
that
the
Priests
of
Bellona
,
which
were
in
Pontus
and
Cappadocia
,
Apud
Tertul.
advers.
Valent.
Hermetem
legimus
appellar●
&
Max.
sacerdotem
,
&
maximum
regem
.
(
for
that
Goddesse
was
honoured
in
both
places
)
were
regarded
with
the
greatest
honour
next
to
the
King
himselfe
:
and
the
Romans
that
were
both
wealthy
,
warlike
,
and
wise
,
did
almost
nothing
without
the
advice
and
counsell
of
their
Priests
.
I
will
omit
what
Valerius
Maximus
setteth
downe
of
their
care
of
religion
,
and
their
great
respect
unto
their
Priests
and
religious
persons
;
and
I
will
referre
you
onely
to
what
Tully
writeth
of
this
point
,
Cicero
l.
2.
de
legibus
.
Diotogenes
apud
Stob.
dicit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aethiopes
reges
suos
deligebant
ex
numero
sacerdotum
.
Diodor
.
l.
3.
c
1.
Tòtus
Vespas
.
Pontificatum
maximum
ideo
sese
professus
est
accipere
,
ut
puras
servaret
manus
.
Sueton.
in
Tito
.
c.
9.
In
Aritia
regnum
erat
concretum
cum
sacerdotio
Diana
.
ut
innuit
Ovid.
Ecce
suburbana
templum
nemorale
Dianae
,
Partaque
per
gladios
regna
nocente
manu
.
De
arte
amandi
,
lib.
1.
&
Strabo
l.
5.
where
he
saith
,
that
the
greatest
and
the
worthiest
thing
in
their
Common-wealth
was
the
priviledge
and
preheminence
of
the
Divines
,
which
was
joyned
with
the
greatest
authority
;
for
they
dismissed
the
companies
and
the
Councels
of
the
chiefest
Empires
and
the
greatest
Potentates
,
when
they
were
proposed
;
they
restrayned
them
when
they
were
concluded
;
they
ceased
from
the
affaires
which
they
had
in
hand
,
if
but
one
Divine
did
say
the
contrary
:
they
appointed
that
the
Consuls
should
depose
themselves
from
their
Magistracie
;
&
it
was
in
their
intire
power
,
either
to
give
leave
or
not
to
give
leave
,
to
deale
with
the
people
,
or
not
to
deale
;
to
repeale
Lawes
not
lawfully
made
,
and
to
suffer
nothing
to
be
done
by
the
Magistrate
in
peace
or
warre
without
their
leave
or
authority
:
this
was
their
Law
;
(
though
I
beleeve
it
was
not
alwayes
observed
by
their
proud
Consuls
,
and
unruly
Magistrates
.
)
Cicero
de
nat.
deorum
,
l.
2.
In
like
manner
Caesar
writeth
of
the
Gaules
and
Britons
,
that
they
had
two
sorts
of
men
in
singular
honour
;
the
one
was
their
Druides
or
Divines
,
the
other
was
their
Souldiers
or
men
of
warre
;
and
he
faith
,
that
their
Druides
determined
of
all
controversies
(
in
a
manner
)
both
private
and
publique
;
and
if
there
were
any
crime
committed
,
any
murther
attempted
,
if
any
controversie
about
inheritance
,
or
the
bounds
of
lands
did
arise
,
they
also
did
set
downe
their
Decree
,
and
appointed
the
penalty
:
and
whosoever
rejected
their
order
,
or
refused
their
judgement
,
they
excommunicated
him
from
all
society
,
and
he
was
then
deemed
of
all
men
as
an
ungodly
and
a
most
gracelesse
person
.
Thus
did
they
,
that
had
but
the
twilight
of
corrupted
nature
to
direct
them
,
judge
those
that
were
most
conversant
with
the
minde
and
will
of
the
gods
,
to
be
the
fittest
Counsellors
and
Judges
of
the
actions
of
men
:
and
I
feare
these
children
of
nature
will
rise
in
judgement
,
to
condemne
many
of
them
that
professe
themselves
to
be
the
sonnes
of
grace
,
for
comming
so
short
of
them
in
this
point
.
2.
The
Jewes
also
which
received
the
oracles
of
God
,
2.
Among
the
Iewes
.
were
injoyned
by
God
to
yeild
unto
their
Priests
the
dispensation
both
of
divine
and
humane
Lawes
;
and
the
Lord
enacted
it
by
an
irrevocable
Law
,
that
the
judgement
of
the
High
Priest
should
be
observed
as
sacred
and
inviolable
in
all
controversies
:
and
if
any
man
refused
to
submit
himselfe
unto
it
,
Deut.
17.
his
death
must
make
recompence
for
his
contumacy
.
And
Iosephus
saith
,
Si
judices
nesciunt
de
rebus
ad
se
delatis
pronunciare
,
integram
causam
in
urbem
sanctam
mittent
,
&
convenientes
Pontifex
&
Propheta
&
Senatus
,
quod
visum
sit
pronuncient
:
Ioseph
.
contra
App.
lib
2.
and
in
his
second
booke
against
Appian
he
saith
,
Sacerdotes
inspectores
omnium
,
judices
controversiarum
,
punitores
damnatorum
constituti
sunt
à
Moyse
:
the
Priests
were
appointed
by
Moses
to
be
the
lookers
into
all
things
,
the
Iudges
of
controversies
,
and
the
punishers
of
the
condemned
.
And
they
were
of
that
high
esteeme
among
the
Iewes
,
that
the
royall
bloud
disdained
not
to
match
in
marriages
with
the
Priests
,
as
Iehojada
married
the
daughter
of
King
Iehoram
,
2.
Chron.
22
11
and
in
the
vacancie
of
Kings
they
had
all
the
affaires
of
the
Kingdom
in
their
administration
;
and
when
they
became
tributaries
unto
the
Romans
after
Aristobulus
,
the
royall
government
was
often
annexed
to
the
Priesthood
:
and
S.
Paul
argueth
from
hence
,
2.
Cor.
3.7
,
8
,
9.
that
if
the
administration
of
death
was
glorious
,
how
shall
not
the
ministration
of
the
spirit
be
rather
glorious
?
for
if
the
ministration
of
condemnation
be
glory
,
much
more
doth
the
ministration
of
righteousnesse
exceed
in
glory
;
or
otherwise
it
were
very
strange
,
that
the
Ministers
of
the
Gospel
should
be
deemed
more
base
and
contemptible
,
because
their
calling
is
farre
more
glorious
and
excellent
;
yea
,
so
excellent
,
Esay
52.7
.
that
to
all
good
Christians
the
Prophet
demandeth
,
quàm
speciosi
pedes
eorum
?
Priests
imployed
in
secular
affaires
.
And
for
the
discharging
of
secular
imployments
,
we
have
not
onely
the
example
of
the
Priests
and
Prophets
of
the
Old
Testament
,
1.
Among
the
Jewes
.
Psal.
99.6
.
but
we
have
also
the
testimony
and
the
practice
of
many
godly
Bishops
and
Fathers
of
the
Church
of
Christ
,
under
the
New
Testament
,
to
justifie
this
truth
.
For
Priests
&
Prophets
among
the
Jewes
exercised
secular
jurisdiction
.
1.
Not
onely
Moses
and
Aaron
that
were
both
the
Priests
of
the
most
high
God
,
and
the
chiefe
Judges
in
all
secular
causes
,
but
also
Joseph
had
his
jurisdiction
over
the
Egyptians
,
Daniel
had
his
Lieutenancie
over
the
Babylonians
,
and
Nehemias
was
a
great
Courtier
among
the
Persians
:
and
yet
these
secular
imployments
were
no
hinderance
to
them
in
the
divine
worship
and
service
of
God
.
So
Ely
and
Samuel
both
,
were
both
Iudges
and
Priests
together
:
and
the
most
religious
Princes
,
David
,
Solomon
,
Iehosaphat
,
and
others
,
used
the
Priests
and
Levites
at
their
command
in
the
civill
government
of
their
Dominions
;
for
when
David
caused
all
the
Levites
to
be
numbred
from
30
yeares
old
and
upward
,
and
that
they
were
found
to
be
38
thousand
;
he
appointed
24
thousand
of
them
to
be
over-seers
of
the
workes
for
the
house
of
the
Lord
,
and
he
ordained
the
other
six
thousand
to
be
Iudges
and
Rulers
in
all
Israel
;
2.
Chron.
23.4
.
and
so
did
Iehosaphat
likewise
[
](A96592-e57210-b)*
*
2.
Chron.
19.11
.
The
place
explained
.
;
for
though
the
last
verse
of
the
said
chapter
seemes
to
put
a
difference
betwixt
the
Civill
matters
and
the
Ecclesiasticall
affaires
;
yet
it
is
rightly
answered
by
Saravia
,
that
this
errour
riseth
from
a
misconceived
opinion
of
their
government
,
as
if
it
were
the
same
with
the
government
of
some
of
our
reformed
Churches
,
which
was
nothing
lesse
;
for
if
you
compare
this
place
with
the
26.
chap.
of
the
1.
Chron.
vers.
the
29
,
Sigonius
legit
,
super
opera
●●●a
ad
regis
officia
pertinent
.
l.
6.
p.
315.
30
,
and
32.
you
may
easily
finde
,
that
the
Kings
service
,
or
the
affaires
of
the
King
,
doth
not
signifie
the
civill
matters
,
or
the
politique
affaires
of
the
Kingdome
,
over
which
Amarias
here
,
and
Hashabia
and
his
brethren
there
(
1.
Chron.
26.30
.
)
were
appointed
the
chiefe
Rulers
;
1.
Sam.
c.
8.
but
it
signifieth
those
things
which
pertained
to
the
Kings
right
,
betwixt
him
and
his
subjects
,
(
as
those
things
that
were
described
by
Samuel
,
and
were
retained
,
and
perhaps
augmented
,
either
by
the
consent
of
the
people
,
or
the
incroachment
of
the
succeeding
Kings
,
as
the
speciall
rights
of
the
Kings
)
over
which
Zebadias
the
sonne
of
Ismael
was
appointed
by
Iehosaphat
to
be
the
Ruler
;
and
the
businesse
of
the
Lord
is
fully
set
downe
,
vers.
10.
to
be
not
onely
the
Church
affaires
,
but
all
the
affaires
of
the
Kingdome
,
betweene
bloud
and
bloud
,
Vers.
10.
betweene
Law
and
Commandement
,
Statutes
and
judgements
,
over
which
the
Priests
and
Levites
were
appointed
the
ordinary
Judges
,
and
the
Interpreters
of
the
Law
,
as
well
Civill
as
Ecclesiasticall
;
for
the
Lord
saith
plainly
,
Ezech
44.23
.
Vide
locum
.
Sigon
.
ait
;
&
circa
judicium
sanguinis
ipse
insistent
.
that
every
question
and
controversie
shall
be
determined
according
to
the
censure
of
the
Priests
;
which
certainly
he
would
never
have
so
prescribed
,
nor
these
holy
men
have
thus
executed
them
,
if
these
two
functions
had
beene
so
averse
and
contrary
the
one
to
the
other
,
that
they
could
never
be
exercised
together
by
the
same
man
.
2.
In
the
Primitive
times
under
the
Gospell
,
Salmeron
saith
,
2.
In
the
Primitive
Church
.
Salmer
.
tract
.
18.
in
parabol
.
hominis
divitis
.
lo.
16.
num.
1.
that
in
the
time
of
S.
Augustine
,
as
himselfe
teacheth
,
Episcopi
litibus
Christianorum
vacare
solebant
,
the
Bishops
had
so
much
leisure
,
that
they
were
wont
to
judge
of
the
quarrels
of
Christians
;
yet
they
did
not
so
spend
their
time
in
judging
their
contentions
,
that
they
neglected
their
Preaching
and
Episcopall
function
:
and
now
that
they
doe
judge
in
civill
causes
,
consuetudine
Ecclesiae
introductum
est
,
ut
peceata
caverentur
.
And
Bellarmine
saith
,
Non
pugnat
cum
verbo
Dei
,
Bellar.
de
Rom.
Pont.
l.
5.
c.
9.
ut
unus
homo
sit
Princeps
Ecclesiasticus
&
politicus
simul
;
it
is
not
against
the
Word
of
God
,
that
the
same
man
should
be
an
Ecclesiasticall
and
a
Secular
Prince
together
,
when
as
the
same
man
may
both
governe
his
Episcopacie
and
his
Principality
.
And
therefore
we
reade
of
divers
men
that
were
both
the
Princes
and
the
Bishops
of
the
same
Cities
:
as
the
Archbishop
of
Collen
,
Ments
,
Theod.
l.
2.
c.
30.
Triers
,
and
other
German
Princes
,
Henr.
of
Huntington
,
Hist.
Angl.
that
are
both
Ecclesiasticall
Pastors
,
and
great
secular
Princes
.
And
Hubert
Archbishop
of
Canterbury
was
for
a
long
while
Viceroy
of
this
Kingdome
:
And
so
Leo
9.
Julius
2.
Philip
,
Archbishop
of
Yorke
.
Adelboldus
.
Innocent
2.
Collenutius
and
Blondus
,
and
many
others
,
famous
and
most
worthy
Bishops
,
both
of
this
Iland
and
of
other
Kingdomes
,
have
undertaken
and
exercised
both
the
Functions
.
And
Saint
Paul
recommendeth
secular
businesses
and
judgements
unto
the
Pastors
of
the
Church
,
Aug.
tom
.
3.
de
operib
.
Monach
.
c.
29.
as
S.
Augustine
testifieth
at
large
;
where
he
saith
,
I
call
the
Lord
Iesus
a
witnesse
to
my
soule
,
that
for
so
much
as
concerneth
my
commodity
,
I
had
rather
worke
every
day
with
my
hands
,
and
to
reserve
the
other
houres
free
to
reade
,
pray
,
and
exercise
my selfe
in
Scriptures
,
then
to
sustaine
the
tumultuous
perplexities
of
other
mens
causes
in
determining
secular
controversies
by
judgement
,
or
taking
them
up
by
arbitrement
;
to
which
troubles
the
Apostle
hath
appointed
us
,
not
of
his
owne
will
,
but
of
his
that
spake
in
him
.
And
as
this
excellent
Father
,
that
wrote
so
many
worthy
volumes
,
did
notwithstanding
imploy
no
small
part
of
his
time
in
these
troublesome
affaires
,
so
S.
Ambrose
twice
undertooke
an
honourable
Embassie
for
Valentinian
the
Emperour
unto
the
Tyrant
Maximus
.
Socrat.
Eccl.
hist.
lib.
7.
And
Marutha
Bishop
of
Mesopotamia
was
sent
by
the
Roman
Emperour
,
an
Ambassadour
to
the
King
of
Persia
,
in
which
imployment
he
hath
abundantly
benefited
both
the
Church
and
the
Emperour
:
And
we
reade
of
divers
famous
men
that
undertooke
divers
functions
,
and
yet
neither
confounded
their
offices
,
nor
neglected
their
duties
;
for
Spiridion
was
an
husbandman
,
and
a
Bishop
of
the
Church
;
a
Pastor
of
sheepe
,
and
a
feeder
of
soules
;
and
yet
none
of
the
ancient
Fathers
,
that
we
reade
of
,
either
envyed
his
Farme
,
or
blamed
his
neglect
in
his
Bishopricke
;
but
they
admired
his
simplicity
,
and
commended
his
sanctity
:
they
were
not
of
the
spirit
of
our
hypocriticall
Saints
.
Theodor.
lib.
4.
●
.
13
.
And
Theodoret
writeth
,
that
one
Iames
Bishop
of
Nisib
,
was
both
a
Bishop
and
a
Captaine
of
the
same
Citie
,
which
by
the
helpe
of
his
God
he
manfully
preserved
against
Sapor
King
of
Persia
.
And
Eusebius
Bishop
of
Samosis
,
managing
himselfe
with
all
warlike
abiliments
,
ranged
along
throughout
all
Syria
,
Phaenicia
,
and
Palaestina
;
and
as
he
passed
,
erected
Churches
,
and
ordained
Priests
and
Deacons
,
and
performed
such
other
Ecclesiasticall
pensions
,
as
pertained
to
his
office
in
all
places
:
and
I
feare
me
the
iniquity
of
our
time
will
now
call
upon
all
Bishops
,
that
are
able
,
to
doe
the
like
;
to
preach
unto
our
people
,
and
to
fight
against
Gods
enemies
,
(
that
have
long
laboured
to
overthrow
his
Church
)
as
we
reade
of
some
Bishops
of
this
Kingdome
that
have
beene
driven
to
do
the
like
:
and
if
these
men
might
doe
these
things
without
blame
,
as
they
did
,
why
may
not
the
same
man
be
both
a
Bishop
and
the
Kings
Counsellor
?
both
a
Preacher
in
the
Pulpit
,
and
a
Justice
of
the
Peace
on
the
Bench
?
and
yet
the
callings
not
confounded
,
though
the
same
man
be
called
to
both
offices
;
for
you
know
the
office
of
a
Lawyer
is
different
from
the
office
of
a
Physitian
,
and
the
office
of
a
Physitian
as
different
from
the
duty
of
a
Divine
;
and
yet
,
as
Saint
Luke
was
an
excellent
Physitian
,
and
a
heavenly
Evangelist
;
and
S.
Paul
as
good
a
Lawyer
,
as
he
was
a
Preacher
,
(
for
he
was
bred
at
the
feet
of
Gamaliel
)
as
was
Master
Calvin
too
,
as
good
a
Civilian
as
he
was
a
Divine
,
(
for
that
was
his
first
profession
;
)
so
the
same
man
may
,
as
in
many
places
they
doe
,
and
that
without
blame
,
both
play
the
part
of
a
Physitian
to
cure
the
body
,
and
of
a
Divine
to
instruct
the
soule
;
and
therefore
why
not
of
a
Lawyer
?
when
as
the
Preachers
duty
,
next
to
the
teaching
of
the
faith
in
Christ
,
is
to
perswade
men
to
live
according
to
the
rules
of
Iustice
;
and
Iustice
we
cannot
understand
without
the
knowledge
of
the
Lawes
,
both
of
God
and
man
;
and
if
he
be
obliged
to
know
the
Law
,
why
should
he
be
thought
an
unfit
man
to
judge
according
to
the
Law
?
But
CHAP.
IX
.
Sheweth
a
full
answer
to
foure
speciall
Objections
that
are
made
against
the
Civill
jurisdictions
of
Ecclesiasticall
persons
;
their
abilities
to
discharge
these
offices
,
and
desire
to
benefit
the
Common-wealth
;
why
some
Councels
inhibited
these
offices
unto
Bishops
;
that
the
King
may
give
titles
of
honour
unto
his
Clergy
;
of
this
title
,
Lord
,
not
unfitly
given
to
the
Bishops
,
proved
;
the
objections
against
it
answered
;
six
speciall
reasons
why
the
King
should
conferre
honours
and
favours
upon
his
Bishops
and
Clergy
.
Ob.
1
1.
IF
you
say
the
office
of
a
Preacher
requireth
the
whole
man
,
and
where
the
whole
man
is
not
sufficient
to
discharge
one
duty
,
2.
Cor.
2.16
.
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
then
certainly
one
man
is
never
able
to
supply
two
charges
.
Sol.
I
answer
,
that
this
indefinite
censure
is
uncertainly
true
,
and
most
certainly
false
,
as
I
have
proved
unto
you
before
,
by
many
examples
of
most
holy
men
,
that
discharged
two
offices
with
great
applause
,
and
no
very
great
difficulty
to
themselves
;
for
though
S.
Matthew
could
not
returne
to
his
trade
of
Publican
,
because
that
a
continued
attendance
on
a
secular
businesse
,
would
have
taken
him
from
his
Apostolate
,
and
prove
an
impediment
to
his
Evangelique
ministration
;
yet
S.
Peter
might
returne
to
his
nets
,
as
he
did
,
without
blame
;
because
that
a
temporary
imployment
,
and
no
constant
secession
,
can
be
no
hinderance
to
our
Clericall
office
;
No
man
is
alwayes
able
to
doe
the
same
thing
.
when
there
is
no
man
that
can
so
wholly
addict
himselfe
to
any
kinde
of
art
,
trade
,
or
faculty
,
but
that
he
must
sometimes
interchangeably
afford
himselfe
leisure
,
either
for
his
recreation
,
Vt
quemvis
animo
possit
sufferre
laborem
;
or
the
recollection
of
strength
and
abilities
to
discharge
his
office
,
by
the
undertaking
of
some
other
exercise
,
which
is
to
many
men
their
chiefest
recreation
;
as
you
see
,
the
husband-mans
change
of
labour
doth
still
inable
him
to
continue
in
labour
;
and
the
Courtier
cannot
alwayes
wait
in
the
same
posture
,
nor
the
Scribe
alwayes
write
,
nor
the
Divine
alwayes
study
;
but
there
must
be
an
exchange
of
his
actions
,
Change
of
labour
is
a
kinde
of
recreation
.
for
the
better
performance
of
his
chiefest
imployment
:
and
that
time
,
which
either
some
Gentlemen
,
Citizens
,
or
Courtiers
spend
in
playing
,
hawking
,
or
hunting
,
onely
for
their
recreation
,
the
better
to
inable
them
to
discharge
their
offices
;
why
may
not
the
Divine
imploy
it
in
the
performance
of
any
other
duty
,
different
,
but
not
destructive
or
contradictory
to
his
more
speciall
function
?
especially
considering
that
the
discharging
of
those
good
duties
,
to
give
counsell
,
to
doe
justice
,
to
relieve
the
distressed
,
and
the
like
,
are
more
acceptable
recreations
unto
them
(
as
it
was
meate
and
drinke
to
Christ
to
doe
his
fathers
will
)
then
the
other
fore-named
exercises
are
or
can
be
to
any
others
;
and
considering
also
,
John
4.34
.
that
where
the
Bishop
or
Pastor
hath
great
affaires
and
much
charge
,
he
may
have
great
helpes
and
much
aid
to
assist
him
.
You
will
allow
us
an
houre
for
our
recreation
,
why
will
you
not
allow
us
that
houre
to
doe
justice
?
2.
If
you
say
they
are
spirituall
men
,
and
therefore
cannot
Ob.
2
have
so
great
a
care
of
the
temporall
State
and
Common-wealth
.
I
answer
,
that
as
now
the
Common-wealth
is
the
Church
,
Sol.
1
The
ability
of
th●
Clergy
to
manage
civill
affaires
.
and
the
Church
is
the
Common-wealth
,
and
have
as
good
interest
therein
,
and
better
we
hope
then
many
of
the
Common-wealth
have
in
the
Church
;
and
they
should
be
as
able
to
understand
what
is
beneficiall
to
the
Common-wealth
as
any
other
;
for
Ignatius
saith
,
Ignat.
epist.
ad
Ephes.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
Kings
ought
to
be
served
by
wise
men
,
and
by
those
that
are
of
great
understanding
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
not
to
be
attended
upon
by
weake
and
simple
men
;
and
if
Kings
must
be
served
by
such
men
,
then
certainly
the
service
of
God
is
not
to
be
performed
by
Weavers
and
Taylors
,
and
others
like
Jeroboams
Priests
;
but
it
will
require
men
of
great
abilities
,
learning
,
and
understanding
in
all
businesses
whatsoever
,
such
as
are
indeed
well
able
to
discourse
De
quolibet
ente
:
And
they
have
very
unprofitably
consumed
themselves
with
their
time
in
their
head
pain
vigils
,
and
heart-breaking
studies
,
in
traversing
over
all
the
Common-wealths
of
the
world
;
The
Clergy
of
better
ab
lities
to
benefit
the
Common-wealth
,
th●n
many
others
that
now
sw●y
it
.
if
they
have
learned
nothing
,
whereby
they
may
benefit
their
owne
Common-wealth
,
or
doe
understand
lesse
what
belongeth
unto
the
good
of
their
Countrey
,
especially
in
matters
of
equity
and
right
,
then
illiterate
Burgesses
and
meere
Chapmen
;
for
if
you
reade
but
the
bookes
of
the
Prophets
,
you
shall
finde
how
plentifull
they
are
in
the
precepts
of
peace
,
in
the
policies
of
warre
,
and
in
the
best
counsels
for
all
things
which
concerne
the
good
of
the
Common-wealth
:
and
doe
not
the
Divines
reade
the
Histories
of
all
or
most
other
Common-wealths
?
how
else
shall
they
be
inabled
to
propose
unto
their
people
the
example
of
Gods
justice
upon
the
wicked
,
and
his
bounty
and
favour
unto
the
observers
of
his
Lawes
,
throughout
all
ages
,
and
in
all
places
of
this
world
?
and
will
you
deprive
the
King
of
the
assistance
of
such
instruments
for
the
government
of
his
people
,
The
imployment
of
the
Bishops
in
civill
affaires
,
is
the
good
of
the
Common-wealth
.
that
are
stronger
then
any
one
man
can
rule
,
and
would
quickly
despise
Heaven
,
and
destroy
the
earth
,
if
their
consciences
were
not
awed
with
religion
?
or
would
you
damme
up
the
channels
of
those
benefits
that
should
flow
from
them
to
the
Common-wealth
?
for
it
is
not
the
addition
of
any
honour
to
the
calling
of
a
Bishop
,
but
the
Kings
interest
,
and
the
peoples
good
that
is
aymed
at
,
when
we
assert
the
capacity
of
the
Clergy
to
discharge
the
offices
of
the
most
publique
affaires
;
Petrus
Blesensis
,
ep.
84.
because
,
as
Petrus
Blesensis
saith
,
it
is
the
office
of
the
Bishops
to
instruct
the
King
to
righteousnesse
,
to
be
a
rule
of
Sanctity
and
sobriety
unto
the
Court
,
to
mixe
the
influences
of
Religion
with
the
designes
of
State
,
and
to
restraine
the
malignity
of
the
ill-disposed
people
;
and
all
histories
doe
relate
unto
us
,
that
when
pious
Bishops
were
imployed
in
the
Kings
Counsells
,
the
rigor
of
the
lawes
was
abated
,
equity
introduced
,
the
cry
of
the
poore
respected
,
their
necessities
releived
,
the
liberties
of
the
Church
preserved
,
pride
depressed
,
religion
increased
,
the
devotion
of
the
Laity
multiplied
,
the
peace
of
the
Kingdome
flourished
,
and
the
tribunals
were
made
more
just
and
mercifull
,
then
now
they
be
.
And
therefore
the
sacred
histories
doe
record
of
purpose
,
how
the
people
of
God
never
adventured
upon
any
action
of
waight
and
moment
,
before
they
had
well
consulted
with
the
Preists
and
Prophets
,
as
you
see
in
the
example
of
Ahab
,
No
Nation
attempted
any
great
matter
without
the
advice
of
their
Priests
.
that
was
none
of
the
best
Kings
,
yet
would
not
omit
this
good
duty
:
and
such
was
the
custome
of
all
other
Countries
,
wheresoever
there
was
any
religion
or
reverence
of
God
;
Quae
enim
est
respub
.
ubi
ecclesiastici
primum
non
habeant
locum
in
comitiis
&
publicis
de
salute
reipub
.
deliberationibus
?
for
which
is
that
Common-wealth
,
where
the
Ecclesiasticall
persons
had
not
the
first
place
in
all
meetings
and
publique
consultations
about
the
welfare
of
the
Common-wealth
?
as
in
Germany
the
three
spirituall
Electors
are
the
first
;
in
France
the
three
Ecclesiasticall
persons
were
the
first
of
all
the
Peeres
;
in
England
(
till
this
unhappy
time
)
the
two
Archbishops
,
and
in
Poland
as
many
,
were
wont
to
have
the
chiefest
place
;
and
not
unworthily
,
quia
aequum
est
,
Apud
Euseb.
Paphilum
,
l.
11.
antestent
in
concilio
qui
antestant
prudentia
,
nec
videtur
novisse
res
humanas
,
nisi
qui
divinas
cognitas
habet
;
Strabo
l.
4.
Caesar
de
bello
Gallico
,
lib.
6.
as
the
Indian
said
unto
Socrates
:
and
therefore
the
Chaldeans
,
the
Egyptians
,
the
Grecians
,
the
Romanes
,
the
French
,
and
the
Britons
,
thought
it
alwayes
ominous
to
attempt
any
notable
thing
in
the
Common-wealth
,
without
the
sad
and
sage
advice
of
their
Priests
and
Prophets
;
for
they
knew
the
neglect
of
God
was
never
left
without
due
revenge
;
and
though
their
false
gods
were
no
gods
,
yet
the
true
God
was
found
to
have
beene
a
sharpe
revenger
of
the
contempt
of
the
false
gods
;
because
that
to
them
they
were
proposed
for
the
true
gods
,
and
they
believed
them
so
to
be
;
as
Lactantius
sheweth
:
and
therefore
all
antiquity
that
bare
any
reverence
to
any
Deity
,
shewed
all
reverence
and
respect
unto
the
teachers
of
his
religion
;
but
now
men
desire
to
throw
learning
over
the
Barre
,
because
it
should
not
discover
the
ignorance
of
the
Bench
;
or
rather
piety
is
excluded
,
because
it
should
not
reprove
their
iniquity
:
And
the
Clergy
must
not
sit
on
the
seat
of
judgement
,
that
the
Laity
may
doe
injustice
without
controule
;
or
perhaps
revenge
themselves
upon
their
Ministers
on
the
Bench
,
for
reproving
their
vices
in
the
Church
:
so
the
Devill
gaineth
whatsoever
piety
looseth
by
their
depression
.
2.
As
the
Clergy-men
are
as
able
,
2.
The
desire
of
the
Clergy
to
do
good
to
the
State
.
so
they
are
as
willing
and
as
carefull
to
provide
for
the
good
of
the
State
,
as
any
other
;
for
themselves
are
members
of
the
Common-wealth
,
and
they
are
appointed
by
God
to
be
watchmen
and
over-seers
,
to
fore
tell
what
mischiefes
or
felicities
are
like
to
ensue
,
and
to
admonish
as
well
the
Prince
as
the
people
of
such
things
,
as
are
to
be
avoided
and
to
be
performed
;
which
they
cannot
doe
,
if
they
be
strangers
from
the
conscience
,
and
excluded
from
the
conference
of
such
things
that
are
to
be
done
in
the
Common-wealth
.
The
Church
of
Christ
and
a
Chrisitan
common-wealth
sayle
together
.
Therefore
,
seeing
the
good
of
the
Common-wealth
is
their
owne
good
,
and
the
good
of
the
Church
is
the
good
of
the
Common
wealth
,
when
a
Christian
Common-wealth
and
the
Church
of
Christ
are
imbarked
in
the
same
vessell
,
and
do
sayle
together
with
the
same
successe
,
ayming
both
at
the
same
Port
;
and
God
hath
commanded
his
Ministers
to
be
no
lesse
solicitous
for
the
one
,
then
the
other
:
it
is
incredible
to
thinke
that
a
godly
Minister
should
have
lesse
care
of
the
Common-wealth
,
then
the
best
of
our
common
Burgo-masters
;
and
it
is
impossible
to
conceive
any
true
reason
,
why
the
Bishops
and
Pastors
above
all
others
,
should
be
excommunicated
out
of
their
assemblies
,
and
excluded
from
their
Parliaments
,
and
other
civill
Courts
;
when
it
doth
most
chiefly
concerne
them
,
to
see
unto
the
welfare
of
their
flocke
,
not
onely
in
such
things
as
concerne
the
safety
of
their
soules
,
A
miserable
thing
,
that
the
Ministers
of
the
Gospell
should
be
made
more
slaves
,
then
the
basest
calling
in
the
world
.
but
also
in
all
other
things
that
may
pertaine
,
either
to
the
security
of
their
bodies
,
or
the
quietnesse
of
their
estates
;
because
this
is
a
thing
utterly
against
the
equall
right
of
all
Subjects
,
that
the
Ministers
of
the
Gospell
,
being
Subjects
unto
the
King
,
and
Citizens
of
the
Common-wealth
,
should
have
nothing
to
do
in
the
government
thereof
,
but
must
be
governed
,
not
as
strangers
,
that
may
have
admission
,
but
as
slaves
,
with
an
impossibility
to
be
received
into
the
civill
administration
of
any
matter
:
and
their
exclusion
is
as
prejudiciall
to
the
King
and
Kingdome
,
as
it
is
injurious
unto
the
Clergy
;
when
they
must
be
deprived
of
the
grave
advice
and
faithfull
service
of
so
learned
and
religious
assistants
for
the
governement
of
the
people
,
as
the
reverend
Bishops
and
devout
Doctors
have
ever
beene
.
Ob.
3
3.
If
you
say
the
sixth
Canon
of
the
Apostles
,
the
seventh
Canon
of
the
Councell
of
Calcedon
,
Act.
15.
S.
Cyprian
punished
Geminius
Faustinus
for
undertaking
the
Executorship
of
Geminius
Victor
.
ep
.
66.
Sol.
and
S.
Cyprian
in
his
Epistle
to
the
Priests
of
Furnam
,
doe
forbid
these
things
in
Ecclesiasticall
persons
;
and
so
many
Fathers
have
accordingly
refused
these
civill
imployments
and
jurisdictions
.
I
answer
briefly
,
that
while
the
Emperours
were
Heathens
,
and
neither
the
Kings
nor
their
Kingdomes
Christian
,
but
their
counsels
were
often
held
for
wicked
ends
,
private
gaine
,
or
privie
deceit
,
for
bloudy
murders
,
or
horrid
treasons
;
the
Clergie
were
inhibited
,
and
the
godly
Bishops
were
ashamed
to
sit
in
such
ungodly
assemblies
,
that
would
neither
be
converted
to
Christ
,
nor
reformed
from
their
sinnes
;
and
so
now
,
when
the
Puritan
faction
prevailed
in
our
Parliament
,
and
our
Sectaries
disdained
in
their
counsels
,
to
take
the
councell
of
Religion
,
and
resolved
to
banish
God
from
their
assemblies
,
Good
to
be
excluded
from
the
counsell
of
th●
wicked
.
to
make
the
Church
and
Church-men
a
publique
scorne
unto
the
wicked
,
and
the
Common-wealth
a
private
gaine
to
every
broken
Citizen
,
and
every
needy
varlet
;
I
say
happy
are
those
Bishops
that
are
excluded
,
and
well
it
is
for
those
Ministers
that
are
furthest
off
from
such
godlesse
and
irreligious
,
not
Parliament
,
but
Parracides
;
even
as
the
Psalmist
testifieth
.
Psal.
1.1
.
Blessed
is
the
man
that
hath
not
sate
in
the
seat
of
the
scornefull
;
and
therefore
if
they
had
not
beene
excluded
,
I
am
sure
,
that
as
the
case
now
standeth
,
they
would
have
seceded
themselves
.
But
when
the
civill
Magistrates
became
Christians
,
and
the
Christians
consulted
with
God
in
all
their
actions
,
then
it
was
no
indecorum
for
the
servants
of
Christ
to
be
seene
in
the
Congregation
of
Saints
,
and
to
sit
as
Judges
among
gods
,
where
the
judgement
shall
passe
for
the
glory
of
God
;
The
giving
of
Caesar's
due
doth
not
hinder
us
to
give
to
God
his
due
.
neither
is
it
any
prejudice
to
our
holy
calling
,
to
give
unto
Caesar
those
things
that
are
Caesars's
,
and
that
we
owe
unto
him
,
as
our
service
and
our
counsell
,
and
whatsoever
else
lyeth
in
us
to
do
for
the
good
of
the
Common-wealth
:
as
we
are
his
Subjects
and
the
Tenants
of
the
Common-wealth
:
nor
doe
the
rendering
of
these
things
to
Caesar
any
wayes
hinder
us
to
give
unto
God
the
things
that
are
God's
,
and
that
we
owe
to
God
,
as
our
prayers
and
our
care
over
Gods
flocke
,
as
we
are
Christians
and
Bishops
over
the
Church
of
Christ
;
but
the
same
man
,
if
he
will
be
faithfull
,
may
justly
performe
both
dutyes
,
without
giving
over
or
neglecting
either
.
And
when
our
men
shall
returne
to
God
,
and
take
him
along
with
them
into
their
counsels
,
and
desire
the
assistance
of
his
servants
,
(
as
I
hope
they
will
have
the
grace
to
doe
)
I
assure
my selfe
the
Reverend
Bishops
will
not
refuse
to
doe
them
service
.
Ob.
4
But
you
will
say
the
Emperours
were
good
Christians
,
when
the
Councell
of
Calcedon
put
out
their
Canons
.
Sol.
I
answer
,
the
Emperours
were
,
but
all
Kings
were
not
:
besides
,
that
Canon
cleares
it selfe
;
for
it
sheweth
that
Clergy-men
did
at
that
time
undertake
secular
imployments
,
Propter
luera
turpia
,
ministerium
Dei
parvi
pendentes
,
for
gaine
,
neglecting
their
duty
;
and
therefore
the
Councell
forbade
all
Clergy-men
,
negotiis
secularibus
se
immiscere
;
because
the
Apostle
saith
,
2.
Tim.
2.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
no
man
that
warreth
intangleth
or
insnareth
himselfe
with
the
affaires
of
this
life
:
and
so
,
neither
the
Apostle
nor
the
Councell
doth
absolutely
forbid
all
secular
affaires
,
as
inconsistent
with
this
function
;
Concil.
Arelat.
Can.
14.
The
words
of
the
Canon
explained
.
but
as
the
Councell
of
Arles
saith
,
Clericus
turpis
lucri
gratià
aliquod
genus
negotiationis
non
exerceat
,
so
they
forbid
all
Clerkes
to
meddle
with
any
businesse
for
the
love
of
gaine
,
and
filthy
lucre
,
that
might
insnare
him
to
neglect
his
duty
:
or
as
the
Canon
of
the
Apostle
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Bishop
should
not
assume
unto
himselfe
,
or
seeke
after
worldly
cares
,
but
if
either
necessity
or
authority
impose
them
on
him
,
I
see
not
how
he
can
refuse
them
;
because
there
is
no
absolute
prohibition
of
such
imployments
in
any
place
,
but
as
it
might
be
a
hinderance
to
discharge
his
office
:
or
otherwise
S.
Paul's
Tent-making
was
as
much
against
the
calling
of
an
Apostle
,
as
the
sitting
in
a
secular
tribunall
is
against
the
office
of
a
Bishop
;
because
there
is
no
reason
we
should
deny
that
benefit
to
a
publique
necessitated
community
,
which
we
will
yeeld
to
a
private
personall
necessity
.
The
Presbyterians
will
be
the
directors
of
all
affaires
.
And
so
indeed
these
very
men
that
crie
out
against
our
Bishops
,
and
other
grave
Prelates
of
the
Church
,
for
the
least
medling
in
these
civill
affaires
,
doe
not
onely
suffer
their
owne
Preachers
to
straine
at
a
gnat
,
but
also
to
swallow
a
Camell
,
when
M.
Henderson
,
Marshall
,
Case
and
the
rest
of
their
new
inspired
Prophets
shall
sit
as
Presidents
in
all
their
Counsels
,
and
Committees
of
their
chiefest
affaires
and
consultations
,
either
about
Warre
or
Peace
,
or
of
any
other
civill
cognizance
;
how
those
things
can
be
answered
,
to
deny
that
to
us
,
which
they
themselves
do
practice
,
I
cannot
understand
,
when
as
the
light
of
nature
tels
us
.
Quod
tibi
vis
fieri
,
mihi
fac
,
quod
non
,
mihi
noli
:
Sic
potes
in
terris
vivere
jure
poli.
[
](A96592-e63030-b)*
*
Vnde
Baldus
jubet
,
ut
quis
in
alios
non
aliter
judicet
,
quàm
in
se
judicari
vellet
.
And
therefore
when
as
there
is
no
politique
Philosophy
,
no
imperiall
constitution
,
nor
any
humane
invention
,
that
doth
or
can
so
strictly
binde
the
consciences
of
men
unto
subjection
and
true
obedience
,
as
the
Doctrine
of
the
Gospell
;
and
no
man
can
perswade
the
people
so
much
unto
it
,
as
the
Preachers
of
Gods
word
,
(
as
it
appeareth
by
this
Rebellion
,
perswaded
by
the
false
Preachers
)
because
the
Principles
of
Philosophy
,
and
the
Lawes
of
many
nations
do
permit
many
things
to
be
done
against
tyrants
,
which
the
Religion
of
Christ
and
the
true
Bishops
of
Gods
Church
do
flatly
inhibit
;
How
requisite
it
is
for
Kings
to
delegate
civill
affaires
unto
their
Clergie
.
it
is
very
requisite
and
necessary
for
all
Christian
Kings
,
both
for
the
glory
of
God
,
their
owne
safety
,
and
the
happinesse
of
the
Common
wealth
,
to
defend
this
their
owne
right
,
and
the
right
of
the
Clergie
,
to
call
them
into
their
Parliaments
and
Counsels
,
and
to
demise
certaine
civill
causes
and
affaires
to
the
gravest
Bishops
,
and
the
wisest
of
the
ministers
;
and
not
to
suffer
those
Rebellions
Anabaptists
and
Brownists
,
that
have
so
disloyally
laboured
to
pull
off
the
Crowne
from
their
Kings
head
,
to
bury
all
the
glory
of
the
Church
in
the
dust
,
to
bring
the
true
Religion
into
a
scorne
,
and
to
deprive
the
King
of
the
right
,
which
is
so
necessary
for
his
safety
,
and
so
usefull
for
the
government
of
his
people
,
that
is
,
the
service
of
his
Clergie
in
all
civill
Courts
and
Councels
And
as
it
is
the
Kings
right
to
call
whom
he
pleaseth
into
his
Parliaments
and
Councells
,
That
it
is
the
Kings
right
to
give
titles
of
honour
to
whom
he
pleaseth
,
and
to
delegate
whom
he
will
to
discharge
the
office
of
a
Civill
or
Ecclesiasticall
magistrate
,
or
both
,
wheresoever
he
appoints
,
within
his
Real●●
and
Dominions
:
so
it
is
primarily
in
his
power
and
authority
and
his
regall
right
,
to
give
titles
of
honour
and
dignity
to
those
officers
and
magistrates
whom
he
chooseth
;
for
,
though
the
Barbarians
acknowledge
no
other
distinction
of
Persons
,
but
of
Master
and
Servants
,
which
was
the
first
punishment
for
the
first
contempt
of
our
Superiors
;
Gen.
9.25
.
therefore
their
Kings
do
raigne
and
domineere
over
their
Subjects
,
as
Masters
do
over
their
servants
;
Saravia
c.
28.
p.
194.
and
the
Fathers
of
families
have
the
same
authority
over
their
Wives
and
Children
,
as
over
their
slaves
and
vassals
,
▪
and
the
Muscovites
at
this
day
do
rule
after
this
manner
;
neither
is
the
great
Empire
of
the
Turke
much
unlike
this
government
;
and
generally
all
the
Easterne
Kingdomes
were
ever
of
this
kind
,
and
kept
this
rule
over
all
the
Nations
whom
they
Conq●ered
;
and
many
of
them
do
still
retain
it
to
these
very
times
.
Yet
our
Westerne
Kings
,
whom
charity
hath
taught
better
and
made
them
milder
,
and
especially
the
Kings
of
this
Iland
,
The
mild
government
of
our
Kings
.
which
in
the
sweetnesse
of
government
exceeded
all
other
Kings
,
(
as
holding
it
their
cheifest
glory
to
have
a
free
people
subject
unto
them
,
and
thinking
it
more
Honourable
to
command
over
a
free
then
a
servile
nation
,
)
have
conferred
upon
their
subjects
many
titles
of
great
honour
,
which
the
Learned
Gentleman
M.
Selden
hath
most
Learnedly
treated
of
:
and
therefore
I
might
well
be
silent
in
this
point
,
(
and
not
to
write
Iliads
after
Homer
)
if
this
title
of
Lord
,
given
by
His
Majesty
unto
our
Bishops
,
(
for
none
but
he
hath
any
right
to
give
it
)
did
not
require
that
I
should
say
something
thereof
:
Of
the
title
of
Lord
:
touching
which
,
you
must
observe
that
this
name
dominus
is
of
divers
significations
,
and
is
derived
à
domo
,
as
Zanchius
observeth
,
where
every
man
is
a
Lord
of
that
house
and
possession
which
he
holdeth
;
and
it
hath
relation
also
to
a
servant
;
so
that
this
name
is
ordinarily
given
among
the
Latinists
to
any
man
that
is
able
to
keep
servants
:
and
so
it
must
needs
appeare
,
how
great
is
the
malice
,
I
cannot
lay
the
ignorance
,
(
when
every
school-boy
knowes
it
)
of
those
Sectaries
that
deny
this
title
to
be
consistent
with
the
calling
of
a
Bishop
,
which
indeed
cannot
be
denyed
to
any
man
of
any
ordinary
esteeme
.
But
they
will
say
,
that
it
signifieth
also
rule
and
authority
,
and
so
,
as
it
is
a
title
of
rule
and
Dominion
,
it
is
the
invention
of
Antichrist
,
the
donation
of
the
Devill
,
and
forbidden
by
our
Saviour
,
where
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Luke
22.25
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Mat.
16.30
.
that
is
,
in
effect
,
be
not
you
called
gratious
Lords
or
benefactors
(
which
is
the
proper
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
)
therefore
these
titles
of
honour
are
not
fit
for
the
Preachers
of
the
Gospell
,
to
puffe
them
up
with
pride
,
and
to
make
them
swell
above
their
brethren
.
It
is
answered
,
That
there
is
a
double
rule
or
dominion
.
that
if
our
Saviours
words
be
rightly
understood
,
and
his
meaning
not
maliciously
perverted
,
neither
the
authority
of
the
Bishops
,
nor
the
title
of
their
honour
is
forbidden
;
for
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
title
of
dominion
,
so
it
is
fit
to
be
ascribed
to
them
,
unto
whom
the
Lord
and
author
of
all
rule
and
dominion
,
hath
committed
any
rule
or
government
over
his
People
;
and
our
Saviour
forbiddeth
not
the
same
;
because
you
may
find
that
there
is
a
double
rule
and
dominion
;
the
one
just
and
approved
,
the
other
tyrannicall
and
disallowed
;
and
the
tyrannicall
rule
,
or
,
as
S.
Peter
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Pe●
5.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
domineering
authourity
over
Gods
inheritance
,
both
Christ
and
his
Apostles
do
forbid
;
but
the
just
rule
and
dominion
they
deny
not
;
because
they
must
do
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
son
of
man
doth
it
;
so
the
manner
of
their
rule
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
as
the
Kings
of
the
nations
rule
with
tyranny
he
prohibiteth
;
but
as
the
servants
of
Christ
ought
to
rule
with
charity
not
with
austerity
,
with
humility
and
not
with
insolencie
,
he
denieth
not
;
and
so
he
denyeth
not
the
name
of
Lord
,
as
it
is
a
title
of
honour
and
reverence
given
unto
them
by
the
King
,
and
ascribed
by
their
people
;
but
he
forbiddeth
an
ambitious
aspiring
to
it
,
and
a
proud
carriage
,
and
deporment
in
it
;
yet
it
may
be
so
with
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
it
is
with
the
sonne
of
man
,
whom
no
man
can
exceed
in
humility
;
and
yet
in
his
greatest
humility
,
he
saith
,
ye
call
me
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Master
and
Lord
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
ye
say
well
,
for
so
I
am
:
Iohn
13.13
.
And
therefore
he
forbad
not
this
title
no
otherwise
then
he
forbad
them
to
be
called
Fathers
,
Doctors
,
and
Masters
;
and
I
hope
you
will
confesse
he
doth
not
inhibit
the
Children
to
call
them
Fathers
that
begat
them
,
nor
forbid
us
to
call
them
Doctors
,
unto
whom
the
Lord
himselfe
hath
given
the
name
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
Doctors
in
his
Church
,
Ephe.
4.11
.
otherwise
we
must
know
why
S.
Paul
doth
call
himselfe
the
Doctor
of
the
Gentiles
,
1
Tim.
2.7
.
and
why
doth
the
Law
command
us
to
honour
our
Father
and
our
Mother
,
if
we
may
call
no
man
Father
.
But
Christ
comming
not
to
diminish
the
power
of
Princes
,
nor
to
make
it
unlawfull
for
Christian
Kings
to
honour
his
servants
,
which
the
heathen
Princes
did
to
the
servants
of
God
,
as
Nebucchadnezzar
preferred
Daniel
among
the
Babylonians
,
and
Darius
advanced
Mordecai
among
the
Persians
,
nor
to
deny
that
honour
unto
his
sevants
,
which
their
owne
honest
demerits
,
and
the
bounty
of
their
gracious
Princes
do
confer
upon
them
;
What
Christ
forbiddeth
to
his
Ministers
.
it
is
apparent
,
that
it
is
not
the
condition
of
these
names
,
but
the
ambition
of
these
titles
and
the
abuse
of
their
authourity
is
forbidden
by
our
Saviour
Christ
;
For
,
as
Elias
and
Elizaeus
in
the
old
Test
.
suffered
themselves
with
no
breach
of
humility
to
be
called
Lords
,
3.
Reg.
18.1
.
as
where
Abdias
,
a
great
officer
of
King
Ahab
sayeth
,
art
not
thou
my
Lord
Elias
?
&
the
Shunamite
called
Elizaeus
Lord
.
4.
Reg.
4.16
.
So
in
the
new
Test
.
Paul
.
and
Barnabas
that
rent
their
cloathes
when
the
people
ascribed
unto
them
more
then
humane
honour
;
yet
refused
not
the
name
of
Lords
,
Act.
16.30
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
when
it
was
given
them
by
the
keeper
of
the
prison
,
that
said
,
Lords
,
what
shall
I
do
to
be
saved
?
which
title
certainly
they
would
never
have
indured
,
if
this
honour
might
not
be
yeelded
,
and
this
title
received
by
the
Ministers
of
the
Gospell
;
&
S.
Peter
tels
us
,
that
Christian
women
,
if
they
imitate
Sarah
(
that
obeyed
Abraham
[
](A96592-e65080-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
)
whom
he
propoundeth
to
them
as
a
patterne
,
may
,
and
should
call
their
husbands
,
though
meane
mechanicks
,
Lords
;
or
else
he
proposeth
this
example
to
no
purpose
;
and
therefore
me
thinkes
they
should
be
ashamed
,
to
thinke
this
honour
may
be
afforded
to
poore
Trades-men
,
and
to
deny
it
to
those
eminent
pillars
,
and
cheife
governours
of
Gods
Church
.
And
as
the
Script
.
gives
,
not
onely
others
the
like
eminent
,
and
more
significant
titles
of
honour
unto
the
governours
of
the
Church
,
(
as
when
it
saith
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
presidents
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rulers
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Princes
;
as
where
the
Psalmist
sayth
,
in
steed
of
thy
Fathers
,
thou
shalt
have
children
,
whom
thou
mayest
make
Princes
in
all
lands
,
Origen
ho.
19.
in
Math
Hier.
in
Psal.
45.16
.
which
the
best
interpreters
do
expound
of
the
Apostles
and
Bishops
,
that
are
called
the
Princes
of
Gods
Church
,
but
also
giveth
and
alloweth
this
very
title
of
Lord
unto
them
,
as
I
shewed
before
;
so
the
fathers
of
the
Primitive
Church
did
usually
ascribe
the
same
one
to
another
,
as
S.
Hierome
writing
to
S.
Aug.
saith
,
Domine
verè
sancte
,
Sozom.
lib.
3.
c.
23.
and
the
Letters
sent
to
Julius
Bishop
of
Rome
had
their
superscription
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
our
most
blessed
Lord
.
And
Nazian.
sayeth
,
Nazian.
in
ep.
ad
gr.
Nyssen
.
let
no
man
speak
any
untruth
of
me
,
nor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Lords
the
Bishops
:
and
in
all
antiquity
as
Theodoret
sheweth
,
Theodor.
l.
1.
c.
4.
&
5.
l.
c.
9.
this
title
of
Lord
is
most
frequently
ascribed
unto
the
Bishops
:
S.
Chrysostome
in
Psal.
13.
as
he
is
cited
by
Baronius
,
Anno
58.
n.
2.
sayeth
that
Hereticks
have
learned
of
the
Devill
to
deny
the
due
titles
of
honour
unto
their
Bishops
;
neither
is
it
strange
,
that
he
which
would
have
no
Bishops
,
should
deny
all
honour
unto
the
Bishops
;
but
they
can
be
contented
to
transferre
this
honour
,
though
to
cover
their
hypocrisie
in
another
title
,
that
shall
be
as
Emperor
instead
of
King
,
from
the
Episcopacie
to
the
Presbytery
;
so
that
indeed
it
is
not
the
honour
which
they
hate
,
but
the
Persons
of
the
Bishops
that
are
honoured
;
Therefore
,
though
for
mine
owne
perticular
,
I
do
so
much
undervalue
the
vanity
of
all
titles
,
that
were
it
not
the
duty
of
the
people
to
give
it
,
more
then
the
desire
of
the
Bishops
to
have
it
,
I
should
have
spared
all
this
discourse
;
yet
seeing
it
is
the
right
of
Kings
to
bestow
honors
,
and
it
is
an
argument
of
their
love
to
Christ
,
to
honour
them
that
honour
God
,
to
magnifie
the
order
of
their
Religion
,
and
to
account
the
chiefe
Ministers
of
the
Gospell
among
the
chiefe
States
of
the
Land
,
I
could
not
passe
it
over
in
silence
,
but
shew
you
how
it
belongs
to
him
to
give
this
honour
to
whom
he
will
;
and
because
this
dignity
cannot
be
given
to
all
that
are
in
the
same
order
,
it
is
wisely
provided
by
the
King
,
that
the
whole
order
or
Ministry
should
be
honoured
in
those
few
,
The
whole
order
honoured
in
few
.
whose
learning
and
wisedome
he
hath
had
most
use
and
experience
of
,
or
is
otherwise
well
informed
thereof
;
and
it
is
no
small
wonder
unto
me
,
that
any
learned
man
should
be
so
blinded
with
this
error
,
as
any
wayes
to
oppose
this
truth
,
or
that
any
Christian
should
be
like
the
sons
of
Jacob
,
so
transported
with
envy
,
when
they
see
any
of
their
brethren
made
more
honourable
then
themselves
,
for
they
ought
to
thinke
themselves
honoured
in
the
honour
of
their
brethren
;
but
that
pride
is
such
a
beast
,
that
thinketh
himselfe
the
most
worthy
,
and
envy
is
such
a
monster
,
that
cannot
endure
any
happinesse
to
any
other
.
When
the
Lord
Bishops
are
downe
,
the
Lords
Te●por●ll
shall
not
continue
long
;
for
as
Geneva
put
away
their
Bishop
,
th●t
Prince
;
so
the
Cantons
and
Switzers
put
away
all
Lords
.
A
just
judgement
of
God
,
that
they
which
will
have
no
s●irituall
Lords
should
not
be
any
temporall
Lords
,
but
should
be
as
little
regarded
by
their
creatures
,
as
th●y
regard
the
serv●nts
of
their
Creator
.
And
that
which
makes
me
wonder
most
of
all
,
is
to
see
those
Lords
,
whose
honours
scarce
saw
the
age
of
a
man
,
and
some
pretending
great
loyalty
to
His
Majestie
,
and
wishing
happinesse
to
His
Posterity
,
so
farre
yeilding
to
the
mis-guided
Faction
,
to
darken
the
glory
of
Gods
Church
,
and
to
undervalue
Christs
Ministers
,
as
to
obliterate
that
dignity
,
and
rase
out
those
titles
which
are
inherent
to
the
Ministrie
from
the
foundation
of
the
Church
,
and
are
ascribed
unto
the
Bishops
by
the
same
Majestie
that
honoured
them
;
and
for
some
by-respect
and
private
ends
to
perswade
the
King
,
to
desert
the
Church
,
to
leave
the
Prelates
in
the
suds
,
their
honour
to
be
laid
and
buried
in
the
dust
,
and
their
revenues
to
be
devoured
by
the
enemies
of
all
godlinesse
.
But
doe
these
men
thinke
that
blessings
come
from
God
,
or
that
this
is
the
way
for
God
to
blesse
the
King
,
or
themselves
,
or
this
Kingdome
,
to
vilifie
those
that
honour
God
,
and
of
whom
Christ
directly
saith
,
He
that
receiveth
you
receiveth
me
,
and
he
that
despiseth
you
despiseth
me
?
for
alas
,
who
were
more
favoured
,
protected
,
and
blessed
by
God
,
then
Constantine
,
Theodosius
,
and
the
rest
of
those
good
Emperours
and
Kings
,
that
gave
most
immunities
,
and
conferred
most
dignities
upon
the
Bishops
and
Prelates
of
Gods
Church
?
because
that
hereby
they
testified
their
love
to
Christ
himselfe
;
and
did
not
God
withdraw
his
favour
and
protection
from
those
Kings
and
potentates
that
neglected
to
protect
his
servants
?
therefore
they
cannot
wish
well
unto
the
King
,
Six
speciall
reasons
,
way
the
King
should
conferre
his
favo●●s
and
honour
upon
the
Bi●hops
.
that
wish
him
to
give
way
to
denude
the
Church
,
and
to
desert
the
defence
of
the
Bishops
.
For
,
besides
many
other
reasons
,
we
finde
six
speciall
arguments
proving
that
our
King
,
rather
then
any
King
in
Europe
,
should
uphold
his
Clergy
,
and
confer
his
favours
and
honours
upon
them
,
I
say
n●●
〈◊〉
then
upon
his
nobility
,
for
that
would
procure
hatred
unto
the
King
,
envy
unto
them
,
and
ruine
unto
all
,
but
as
well
as
upon
any
other
State
in
this
Kingdome
.
As
1.
Not
onely
the
relation
betwixt
them
and
●●ei●
Prince
,
as
Reason
.
1
they
are
his
faithfull
Subjects
,
and
be
their
Soveraigne
King
,
but
as
he
is
the
Lords
Annointed
,
and
the
Defender
of
that
faith
which
they
teach
and
publish
unto
his
people
;
for
this
annointing
of
him
by
God
for
this
and
superinduceth
a
brother-hood
betwixt
the
King
and
the
Bishops
,
Rex
inunctus
non
est
merus
Laicus
,
Gutmerus
,
tit.
12.
§.
9.
and
makes
him
quasi
unus
ex
nobis
,
and
the
chiefe
guide
and
guardian
of
the
Clergy
;
because
that
hereby
he
is
mixta
personae
,
more
then
a
meere
Lay-man
,
and
hath
an
Ecclesiasticall
supreme
government
,
as
well
as
the
civill
,
and
ut
oleo
sancto
uncti
sunt
,
spiritualis
jurisdictionis
caepaces
sunt
,
as
it
was
said
in
the
time
of
Edw.
3.
33.
Edw.
3.
tit
.
Aide
le
Roy.
and
therefore
as
in
relation
to
the
temporalty
,
the
King
is
supremus
justitiarius
totius
Angliae
;
so
in
respect
to
the
spiritualty
,
he
is
as
Constantine
stiled
himselfe
in
the
Councell
of
Nice
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
chiefe
Christian
Bishop
among
his
Bishops
.
2.
Our
Bishops
and
Clergy
are
truer
and
faithfuller
Subjects
Reason
.
2
to
their
Prince
,
then
any
other
Clergy
in
Christendome
;
because
the
Clergy
of
France
and
Spaine
,
and
other
Popish
States
and
Dominions
,
are
not
simply
Subjects
unto
their
Kings
,
but
deny
civill
obedience
unto
their
Prince
,
where
canonicall
obedience
commands
the
contrary
;
and
you
see
how
the
Presbyterie
not
onely
deny
their
just
allegeance
,
but
incite
the
people
to
unjust
rebellion
;
but
the
Bishops
and
their
Clergy
renounce
all
obedience
to
any
other
Potentate
,
and
anathematize
as
utterly
unlawfull
all
resistance
against
our
lawfull
Soveraigne
;
and
in
this
hearty
adherence
to
His
Majestie
,
as
they
are
wholly
his
,
so
they
doe
expect
favour
from
none
,
but
onely
from
his
Highnesse
;
and
yet
Philip
the
second
of
Spaine
,
notwithstanding
he
had
but
halfe
the
obedience
of
his
Clergy
,
adviced
his
sonne
Philip
the
third
to
sticke
fast
unto
his
Bishops
,
even
a●
he
had
done
before
him
;
therefore
our
King
that
hath
his
Bishops
so
totally
faithfull
unto
him
,
hath
more
reason
to
succour
them
,
that
they
be
not
made
the
object
of
contemps
unto
the
vulgar
.
Reason
.
3
3.
The
state
of
the
Clergy
is
constantly
and
most
really
,
to
their
power
,
the
most
beneficiall
state
to
the
Crowne
,
both
in
ordinary
and
extraordinary
revenues
of
all
others
;
for
though
their
meanes
is
much
impaired
,
and
their
charges
increased
in
many
things
;
yet
if
you
consider
their
first
fruits
the
first
yeare
,
their
Tenths
every
yeare
,
Subsidies
most
yeares
,
and
all
other
due
and
necessary
payments
to
the
King
.
I
may
boldly
say
,
that
computatis
computandis
,
no
state
in
England
of
double
their
revenue
scarce
renders
half●
their
payments
;
and
now
in
the
Kings
necessity
for
the
defence
of
Church
and
Crown
,
Or
else
they
are
much
too
blame
,
and
f●rie
unworthy
to
be
B
shops
.
I
hope
my
Brethren
the
Bishops
,
and
all
the
rest
of
the
loyall
Clergy
,
will
rather
empty
themselves
of
all
they
have
,
and
put
it
to
His
Majesties
hands
,
then
suffer
him
to
want
what
lyeth
in
them
,
during
all
the
time
of
these
occasions
.
Reason
.
4
4.
They
bestow
all
their
labours
in
Gods
service
,
continually
praying
for
blessings
upon
the
head
of
His
Majestie
,
and
his
posterity
;
and
next
under
God
relying
onely
upon
His
favour
and
protection
.
Reason
.
5
5.
God
hath
laid
this
charge
upon
all
Christian
Kings
,
to
be
our
nursing
fathers
,
Esay
49.33
.
and
to
defend
the
faith
that
we
preach
,
which
cannot
be
done
when
the
Bishops
and
Prelates
are
not
protected
;
and
God
hath
promised
to
blesse
them
,
so
long
as
they
discharge
this
duty
,
and
hath
threatned
to
forsake
them
when
they
forsake
his
Church
,
and
leave
the
same
as
a
prey
to
the
adversaries
of
the
Gospell
.
Reason
.
6
6.
Our
King
hath
,
like
a
pious
and
a
gracious
King
,
at
his
Coronation
promised
and
engaged
himselfe
to
doe
all
this
that
is
desired
of
him
.
And
as
for
these
and
other
reasons
His
Majestie
should
,
so
we
doe
acknowledge
with
all
thankefulnesse
that
He
hath
and
doth
His
best
endeavour
to
discharge
this
whole
duty
,
Quia
non
plus
valēt
ad
dejiciendum
terrena
mala
,
quàm
ad
erigendum
divina
tutela
:
Cypr.
and
doe
beleeve
with
all
confidence
,
that
maug●e
all
open
opposition
,
and
all
secret
insinuation
against
us
.
He
will
in
like
manner
continue
His
grace
and
favour
unto
the
Church
and
Church
governours
unto
the
end
:
And
if
any
,
whosoever
they
be
,
how
great
or
how
powerfull
soever
,
either
in
Kingdome
or
in
Court
,
shall
seeke
to
alienate
the
Kings
heart
,
or
diminish
His
affection
and
furtherance
to
protect
and
promote
the
publishers
of
the
Gospell
,
(
which
we
are
confident
all
their
malice
cannot
doe
,
because
the
God
of
Heaven
,
that
hath
built
his
Church
upon
a
rocke
,
and
will
not
turne
away
his
face
from
his
Annointed
,
will
so
blesse
our
King
,
that
it
shall
never
be
with
Him
as
it
was
with
Zedechia
,
when
it
was
not
in
his
power
to
save
Gods
Prophet
,
but
said
unto
his
Princes
,
Jerem.
28.5
.
Behold
he
is
in
your
hand
,
for
the
King
is
not
he
that
can
doe
any
thing
against
you
;
)
yet
as
Mordecai
said
to
Hester
,
God
will
send
inlargement
and
deliverance
unto
his
Church
,
Hester
4.14
.
and
they
and
their
fathers
houses
that
are
against
it
,
shall
be
destroyed
;
because
,
as
S.
Peter
saith
,
we
have
forsaken
all
to
become
his
servants
,
that
otherwise
might
have
served
Kings
with
the
like
honour
that
they
doe
,
and
we
have
left
the
world
to
build
up
his
Church
,
we
put
our
trust
under
the
shadow
of
his
wings
,
and
being
in
trouble
we
doe
cry
unto
the
Lord
,
and
therefore
he
will
heare
our
cry
and
will
helpe
us
,
and
we
shall
never
be
confounded
.
Amen
.
CHAP.
X.
Sheweth
that
it
is
the
Kings
right
to
grant
Dispensations
for
Pluralities
and
Non-residency
;
what
Dispensation
is
;
reasons
for
it
,
to
tolerate
divers
Sects
or
sorts
of
religions
;
the
foure
speciall
sorts
of
false
professors
;
S.
Augustines
reasons
for
the
toleration
of
the
Jewes
;
toleration
of
Papists
and
of
Puritans
;
and
which
of
them
deserve
best
to
be
tolerated
among
the
Protestants
;
and
how
any
Sect
is
to
be
tolerated
.
2.
WHereas
the
Anabaptists
and
Brownists
of
our
time
,
2.
That
the
King
may
lawfully
grant
his
d●spensation
for
Pluralities
and
Non-residency
.
with
what
conscience
I
know
not
,
cry
out
that
our
Kings
by
their
Lawes
doe
unreasonably
and
unconscionably
grant
dispensations
both
for
Pluralities
and
Non-residency
,
onely
to
further
the
corrupt
desire
of
some
few
aspiring
Prelates
,
to
the
infinite
wrong
of
the
whole
Clergy
,
the
intolerable
dishonour
of
our
religion
,
the
exceeding
prejudice
of
Gods
Church
,
and
the
lamentable
hazard
of
many
thousand
soules
.
I
say
,
that
the
Pluralities
and
Non-residency
granted
by
the
King
,
and
warranted
by
the
Lawes
of
this
Land
,
may
finde
sufficient
reasons
to
justifie
them
;
●n
anno
112.
for
if
you
consider
the
first
limitation
of
Benefices
,
In
anno
636.
that
either
Euaristus
Bishop
of
Rome
,
or
Dionysius
(
as
others
thinke
)
did
first
assigne
the
precincts
of
Parishes
,
The
first
distribution
of
Parishes
.
and
appointed
a
certaine
compasse
to
every
Presbyter
:
and
in
this
Kingdome
Honorius
Archbishop
of
Canterbury
was
the
first
that
did
the
like
,
appointing
the
Pastorall
charge
,
and
the
portion
of
meanes
accrewing
from
that
compasse
,
to
this
or
that
particular
person
;
whereas
before
,
for
many
yeares
they
had
no
particular
charge
assigned
,
nor
any
Benefice
allotted
them
,
but
had
their
Canonicall
pensions
and
dividents
given
them
by
the
Bishop
out
of
the
common
stocke
of
the
Church
,
according
as
the
Bishop
saw
their
severall
deserts
;
for
at
first
the
greater
Cities
onely
had
their
standing
Pastors
,
and
then
the
Countrey
Villages
imitating
the
Cities
,
to
allow
maintenance
according
to
the
abilities
of
the
inhabitants
,
had
men
of
lesser
learning
appointed
for
those
places
.
●iu●
autic●
and
Non
residency
no
transgression
of
Gods
Law
.
Therefore
this
limitation
of
particular
Parishes
,
being
meerly
positive
,
and
an
humane
constitution
,
it
cannot
be
the
transgression
of
a
divine
ordinance
to
have
more
Parishes
then
one
,
or
to
be
absent
from
that
one
which
is
allotted
to
him
,
when
he
is
dispensed
with
by
the
Law
maker
to
do
the
same
;
for
as
it
is
not
lawfull
without
a
dispensation
to
doe
either
,
because
we
are
to
obey
every
ordinance
of
the
higher
power
for
the
Lords
sake
;
so
for
the
higher
power
to
dispense
with
both
,
is
most
agreeable
to
reason
and
Gods
truth
;
Gods
Law
admitteth
an
interpretation
,
not
a
dispensation
of
it
.
for
all
our
Lawes
are
either
divine
,
or
humane
:
and
in
the
divine
Law
,
though
we
allow
of
interpretation
,
quia
non
sermoni
res
,
sed
rei
sermo
debet
esse
subjectus
,
because
the
words
must
be
applyed
to
the
matter
,
else
we
may
fall
into
the
heresie
of
those
;
that
as
Alfonsus
de
Castro
saith
,
held
it
unlawfull
upon
any
occasion
to
sweare
;
because
our
Saviour
saith
,
sweare
not
at
all
:
yet
no
man
,
King
nor
Pope
,
hath
power
to
grant
any
dispensation
for
the
least
breach
of
the
least
precept
of
Gods
Law
:
he
cannot
dispense
with
the
doing
of
that
which
God
forbiddeth
to
be
done
,
nor
with
the
omitting
of
that
which
God
commandeth
;
but
in
all
humane
Lawes
so
far
as
they
are
meerly
positive
and
humane
,
Mans
Law
may
be
dispensed
with
.
it
is
in
the
power
of
their
makers
to
dispense
with
●hem
;
and
so
quicquid
fit
dispensatione
superioris
,
non
fit
contra
praeceptum
superioris
,
and
he
sinneth
neither
against
the
Law
,
nor
against
his
owne
conscience
,
because
he
is
delivered
from
the
obligation
of
that
Law
by
the
same
authority
,
whereby
he
stood
bound
unto
it
.
And
as
he
that
is
dispensed
with
is
free
from
all
sinne
,
so
the
King
which
is
the
dispenser
is
as
free
from
all
fault
,
as
having
full
right
and
power
to
grant
His
dispensations
.
For
seeing
that
all
humane
Lawes
are
the
conclusions
of
the
Law
of
nature
,
or
the
evidences
of
humane
reason
,
shewing
what
things
are
most
beneficiall
to
any
society
,
either
the
Church
or
Common-wealth
;
and
that
experience
teacheth
us
,
our
reason
groweth
often
from
an
imperfection
to
be
more
perfect
,
when
time
produceth
more
light
unto
us
,
we
cannot
in
reason
deny
an
abrogation
and
dispensation
to
all
humane
Lawes
,
which
therefore
ought
not
to
be
like
the
Lawes
of
the
Medes
and
Persians
,
that
might
not
be
changed
;
and
so
Saint
Augustine
saith
,
Aug.
de
libero
arbit
.
l.
1.
Lex
humana
quamvis
justa
sit
,
commutari
tamen
pro
tempore
justè
potest
,
any
humane
Law
,
though
it
be
never
so
just
,
yet
for
the
time
,
as
occasion
requireth
,
may
be
justly
changed
:
&
dispensatio
est
juris
communis
relaxatio
facta
cum
causae
cognitione
ab
eo
qui
jus
habet
dispensandi
;
Dispensation
what
it
is
.
and
as
the
Civilians
say
,
a
dispensation
is
the
relaxation
of
common
right
,
granted
upon
the
knowledge
of
the
cause
,
by
him
that
hath
the
power
of
dispensing
;
or
as
the
etymologie
of
the
word
beareth
,
dispensare
est
diversa
pensare
,
The
reward
of
learning
and
vertue
,
how
to
be
rendered
.
to
dispense
is
to
render
different
rewards
:
and
the
reward
of
learning
,
or
of
any
other
vertue
,
either
in
the
civill
or
the
ecclesiasticall
person
,
being
to
be
rendered
(
as
one
saith
)
not
by
an
Arithmeticall
,
but
a
Geometricall
proportion
;
and
the
division
of
Parishes
being
(
as
I
said
before
)
a
positive
,
humane
Law
,
it
cannot
be
denyed
but
the
giver
of
honour
,
and
the
bestower
of
rewards
,
which
is
the
King
,
hath
the
sole
power
and
right
to
dispose
how
much
shall
be
given
to
this
or
that
particular
person
.
Ob.
If
you
say
the
Law
of
the
King
,
which
is
made
by
the
advice
of
his
whole
Parliament
,
hath
already
determined
what
portion
is
sit
for
every
one
,
and
what
service
is
required
from
him
.
Sol.
I
answer
,
that
the
voice
of
equity
and
justice
tells
us
,
that
a
generall
Law
doth
never
derogate
from
a
speciall
priviledge
,
or
that
a
priviledge
is
not
opposite
to
the
principles
of
common
right
,
and
where
the
Law
it selfe
gives
this
priviledge
(
as
our
Law
doth
it
yet
)
envy
it selfe
can
never
deny
this
right
unto
the
King
,
to
grant
his
dispensation
whensoever
he
seeth
occasion
;
and
where
the
Law
is
tacite
and
saith
nothing
of
any
priviledge
,
yet
seeing
in
all
Lawes
,
as
in
all
other
actions
,
the
end
is
the
marke
that
is
aymed
at
,
The
end
of
every
Law
is
chiefly
to
be
respected
.
and
this
end
is
no
other
then
the
publique
good
of
any
society
,
for
which
the
Law
is
made
;
if
the
King
,
which
is
the
sole
Law-maker
,
so
,
as
I
shewed
in
my
Discovery
of
Mysteries
,
seeth
this
publique
good
better
procured
by
granting
dispensations
to
some
particular
men
,
doth
he
not
performe
thereby
what
the
Law
intendeth
,
and
no
wayes
breake
the
Law
of
common
right
?
as
if
a
mans
absence
from
his
proper
Cure
should
be
more
beneficiall
to
the
whole
Church
,
then
his
residence
upon
his
Charge
could
possibly
be
,
Reasons
of
dispensations
.
(
as
when
his
absence
may
be
either
for
the
recovery
of
his
health
,
or
to
discharge
the
Kings
Embassage
,
or
to
doe
his
best
to
confute
Heretiques
,
or
to
pacifie
Schismes
,
or
to
consult
about
the
Church
affaires
,
or
some
other
urgent
cause
that
the
Law
never
dreamt
of
when
it
was
in
making
)
shall
not
the
King
(
whom
the
Lawes
have
intrusted
with
the
examination
of
these
things
,
and
to
whom
the
principall
care
of
religion
and
the
charge
of
all
the
people
is
committed
by
God
himselfe
,
and
the
power
of
executing
his
owne
Lawes
)
have
power
to
grant
his
dispensations
for
the
same
?
Certainly
,
they
that
would
perswade
the
world
that
all
Lawes
must
have
such
force
,
that
all
dispensations
are
transgressions
of
them
,
(
as
if
generall
rules
should
have
no
exceptions
)
would
manacle
the
Kings
hands
,
and
binde
his
power
in
the
chaines
of
their
crooked
wils
,
that
he
should
not
be
able
to
doe
that
good
,
which
God
,
and
right
,
and
Law
it selfe
do
give
him
leave
;
and
their
envy
towards
other
mens
grace
,
How
God
doth
diversly
bestow
his
gifts
.
is
a
great
deale
more
,
then
either
the
grace
of
humility
,
or
the
love
of
truth
in
them
;
for
doth
not
God
give
five
talents
to
some
of
his
servants
,
when
he
gives
but
one
to
some
others
?
Matth.
25.15
and
did
not
Joseph
make
Benjamins
messe
five
times
so
much
as
any
of
his
brethrens
?
and
have
not
some
Lords
6
,
or
8
,
Gen.
43.34
.
or
10
thousand
pounds
a
yeare
,
and
some
very
good
men
in
the
Common-wealth
,
and
perhaps
higher
in
Gods
favour
,
not
ten
pounds
a
yeare
?
and
shall
not
the
King
double
the
reward
of
them
that
deserve
it
in
the
Church
of
God
?
or
shall
he
be
so
curbed
and
manacled
,
that
he
shall
neither
alter
nor
dispense
with
his
owne
Law
,
though
it
be
for
the
greater
glory
unto
God
,
and
the
greater
benefit
both
to
the
Church
and
Common-wealth
?
Besides
,
who
can
deny
,
but
that
some
mens
merits
,
vertue
,
paines
,
and
learning
,
are
more
worthy
of
two
Benefices
,
then
many
others
are
of
one
?
and
when
in
his
younger
time
he
is
possessed
of
a
small
Benefice
,
he
may
perchance
afterwards
,
when
his
yeares
deserve
better
,
farre
easier
obtaine
another
little
one
to
keepe
with
it
,
then
get
(
what
I
dare
assure
you
,
he
would
desire
much
rather
[
](A96592-e70170-b)*
*
For
who
would
not
rather
chuse
one
Living
of
a
100l
a
yeare
,
then
two
of
50l
a
piece
.
)
one
Living
of
equall
value
to
them
both
:
and
shall
the
unlearned
zeale
of
an
envious
minde
so
farre
prejudice
a
worthy
man
,
that
the
Kings
lawfull
right
shall
be
censured
,
and
his
power
questioned
and
clipped
,
or
traduced
by
this
ignorant
Zelot
?
I
will
blesse
my selfe
from
them
,
and
maintaine
it
before
all
the
world
,
that
the
Kings
dispensations
for
Pluralities
,
Non-residency
,
and
the
like
Priviledges
,
not
repugnant
to
common
right
,
are
not
against
Law
;
nor
the
giving
or
taking
of
them
upon
just
causes
against
conscience
:
but
what
the
violence
of
this
viperous
brood
proclaimeth
an
intolerable
offence
,
we
dare
warrant
both
with
good
reason
and
true
Divinity
to
be
no
sinne
,
no
fault
at
all
,
but
an
undoubted
portion
of
the
Kings
right
,
for
the
greater
benefit
both
of
the
Church
and
State
,
and
the
greater
glory
unto
God
himselfe
.
And
therefore
(
most
gracious
King
)
we
humbly
desire
your
Majestie
,
The
Authors
Petition
to
His
Majestie
.
suffer
not
these
children
of
Apollyon
to
pull
this
flower
out
of
your
royall
Crowne
,
to
abridge
you
of
your
just
right
of
granting
dispensations
for
Pluralities
and
Non-residency
(
which
the
Lawes
of
your
Land
doe
yet
allow
you
)
and
which
they
labour
to
annull
,
to
darken
the
glory
of
Gods
Church
,
and
to
bring
your
Clergy
,
by
depriving
them
of
their
meanes
and
honour
into
contempt
;
lest
that
,
when
by
one
and
one
,
they
have
robbed
you
of
all
your
rights
,
they
will
fairely
salute
you
,
as
the
Jewes
did
Christ
,
Haile
King
of
the
Jewes
,
when
God
knowes
they
hated
him
,
and
stript
him
of
all
power
,
(
I
speake
not
of
his
Divinity
)
either
to
governe
them
,
or
to
save
himselfe
.
3.
As
the
King
hath
right
and
power
to
grant
his
dispensations
both
of
grace
and
of
justice
,
of
grace
when
it
is
meerely
of
the
Kings
Princely
favour
,
as
in
legitimations
and
the
like
,
and
of
justice
when
the
King
findeth
a
just
cause
to
grant
it
;
so
likewise
it
is
in
the
Kings
power
and
right
to
remit
any
offence
,
(
that
is
,
the
m●lct
or
penalty
)
and
to
absolve
the
offender
from
any
or
all
the
transgressions
of
his
owne
Lawes
;
from
the
transgression
of
Gods
Law
,
neither
King
,
nor
Pope
,
nor
Priest
,
nor
any
other
can
formally
remit
the
fault
,
and
absolve
transgressors
,
but
as
God
is
the
Law-giver
,
so
God
alone
must
be
the
forgiver
of
the
offence
;
Mar.
2.7
.
so
the
Jewes
say
,
who
can
forgive
sins
but
God
onely
?
Yet
,
as
God
which
gives
the
Law
can
lawfully
remit
the
sinne
,
and
forgive
the
breach
of
the
Law
,
so
the
King
which
makes
these
positive
Lawes
cannot
be
denyed
this
power
,
As
David
pardoned
Absolon
,
and
Solomon
Abtathar
.
to
pardon
when
he
seeth
cause
,
or
is
so
pleased
,
the
offenders
of
his
Lawes
;
as
you
see
they
do
many
times
grant
their
pardons
for
the
most
haynous
faults
and
capitall
crimes
,
as
treasons
,
Christ
biddeth
that
the
tares
should
grow
.
Matth.
13.30
.
And
the
Apostle
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
there
must
be
heresies
:
therefore
there
must
be
a
toleration
of
divers
Sects
.
1
Cor.
11.19
.
murders
,
felonies
,
and
the
like
:
And
if
they
may
grant
their
pardons
for
the
breach
of
the
Law
,
and
remit
the
mulct
imposed
for
the
transgression
thereof
,
it
is
strange
if
they
should
not
have
right
to
dispense
with
whom
they
please
,
when
they
see
cause
,
from
the
bond
of
the
Law
:
and
therefore
we
are
to
discusse
how
farre
the
King
(
in
these
Lawes
of
the
Church
)
may
give
exemptions
and
tolerations
unto
them
▪
whose
consciences
cannot
submit
themselves
to
the
observation
of
the
established
Lawes
;
for
seeing
all
men
are
not
of
the
same
faith
,
nor
doe
professe
the
same
religion
;
and
it
is
the
nature
of
all
men
to
dislike
that
which
themselves
will
not
professe
,
and
if
opportunity
serve
to
root
out
that
which
they
dislike
;
it
is
requisite
it
should
be
shewed
how
farre
a
prudent
and
a
pious
Prince
may
grant
a
toleration
(
the
Law
in
terminis
not
forbidding
it
)
unto
any
of
these
Sects
that
may
be
commorant
within
his
Kingdomes
.
Touching
which
,
I
say
that
besides
dissembling
hypocrites
,
and
prophane
worldlings
,
that
have
no
faith
,
nor
any
other
religion
,
but
the
shadow
of
that
religion
,
whatsoever
it
is
,
which
is
profest
wheresoever
they
are
,
Foure
speciall
sorts
of
false
Professors
.
1.
Jewes
.
there
may
be
in
any
Kingdome
Jewes
,
Turkes
,
Papists
,
Puritans
,
and
the
like
;
or
to
call
them
otherwise
,
Idolaters
,
Heretiques
,
Schismatiques
,
&c.
And
1.
For
the
Jewes
,
though
they
have
many
things
in
their
religion
,
which
will
ever
alienate
them
from
the
Papists
,
yet
they
have
free
leave
to
use
their
ancient
Ceremonies
in
Rome
,
Whitak
.
against
Campian
.
translated
by
Master
Stocke
,
p.
311.
saith
Doctor
Whitaker
;
and
it
is
well
knowne
,
that
many
pious
Princes
have
permitted
them
to
dwell
,
and
to
exercise
their
owne
religion
in
this
Kingdome
;
the
old
Jurie
in
London
is
so
called
,
because
it
was
allotted
for
their
abode
;
and
the
Lawes
of
many
Christian
Emperours
have
in
like
sort
permitted
them
to
do
the
like
in
their
Dominions
,
With
what
cautions
the
Jewes
are
to
be
suffered
.
Deut.
7.3
.
Exod.
23.32
.
Doctor
Covell
,
c.
14.
p.
199.
but
with
those
cautions
and
limitations
that
Moses
prescribed
unto
the
Jewes
,
to
be
observed
with
the
Heathens
and
Idolaters
that
dwelt
amongst
them
;
that
is
,
neither
to
make
marriages
with
them
,
nor
to
communicate
with
them
in
their
religion
.
And
S.
Augustine
is
reported
to
be
so
favourable
towards
them
,
that
he
alleadgeth
severall
reasons
for
their
toleration
.
As
1.
1.
Reason
for
their
toleration
.
That
above
and
before
others
they
had
the
promise
of
salvation
;
and
therefore
though
some
of
the
branches
be
cut
off
,
and
the
case
of
the
rest
be
most
lamentable
,
yet
not
altogether
desperate
and
incurable
,
Rom.
11.24
,
25
if
we
consider
what
the
Apostle
setteth
downe
,
of
their
conversion
and
re-unition
unto
the
good
right
olive
tree
.
2.
That
the
Prophet
David
speaking
of
them
,
made
that
Reason
.
2
prayer
unto
God
,
Slay
them
not
,
O
Lord
,
Psal.
59.11
.
lest
my
people
forget
it
,
but
scatter
them
abroad
among
the
Heathen
,
and
put
them
downe
,
O
Lord
,
our
defence
,
for
many
excellent
ends
;
as
first
,
that
their
being
scattered
among
the
Christians
,
might
shew
both
the
Clemency
and
severity
of
God
,
towards
us
mercy
and
clemency
,
and
towards
them
justice
and
severity
,
which
may
likewise
happen
unto
us
if
wee
take
not
heed
,
as
the
Apostle
bids
us
,
Rom.
11.20
.
Wee
may
not
force
the
Jewes
to
beleeve
.
Be
not
high-minded
but
feare
:
and
secondly
,
that
being
among
the
Christians
,
they
might
the
sooner
at
all
times
by
their
charity
and
prayers
be
reduced
,
the
more
willingly
to
imbrace
the
faith
of
Christ
,
when
as
unwillingly
wee
may
neither
compell
them
,
nor
take
their
children
to
be
baptized
from
them
.
And
therefore
as
the
Princes
of
this
Realme
,
for
divers
causes
hurtfull
to
their
State
,
have
banished
them
out
of
their
Dominions
,
so
if
they
see
good
cause
to
permit
them
(
as
time
may
change
the
condition
of
things
)
they
may
do
,
as
by
their
counsell
they
shall
be
advised
,
either
the
one
or
the
other
,
to
receive
them
or
reject
them
without
offence
;
because
we
find
no
speciall
precept
or
direction
in
Gods
Word
either
to
banish
or
to
cherish
them
in
any
Kingdome
.
2
Turkes
.
2
For
the
Turkes
,
the
reasons
are
not
much
unlike
,
though
something
different
,
and
in
my
judgement
no
lesse
tolerable
then
the
other
,
because
somewhat
neerer
to
the
Christian
faith
;
therefore
I
leave
them
to
the
Lawes
of
each
Kingdome
,
to
do
as
the
wisedome
of
the
Prince
shall
thinke
fit
.
3.
Papists
.
3
For
the
Papists
the
case
is
farre
otherwise
with
them
,
then
either
with
the
Turkes
or
Jewes
;
because
,
1
They
professe
the
same
faith
,
quoad
essentialia
the
same
Creedes
,
the
same
Gospell
,
and
the
same
Christ
as
we
do
.
2
It
is
not
denyed
by
the
best
of
our
Divines
,
but
that
they
together
with
us
do
constitute
the
same
Catholicke
Church
of
Christ
,
though
they
be
sicke
and
corrupted
,
yet
not
dead
;
and
we
strong
and
sound
,
yet
not
unspotted
members
of
the
same
;
as
I
have
more
fully
shewed
in
my
booke
of
the
true
Church
.
3.
Popist
.
3
It
is
not
agreed
upon
by
all
our
Divines
,
that
they
are
idolaters
,
though
they
be
in
great
errours
,
and
implunged
in
many
superstitions
;
because
every
Church
in
errour
,
though
never
so
dangerous
,
is
not
so
desperate
as
that
Church
which
is
Idolatrous
;
or
be
it
granted
,
(
which
some
of
our
Protestants
will
not
admit
)
that
they
were
Idolaters
;
Carol.
Sigon
.
l.
5.
c.
11.
p.
174.
yet
seeing
not
only
seaven
speciall
sort
of
heresies
,
as
1
the
Sadduces
.
2
the
Scribes
.
3
the
Pharises
.
The
Hemero-baptists
,
such
as
baptized
themselves
every
day
.
5
The
Osseni
,
which
Josephus
calleth
Essai
.
6
The
Nazarites
.
And
7
the
Herodians
;
whereof
some
denied
the
resurrection
,
and
the
being
of
Angels
and
spirits
;
but
also
Idolaters
and
heathens
,
that
knew
not
God
,
but
worshipped
the
Devill
insteed
of
God
,
were
not
inhibited
to
dwell
and
inhabit
among
the
Jewes
(
of
whose
Religion
notwithstanding
God
was
as
carefull
to
preserve
the
purity
of
it
,
and
as
jealous
to
keepe
them
from
Idolatry
,
as
of
any
Nation
that
then
or
ever
after
lived
upon
the
earth
)
it
is
no
question
,
but
if
it
please
the
King
,
permission
may
be
granted
them
to
exercise
their
owne
religion
,
not
publikely
and
autoritative
,
equally
with
the
Protestant
,
but
quietly
,
and
so
as
I
have
shewed
in
my
Grand
Rebellion
;
Grand
Rebell
.
c.
1.
p.
5.
&
6.
for
I
am
not
of
their
faith
,
which
hold
it
more
safe
,
and
lesse
dangerous
to
be
conversant
with
the
Turkes
or
Jewes
,
and
to
have
more
neerenesse
with
them
,
then
with
an
Idolatrous
Church
that
professeth
Christ
;
because
,
that
where
the
greater
distance
is
from
the
true
religion
,
there
the
lesser
familiarity
and
neerenesse
should
be
in
conversation
,
and
the
greater
distance
in
communion
;
therefore
as
the
wrath
of
God
was
kindled
against
the
Israelites
,
because
they
had
the
Jewes
,
their
owne
brethren
,
The
least
familiarity
in
conversation
,
where
there
is
greatest
distance
from
truth
.
in
greater
detestation
then
the
Idumeant
or
the
Egyptians
,
whose
idolatry
must
needs
be
farre
greater
,
and
their
Religion
farre
worse
,
in
their
owne
judgement
,
then
that
of
the
Jewes
;
so
we
may
feare
the
like
anger
from
God
,
if
we
will
be
so
partiall
in
our
judgement
,
and
so
transported
with
disaffection
,
as
to
prefer
a
blasphemous
Turke
,
or
an
impious
Jewe
before
those
men
,
though
ignorantly
idolatrous
,
that
do
with
all
feare
and
reverence
worship
the
same
God
,
and
adore
the
name
of
Christ
as
we
do
.
And
we
read
that
the
Emperour
Justinus
,
a
right
Catholique
Prince
,
as
Bishop
Horne
calleth
him
,
Bishop
Horne
against
Fekenham
.
Iustinus
gave
a
toleration
to
the
Arians
.
at
the
request
of
Theodoricke
King
of
Italy
,
granted
licence
that
the
Arians
,
which
denied
the
Deity
of
our
Saviour
Christ
,
and
were
the
worst
of
Heretiques
,
and
therefore
worse
then
any
Papist
,
should
be
restored
,
and
suffered
to
live
after
their
owne
orders
;
and
Pope
John
,
for
the
peace
and
quietnesse
of
the
Catholique
Church
,
requested
him
most
humbly
so
to
doe
,
which
he
did
for
feare
of
Theodoric
,
that
otherwise
threatned
the
Catholiques
should
not
live
.
Ob.
But
you
will
say
,
the
fatall
successe
that
that
befell
to
King
Davids
house
for
Solomons
permission
of
divers
religions
,
to
be
divided
into
two
parts
,
and
the
best
ten
Tribes
for
two
to
be
given
unto
a
stranger
;
and
the
principall
care
of
a
pious
Prince
,
being
to
preserve
pure
religion
,
Deut.
17
,
18
,
19.
which
is
soone
infected
by
Idolatrous
neighbours
,
do
rather
disprove
all
toleration
,
then
any
wayes
connive
with
them
that
are
of
a
different
religion
:
and
if
we
read
the
Oration
of
the
league
to
the
King
of
France
,
wherein
that
Orator
numbereth
their
victories
,
and
innumerable
successes
,
whilest
they
had
but
one
religion
,
and
their
miseries
,
and
ill
fortunes
when
they
fostered
two
religions
,
it
will
appeare
how
farre
they
were
from
allowing
a
toleration
of
any
more
then
one
religion
in
one
Kingdome
.
Sol.
The
true
cause
of
renting
Solomons
Kingdome
.
Ps.
106.35
.
Yet
to
this
it
may
be
easily
answered
,
that
Solomons
Kingdom
was
not
rent
from
his
posterity
for
his
permission
of
idolaters
to
dwell
in
his
Kingdome
,
which
the
Law
of
God
did
not
forbid
;
but
for
that
fault
which
his
father
taxed
the
Jewes
with
,
they
were
mingled
among
the
heathen
,
and
learned
their
workes
,
for
his
commixtion
of
alliances
with
strangers
and
the
corruption
of
true
religion
,
by
his
marrying
of
so
many
idolatrous
wives
,
and
so
becomming
idolatrous
himself
,
and
thereby
inducing
his
subjects
the
Israelites
to
be
the
like
:
and
for
the
Oration
of
the
league
,
there
is
in
that
brave
Orator
want
of
Logicke
,
&
ignoratio
eleuchi
,
non
causae
ut
causae
,
for
you
know
what
the
Poet
saith
—
Careat
successibus
opto
,
Quisquis
ab
eventu
facta
notanda
putat
:
and
we
must
not
judge
of
true
causes
by
the
various
successe
of
things
;
and
I
may
say
,
it
was
not
the
professing
of
one
religion
,
but
the
sincere
serving
of
God
in
that
true
religion
,
which
brought
to
them
,
and
will
bring
to
others
,
prosperous
successe
against
the
infidels
:
neither
was
it
the
permitting
of
two
religions
,
or
to
speake
more
properly
,
the
diversity
of
opinions
in
the
same
religion
,
but
their
emulation
and
hatred
one
against
another
,
their
pride
and
ambition
,
and
many
other
consequences
of
private
discords
might
be
the
just
causes
of
their
misfortunes
.
4.
For
the
Puritans
,
Brownists
,
Anabaptists
,
Heretiques
,
4.
Puritans
.
and
Schismatickes
,
that
are
deemed
neither
Infidels
nor
Idolaters
,
but
do
obstinately
erre
in
some
points
of
faith
,
as
the
Arians
,
that
denied
the
Divinity
of
Christ
,
and
the
Nestorians
that
denied
repentance
to
them
which
sinned
after
baptisme
,
and
the
like
pernicious
heresies
,
though
not
all
alike
dangerous
;
or
do
make
a
Schisme
or
a
rent
in
the
Church
of
Christ
,
as
the
Donatists
did
in
Saint
Augustines
time
,
and
the
Anabaptists
,
and
Puritans
do
in
our
dayes
;
I
say
these
are
not
to
be
esteemed
and
expelled
as
deadly
enemies
;
but
to
be
suffered
and
respected
as
weake
friends
,
if
they
proceede
not
to
be
turbulent
and
malicious
,
who
then
may
prove
to
be
more
dangerous
,
both
to
Church
and
State
,
then
any
of
the
former
sort
that
professe
their
religion
with
Peace
and
quietnesse
:
What
wrong
Professors
are
chiefly
to
be
suffered
.
for
it
is
not
the
Profession
of
this
or
that
religion
,
but
the
malice
and
wickednesse
of
the
professer
,
that
is
the
bane
and
poyson
of
the
Church
wherein
it
resteth
:
for
what
is
diversity
of
opinions
in
the
Church
of
God
,
but
tares
among
the
wheat
?
and
our
Saviour
sheweth
,
that
the
tares
should
not
be
plucked
up
,
Matth.
13.29
.
but
suffered
to
grow
with
the
wheat
;
to
teach
us
,
that
in
respect
of
externall
communion
,
and
civill
conversation
,
Why
to
be
suffered
;
either
for
the
exercise
of
the
godly
,
or
in
hope
to
convert
the
ungodly
.
all
sorts
of
Professors
may
live
together
,
though
in
respect
of
our
spirituall
communion
and
exercise
of
our
religion
,
the
Heretique
shall
be
cast
forth
,
and
be
unto
me
tanquam
Ethnicus
&
Publicanus
,
with
whom
notwithstanding
I
may
converse
,
as
our
Saviour
did
,
with
hope
that
I
may
convert
them
unto
him
;
which
could
never
be
done
,
if
they
should
be
quite
excluded
our
company
,
and
banished
from
all
holy
society
.
And
therefore
as
the
prudent
Prince
seeth
the
disposition
,
and
observeth
the
conversation
of
any
Faction
,
and
the
turbulency
of
any
Sect
,
so
he
knoweth
best
how
to
advice
with
his
counsell
to
grant
his
toleration
to
them
that
best
deserve
it
,
not
so
much
in
respect
of
the
meli●rity
of
their
religion
,
as
their
peaceable
and
harmelesse
habitation
among
their
neighbours
without
rayling
against
their
faith
,
or
rebelling
against
their
Prince
.
And
thus
,
as
the
case
now
standeth
,
I
see
not
any
Sect
,
or
any
sort
of
Professors
,
that
for
turbulency
of
spirit
,
madnesse
of
zeale
,
and
violency
of
hatred
and
persecution
to
the
true
Protestants
,
are
more
dangerous
to
the
true
religion
,
and
deserve
losse
favour
from
their
pious
Prince
then
these
Anabaptists
,
Brownists
,
and
Puritans
,
that
have
so
maliciously
plotted
,
and
so
rebelliously
prosecuted
their
damnable
designes
,
to
the
utter
ruine
both
of
Church
and
State
.
Doctor
Covell
,
cap.
15.
p.
212.
His
description
of
the
Puritans
.
Doctor
Covell
long
agoe
,
when
they
were
not
halfe
so
bad
as
they
be
now
,
saith
,
they
pretend
gravity
,
reprehend
severely
,
speake
gloriously
,
and
all
in
hypocrisie
;
they
daily
invent
new
opinions
,
and
runne
from
errour
to
errour
;
their
wilfulnesse
they
account
constancy
,
their
deserved
punishment
persecution
,
their
mouthes
are
ever
open
to
speake
evill
;
And
to
confirme
this
description
,
reade
what
King
JAMES
writeth
of
them
in
his
Basilicon
Doron
.
p.
160.
&
161.
and
in
the
Historie
of
the
conference
at
Hampton-Court
in
anno
603.
p.
81
,
82.
they
give
neither
reverence
nor
titles
to
any
in
place
above
them
;
in
one
word
,
the
Church
cannot
feare
a
more
dangerous
and
fatall
enemy
to
her
peace
and
happinesse
,
a
greater
cloud
to
the
light
of
the
Gospell
,
a
stronger
hand
to
pull
in
barbarisme
and
poverty
into
all
our
Land
,
a
more
furious
monster
to
breed
contempt
and
disobedience
in
all
estates
,
a
more
fretting
canker
to
the
very
marrow
and
sinewes
of
this
Church
and
Kingdome
,
then
this
beast
,
who
is
proud
without
learning
,
presumptuous
without
authority
,
zealous
without
knowledge
,
holy
without
religion
,
and
in
briefe
a
most
dangerous
and
malicious
hypocrite
,
and
were
therefore
banished
from
amongst
us
in
the
dayes
of
Queene
Elizabeth
,
but
now
deserve
it
farre
better
,
being
more
dangerous
,
because
farre
more
numerous
[
](A96592-e74680-b)*
*
Huc
usque
.
;
and
therefore
I
cannot
say
with
S.
Bernard
,
Aut
corrigendi
ne
percant
,
aut
coercendi
ne
perimant
;
for
in
our
judgement
they
are
incorrigible
,
and
in
their
owne
opinion
they
are
invincible
,
having
by
lyes
and
frauds
gathered
so
much
wealth
,
and
united
such
strength
together
,
Our
factious
Puritans
bitterer
against
Kings
then
the
Iesuites
.
that
,
except
the
Lord
himselfe
had
beene
on
our
side
,
and
made
our
very
enemies
the
Papists
to
become
our
friends
,
and
to
hazard
their
lives
and
fortunes
,
according
to
their
duty
,
to
preserve
the
Crowne
and
Dignity
of
their
King
,
as
God
most
wisely
disposeth
of
things
,
when
he
produceth
light
out
of
darkenesse
,
and
against
their
wills
support
our
true
Protestant
religion
from
being
quite
defaced
by
these
mercilesse
enemies
,
we
might
well
feare
what
destruction
would
have
come
upon
us
.
And
therefore
considering
the
bitter
writings
of
their
Prophets
,
old
and
new
,
being
fuller
of
gall
and
venome
against
Christian
Kings
,
then
can
be
found
in
the
bookes
of
the
Jesuites
;
and
considering
the
wicked
practices
,
and
this
unparalleled
rebellion
of
these
new
Proselytes
,
and
the
loyalty
of
those
that
heretofore
received
least
favour
from
the
Church
,
and
not
much
from
the
State
:
Tell
me
I
pray
you
which
of
these
deserve
best
to
be
suffered
in
a
Protestant
Church
?
they
that
maliciously
seeke
her
ruine
,
or
they
that
unwillingly
support
her
from
falling
?
for
my
selfe
,
I
will
ever
be
of
the
true
Protestant
faith
;
yet
for
this
loyalty
of
the
Papists
unto
their
King
,
I
will
ever
be
in
charity
,
and
rest
in
the
same
hope
,
though
not
in
the
same
faith
,
with
them
:
and
I
doubt
not
but
His
Majestie
will
thinke
well
of
their
fidelity
.
But
as
S.
Bernard
saith
,
Non
est
meae
humilitatis
dictitare
vobis
,
it
is
not
for
me
to
prescribe
who
are
most
capable
of
grace
,
or
who
best
deserveth
the
Kings
favour
,
when
his
Princely
grace
presupposeth
a
sufficient
merit
,
but
in
humility
to
set
downe
mine
owne
opinion
in
this
point
of
toleration
,
with
submission
to
the
judgement
of
this
Church
:
wherein
also
I
humbly
desire
my
reader
not
to
mistake
me
,
as
if
I
meant
such
a
publique
and
legall
toleration
,
as
might
breed
a
greater
distraction
in
a
Kingdome
,
then
the
wisedome
of
the
State
could
well
master
,
and
raise
more
spirits
then
they
could
lay
downe
;
Grand
Rebellion
,
p.
5●
6.
but
such
as
I
have
exprest
in
my
Grand
Rebellion
;
that
is
,
a
favourable
connivence
to
injoy
their
own
consciences
,
so
long
as
they
live
in
peace
and
amity
with
their
neighbours
,
but
without
any
publique
exercise
of
their
religion
,
which
can
produce
nothing
else
but
discord
,
distraction
,
and
destruction
to
that
Kingdome
,
where
two
religions
are
profest
in
Aequilibrio
,
with
the
same
priviledges
and
authority
.
These
and
many
more
are
the
rights
of
Kings
,
granted
them
by
God
for
the
government
of
his
Church
,
which
they
are
to
looke
unto
,
and
to
protect
in
all
her
rights
,
service
,
maintenance
,
ordinances
,
governours
,
and
the
like
,
if
they
looke
that
God
should
blesse
and
protect
them
in
their
wayes
,
dignities
,
and
dues
;
because
it
is
their
duties
and
the
first
charge
that
God
layeth
upon
them
,
Esay
49.23
.
to
be
nursing
fathers
unto
his
Church
:
for
God
knew
the
Church
should
have
many
enemies
;
&
intus
est
equus
Trojanus
,
and
they
are
the
worst
that
are
nearest
unto
Kings
,
and
doe
with
Judas
kisse
,
with
faire
words
,
and
Machiavilian
counsels
,
betray
both
Church
and
King
,
and
in
the
end
destroy
themselves
;
for
who
deceived
Absolon
,
though
rightly
,
but
his
own
Counsellor
?
who
betrayed
Ahab
,
and
that
most
wickedly
,
but
his
lying
Parasites
?
and
who
overthrew
Rehoboam
,
and
that
foolishly
,
but
his
young
favourites
[
](A96592-e75670-b)*
*
Which
thing
is
purposely
set
downe
in
the
holy
Scripture
,
to
be
a
cave
〈◊〉
for
all
Kings
,
not
to
rely
too
much
upon
young
Counsellors
;
not
that
wisedome
and
prudence
are
intayled
to
old
age
,
and
inseperable
from
gray
haires
,
or
divorced
from
greene
heads
;
but
because
commonly
experience
is
the
fruitfull
mother
of
these
faire
issues
,
and
the
multitude
of
yeares
teacheth
wisedome
;
for
otherwise
there
may
be
delirium
senectutis
,
the
dotage
of
old
age
,
as
well
as
vanitas
juventutis
;
the
folly
of
youth
;
and
as
Elihu
sai●h
,
Great
men
are
not
alwayes
wise
,
neither
doe
the
aged
understand
judgement
:
but
as
Solomon
saith
,
Wisedome
,
even
in
youth
,
is
the
gray
haires
,
and
an
undefiled
life
is
the
old
age
;
as
we
see
,
young
Ioseph
was
the
wisest
in
all
Egypt
:
Solomon
,
Daniel
,
and
Titus
,
how
wise
how
learned
,
and
how
religious
were
they
in
their
younger
yeares
?
So
Alexander
,
Haniball
,
Scipio
,
in
the
feates
of
warre
;
Lucan
,
Mirandula
,
Keckerman
,
and
abundance
more
in
all
humane
learning
,
that
were
but
Neophuti
annis
,
yet
were
egregij
virtutibus
,
young
in
yeares
,
yet
very
admirable
for
their
worth
.
And
Princes
doe
most
wisely
,
when
they
make
such
election
;
especially
when
they
are
inforced
to
call
men
to
places
of
labour
and
industry
,
they
must
have
some
regard
to
the
bodies
,
as
well
as
to
the
mindes
of
their
servants
,
and
chuse
men
of
younger
yeares
,
though
not
to
be
their
favourites
,
but
their
confidents
,
according
to
the
French
distinction
;
as
His
Majestie
hath
lately
made
choice
of
one
noble
servant
,
who
is
(
as
Nazianzen
speakes
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
gray
in
the
minde
,
though
yellow
in
the
head
,
and
supplying
in
all
manner
of
excellent
parts
,
what
may
be
conceived
wanting
in
yeares
,
whose
name
,
so
much
already
catched
at
by
envy
,
I
shall
ever
reverence
,
though
now
I
purposely
passe
it
over
in
silence
.
?
and
whom
may
the
Church
feare
most
of
all
,
but
her
dissembling
friends
,
that
are
in
most
favour
with
Kings
,
and
therefore
seduce
them
soonest
,
insensibly
to
wound
the
Care
,
and
neglect
the
Charge
that
is
laid
upon
them
;
because
,
as
S.
Bernard
saith
,
Longè
plus
nocet
falsus
Catholicus
,
quam
si
apertus
appareret
haereticus
;
those
eare-wigs
are
most
pernicious
,
whose
counsels
seeme
to
be
most
specious
,
when
they
are
but
as
the
spirit
of
darkenesse
,
appearing
like
an
Angel
of
light
,
when
they
say
,
God
indeed
must
be
served
,
and
the
Word
must
be
preached
,
but
whether
Bishop
or
no
Bishop
,
whether
in
a
sumptuous
Church
or
private
house
,
whether
by
an
esteemed
Clergy
,
or
a
poore
meane
Ministrie
,
in
this
manner
or
in
another
fashion
,
it
skilleth
not
much
;
Kings
may
well
enough
give
way
to
spare
that
cost
,
to
lessen
that
revenue
,
and
to
pull
downe
these
Cathedrals
,
especially
to
give
content
unto
the
people
,
and
to
defray
the
expensive
charge
of
the
Common-wealth
.
But
these
counsels
will
not
excuse
Kings
in
the
day
of
their
account
;
therefore
let
them
take
heed
of
such
Counsellors
;
and
when
they
heare
them
begin
to
speake
against
the
Church
,
though
they
be-guild
their
beginnings
never
so
slily
,
let
them
either
stop
their
eares
with
the
Cockatrice
,
Psal.
58.5
.
that
will
not
heare
the
voyce
of
the
charmer
,
charme
he
never
so
wisely
;
or
let
them
answer
,
as
our
Saviour
answered
their
grand
instructor
,
Matth.
4.10
.
Vade
Satana
,
non
tentabis
;
for
it
is
most
true
,
that
,
Qui
deliberat
,
jam
desivit
;
he
that
listens
to
them
is
halfe
corrupted
by
them
;
and
so
they
may
prove
destructive
both
to
themselves
,
and
to
their
posterity
;
for
as
nothing
establisheth
the
Throne
of
Kings
surer
,
then
obedience
to
God
;
so
nothing
is
more
dangerous
then
rebellion
against
God
,
with
whom
there
is
no
respect
of
persons
;
Rom.
2.11
.
for
he
expecteth
,
that
as
he
made
Kings
his
Vice-gerents
,
so
they
should
feare
him
,
preserve
the
right
of
his
Church
,
uphold
his
service
,
defend
his
servants
,
and
do
all
that
he
commandes
them
entirely
,
without
taking
the
least
libert●●or
feare
of
the
people
,
to
dispense
with
any
omission
of
his
h●nour
,
or
suffering
the
hedges
of
his
Vineyard
,
the
governours
of
his
Church
,
to
be
troden
downe
and
torne
in
pieces
,
that
the
beasts
of
the
field
may
destroy
the
grapes
,
and
defile
the
service
of
our
God
.
Therefore
to
conclude
this
point
,
let
all
Kings
doe
their
best
to
hinder
their
people
to
corrupt
the
Covenant
of
Levi
,
Malath
.
2.
●
.
which
is
a
Covenant
of
Salt
,
that
is
,
to
indure
for
ever
;
let
them
remember
Moses
prayer
;
Blesse
Lord
his
substance
,
Deut.
33.11
.
and
accept
the
worke
of
his
hands
;
smite
through
the
loynes
of
them
that
rise
against
him
,
and
of
them
that
hate
him
,
that
they
rise
not
againe
;
and
let
them
alwayes
consider
,
Psal.
35.27
.
that
God
taketh
pleasure
in
the
prosperity
of
his
servants
.
CHAP.
XI
.
Sheweth
where
the
Protestants
,
Papists
,
and
Puritans
,
doe
place
Soveraignty
;
who
first
taught
the
deposing
of
Kings
;
the
Puritans
tenet
worse
then
the
Jesuites
;
Kings
authority
immediately
from
God
;
the
twofold
royalty
in
a
King
;
the
words
of
the
Apostle
vindicated
from
false
glosses
;
the
testimony
of
the
Fathers
and
Romanists
for
the
Soveraignty
of
Kings
;
the
two
things
that
shew
the
difficulty
of
government
;
what
a
miraculous
thing
it
is
;
and
that
God
himselfe
is
the
governour
of
the
people
.
2.
The
duty
of
the
King
in
the
government
of
the
Common-wealth
.
2.
HAving
set
downe
some
particulars
of
the
Kings
right
in
the
government
of
Gods
Church
,
it
resteth
that
I
should
shew
some
part
of
his
right
and
duty
to
serve
God
,
as
he
is
a
King
,
in
the
government
of
the
Common-wealth
;
touching
which
,
for
our
more
orderly
proceeding
,
I
will
distribute
my
whole
discourse
into
these
five
heads
.
Five
points
handled
.
-
1.
To
justifie
his
right
to
governe
the
people
.
-
2.
To
shew
the
difficulty
of
this
government
.
-
3.
To
set
downe
the
assistants
that
are
to
helpe
him
in
the
performance
of
this
duty
.
-
4.
To
distinguish
the
chiefest
parts
of
this
governement
.
-
5.
To
declare
the
end
for
which
this
government
is
ordained
of
God
.
1.
Point
.
1.
Where
the
Protestants
place
Soveraignty
.
1.
We
say
that
the
Kings
Soveraignty
or
royall
power
to
governe
the
people
,
is
independent
from
all
creatures
solely
from
God
,
who
hath
immediately
conferred
the
same
upon
him
;
and
this
we
are
able
to
make
good
,
with
abundance
both
of
divine
and
humane
proofes
:
and
yet
we
finde
the
same
adversaries
of
this
truth
(
though
with
a
farre
lesse
shew
of
reason
)
that
we
met
withall
about
the
government
of
Gods
Church
.
For
2.
In
whom
the
Papists
do
place
Soveraignty
.
2.
They
that
are
infatuated
with
the
cup
of
Babylon
,
the
Canonists
and
some
Jesuites
doe
constantly
averre
,
that
summum
imperium
,
the
primary
supreame
power
of
this
government
is
in
the
Pope
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
absolutely
and
directly
,
The
Pope's
sad
Message
to
Hen.
3.
Imp.
Quem
meritum
investivimus
quare
immeritum
non
devest●amus
?
quia
ad
quem
pertinet
institutio
,
ad
eundem
pertinet
destitutio
.
as
he
is
the
Vicar
of
Christ
,
who
hath
all
power
given
him
both
in
Heaven
and
earth
;
from
whom
it
is
immediately
derived
unto
his
Vicar
,
and
from
him
to
all
Kings
,
mediately
by
subordination
unto
him
:
so
Baronius
,
Carerius
,
and
others
.
But
Bellarmine
and
the
rest
of
the
more
moderate
Jesuists
say
,
that
this
imperium
in
reges
,
the
Popes
power
over
all
Kings
and
States
is
but
indirectum
dominium
,
a
power
by
consequent
and
indirectly
,
in
ordine
ad
bonum
spirituale
,
as
the
civill
State
hath
relation
to
religion
;
and
this
great
Cardinall
,
lest
he
should
seeme
sine
ratione
insanire
,
doth
(
as
the
Heretiques
did
in
Tertullians
time
)
Caedem
Scripturarum
facere
ad
materiam
suam
,
alleadge
22
places
of
Scripture
mis-interpreted
,
to
confirme
his
indirect
Divinity
;
and
as
Potiphars
wife
,
he
produceth
very
honest
apparell
,
but
to
prove
a
very
bad
cause
;
and
therefore
attributing
to
the
Pope
by
the
greatnesse
of
his
learning
,
and
the
excellency
of
his
wit
,
more
then
he
could
justifie
with
a
good
conscience
,
he
was
so
farre
from
satisfying
the
then
Pope
,
that
he
was
well
nigh
resolved
to
condemne
all
his
workes
for
this
one
opinion
:
and
Carerius
undertooke
his
confutation
ex
professo
,
Carerius
,
lib.
1.
cap.
5.
and
taxeth
him
so
bitterly
,
that
he
putteth
him
inter
impios
haereticos
,
which
he
needed
not
to
have
done
;
because
the
difference
is
onely
in
the
expression
,
when
the
Pope
by
this
indirect
power
may
take
occasion
to
king
and
unking
whom
he
pleaseth
,
and
doe
what
he
will
in
all
Christian
States
.
3.
3.
Where
the
Puritans
place
the
Soveraignty
.
Majestas
regia
sita
est
magis
in
populo
,
quam
in
persona
regis
.
Parsons
in
Do●●
man
.
The
Anabaptists
and
Puritans
either
deny
all
governement
,
with
the
Fratricelli
,
and
all
superiority
by
the
title
of
Christianity
,
as
the
Author
of
the
Tract
of
Schisme
and
Schismaticks
;
or
doe
say
that
originally
it
proceedeth
,
and
habitually
resideth
in
the
people
,
but
is
cumulatively
and
communicatively
derived
from
them
unto
the
King
;
and
therefore
the
people
(
not
denuding
themselves
of
their
first
interest
,
but
still
retaining
the
same
in
the
collective
body
,
that
is
,
in
themselves
suppletivè
,
if
the
King
in
their
judgement
be
defective
in
the
administration
,
or
neglect
the
performance
of
his
duty
)
may
question
their
King
for
his
mis-government
,
dethrone
him
if
they
see
cause
,
and
resuming
the
collated
power
into
their
owne
hands
againe
,
may
transferre
it
to
any
other
whom
they
please
.
Which
opinion
,
if
it
were
true
,
would
make
miserable
the
condition
of
all
Kings
;
and
I
beleeve
they
first
learned
it
from
the
Sorbonists
,
The
Sorbonists
first
taught
the
deposing
of
Kings
,
and
why
.
who
to
subject
the
Pope
to
the
community
of
the
faithfull
,
say
,
that
the
chiefe
spirituall
power
was
first
committed
by
Christ
unto
them
,
and
they
to
preserve
the
unity
of
the
Church
remitted
the
same
communicatively
unto
the
Pope
,
but
suppletively
,
(
not
privatively
,
or
habitually
devesting
themselves
thereof
)
retaining
the
same
still
in
themselves
,
if
the
Pope
failed
in
the
faith
of
the
Church
;
and
therefore
he
was
not
only
censurable
,
but
also
deposable
by
the
Councell
,
if
he
became
an
heretique
,
or
apostated
from
the
religion
of
Christ
;
and
to
make
this
both
the
more
plausible
and
probable
,
they
alleaged
how
Kings
were
thus
eligible
,
Buchan
.
de
jure
regni
.
p.
75.
&
91.
and
likewise
deposable
by
the
community
of
the
people
;
for
out
of
this
Buchanan
saith
,
Romani
Pontifices
longè
regum
omnium
conditione
superiores
,
legum
tamen
poenis
haud
eximuntur
;
sed
&
eos
,
quanquam
sacrosanctos
Christianis
omnibus
semper
habitos
,
Synodus
Basiliensis
communi
ordinum
consensu
senatui
sacerdotum
obnoxios
esse
pronunciavit
:
that
is
,
in
briefe
,
the
Popes
are
deprivable
by
the
Counsell
;
So
are
Kings
by
the
community
of
the
people
:
and
so
both
the
Papist
and
the
Puritane
doe
agree
to
depose
their
Kings
,
and
as
the
Poet
saith
,
Claudian
de
4.
Consul
.
Honorii
Ausus
uterque
nefas
,
domini
respersus
uterque
,
Insontis
jugulo
.
—
never
a
barrell
better
herring
;
both
alike
freinds
to
Kings
.
But
to
this
Blacvodaeus
answereth
most
truly
,
that
although
the
Pope
should
be
deprivable
by
the
counsell
,
(
which
I
am
sure
neither
Pope
nor
Jesuite
will
allow
)
yet
for
divers
different
reasons
betwixt
the
examples
,
Kings
are
not
deposable
by
their
Subjects
;
especially
if
you
consider
the
great
difference
betwixt
the
Church
of
Christ
,
that
is
guided
by
the
Spirit
of
God
,
and
the
representation
thereof
in
the
flower
of
her
Clergy
,
Blac
v.
cap.
23.
p.
304.
and
a
giddyheaded
multitude
,
that
is
led
by
their
unruly
and
unreasonable
passions
,
and
are
represented
by
those
,
that
either
basely
bought
their
Votes
,
as
the
Consulls
and
other
great
men
did
the
votes
of
the
people
of
Rome
,
or
that
their
partiall
and
most
ignorant
affection
,
oftentimes
without
judgement
,
have
made
choice
of
:
ex
quo
sequitur
,
ut
non
sit
eadem
populi
potestas
in
regem
,
quae
in
pontificem
est
Ecclesiae
:
So
that
the
reason
is
farre
unlike
.
But
,
though
the
Sorbonists
,
to
justifie
their
former
tenet
,
The
Puritans
opinion
worse
then
the
Jesuites
in
two
respects
were
the
first
broachers
of
this
uniust
opinion
of
the
deposition
of
Kings
by
the
people
,
from
whence
the
Iesuites
,
to
subject
the
King
unto
the
Pope
,
suck't
it
afterward
:
Yet
in
two
maine
respects
I
find
this
tenet
,
as
it
is
held
by
the
Puritanes
,
far
worse
then
the
doctrine
of
the
Jesuites
.
1.
Because
some
of
them
say
that
the
people
may
not
restraine
Respect
.
1
the
power
,
which
they
have
once
transmitted
unto
the
King
:
when
the
Law
of
justice
doth
not
permit
,
that
Covenants
should
be
repealed
,
or
a
donation
granted
should
be
revoked
,
though
it
were
never
so
prejudiciall
to
the
donor
:
and
Bellarmine
makes
this
good
by
the
example
of
the
soldiers
,
Bellar.
in
tract
:
cont
.
Pat.
Paul
.
that
had
power
to
accept
or
reject
their
Emperour
before
he
was
created
,
but
being
once
elected
they
had
no
coactive
power
over
him
:
whereas
all
the
Puritanes
will
make
and
unmake
,
promise
and
breake
,
doe
and
undoe
at
their
pleasure
.
2.
Because
the
Iesuites
permit
not
the
people
nor
any
Peeres
Respect
.
2
to
depose
their
King
,
untill
the
Pope
,
as
an
indifferent
judge
deputed
by
Christ
,
shall
approve
of
the
cause
;
and
our
Sectaries
depresse
Kings
so
farre
,
as
to
submit
them
to
the
weake
judgement
and
extravagant
power
of
the
people
,
who
to
day
cry
to
Gideon
,
raigne
thou
and
thy
sonne
over
us
for
ever
,
and
to
morrow
joine
with
the
base
sonne
of
Ierubbaal
and
the
Sichemites
to
kill
70
of
the
Children
of
Gideon
,
Judges
91
and
to
create
Abimilech
to
be
their
King
.
But
,
though
the
Anti-Cavalier
takes
it
ill
,
Our
Opinion
proved
.
Anti-Cav
.
in
Os
Ossor
.
p.
25.
that
I
should
affirme
that
the
Kings
power
and
right
unto
his
government
is
immediately
from
God
;
yet
if
he
would
beleeve
learned
authors
,
he
might
find
enough
of
this
judgement
;
for
the
sublime
power
and
authority
that
resideth
in
earthly
Potentates
,
is
not
a
derivation
or
collection
of
humane
power
scattered
among
many
,
and
gathered
into
one
head
,
but
a
power
immediately
granted
by
God
to
his
Vicegerents
[
](A96592-e79220-b)*
*
So
acknowledged
by
Act
of
Parliament
,
25
H.
8.
c.
12.
28.
c.
10.
,
quam
nunquam
fuisse
populo
demandatam
legimus
,
which
God
never
communicated
to
any
multitudes
of
men
,
Dt
Sarav
.
fol.
175.
Bellar.
de
L●cis
,
cap.
6.
&
8.
saith
Saravia
.
And
Bellarmine
himselfe
against
the
Anabaptists
confuteth
their
error
,
that
denyed
the
power
and
authority
of
Kings
to
be
immediately
from
God
;
I.
From
Script
.
Sap.
6.
Esay
45.
Hierom.
27.
Dan.
2.
Rom.
13.
1.
Pet.
2.
II.
from
the
Councell
of
Constans
.
Sess
.
8.
&
15.
III.
from
S.
Aug.
de
civit
.
Dei
.
l.
5.
c.
21.
where
he
saith
,
non
tribuamus
dandi
regni
potestatem
nisi
Deo
vero
;
which
giveth
felicity
in
the
kingdome
of
heaven
onely
to
the
godly
,
but
the
earthly
Kingdomes
he
giveth
both
to
the
godly
and
to
the
wicked
;
nam
qui
dedit
Mario
,
ipse
&
Caesari
,
qui
Augusto
ipse
&
Neroni
,
Idem
de
Rom.
Pont.
l.
5.
c.
3.
Irvinus
de
jure
regni
.
c.
2.
p.
40.
qui
Vespasianis
,
vel
patri
vel
filio
,
suavissimis
,
imperatoribus
,
ipse
&
Domitiano
crudelissimo
,
qui
Constantino
Christiano
,
ipse
&
Apostatae
Iuliano
;
And
IV.
it
is
proved
from
the
confession
of
the
Popes
of
Rome
,
as
Leo.
ep
.
38.
&
43.
Gelasius
epist.
ad
Anastasium
.
Greg.
l.
2.
epist.
61.
Nicholaus
epist.
ad
Michaelem
:
out
of
all
which
saith
Irvinus
,
it
is
apparent
,
all
and
every
King
non
multitudini
aut
hominibus
sed
Deo
soli
,
regum
regi
,
quicquid
juris
habent
acceptum
ferre
;
And
he
might
consider
that
a
thing
may
be
said
to
be
immediately
from
God
divers
wayes
,
as
specially
.
-
1
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
absque
ullo
signo
creato
.
-
2
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cum
aliquo
actu
conjuncto
.
that
is
,
1.
Solely
from
God
and
no
other
;
presupposing
nothing
praevious
to
the
obtaining
of
it
;
So
Moses
and
Ioshua
had
their
authority
from
God
.
Heningus
fusè
,
c.
1.
p.
4
&
5.
de
distinct
.
duplici
jurisdict.
Sive
electione
sive
postulatione
,
vel
successione
,
vel
belli
jure
Princept
fiat
,
Principitamen
facto
divinitus
potesta●data
est
Cunerus
,
c.
5.
de
●ffic
.
Princip.
2.
Jointly
with
an
interposed
act
of
some
other
instrument
,
as
the
Apostolicall
power
of
Matthias
was
immediately
from
God
,
though
his
constitution
was
from
the
Apostles
;
so
Kings
though
some
of
them
be
after
a
sort
elected
by
men
;
yet
as
our
Saviour
saith
to
Pilate
,
that
his
power
was
from
above
,
though
he
was
deputed
by
Caesar
;
So
may
they
be
said
to
have
their
authority
immediately
from
God
;
though
they
should
be
some
wayes
deputed
by
men
:
for
we
must
distinguish
betwixt
the
soveraignty
,
the
Subject
,
and
the
collation
of
the
Soveraignty
to
the
Subject
;
the
Soveraignty
is
immediately
from
God
,
the
Subject
is
from
it's
naturall
causes
,
and
the
unition
of
the
Soveraignty
to
the
Subject
is
likewise
immediately
from
God
,
not
onely
approving
but
appointing
the
same
,
in
all
the
Kings
of
his
ordination
:
or
to
speake
with
the
Schooles
,
we
must
distinguish
betwixt
deputationem
personae
,
and
collationem
potestatis
,
the
designation
of
the
person
,
which
is
sometimes
done
by
men
,
&
that
is
where
the
King
is
elective
,
&
the
donation
of
the
power
which
is
proper
onely
unto
God
;
for
so
the
Psalmist
saith
,
God
hath
spoken
once
and
twice
;
Psal.
62.11
.
I
have
also
heard
the
same
,
that
power
belongeth
unto
God
:
and
the
Apostle
saith
,
Rom.
13.2
.
the
powers
that
are
,
are
ordained
of
God
,
which
is
to
be
understood
of
the
regall
,
or
Monarchicall
power
;
because
Saint
Paules
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
higher
powers
are
interpreted
by
Saint
Peter
,
2.
Pet.
2.13
.
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Kings
that
are
supreme
;
where
Saint
Peter
makes
an
excellent
distinction
betwixt
the
superiour
and
the
inferiour
Magistrates
;
Saint
Peters
description
betwixt
the
King
and
the
inferiour
Magistrates
.
A
two
fold
royalty
in
a
King
.
1
Merum
imperium
.
the
superiour
is
that
which
Saint
Paul
saith
is
ordained
of
God
,
&
the
inferiours
are
they
which
St
Peter
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
such
as
are
sent
by
the
King
;
for
the
better
explanation
of
which
place
,
you
must
know
that
in
every
King
or
supreme
Magistrate
,
we
may
conceive
a
double
royalty
.
The
1
is
merum
imperium
,
or
regni
potestas
,
summa
&
plenissima
;
and
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
fulnesse
of
power
,
and
independent
of
any
creature
,
and
immediately
received
of
God
,
which
the
Civilians
call
jus
regis
,
or
munus
regni
,
is
in
the
person
of
the
King
indivisible
,
not
to
be
imparted
by
the
King
to
any
creature
;
because
he
cannot
divest
himselfe
,
divide
this
power
,
or
alienate
the
same
to
any
subject
,
no
not
to
his
owne
son
,
How
the
King
cannot
doe
unjustly
.
without
renouncing
or
dividing
his
Kingdome
;
and
by
this
the
Civilians
say
,
the
King
may
governe
sine
certa
lege
,
sine
certo
jure
,
sed
non
fine
aequitate
&
justitia
,
without
Law
,
but
not
without
equity
:
whereupon
it
is
a
rule
in
the
Common
Law
,
hoc
unum
rex
potest
facere
,
quod
non
potest
injustè
agere
.
2
Imperium
dispositi
vum
.
which
is
to
be
applied
to
this
inseperable
regality
of
the
King
;
and
hath
beene
often
alleadged
by
other
Parliaments
to
justifie
the
King
from
all
blame
.
The
2
is
,
imperium
dispositivum
,
or
jus
gubernandi
vel
jurisdictio
the
right
of
governing
,
or
jurisdiction
and
distribution
of
justice
;
and
this
may
be
derived
and
delegated
from
the
King
,
legatis
vitalitiis
,
either
for
terme
of
life
,
or
during
the
Kings
pleasure
.
But
how
?
,
not
privativè
,
when
the
King
doth
not
denude
himselfe
thereof
,
but
cumulativè
and
executivè
,
to
execute
the
same
,
How
the
King
delegates
his
power
to
his
inferiour
Magistrates
.
as
the
Kings
Instruments
for
the
preservation
of
peace
and
the
administration
of
justice
,
as
it
appeareth
in
their
patent
;
and
this
subordinate
power
is
not
inherent
in
their
persons
,
but
onely
committed
unto
them
for
the
execution
of
some
office
:
because
that
when
the
supreame
power
is
present
,
the
power
of
the
inferiour
officers
is
silent
,
it
is
in
nubibus
,
fled
into
the
clouds
,
and
like
the
light
of
the
moone
and
starres
vanishing
,
whensoever
the
Sun
appeareth
;
for
Kings
,
when
they
doe
transferre
any
actuall
power
to
the
subalternate
Officers
,
retaine
the
habituall
power
still
in
their
owne
hands
,
which
upon
any
emeregent
occasion
they
may
actually
resume
to
themselves
againe
,
which
they
could
not
do
,
if
they
parted
with
the
habite
and
forme
of
this
despoticall
power
of
government
,
that
they
have
immediately
received
from
God
.
The
words
of
the
Apostles
vindicated
from
the
false
glosses
of
the
S●ctaries
.
Rom.
13.3
.
And
,
as
the
Scriptures
make
it
plaine
,
that
the
Kings
right
and
power
to
governe
is
immediately
from
God
,
so
they
make
it
as
plaine
,
that
it
is
the
greatest
right
and
most
eminent
highest
power
that
is
on
earth
;
for
though
the
cavillers
at
this
power
translate
the
words
of
Saint
Paul
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
potestatibus
sublimioribus
or
supremis
,
but
potestatibus
superexcellentibus
,
and
say
that
the
word
or
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
where
S.
Peter
bids
us
submit
our selves
to
the
King
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
to
the
cheife
,
intends
a
resemblance
onely
,
and
not
a
reall
demonstration
to
prove
the
King
to
be
the
cheife
;
Yet
the
malice
of
these
men
,
and
the
falshood
of
these
glosses
will
appeare
,
if
you
consider
that
the
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
habens
se
super
alios
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
joyned
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
powers
that
are
ordained
of
God
,
must
needs
signifie
not
any
subordinate
power
,
but
the
supremest
power
on
earth
;
because
the
other
powers
are
directly
said
by
Saint
Peter
to
be
sent
by
the
King
,
1
Pet.
2.13
.
and
the
article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
as
really
expresse
the
matter
there
,
as
in
John
1.14
.
where
the
Evangelist
saith
,
and
we
beheld
his
glory
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
testimony
of
the
Fathers
for
the
Soveraignty
of
Kings
.
as
the
glory
of
the
onely
begotten
Son
of
God
.
And
I
hope
our
Sectaries
will
not
be
so
impudent
,
as
to
say
that
this
signifieth
but
a
resemblance
of
the
Son
of
God
.
But
to
make
this
point
more
plaine
,
you
shall
heare
what
the
fathers
and
the
learned
say
;
for
,
I
told
you
before
,
Tertullian
saith
of
Kings
and
Emperours
,
Tertul.
ad
Scap.
&
in
apologe●
.
c.
30.
I●en
.
advers
haeres
.
Valent
.
l.
5.
c.
20.
Optat.
contr.
●armen
l.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Chrysost.
tom.
6.
orat
.
40.
orat
.
2.
Aug.
de
civit
.
Dei
.
l.
5.
c.
21.
Q
Curtin●
l.
9.
inde
potestas
,
unde
&
spiritus
,
and
he
is
solo
Deo
minor
,
inferiour
to
none
but
God
.
Saint
Chrysostome
saith
,
he
hath
no
peere
on
earth
,
but
is
the
top
of
all
men
living
.
Athanasius
saith
,
there
is
none
above
the
Emperour
,
but
onely
God
that
made
the
Emperour
.
Saint
Cyrill
in
a
Sermon
upon
that
text
,
I
am
the
vine
,
commendeth
the
answer
of
a
King
,
(
whom
Quintus
Curtius
affirmeth
to
be
Alexander
,
)
that
being
shot
,
&
his
Subjects
would
have
him
bound
to
pull
out
the
arrow
,
said
,
non
decet
vinciri
Regem
,
Bern.
Tractat.
de
pass.
Dom.
c.
4.
it
becomes
not
Kings
to
be
bound
,
because
none
is
superiour
unto
them
:
Agapetus
,
a
Deacon
of
Constantine
,
saith
as
much
;
and
because
it
is
a
rule
in
the
Civill
Law
,
testem
quem
quis
inducit
pro
se
tenetur
recipere
contra
sese
:
the
testimony
of
our
adversaries
is
most
convictive
;
therefore
I
beseech
you
heare
what
they
say
;
for
Rosellus
a
great
Catholique
saith
,
it
is
hereticall
to
affirme
,
that
the
universall
administration
of
the
temporall
affaires
is
or
must
be
in
the
Pope
,
when
the
King
hath
no
superiour
on
earth
,
but
the
Creator
of
heaven
and
earth
.
Caninus
also
saith
,
that
the
Apostle
,
Rom.
13.
spake
of
the
Regall
and
secular
power
,
Cassani
Catal.
glor.
mundi
p.
8.
considers
28.
Card.
Cusan
.
concord
.
Cathol.
l.
3.
c.
5.
Vide
Arnis
.
p.
5.
de
dist.
dupl.
iurisdict
.
and
not
of
the
Ecclesiasticall
;
and
Cassanaeus
saith
,
that
Kings
are
the
highest
and
most
paramount
secular
power
and
authority
that
ever
God
appointed
on
earth
,
and
denies
that
either
the
old
or
the
new
Testament
makes
any
mention
of
an
Emperour
:
&
juris
utriusque
testimonia
manifestè
declarant
imperialem
dignitatem
&
potestatem
immediatè
a
filio
Dei
ab
antiquo
processisse
,
said
Philip
King
of
France
,
in
Constit
de
potest
.
elect
.
Imperat.
Irvin
.
p.
33
,
34
,
35.
quoteth
many
authors
to
confirme
the
same
truth
:
Lombard
,
Gratian
,
Melancton
,
Cranmer
,
Tyndall
,
and
abundance
more
without
number
do
likewise
most
peremptorily
affirme
,
that
the
Kings
power
is
the
supreme
power
on
earth
:
and
as
the
mirror
of
our
time
,
the
Bishop
of
Winchester
,
observeth
,
the
Scripture
testifieth
,
that
their
Throne
,
their
Crowne
,
their
Sword
,
their
Scepter
,
their
Judgement
,
their
Royalty
,
their
power
,
their
Charge
,
their
Person
,
and
all
in
them
are
of
God
,
from
God
,
and
by
God
;
to
shew
how
sacred
they
are
,
and
ought
to
be
unto
us
all
;
and
so
the
very
Heathens
teaching
sounder
Divinity
then
our
Sectaries
thought
,
Homer
.
Plutarch
.
Ovid
Fast
.
l.
5.
Quia
a
love
nutriti
&
ab
eo
regnum
adeptisunt
.
Scapula
in
verbo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
said
,
that
Kings
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Ministers
of
God
,
and
not
the
servants
of
the
people
.
Good
God!
what
shall
we
say
then
to
those
children
of
Adam
,
that
will
not
onely
with
Adam
be
content
to
be
like
God
,
but
with
Antichrist
,
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
](A96592-e82040-b)*
*
Many
headed
beast
.
as
Plato
calleth
them
,
will
exalt
themselves
above
all
that
is
called
God
?
They
will
divest
the
King
,
and
invest
themselves
with
his
right
;
and
therefore
,
2.
The
difficulty
of
governement
.
2.
This
sheweth
how
difficult
a
thing
it
is
to
rule
and
governe
this
unruly
,
aspiring
,
and
ambitious
multitude
:
for
the
fuller
understanding
of
which
difficult
duty
,
Osorius
saith
,
that
two
things
are
to
be
considered
.
2
Things
shewing
the
difficulty
of
governement
.
1.
Suscepti
muneris
amplitudo
,
the
greatnesse
of
the
charge
,
which
is
of
that
weight
,
that
we
can
scarce
thinke
of
a
greater
in
all
our
life
;
the
care
of
Church
and
Common-wealth
,
and
to
rule
millions
of
men
farre
and
neare
.
2.
Gubernandorum
qualitas
,
the
quality
and
conditions
of
those
men
that
are
to
be
governed
;
which
(
if
there
were
nothing
else
to
prove
it
)
will
sufficiently
shew
the
difficulty
of
their
government
;
for
if
it
be
a
very
hard
thing
to
governe
a
mans
selfe
,
how
much
harder
is
it
to
governe
such
a
multitude
of
mad
men
?
Cicero
.
Tusc.
3.
&
de
sinibus
lib.
2.
Plutarch
.
in
Alc●biad
.
for
Cicero
saith
,
the
multitude
is
the
greatest
teacher
of
errour
,
the
unjustest
judge
of
dignity
,
being
without
counsell
,
without
reason
,
without
judgement
;
and
Plutarch
calleth
them
possimam
veritatis
interpretem
,
whereunto
agreeth
the
answer
of
that
Pope
,
who
being
demanded
what
was
furthest
from
truth
,
answered
,
populi
sententia
,
the
opinion
of
the
people
;
and
as
they
are
the
weakest
for
judgement
,
so
they
are
most
instable
in
their
resolutions
;
to
day
crying
Hosanna
,
and
to
morrow
Crucifige
;
this
is
the
nature
of
the
people
,
of
whom
these
our
Sectaries
are
the
very
dregs
,
Osorius
his
description
of
the
factious
Puritans
,
most
plainly
seene
verified
in
our
Rebels
.
the
worst
and
the
basest
of
all
:
I
must
crave
leave
to
set
downe
what
Osorius
saith
of
them
long
agoe
,
and
you
may
finde
that
this
rebellion
proves
his
words
most
true
:
for
he
saith
,
the
desire
and
end
of
this
faction
is
too
much
liberty
,
then
which
nothing
can
be
more
averse
to
the
office
and
government
of
Kings
;
for
it
is
the
duty
of
a
King
to
cut
off
all
haynous
offences
with
just
punishments
,
the
unbridled
people
desires
to
be
free
from
all
feare
of
punishment
;
the
King
is
the
Minister
of
the
Law
,
the
Keeper
of
it
,
and
the
avenger
of
the
transgression
thereof
,
the
people
as
much
as
possibly
they
can
,
with
an
impetuous
temerity
,
pulleth
downe
all
Lawes
;
the
King
laboureth
to
preserve
peace
and
quietnesse
,
the
people
with
an
untameable
lust
turmoileth
and
troubleth
the
peace
of
all
men
:
lastly
,
the
King
thinkes
not
fit
to
distribute
rewards
and
compensations
indifferently
to
all
men
alike
,
but
the
people
desire
to
have
all
difference
of
worth
and
dignity
taken
away
,
&
infima
summis
permisceri
,
and
to
make
the
basest
equall
with
the
best
,
whence
it
happeneth
so
,
that
they
hate
all
Princes
,
and
especially
all
Kings
,
quos
immani
odio
persequuntur
,
whom
they
persecute
with
a
deadly
hate
;
for
they
cannot
endure
any
excellency
or
dignity
:
and
to
that
end
they
use
all
endeavour
,
ut
principes
interimant
,
vel
saltem
in
turbam
conjiciant
,
either
utterly
to
take
away
and
destroy
their
Princes
,
or
to
implunge
them
into
a
world
of
troubles
;
which
thing
at
first
doth
not
appeare
,
but
when
the
multitude
of
furious
men
hath
gathered
strength
,
then
at
last
their
impudent
boldnesse
,
being
confirmed
by
daily
impunity
,
breaketh
forth
to
the
destruction
of
the
royall
Majestie
.
Osorius
in
op.
Regina
Elizabethae
prafin
.
l.
de
relig.
And
a
little
after
he
saith
,
adde
to
these
things
the
abolition
of
Lawes
,
the
contempt
of
Rule
,
the
hatred
of
royall
Majestie
,
and
the
cruell
lying
in
wait
,
which
they
most
impiously
and
nefariously
do
endeavour
,
for
their
Princes
:
adde
also
their
clandestine
and
secret
discourses
,
where
their
confederacies
are
made
for
the
extirpation
of
their
Kings
,
and
to
plot
with
unspeakable
mischiefe
the
death
of
them
,
whose
health
and
safety
they
ought
most
heartily
to
pray
to
God
for
:
and
then
he
addeth
,
cum
immodica
libertatis
cupiditate
rapiantur
,
leges
oderunt
,
judicia
detestantur
,
regum
majestatem
extinctam
cupiunt
,
Pagina
24.
&
25.
ut
licentiùs
&
impuniùs
queant
per
omnia
libidinum
genera
vagari
;
and
this
is
most
manifest
(
saith
he
)
all
their
endeavours
ayme
at
this
end
,
that
Princes
being
taken
away
,
they
may
have
an
uncontroulable
leave
and
liberty
to
commit
all
kinde
of
villanies
;
and
to
that
purpose
they
have
poysoned
some
Kings
,
and
killed
others
with
the
sword
,
Revera
mihi
videtur
esse
ar●
artium
,
hominem
regere
,
qui
certè
est
inter
omnes
animantes
maximè
&
moribus
vartus
,
&
voluntate
diversus
.
Nazian.
in
Apol.
and
to
root
out
all
rule
,
Consilia
plena
sceleris
inierunt
,
they
are
full
of
all
wicked
counsels
.
And
therefore
this
being
the
condition
of
the
people
,
as
the
Scripture
sheweth
plainly
in
the
Jewes
,
by
their
continuall
rebellions
and
murmurings
against
Moses
and
Aaron
;
and
we
see
it
as
plainly
in
our
owne
time
,
when
our
people
hath
confirmed
all
that
this
Bishop
said
;
it
is
not
an
easie
matter
to
governe
such
an
unruly
people
:
But
we
finde
that
the
rod
of
government
is
a
miraculous
rod
,
that
being
in
Moses
hand
was
a
faire
wand
,
but
cast
unto
the
ground
turned
to
be
an
ugly
and
a
poysonous
Serpent
;
to
shew
that
the
people
,
being
subject
to
the
hand
of
government
,
is
a
goodly
thing
,
and
a
glorious
society
;
A
people
well
governed
very
glorious
.
but
let
loose
out
of
the
Princes
hands
,
they
are
as
Serpents
,
crooked
,
wriggled
,
versipellis
,
and
as
full
as
may
be
of
all
deadly
poyson
:
and
the
Prophet
David
makes
the
ruling
of
the
people
to
be
as
great
a
miracle
,
as
to
appease
the
raging
of
the
Seas
;
and
therefore
he
ascribes
this
government
to
be
the
proper
worke
of
God
,
Psal.
65.7
.
when
speaking
unto
God
,
he
saith
,
Thou
rulest
the
rage
of
the
Seas
,
the
noyse
of
his
waves
,
and
the
madnesse
of
the
people
;
God
is
the
governour
,
and
Kings
are
but
Gods
instruments
.
Psal.
77.20
.
for
Kings
are
but
Gods
instruments
,
and
God
himselfe
is
the
ruler
of
his
people
,
even
as
the
same
King
David
sheweth
,
saying
still
to
God
,
Tu
deduicisti
populum
tuum
,
Thou
leadest
thy
people
like
sheep
by
the
hands
of
Moses
and
Aaron
;
God
was
the
leader
,
and
they
were
but
the
hands
by
which
he
led
them
;
for
where
God
hath
not
a
hand
in
the
government
of
the
people
,
it
is
impossible
for
the
best
and
most
politique
heads
to
doe
it
:
and
this
Solomon
knew
●ull
well
,
when
God
bade
him
aske
what
he
should
give
him
,
and
he
said
,
Thou
hast
made
me
King
,
(
he
doth
not
say
the
people
hath
made
me
)
and
I
know
not
how
to
goe
out
or
in
;
that
is
,
to
governe
them
:
1
Reg.
3.7.9
.
therefore
I
pray
thee
,
give
thy
servant
an
understanding
heart
to
judge
thy
people
,
that
I
may
discerne
betweene
good
and
bad
:
for
who
is
able
to
judge
this
thy
so
great
a
people
?
that
is
,
what
one
man
is
able
to
governe
an
innumerous
multitude
of
men
?
Thou
therefore
must
be
the
governour
,
and
I
am
but
thine
instrument
;
and
that
I
may
be
a
fit
instrument
to
doe
thy
worke
,
I
desire
thee
to
give
me
a
docible
heart
.
Wherefore
,
O
you
Subjects
without
obedience
,
They
that
reject
their
King
,
reject
God
.
and
you
Divines
without
Divinity
,
how
dare
you
put
any
instruments
into
Gods
hands
,
and
refuse
,
nay
reject
the
instrument
that
he
chuseth
,
for
the
performance
of
his
owne
worke
,
to
rule
the
people
?
you
may
as
well
refuse
God
himselfe
,
even
as
God
saith
unto
Samuel
,
They
have
not
rejected
thee
,
1
Sam.
8.7
.
but
they
have
rejected
me
;
so
you
that
doe
rebell
and
cast
away
your
King
that
God
hath
chosen
,
as
his
hand
to
guide
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Luke
10.16
.
and
his
instrument
to
governe
you
,
I
pronounce
it
to
all
the
world
you
have
rebelled
against
God
,
and
you
have
cast
away
your
God
;
for
the
rule
of
Christ
must
stand
infallible
,
he
that
rejecteth
(
or
despiseth
)
him
that
is
sent
,
rejecteth
him
that
sent
him
.
CHAP.
XII
.
Sheweth
the
assistants
of
Kings
in
their
government
;
to
whom
the
choyce
of
inferiour
Magistrates
belongeth
;
the
power
of
the
subordinate
officers
;
neither
Peeres
nor
Parliament
can
have
supremacy
;
the
Sectaries
chiefest
argument
out
of
Bracton
answered
;
our
Lawes
prove
all
Soveraignty
to
be
in
the
King
;
the
two
chiefe
parts
of
the
regall
government
;
the
foure
properties
of
a
just
Warre
;
and
how
the
Parliamentary
Faction
transgresse
in
every
property
.
3.
SEeing
it
is
so
hard
and
difficult
a
matter
,
3.
The
assistance
that
God
alloweth
unto
Kings
to
helpe
them
in
their
government
,
of
two
sorts
.
ars
artium
guberuare
populum
,
the
Mistresse
of
all
Sciences
,
and
the
most
dangerous
of
all
faculties
to
governe
the
people
,
that
Saturninus
said
truly
to
them
that
put
on
his
Kingly
ornaments
,
they
knew
not
what
an
evill
it
was
to
rule
,
because
of
the
many
dangers
that
hang
over
the
rulers
heads
,
which
under
the
seeming
shew
of
a
Crowne
of
gold
,
doe
weare
indeed
a
Crowne
of
thornes
;
therefore
,
ut
rarò
eminentes
viros
non
magnis
adjutoribus
ad
gubernandam
fortunam
suam
usus
invenies
,
saith
Paterculus
;
as
great
men
,
of
a
wealthy
and
vast
estate
,
are
seldome
without
great
counsell
to
assist
them
to
governe
,
and
to
dispose
of
that
great
fortune
;
so
Kings
having
a
great
charge
laid
upon
them
,
are
not
onely
permitted
,
but
advised
and
counselled
by
God
,
to
have
-
1.
Wise
Counellors
.
1.
Faithfull
and
wise
Counsellors
to
direct
them
-
2.
Subordinate
Magistrates
to
assist
them
in
the
government
of
the
people
.
Tacit.
annal.
lib.
2.
1.
Tacitus
(
as
I
said
before
)
saith
,
There
cannot
be
an
argument
of
greater
wisedome
in
a
Prince
,
nor
any
thing
of
greater
safety
to
the
Common-wealth
,
then
for
him
to
make
choyce
of
a
wise
and
religious
Counsell
;
because
the
most
waighty
labours
of
the
Prince
doe
stand
in
need
of
the
greatest
helpes
:
therefore
Agamemnon
had
his
Nestor
and
Chalcas
;
●●s
.
Hali.
●
.
●ib
.
2.
Augustus
had
Mecoenas
and
Agrippa
,
two
wise
Counsellors
,
to
direct
him
in
all
his
affaires
;
David
had
Nathan
,
Gad
,
Achitophell
,
and
Hushai
;
and
Nebuchadnezzar
had
Daniel
,
Shadrac
,
Meshac
,
and
Abednego
:
and
so
all
other
Kings
in
all
Nations
do
chuse
the
wisest
men
,
that
they
conceive
,
to
be
their
Counsellors
.
●
.
Subordinate
Magistrates
.
2.
For
subordinate
Magistrates
,
Jethro's
counsell
unto
Moses
,
and
Moses
hearkning
unto
him
,
as
to
a
wise
and
faithfull
Counsellor
,
makes
it
plaine
,
how
necessary
it
is
for
the
supreme
Magistrate
to
chuse
such
assistants
,
as
may
beare
with
him
some
part
of
the
great
burthen
of
government
.
Thus
farre
it
is
agreed
upon
on
all
sides
,
but
the
difference
betwixt
us
and
our
new
State-Divines
,
consisteth
in
these
two
points
.
-
A
twofold
difference
.
1.
About
the
choice
-
2.
About
the
power
of
these
officers
.
For
1.
About
the
choice
of
inferiour
Magistrates
and
Officers
.
1.
We
say
that
by
the
Law
of
nature
,
every
master
hath
right
to
chuse
his
owne
servants
;
this
is
Lex
gentium
,
ever
practiced
among
all
Nations
;
why
then
should
not
the
King
make
choice
of
his
owne
Counsellors
and
Servants
?
they
will
say
,
because
he
is
the
servant
of
the
Common-wealth
:
But
how
is
that
?
I
hope
none
otherwise
then
the
Minister
is
the
servant
of
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
Cor.
4.5
.
for
Christ
his
sake
;
and
shall
he
therefore
that
is
your
King
,
lose
the
priviledges
of
a
common
Subject
?
Besides
,
hath
not
God
committed
the
charge
of
his
people
into
the
Kings
hand
,
Exod.
18.
●1
.
and
will
he
not
require
an
accompt
of
him
of
their
government
?
how
then
shall
he
give
an
account
to
God
when
the
government
is
taken
out
of
his
hands
,
and
subordinate
officers
and
servants
put
upon
him
?
I
am
sure
,
when
the
70
grand
Senators
of
Israel
,
the
great
Sanhedrim
of
the
Jewes
were
to
be
chosen
;
Jethro
saith
unto
Moses
,
Thou
shalt
provide
out
of
the
people
able
men
;
marke
I
pray
you
,
thou
and
not
the
people
,
shalt
provide
them
;
neither
shall
you
find
it
otherwise
in
any
Historie
:
Pharaoh
,
and
not
his
people
,
Gen.
41.41
.
made
Joseph
ruler
over
all
the
land
of
Egypt
.
Nebuchadnezzar
,
and
not
his
people
,
made
Daniel
ruler
over
the
whole
Province
of
Babylon
:
Dan.
2.48
.
and
Darius
set
over
his
Kingdome
a
hundred
and
twenty
Princes
,
Cap.
6.1
,
2.
and
made
Daniel
the
first
of
the
three
presidents
that
were
over
all
these
.
And
what
shall
I
say
of
Ahashuerus
,
All
Kings
chuse
their
owne
Officers
.
and
all
other
Kings
,
Heathens
,
Jewes
,
or
Christians
,
that
ever
kept
this
power
,
to
chuse
their
owne
servants
,
Counsellors
,
and
Officers
,
except
they
were
infant
Kings
,
in
their
nonage
,
and
so
not
able
to
chuse
them
.
But
you
will
say
that
our
Histories
tell
you
,
how
Rich.
2.
Ob.
Edw.
2.
and
others
of
our
Kings
,
had
their
Officers
appointed
,
and
themselves
committed
unto
Guardians
by
the
Parliament
;
therefore
why
may
not
our
Parliament
do
the
like
in
case
of
male-administration
?
I
answer
,
that
I
speake
of
the
right
of
Kings
,
Sol.
2.
Reg.
19.37
.
and
not
justifie
the
wrongs
done
to
Kings
.
Adramelech
and
Sharezer
killed
Sennacherib
their
owne
father
;
is
it
therefore
lawfull
for
other
children
so
to
doe
?
Why
should
we
therefore
alleadge
those
things
,
Qua
insolentia
populari
,
quae
vi
,
quae
furore
,
non
ad
imitationem
exemplo
proponenda
,
sed
justo
legum
supplicio
vindicanda
sunt
;
which
should
rather
have
beene
revenged
by
the
just
punishment
of
the
Law
,
then
proposed
to
be
imitated
by
the
example
?
Therefore
I
say
,
that
whosoever
abridgeth
the
King
of
this
power
,
robbeth
him
of
that
right
which
God
and
nature
hath
allowed
him
:
whereby
you
may
judge
how
justly
the
Parliamentary
faction
would
have
dealt
herein
with
our
King
,
by
forcing
Counsellors
and
great
Officers
upon
him
;
but
I
hope
you
see
it
is
the
Kings
right
to
chuse
his
Servants
,
Officers
,
and
Counsellors
;
what
manner
of
men
he
should
chuse
,
Jethro
setteth
downe
.
And
I
have
most
fully
described
the
qualities
and
conditions
that
they
should
be
indued
withall
in
my
True
Church
.
True
Church
.
lib
6.
c.
4.
&c.
2.
Difference
,
about
the
power
of
the
subordinate
Magistrates
.
2.
As
our
Sectaries
differ
much
from
the
true
Divines
,
about
the
choyce
,
so
they
differ
much
more
about
the
power
of
these
subordinate
Officers
,
and
inferiour
Magistrates
;
for
we
say
,
they
are
alwayes
to
be
obedient
to
the
supreme
power
;
or
otherwise
,
ejus
est
deponere
,
cujus
est
constituere
,
he
can
displace
them
that
hath
appointed
them
;
or
if
you
say
no
,
because
I
cited
you
a
place
out
of
Bellarmine
,
where
he
saith
,
the
Souldiers
had
power
to
refuse
their
Emperour
while
he
was
in
fieri
,
to
be
elected
;
but
not
when
he
was
in
facto
,
fully
chosen
and
made
Emperour
;
so
the
King
hath
power
to
chuse
them
,
but
not
to
displace
them
.
I
answer
briefly
,
that
in
creating
or
constituting
our
inferiours
,
we
may
;
but
our
superiour
we
may
not
:
because
inferiours
,
in
the
judgement
of
all
men
,
have
no
jurisdiction
over
their
superiours
.
And
therefore
elective
Kings
are
not
deposeable
in
a
Monarchicall
government
,
None
can
depose
him
in
whom
the
supreme
Majestie
resideth
.
where
the
supreme
power
resides
in
the
Monarch
;
though
perhaps
the
Kings
of
Lacedemon
might
be
justly
deposed
,
because
by
the
constitution
of
their
Kingdome
,
the
supreme
power
was
not
in
their
Kings
,
but
in
their
Ephori
.
But
our
new
Sectaries
out
of
Junius
Brutus
,
Burcher
,
Althusius
,
R
nox
and
Cartwright
,
teach
very
devoutly
,
but
most
falsely
,
that
in
case
of
defailance
to
doe
his
duty
,
they
may
with
the
Tribunes
of
Rome
,
or
the
Demarchi
at
Athens
,
censure
and
depose
him
too
,
if
they
see
just
cause
for
the
same
.
Bla●vod
.
l.
33.
p.
285.
To
confute
which
blasphemous
doctrine
against
God
,
and
so
pernicious
and
dangerous
to
this
State
,
though
others
have
done
it
very
excellently
well
already
,
&
I
have
formerly
shewed
the
absurdity
of
it
in
my
Grand
Rebellion
;
Grand
Rebellion
,
c.
7.
p.
52.
yet
,
because
all
books
come
not
to
every
hand
,
I
will
say
somewhat
of
it
in
this
place
.
If
these
Counsellors
,
Magistrates
,
Parliament
,
call
them
what
you
will
,
have
any
power
and
authority
,
it
must
be
either
subordinate
,
coordinate
,
or
supreme
.
1.
If
subordinate
,
1.
Subordinate
officers
can
have
no
power
over
their
superiours
.
I
told
you
before
they
can
have
no
power
over
their
superiour
,
because
all
inferiour
Magistrates
are
Magistrates
onely
,
in
respect
of
those
that
are
under
their
jurisdiction
;
because
to
them
they
represent
the
King
,
and
supply
the
office
of
the
King
;
but
in
reference
to
the
King
,
they
are
but
private
persons
and
Subjects
,
that
can
challenge
no
jurisdiction
over
him
.
2.
If
they
be
supreme
,
then
S.
Peter
is
much
mistaken
,
2.
That
neither
Peeres
nor
Parliament
can
have
the
supremacy
.
None
above
the
King
at
any
time
.
to
say
the
King
is
supreme
;
and
they
doe
ill
to
disclaime
this
supremacy
,
when
in
all
their
Petitions
,
(
not
disjunctively
,
but
as
they
are
an
united
body
)
they
say
,
Your
Majesties
humble
Subjects
the
Lords
and
Commons
in
Parliament
:
and
besides
,
they
are
perjur'd
that
deny
it
,
after
they
have
taken
the
Oath
of
supremacy
,
where
every
one
saith
,
I
A.
B.
doe
utterly
testifie
and
declare
in
my
conscience
,
that
the
Kings
Highnesse
is
the
onely
supreme
Governour
of
this
Realme
,
&c.
But
this
is
further
,
and
so
fully
proved
out
of
Bracton
,
the
nature
of
all
the
Subjects
tenures
,
and
the
constitution
of
this
government
,
by
the
Author
of
The
unlawfulnesse
of
Subjects
taking
up
Armes
against
their
Soveraigne
,
that
more
needs
not
be
spoken
to
any
rationall
man
.
Yet
because
this
point
is
of
such
great
concernement
,
and
the
chiefest
argument
they
have
out
of
Bracton
,
is
,
The
Sectaries
chiefest
argument
out
of
Bracton
fully
answered
.
that
he
saith
,
Rex
habet
superiorem
,
legem
,
curiam
suam
,
comites
,
Barones
;
quia
comites
dicuntur
,
quasi
socii
regis
,
&
qui
habet
socium
habet
magistrum
;
&
ideo
si
rex
fuerit
sine
fraeno
,
id
est
,
sine
lege
,
debent
ei
fraenum
ponere
,
nisi
ipsimet
fuerint
cum
rege
sine
fraeno
:
and
all
this
makes
just
nothing
in
the
world
for
them
,
if
they
had
the
honesty
or
the
learning
to
understand
it
right
;
for
what
is
above
the
King
?
the
Law
,
and
the
Court
of
Earles
and
Barons
;
but
how
are
they
above
him
?
as
the
Preacher
is
above
the
King
,
when
he
preacheth
unto
him
;
or
the
Physician
when
he
gives
him
Physicke
;
or
the
Pilot
when
he
sayleth
by
Sea
;
that
is
,
quoad
rationem
consulendi
,
non
cogendi
,
they
have
superioritatem
directivam
,
non
coactivam
;
for
so
the
teacher
is
above
him
that
is
taught
,
How
the
Law
and
the
Court
of
Barons
is
above
the
King
.
and
the
Counsellor
above
him
that
is
counselled
;
that
is
,
by
way
of
advice
,
but
not
by
way
of
command
;
and
to
shew
you
that
this
is
Bractons
true
meaning
;
I
pray
you
consider
his
words
;
Comites
dicuntur
quasi
soc●i
,
they
are
as
his
fellowes
or
Peeres
,
not
simply
,
but
quasi
:
and
if
they
were
simply
so
,
yet
they
are
but
socii
,
not
superiours
;
and
what
can
socii
doe
?
not
command
,
for
par
in
parem
non
habet
potestatem
,
that
is
,
praecipiendi
;
otherwise
,
you
must
confesse
,
habet
potestatem
consulendi
:
therefore
Bracton
addes
,
qui
habet
socium
habet
magistrum
,
that
is
,
a
teacher
,
not
a
commander
;
and
to
make
this
yet
more
plaine
,
he
addes
,
Si
Rex
fuerit
sini
fraeno
,
id
est
,
sine
lege
,
if
the
King
be
without
a
bridle
,
that
is
,
saith
he
,
(
lest
you
should
mistake
what
he
means
by
the
bridle
,
and
thinke
he
meanes
force
and
armes
)
the
Law
;
they
ought
to
put
this
bridle
unto
him
,
that
is
,
to
presse
him
with
this
Law
,
and
still
to
shew
him
his
duty
,
even
as
we
doe
both
to
King
and
people
,
saying
,
this
is
the
Law
,
this
should
bridle
you
;
but
here
is
not
a
word
of
commanding
,
much
lesse
of
forcing
the
King
;
not
a
word
of
superiority
,
nor
yet
simply
of
equality
;
and
therefore
I
must
say
,
hoc
argumentum
nihil
adrhombum
:
these
do
abuse
every
author
.
3.
That
neither
●eeres
nor
Parliament
are
co-ordinate
with
the
King
.
3.
If
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
I
speake
not
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
naturall
strength
and
power
)
but
of
their
right
and
authority
,
be
co-ordinate
and
equall
with
the
Kings
authority
,
then
(
whether
given
by
God
(
which
they
cannot
prove
)
or
by
the
people
)
there
must
be
duo
summa
imperia
,
two
supreme
powers
,
(
which
the
Philosophers
say
cannot
be
;
Omnésque
Philosophi
&
jurisconsulit
ponunt
summum
in
eo
terum
genere
quod
dividi
non
possit
.
Lactant.
l.
1.
c.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Marc.
3.24
.
nam
quod
summum
est
unum
est
,
from
whence
they
prove
the
unity
of
the
God-head
,
that
there
can
be
but
one
God
)
and
if
this
supreme
power
be
divided
betwixt
King
and
Parliament
,
you
know
what
the
Poët
saith
,
—
Omnisque
potestas
,
Impatiens
consortis
erit
,
—
Or
you
may
remember
what
our
Saviour
saith
,
If
a
Kingdome
be
divided
against
it selfe
it
cannot
stand
;
and
therefore
when
Tiberius
,
out
of
his
wonted
subtilty
,
desired
the
Senate
to
appoint
a
colleague
and
partner
with
him
,
for
the
better
administration
of
the
Empire
;
Asinius
Gallus
,
that
was
desirous
enough
of
their
Pristine
liberty
,
yet
understanding
well
with
what
minde
the
subtle
foxe
spake
,
(
onely
to
descry
his
ill
willers
)
after
some
jests
answered
seriously
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
government
must
not
be
divided
;
because
you
can
never
have
any
happinesse
where
the
power
is
equally
divided
in
two
parts
,
when
according
to
the
well
knowne
axiome
to
every
one
,
Par
in
parem
non
habet
potestatem
.
The
Case
of
our
Affaires
.
p.
19
,
20.
But
to
make
the
matter
cleare
,
and
to
shew
that
the
Soveraignty
is
inseperably
inherent
in
the
person
of
His
Majestie
,
we
have
the
whole
current
of
our
very
Acts
of
Parliament
acknowledging
it
in
these
very
termes
,
Our
Soveraigne
Lord
the
King
;
The
Lawes
of
our
Land
acknowledge
all
Soveraignty
in
the
King
.
and
the
Parliament
,
25.
Hen.
8.
saith
,
this
your
Graces
Realme
,
recognizing
no
superiour
under
God
,
but
your
Grace
,
&c.
And
the
Parliament
16.
Rich.
2.5
.
affirmeth
the
Crowne
of
England
to
have
beene
so
free
at
all
times
,
that
it
hath
beene
in
no
earthly
subjection
,
but
immediately
to
God
,
in
all
things
touching
the
regality
of
the
said
Crowne
,
and
to
none
other
.
And
in
the
2●
.
of
Hen.
5.
the
Parliament
declareth
,
that
it
belongeth
to
the
Kings
regality
,
to
grant
or
deny
what
Petitions
in
Parliament
he
pleaseth
:
and
so
indeed
whatsoever
authority
is
in
the
constant
practice
of
the
Kingdome
,
or
in
the
knowne
and
published
Lawes
and
Statutes
,
it
concludeth
the
Soveraignty
to
be
fixed
in
the
King
,
and
all
the
Subjects
virtually
united
in
the
representative
body
of
the
Parliament
,
to
be
obliged
in
obedience
and
allegeance
to
the
individuall
person
of
the
King
:
and
I
doubt
not
but
our
learned
Lawyers
can
finde
much
more
proofe
then
I
doe
,
out
of
their
Law
to
this
purpose
.
And
therefore
seeing
divers
supreme
powers
are
not
compatible
in
one
State
,
nor
allowable
in
our
State
;
the
conceit
of
a
mixed
Monarchie
is
but
a
fopperie
,
to
prove
the
distribution
of
the
supreme
power
into
two
sorts
of
governours
,
equally
indued
with
the
same
power
;
because
the
supreme
power
,
being
but
one
,
must
be
placed
in
one
sort
of
governours
,
either
in
one
numericall
man
,
as
it
is
in
Monarchie
;
or
in
one
specificall
kinde
of
men
,
as
the
optimates
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
it
is
in
Aristocracie
;
or
in
the
people
,
as
in
Democracie
;
but
if
by
a
mixed
Monarchie
you
meane
that
this
supreme
power
is
not
simply
absolute
,
quoad
omnia
,
but
a
government
limited
and
regulated
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
will
not
much
quarrell
with
our
Sectaries
;
because
His
Majestie
hath
promised
,
and
we
are
sure
he
will
performe
it
,
to
governe
his
people
according
to
the
Lawes
of
this
Land
.
They
deserve
not
to
live
in
th●
Kingdome
that
diminish
the
supremacy
of
the
King
.
And
therefore
they
that
would
rob
the
King
of
this
right
,
and
give
any
part
of
his
supreme
power
to
the
Parliament
,
or
to
any
of
all
his
inferiour
Magistrates
,
deserve
as
well
to
be
expelled
the
Kingdome
,
as
Plato
would
have
Homer
to
be
banished
,
for
bringing
in
the
Gods
fighting
and
disagreeing
among
themselves
;
when
as
Ovid
,
out
of
him
,
saith
,
Jupiter
in
Trojam
,
pro
Troja
stabat
Apollo
:
Because
,
as
the
Civilians
say
,
Naturale
vitium
est
negligi
,
quod
communiter
possidetur
,
utque
se
nihil
habere
putet
qui
totum
non
habeat
,
&
fuam
partem
corrumpi
patiatur
,
dum
invidet
alienae
:
and
therefore
the
same
Homer
treating
of
our
humane
government
,
Nec
multos
regnare
bonum
,
rex
unicus
esto
.
Arist.
Metaph.
lib.
12.
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
—
which
Aristotle
doth
so
infinitely
commend
,
where
he
disputeth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
so
doth
Plato
and
all
the
wise
Philosophers
that
followed
after
:
Statius
Thebaid
.
lib.
1.
because
,
as
the
Poët
saith
,
—
Summo
dulcius
unum
Stare
loco
:
sociisque
comes
discordia
regnis
.
And
,
as
our
owne
most
lamentable
experience
sheweth
,
what
abundance
of
miseries
happened
unto
our selves
by
this
renting
of
the
Kings
power
,
and
placing
it
in
the
hands
of
the
Parliament
,
and
his
owne
inferiour
officers
:
and
as
those
sad
Tragedies
of
Etheocles
and
Polynices
,
Numitor
and
Amulius
,
Romulus
and
Remus
,
Antoninus
and
Geta
,
and
almost
infinite
more
,
do
make
it
manifest
to
all
the
world
.
§.
The
two
chiefest
parts
of
the
regall
governement
;
the
foure
properties
of
a
just
warre
;
and
how
the
Parliamentary
faction
transgresse
in
every
property
.
4.
The
chiefest
parts
of
the
Regall
governement
,
which
are
two
.
4.
HAving
spoken
of
those
assistants
,
that
should
further
and
not
hinder
the
King
in
the
Common-wealth
,
it
resteth
that
I
should
now
speake
of
the
chiefest
parts
of
this
government
:
when
Moses
killed
the
Egyptian
that
wronged
the
Israelite
,
and
the
next
day
said
unto
the
Hebrew
,
that
did
injure
his
fellow
,
Exod.
2.14
.
Wherefore
smitest
thou
him
?
the
oppressour
answered
,
Who
made
thee
a
Prince
and
a
Judge
over
us
?
1.
Sam.
8.20
.
and
the
people
say
unto
Samuel
,
we
will
have
a
King
over
us
,
that
our
King
may
judge
us
,
and
goe
out
before
us
and
fight
our
battailes
.
2.
Sam.
5.2
.
Out
of
which
two
places
,
we
finde
two
speciall
parts
of
the
Kings
government
.
1.
Principatum
bellorum
;
the
charge
of
the
warres
;
Sigon
.
l.
7.
c.
1.
in
respect
whereof
the
Kings
were
called
Captaines
,
as
the
Lord
said
unto
Samuel
concerning
Saul
,
Vnges
eum
ducem
,
1.
Sam.
9.16
.
thou
shalt
annoint
him
to
be
Captaine
over
my
people
Israel
.
2.
Curam
judiciorum
,
the
care
of
all
judgements
;
in
respect
whereof
David
,
and
Solomon
,
1.
Reg.
3.9
.
Psal.
72.2
.
and
the
other
Kings
are
said
to
judge
the
people
.
So
Arnisaeus
saith
,
Arnisaeus
de
jure
Majest.
l.
2.
c.
1.
p.
214.
Majestatis
potestas
omnis
consistit
vel
in
defendenda
repub
.
vel
in
regenda
,
all
the
power
of
royalty
consisteth
either
in
defending
or
in
governing
the
Common
wealth
,
according
as
Homer
describeth
a
perfect
King
:
Homer
Iliad
γ.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
so
you
see
the
two
principall
parts
of
the
Kings
government
are
the
Offices
-
1.
Of
a
Captaine
in
the
time
of
Warre
.
1.
Ducis
in
bello
gerendo
.
2.
Iudicis
in
jure
reddendo
.
1.
Part.
In
the
time
of
Warre
.
Ordo
ille
naturalis
mortalium
paci
accommodatus
hoc
poscit
,
ut
suscipiendi
belli
autoritas
atque
consilium
apud
principes
sit
.
Aug.
cont
.
Faust
.
l
22.
&
Arnis
.
l.
2.
c.
5.
p.
345.
Plato
de
legib.
lib.
2.
Arnisaus
lib.
2.
cap.
5.
p.
345.
Luc.
14.31
.
Vers.
32.
-
2.
Of
a
Judge
in
the
time
of
Peace
.
1.
Then
it
is
the
proper
right
of
the
King
,
and
of
none
but
the
King
,
or
he
that
hath
the
regall
and
supreme
power
,
to
make
warre
,
and
to
conclude
peace
;
for
Plato
in
his
Common-wealth
ordained
,
that
,
Si
quis
pacem
vel
bellum
secerit
cum
aliquibus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
the
Julian
Law
adjudgeth
him
guilty
of
High
Treason
,
Qui
injussu
principis
bellum
gesserit
,
delectúmve
habuerit
,
exercitum
vel
comparaverit
,
that
either
maketh
Warre
,
or
raiseth
an
Army
without
his
Kings
command
.
And
to
this
part
of
the
regall
government
,
which
consisteth
in
the
Militia
in
Armes
,
for
the
defence
of
the
Kingdome
,
pertaineth
,
1.
The
proclaiming
of
Warre
,
which
our
Saviour
properly
ascribeth
unto
the
right
of
Kings
,
when
he
saith
,
not
what
State
or
Common-wealth
,
but
What
King
going
to
warre
with
another
King
,
&
c
?
2.
The
concluding
of
Peace
,
which
our
Saviour
ascribeth
also
unto
the
King
,
in
the
same
place
.
3.
The
making
of
leagues
and
confederacies
with
other
forraigne
States
.
Aristot
.
polit.
l.
7.
c.
8.
4.
The
sending
and
receiving
of
Ambassadors
.
5.
To
raise
Armes
,
and
the
like
,
which
the
Lawes
of
God
and
of
all
Nations
justifie
to
be
the
proper
right
of
Kings
,
Arnis
.
l.
2.
c.
1.
and
to
belong
onely
unto
the
supreame
Majestie
.
Judges
11.11
.
But
then
you
will
say
,
did
not
the
Judges
,
Moses
,
Joshua
,
Gedion
,
Jephta
,
Barac
,
Sampson
,
and
the
rest
make
warre
,
and
yet
they
were
no
Kings
?
Why
then
may
not
the
Nobles
make
warre
,
as
well
as
Kings
?
I
answer
,
that
they
doe
indeed
make
warre
,
and
a
miserable
wretched
warre
;
but
I
speake
of
a
just
warre
,
and
so
I
say
that
none
but
the
King
,
or
he
that
hath
the
Kings
power
can
doe
it
;
for
though
the
Judges
assumed
not
the
name
of
Kings
nor
Captaines
,
sed
à
potiore
parte
vocati
sunt
judices
,
but
from
the
sweetest
part
of
the
royall
government
were
termed
Judges
;
yet
they
had
the
full
power
,
&
ducendi
&
judicandi
populum
,
both
of
warre
and
peace
,
saith
Sigonius
:
and
so
the
men
of
Gilead
said
unto
Jephthe
,
veni
&
esto
princeps
noster
;
and
they
made
him
their
head
by
an
inviolable
covenant
.
Deut.
33.5
.
And
of
Moses
it
is
plainly
said
,
He
was
King
in
Jesurun
;
and
when
there
was
no
Judge
,
it
is
said
,
there
was
no
King
in
Israel
:
Judges
17.6.18.1.19.1
.
for
I
stand
not
about
words
,
when
some
were
called
Kings
,
for
the
honour
of
the
people
,
and
yet
had
no
more
power
then
Subjects
,
as
the
Kings
of
Sparta
;
and
others
had
not
the
name
of
Kings
,
and
yet
had
the
full
power
of
Kings
;
as
the
Dictator
,
and
the
Emperour
,
and
the
great
Duke
of
Muscovie
,
and
the
like
.
But
,
when
a
warre
is
undertaken
by
any
Prince
,
how
shall
we
know
which
party
is
in
the
right
?
for
to
make
an
unjust
warre
,
cannot
be
said
to
be
the
right
of
any
King
:
yet
,
as
the
Poët
saith
,
Lucan
lib.
1.
—
Quis
justius
induit
arma
Scire
nefas
,
summo
se
judice
quisque
tuetur
.
Every
one
pretends
his
cause
is
just
,
he
fights
for
God
,
for
the
truth
of
the
Gospell
,
the
faith
of
Christ
,
and
the
liberty
and
Lawes
of
his
Countrey
:
how
then
shall
those
poore
men
,
that
hazard
their
lives
and
their
fortunes
,
yea
,
and
soules
too
,
if
they
warre
on
the
wrong
side
,
understand
the
truth
of
this
great
,
doubtfull
,
and
dangerous
point
?
I
answer
,
all
the
Divines
that
I
reade
of
,
speaking
of
warre
,
Dambo
●
d
in
praxi
criminal
.
cap.
82.
doe
concurre
with
what
Dumbauderius
writeth
of
this
point
,
that
there
must
be
foure
properties
of
a
just
warre
.
-
1.
A
just
cause
.
Foure
properties
of
a
just
Warre
.
-
2.
A
right
intention
.
-
3.
Meet
Members
.
-
4.
The
Kings
authority
.
Sine
qua
est
laesa
Majestas
,
without
which
authority
the
Warriours
are
all
Traytors
.
And
I
would
to
God
our
Rebels
would
lay
their
hands
upon
their
hearts
,
and
seriously
examine
these
foure
points
in
this
present
Warre
.
1.
What
cause
have
they
to
take
Armes
against
their
King
,
1.
A
just
causes
and
to
kill
and
murder
so
many
thousands
of
their
owne
Brethren
?
they
will
answer
,
that
they
doe
it
for
the
defence
of
their
Liberty
,
Lawes
,
and
Religion
;
but
how
truly
,
let
God
himselfe
be
the
Judge
;
for
His
Majestie
hath
promised
and
protested
they
shall
enjoy
all
these
fully
and
freely
,
without
any
manner
of
diminution
:
and
we
know
that
never
any
rebellion
was
raised
,
but
these
very
causes
were
still
pretended
.
And
therefore
2.
Consider
with
what
intent
they
doe
all
this
?
2.
A
right
intention
.
and
I
doubt
not
but
you
shall
finde
foule
weeds
under
this
faire
cloake
;
for
under
the
shadow
of
liberty
and
property
,
they
tooke
the
liberty
to
rob
all
the
Kings
loyall
Subjects
that
they
could
reach
,
of
all
or
most
of
their
estates
,
and
to
keepe
them
fast
in
prison
;
because
they
would
not
consent
to
their
lawlesse
liberty
,
and
to
be
Rebels
with
them
against
their
conscience
.
And
under
the
pretence
of
Lawes
they
aymed
not
to
have
the
old
Lawes
well
kept
,
which
was
never
denyed
them
,
but
to
have
such
new
ones
made
,
as
might
quite
rob
the
King
of
all
his
rights
,
and
transferre
the
same
unto
themselves
and
their
friends
;
so
he
should
be
like
the
King
of
Sparta
,
a
royall
slave
;
What
Lawes
and
Religion
the
Rebels
would
faine
hav●
and
they
should
be
like
the
Ephori
,
ruling
and
commanding
Subjects
:
And
for
the
religion
,
you
may
know
by
their
new
Synod
,
which
are
a
Synod
not
of
Saints
,
but
of
Rebels
,
what
religion
they
would
faine
have
,
not
that
which
was
profest
in
Q.
Elizabeths
times
,
that
was
established
by
the
Lawes
,
justified
by
the
paines
,
and
confirmed
by
the
bloud
of
so
many
worthy
men
and
faithfull
Martyrs
,
but
,
a
new
religion
first
hatched
in
Amsterdam
,
then
nourished
in
New
England
,
and
now
to
be
transplanted
into
this
Kingdome
.
3.
Meete
Members
.
3.
Who
are
the
persons
that
are
imployed
in
this
warre
?
he
first
of
all
,
that
is
the
more
disloyall
,
because
he
was
a
person
of
honour
,
that
had
so
much
honour
conferred
upon
him
by
His
Majestie
,
and
so
much
trust
reposed
in
him
,
and
would
notwithstanding
prove
so
unthankfull
,
as
to
kick
with
his
heeles
against
his
Master
;
and
so
follow
,
whom
you
know
,
passibus
aequis
,
whose
example
,
any
other
man
,
that
were
not
robb'd
of
his
understanding
,
would
make
a
remora
to
retaine
him
from
rebellion
:
and
what
are
the
other
heads
,
but
a
company
either
of
poore
,
needy
,
Who
the
Rebells
are
,
and
what
manner
of
persons
they
be
.
and
meane
condition'd
Lords
and
Gentlemen
,
or
discontented
Peeres
that
are
misled
,
or
such
factious
Sectaries
,
whose
blind
zeale
and
furious
malice
are
able
to
hurry
them
headlong
to
perpetrate
any
mischeife
?
for
their
Captaines
and
their
Officers
,
I
beleeve
they
fight
neither
for
the
Anabaptists
creed
,
nor
against
the
Roman
faith
,
nor
to
overthrow
our
Protestant
Church
,
but
for
their
pay
;
for
which
,
though
they
cannot
be
justified
to
take
their
hire
for
such
ill
service
,
to
rebell
against
their
King
,
and
to
murder
their
innocent
brethren
;
Yet
are
they
not
so
bad
as
their
grand
Masters
;
and
for
their
common
Souldiers
,
I
assure
my selfe
many
of
them
fight
against
their
wills
,
many
seduced
by
their
false
Prophets
,
others
inticed
by
their
factious
Masters
,
and
most
of
them
compelled
to
kill
their
brethren
against
their
wills
;
and
therefore
in
some
places
,
though
their
number
trebled
the
Kings
;
yet
they
had
rather
run
away
then
fight
;
and
what
a
miserable
and
deplorable
case
is
this
,
when
so
many
poore
soules
shall
be
driven
unto
the
Devill
by
Preachers
and
Parliament
against
their
wills
?
4.
The
supreme
authority
.
4.
If
you
consider
qua
authoritate
,
by
what
authority
they
wage
this
warre
?
they
will
answer
by
the
Authority
of
Parliament
,
and
that
is
just
none
at
all
;
because
the
Parliament
hath
not
the
supreme
authority
,
without
which
the
warre
is
not
publique
,
nor
can
it
be
justified
:
for
a
warre
is
then
justifiable
,
when
there
is
no
legall
way
to
end
the
controversie
by
prohibiting
farther
appeales
,
which
cannot
be
,
but
onely
betwixt
independent
States
and
severall
Princes
,
Albericus
Gentilis
de
jure
belli
l
,
1.
c.
2.
that
have
the
supreme
power
in
their
owne
hands
,
and
are
not
liable
to
the
censure
of
any
Court
;
which
power
the
Parliament
cannot
challenge
;
because
they
are
or
should
be
the
Kings
lawfull
Subjects
:
and
therefore
cannot
be
his
lawfull
enemies
:
but
they
will
say
,
Master
Goodwin
,
Burroughes
,
and
all
the
rest
of
our
good
men
,
zealous
brethren
,
Subjects
can
never
make
a
lawfull
warre
against
their
king
.
and
powerfull
Preachers
doe
continually
cry
out
in
our
eares
,
it
is
bellum
sanctum
,
a
most
just
and
holy
warre
,
a
warre
for
the
Gospell
and
for
our
Lawes
and
Liberties
,
wherein
whosoever
dies
he
shall
he
crowned
a
Martyr
.
I
answer
,
that
for
their
reward
,
they
shall
be
indeed
as
Saint
Augustine
saith
of
the
like
,
Martyres
stultae
Philosophiae
,
when
every
one
of
them
may
be
indicted
at
the
barre
of
Gods
justice
for
a
felo
de
se
,
a
Malefactor
guilty
of
his
owne
untimely
death
:
Res
dura
ac
plena
pericli
est
,
regale
occidisse
genus
.
and
for
their
good
Orators
that
perswade
them
to
this
wickednesse
,
I
pray
you
consider
well
what
they
are
:
men
of
no
worth
,
rebellious
against
the
Church
,
rebells
against
the
King
,
factious
Schismatiques
,
of
no
faith
,
of
no
learning
,
In
what
condition
their
Preachers
are
;
and
of
what
worth
.
that
have
already
forfeited
their
estates
,
if
they
have
any
,
and
their
lives
unto
the
King●
and
will
any
man
that
is
wise
,
hazard
his
estate
,
his
life
and
his
soule
to
follow
the
perswasions
of
these
men
?
my
life
is
as
deere
to
mee
,
as
the
Earle
of
Essex
his
head
is
to
him
,
and
my
soule
deerer
;
and
I
dare
ingage
them
both
,
that
if
all
the
Doctors
in
both
Universities
,
and
all
the
Divines
within
the
Kingdome
of
England
,
were
gathered
together
to
give
their
judgement
of
this
warre
,
there
could
not
be
found
one
of
ten
,
it
may
be
as
I
beleeve
not
one
of
twenty
that
durst
upon
his
conscience
say
,
this
warre
is
lawfull
upon
the
Parliament
side
;
It
is
contrary
to
the
doctrine
of
all
the
Protestant
Church
,
for
Subjects
to
resist
their
king
.
for
though
these
Locusts
,
that
is
the
German
,
Scottish
,
and
the
English
Puritane
,
agreeing
with
the
Romane
Jesuite
ever
since
the
reformation
,
harped
upon
this
string
,
and
retained
this
serpentine
poison
within
their
bosome
,
still
spitting
it
forth
against
all
States
,
as
you
may
see
by
their
bookes
;
Yet
I
must
tell
you
plainely
,
this
doctrine
of
Subjects
taking
up
armes
against
their
lawfull
King
,
is
point
blanke
and
directly
against
the
received
doctrine
of
the
Church
of
England
:
and
against
the
tenet
of
all
true
Protestants
:
Paraeus
in
Rom.
13.
Boucher
:
l.
2.
c.
2.
Keckerm
.
Syst.
pol.
c.
32
.
●un
.
Brut.
q.
2.
p.
56.
Bellar.
de
l●●c
.
c.
6
Suar.
d●f
.
fid.
cathol
.
c.
3.
and
therefore
Andreas
Rivetus
Professor
at
Leyden
writing
against
a
Jesuite
,
that
cast
this
aspersion
upon
the
Protestants
,
that
they
jumpe
with
them
in
this
doctrine
of
warring
against
,
and
deposing
Kings
,
saith
,
that
no
Protestant
doth
maintaine
that
damnable
doctrine
,
and
that
rashnesse
of
Knox
and
Buchanan
,
is
to
be
ascribed
praefervido
Scotorum
ingenio
&
ad
audendum
prompto
.
Juell
and
Bilson
and
all
the
Doctors
of
our
Church
are
of
the
same
minde
:
and
Lichfield
saith
,
no
Orthodox
father
did
by
word
or
writing
teach
any
resistance
,
for
the
space
of
a
thousand
yeares
:
and
Doctor
Feild
saith
,
●ichfield
.
l.
4.
c
●9
.
§
19
.
●ield
l.
5.
c.
30
that
all
the
worthy
fathers
and
Bishops
of
the
Church
perswaded
themselves
,
that
they
owed
all
duty
unto
their
Kings
,
though
they
were
Heretiques
and
Infidells
;
and
the
Homilies
of
the
Church
of
England
,
allowed
by
authority
,
do
plainely
and
peremptorily
condemne
all
Subjects
warring
against
their
King
for
Rebells
and
Traitors
,
that
doe
resist
the
ordinance
of
God
and
procure
unto
themselves
damnation
:
and
truly
I
beleeve
most
of
their
own
consciences
tell
them
so
;
&
they
that
think
otherwise
,
I
would
have
them
to
consider
,
that
if
they
were
at
a
banquet
,
where
twenty
should
averre
such
a
dish
to
be
full
of
poyson
,
for
every
one
that
would
warrant
it
good
,
would'st
thou
venture
to
eate
it
,
and
hazard
thy
life
in
such
a
case
?
O
then
consider
what
it
is
to
hazard
thy
soule
upon
the
like
termes
.
So
you
see
the
justnesse
of
the
warre
on
the
Parliament
side
.
But
1.
On
the
Kings
side
,
it
cannot
be
denied
,
but
his
cause
is
most
just
;
for
his
owne
defence
,
for
the
maintenance
of
the
true
Protestant
Religion
,
that
is
established
by
our
Lawes
,
and
for
the
rights
of
the
Church
and
the
just
liberties
and
property
of
all
his
loyall
Subjects
:
this
he
testifieth
in
all
his
Declarations
:
and
this
we
know
in
our
owne
consciences
to
be
true
;
and
therefore
2.
As
His
Majestie
professeth
,
so
we
beleeve
him
,
that
he
never
intended
otherwise
by
this
warre
,
but
to
protect
us
,
and
our
Religion
,
and
to
maintaine
his
owne
just
and
unquestionable
rights
,
which
these
Rebells
would
most
unjustly
wrest
out
of
his
hands
,
and
under
the
shew
of
humble
Petitioners
to
become
at
last
proud
Commanders
;
for
as
one
saith
,
—
They
whom
no
deniall
can
withstand
,
Seeme
but
to
aske
,
while
they
indeed
command
.
3.
His
Assistants
learned
,
honest
,
and
religious
.
3.
For
the
persons
that
warre
with
him
,
they
are
the
cheifest
of
the
Nobility
;
all
the
best
Gentry
,
that
hazard
their
lives
,
not
for
filthy
lucre
;
for
,
the
Kings
Revenues
,
being
so
unjustly
detained
from
him
,
they
are
faine
to
supply
his
necessities
,
and
to
beare
their
owne
charges
;
and
the
poore
common
Soldiers
are
nothing
wanting
to
doe
their
best
endeavours
;
neither
need
they
to
feare
any
thing
;
because
4.
The
King
hath
a
just
right
,
to
give
them
full
power
and
authority
to
doe
execution
upon
these
Rebells
,
as
I
have
proved
unto
you
before
.
4.
His
authority
sacred
and
unquestionable
.
And
therefore
the
result
of
all
is
,
that
the
Parliament
side
(
under
the
pretence
of
Religion
,
fighting
if
not
for
the
Crowne
,
yet
certainely
for
the
full
power
and
authority
of
the
King
,
who
shall
have
the
ordering
of
the
Militia
,
that
is
,
What
the
pretended
Parliament
is
;
who
shall
have
the
government
of
this
Kingdome
,
which
is
all
one
as
who
shall
be
the
King
,
they
or
King
CHARLES
,
and
which
is
the
very
question
that
they
would
now
decide
by
the
sword
)
in
taking
away
our
goods
,
are
theeves
and
robbers
;
in
killing
their
brethren
,
are
bloudy
murderers
;
and
in
resisting
their
King
,
are
rebellious
traytors
;
that
as
the
Apostle
saith
,
purchase
to
themselves
damnation
;
when
(
as
the
Prophet
Esay
speaketh
of
the
like
Rebells
)
being
hardly
bestead
and
hungry
,
Esay
.
8.21.22
.
(
as
I
beleeve
thousands
of
them
are
in
London
,
and
other
rebellious
Cities
)
they
shall
fret
themselves
,
and
curse
their
King
and
their
God
,
and
looke
upward
(
as
I
feare
many
of
them
doe
,
curse
the
King
with
their
tongues
,
and
God
in
their
hearts
)
and
they
shall
looke
unto
the
earth
:
and
behold
trouble
and
darknesse
,
dimnesse
and
anguish
,
and
they
shall
be
driven
to
darkenesse
even
to
utter
darkenesse
,
where
there
shall
be
weeping
and
gnashing
of
teeth
,
Matth.
8.12
.
if
by
a
true
repentance
they
doe
not
betimes
rent
their
hearts
and
forsake
their
fearefull
sinnes
.
And
the
Kings
side
,
in
this
warre
,
doing
no
further
then
the
King
gives
Commission
,
do
no
more
then
what
God
commandeth
;
and
therefore
,
living
,
they
shall
be
accounted
Loyall
Subjects
worthy
of
honour
;
and
dying
,
they
shall
be
sure
to
be
everlastingly
rewarded
.
CHAP.
XIII
.
Sheweth
how
the
first
government
of
Kings
was
arbitrary
;
the
places
of
Moses
,
Deut.
17.
and
of
Samuel
,
1.
Sam.
8.
discussed
;
whether
Ahab
offended
in
desiring
Naboths
Vineyard
,
and
wherein
;
why
absolute
power
was
granted
unto
Kings
;
and
how
the
diversities
of
government
came
up
.
2.
Part
of
the
regall
governement
in
the
time
of
peace
.
2.
HAving
thus
shewed
you
Potestatem
ducendi
,
the
Kings
right
and
power
of
making
warre
,
it
resteth
that
I
should
speake
De
potestate
judicandi
,
of
his
power
and
right
of
judgeing
and
governing
his
people
in
the
time
of
peace
;
touching
which
we
finde
none
denying
his
right
,
but
all
the
difference
is
about
the
manner
:
where
Master
Selden
in
his
titles
of
Honour
.
p.
15.
1.
I
finde
Master
Selden
rejecting
,
as
ridiculous
,
the
testimony
of
Justine
,
which
saith
,
Populus
nullis
legibus
tenebatur
,
sed
arbitria
regum
pro
legibus
erant
;
That
the
first
government
of
Kings
was
arbitrary
.
the
people
were
kept
under
by
no
Lawes
,
but
the
will
of
their
Kings
was
all
the
Law
they
had
;
but
as
oportet
mendacem
esse
memorem
,
so
it
behoves
him
that
opposeth
the
truth
to
be
very
subtle
,
and
very
mindfull
of
his
owne
discourse
;
otherwise
a
meaner
Scholler
,
having
such
advantage
as
the
truth
to
assist
him
,
may
easily
get
the
victory
;
for
,
though
he
goeth
about
to
confute
the
reason
that
some
alleadge
,
for
the
denyall
of
those
times
to
be
governed
by
any
Law
,
because
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
to
be
found
in
all
Homer
,
Homer
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
hymnis
ad
Apoll.
but
wheresoever
he
speakes
of
Justice
,
he
expresseth
the
same
by
the
word
Themis
,
and
saith
,
that
this
is
false
,
which
he
proveth
from
Homers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
sheweth
that
there
were
Lawes
before
Homers
time
,
from
Talus
his
Lawes
that
were
written
in
brasse
in
the
Isle
of
Crete
;
Ioseph
.
advers.
Appion
.
l.
5.
yet
all
this
may
be
answered
,
and
Justines
opinion
prove
most
true
;
for
Talus
his
time
must
needs
be
uncertaine
,
Plutarch
in
lib.
de
Hero
.
and
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Homer
meanes
the
just
measure
of
riming
,
but
never
useth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
for
the
set
Law
of
living
;
besides
,
there
were
many
ages
,
and
many
Kings
before
Homers
time
;
and
before
Talus
,
Minos
,
Radamantus
,
or
any
other
Law-maker
that
you
reade
of
;
Moses
was
the
first
that
I
finde
,
either
giving
Lawes
,
or
inventing
Letters
;
and
yet
there
were
many
Kings
before
Moses
;
Gen.
14.1
,
2.
nine
Kings
named
in
one
Chapter
,
and
what
Lawes
had
they
to
governe
their
people
besides
their
owne
wils
?
and
therefore
Master
Selden
,
vi
veritatis
victus
,
confesseth
that
in
the
first
times
,
in
the
beginning
of
States
,
there
were
no
Lawes
but
the
arbitrements
of
Princes
,
as
Pomponius
speaketh
:
and
pag.
4.
Pompon
.
de
origine
juris
,
ff.
l.
1.
§
2.
he
saith
,
the
people
,
seeing
the
inconveniences
of
popular
rule
,
chose
one
Monarch
,
under
whose
arbitrary
rule
their
happy
quiet
should
be
preserved
;
Iosephus
regnum
appellat
imperium
summum
unius
hominis
,
non
ex
lege
,
sed
ex
arbitrio
imperanti●
.
Antiquit.
l.
4.
where
also
you
may
observe
his
great
mistake
,
in
making
the
Monarchie
to
spring
out
of
the
Democracie
;
when
as
I
have
proved
before
,
the
Monarchicall
government
was
many
hundred
of
yeares
before
we
heare
mention
of
any
other
forme
of
government
:
but
in
any
governement
,
Doctor
Saravia
saith
,
and
he
saith
most
truly
,
Quisquis
summum
obtinet
imperium
,
sive
is
sit
unus
rex
,
sivè
pauci
nobiles
,
vel
ipse
populus
universus
,
supra
omnes
leges
sunt
;
Saravia
de
imperand
.
autor
.
l.
2.
c.
3.
ratio
haec
est
,
quòd
nemo
sibi
ferat
legem
,
sed
subditis
suis
,
se
legibus
nemo
adstringit
:
huc
accedit
&
illa
ratio
,
quòd
neque
suis
legibus
teneri
possit
(
scil.
rex
)
cum
nemo
sit
scipso
superior
,
Barclaius
l.
3.
c.
16.
nemo
à
seipso
cogi
possit
,
&
leges
à
superiore
tantum
sciscantur
,
dentūrque
inferioribus
.
And
so
Arnisaeus
saith
,
and
proveth
at
large
,
Arnis
.
l.
c.
c.
3●
p.
49
,
50.
Majestatis
essentiam
consistere
in
summa
&
absoluta
potestate
,
that
the
being
of
Majestie
and
Soveraignty
consisteth
in
the
highest
and
most
absolute
power
.
Irvinus
cap.
4.
p.
64
,
65
And
Irvinus
alleadgeth
many
testimonies
out
of
Aristotle
,
Cicero
,
Vlpian
,
Dio
,
Constant
.
Harmenopolus
,
and
others
,
to
prove
that
Rex
legibus
non
subjicitur
.
And
to
make
it
yet
more
cleare
,
that
the
Kings
power
to
rule
his
people
was
arbitrary
;
Sigonius
saith
most
truly
,
that
the
power
of
governing
the
people
was
given
by
God
unto
Moses
before
the
Law
was
given
;
and
therefore
he
called
the
people
to
counsell
,
and
without
either
Judges
or
Magistrates
,
jura
eisdem
reddidit
,
he
administred
justice
,
and
did
right
to
every
one
of
them
:
So
Joshua
exercised
the
same
right
,
and
the
Judges
after
him
;
and
after
the
Judges
succeeded
the
Kings
,
quorum
potestas
atque
autoritas
multo
major
,
ut
quae
non
tam
à
legibus
quàm
ab
arbitrio
&
voluntate
regis
profecta
sit
,
Sigon
.
de
rep.
Heb.
l.
7.
c.
3.
Hoc
arbitrarium
impertum
expressit
Deus
.
1.
Sam.
8.
&
David
.
Ps.
11.
Reges
eos
in
v●rga
ferrea
.
whose
power
and
authority
was
farre
greater
,
as
proceeding
,
not
so
much
from
the
Lawes
,
as
from
the
arbitrement
and
the
will
of
the
King
,
saith
Sigonius
:
for
they
understood
the
power
of
a
King
in
Aristotles
sence
,
Qui
solutus
legibus
plenissimo
jure
regnaret
,
who
being
freed
from
the
Lawes
,
or
not
tyed
to
Lawes
,
might
governe
with
a
plenary
right
.
And
so
Saul
judged
Israel
,
and
had
altogether
the
arbitrary
power
both
of
life
and
death
;
Idem
ibidem
.
&
quodam
modo
superior
legibus
fuit
,
and
was
after
a
sort
above
the
Law
,
undertaking
and
making
warre
,
pro
arbitratu
suo
,
according
to
his
owne
will
.
And
in
his
sixth
booke
he
saith
,
the
Jewes
had
three
great
Courts
or
Assemblies
.
Cap.
2.
1.
Their
Councell
,
which
contained
that
company
,
that
handled
those
things
especially
,
which
concerned
the
State
of
the
whole
Common-wealth
;
as
warre
,
peace
,
provision
,
institution
of
Lawes
,
creation
of
Magistrates
,
and
the
like
.
Cap.
3.
2.
Their
Synagogue
,
or
the
meeting
of
the
whole
Congregation
or
people
,
which
no
man
might
convocate
,
but
he
which
had
the
chiefe
rule
,
as
Moses
,
Joshua
,
the
Judges
,
and
the
Kings
.
Cap.
4.
Numb
.
15.
Plenum
regnum
vocatur
quo
cuncta
rex
sua
voluntate
gerit
.
Idem
.
3.
Their
standing
Senate
,
which
was
appointed
of
God
to
be
of
the
70
Elders
;
whereof
he
saith
,
that
although
this
was
alwayes
standing
for
consultation
;
yet
we
must
understand
that
the
Kings
,
which
had
the
Common-wealth
in
their
owne
power
,
and
were
not
obnoxious
to
the
Lawes
,
made
Decrees
of
themselves
,
without
the
authority
of
the
Senate
,
ut
qui
cum
summo
imperio
essent
,
as
men
that
were
indued
with
the
chiefest
rule
and
command
:
And
we
finde
that
the
King
judged
the
people
two
manner
of
wayes
.
-
1.
Alone
.
-
2.
Together
with
the
Elders
and
Priests
.
For
it
is
said
,
that
Absolon
,
when
any
man
came
to
the
King
for
judgement
,
wished
that
he
were
made
Judge
in
the
Land
,
2.
Sam.
15.2
,
6
:
and
he
did
in
this
manner
to
all
Israel
that
came
to
the
King
for
judgement
:
and
when
the
people
demanded
a
King
instead
of
Samuel
to
reigne
over
them
,
and
God
said
,
1.
Sam.
8.7
.
They
had
cast
him
off
from
being
their
King
;
he
signifieth
most
plainly
,
that
while
the
Judges
ruled
,
which
had
their
chiefest
authority
from
the
Law
,
God
raigned
over
them
;
because
his
Law
did
rule
them
;
but
the
rule
and
government
being
translated
unto
Kings
,
God
raigned
no
longer
over
them
;
Quia
non
penes
legem
Dei
,
sed
penes
voluntatem
unius
hominis
summa
rerum
autoritas
esset
futura
;
because
now
all
authority
,
and
all
things
were
not
in
the
power
of
the
Law
,
but
in
the
power
of
one
mans
arbitrary
will
.
But
,
seeing
we
are
fallen
upon
the
peoples
desire
of
a
King
,
let
us
examine
what
right
God
saith
belongeth
unto
him
;
and
because
that
place
,
1.
Sam.
8.
is
contradicted
by
another
,
Deut.
17.
as
it
seemeth
,
we
will
examine
both
places
,
and
see
if
Moses
doth
any
wayes
crosse
Samuel
:
Deut.
17.14
.
usque
ad
finem
.
and
truly
I
may
say
of
these
two
places
,
that
,
as
S.
Aug.
saith
in
the
like
case
,
alii
atque
alii
,
aliud
atque
aliud
opinati
sunt
;
for
some
learned
men
say
,
that
Moses
setteth
downe
to
the
King
,
legem
regendi
,
the
Law
by
which
he
should
governe
the
people
,
without
wronging
them
;
and
Samuel
setteth
downe
to
the
people
legem
parendi
,
the
Law
by
which
they
should
obey
the
King
,
without
resisting
him
whatsoever
he
should
doe
to
them
;
And
other
Divines
say
,
Haec
est
potestas
legitima
,
non
tyrannica
,
nec
violenta
:
Spalat.
tom.
2.
fol.
251.
&
ideo
quando
rex
propria
negotia
non
possit
expedire
per
proprias
res
ac
servos
,
G.
Ocham
.
tract
.
2.
l.
2.
c.
25.
possit
pro
negotiis
propriis
tollere
res
&
servos
aliorum
:
&
isto
modo
dicebat
Deus
quod
pertinebat
ad
jus
regis
,
this
is
the
lawfull
and
just
right
of
the
King
.
Therefore
to
finde
out
the
truth
,
let
us
a
little
more
narrowly
discusse
both
places
.
And
1.
In
the
words
of
Moses
,
there
I
observe
two
speciall
things
.
-
1.
The
charge
of
the
people
.
-
2.
The
charge
of
the
King
.
1.
Popular
election
utterly
forbidden
.
1.
The
people
are
commanded
very
strictly
,
in
any
wise
,
saith
the
Text
,
to
make
choice
of
no
King
of
their
owne
heads
,
but
,
to
accept
of
him
whom
the
Lord
did
chuse
.
2.
The
Kings
charge
.
2.
The
King
is
commanded
to
write
out
the
Law
,
to
study
it
,
and
to
practice
it
;
and
he
is
forbidden
to
doe
foure
speciall
things
,
which
are
-
1.
Not
to
bring
the
people
backe
into
Egypt
,
nor
to
provide
the
means
to
bring
them
,
by
multiplying
his
horses
.
-
2.
Not
to
marry
many
wives
that
might
intice
him
,
as
they
did
Solomon
,
unto
Idolatry
.
-
3.
Not
to
hoord
up
too
much
riches
.
-
4.
Not
to
tyrannize
over
his
Brethren
.
Ioseph
.
Anti.
quit
.
l.
4.
And
Josephus
to
the
same
purpose
saith
,
Si
regis
cupiditas
vos
incesserit
,
is
ex
eadem
gente
sit
,
curam
omnino
gora●
justitiae
&
allarum
virtutum
,
caveat
vero
ne
plus
legibus
aut
Deo
sapiat
,
nihil
autem
agat
sine
Pontificis
,
Senator
úmque
sententia
,
(
which
Moses
hath
not
)
neque
nuptiis
multis
utatur
,
nec
copiam
pecuniarum
equorúmque
sectetur
,
quibus
partis
superleges
superbia
efferatur
,
that
is
,
to
be
a
Tyrant
.
2.
The
words
of
Samuel
are
set
downe
,
1.
Sam.
8.11
.
to
the
18.
Rex
Iacobus
in
his
true
Law
of
free
Monarchs
.
verse
,
whereof
I
confesse
there
are
severall
expositions
;
some
making
the
same
a
propheticall
prediction
of
what
some
of
their
Kings
would
doe
,
contrary
to
what
they
should
doe
,
as
it
was
expressed
by
Moses
.
So
King
James
himselfe
takes
it
;
others
take
it
Grammatically
,
for
the
true
right
of
a
King
,
that
may
do
all
this
,
and
yet
no
way
contradict
those
precepts
forecited
by
Moses
;
to
confirme
which
supposition
,
they
say
,
1.
The
phrase
here
used
must
beare
it
out
;
for
as
the
Hebrew
word
signifieth
,
as
Pagninus
noteth
,
Morem
,
aut
modum
,
aut
consuetudinem
,
and
many
other
things
,
as
the
place
and
the
matter
to
be
expressed
doe
require
;
(
because
every
equivocall
word
of
various
signification
is
not
to
be
taken
alike
in
all
places
,
but
is
to
be
interpreted
secundum
materiam
subjectam
)
yet
the
Septuagine
that
should
know
both
the
propriety
of
the
word
,
and
the
meaning
of
the
Holy
Ghost
in
that
place
,
as
well
as
any
other
,
translate
the
word
to
signifie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
we
know
the
Greeke
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
the
Septuagint
useth
,
and
jus
,
which
the
Latine
useth
,
is
never
taken
in
the
worser
sence
,
Apparet
nomen
juris
significa●e
hic
potestatem
jure
concessam
.
Arnisaeus
c.
1.
p.
216.
the
Scripture
never
using
to
call
vices
by
the
names
of
vertues
,
or
to
give
a
right
to
any
one
to
exercise
tyranny
,
which
then
might
be
better
termed
jus
laironis
,
because
an
unjust
tyrant
is
no
better
then
an
open
thiefe
.
2.
There
is
nothing
here
set
downe
by
Samuel
,
that
is
simply
forbidden
by
the
Law
of
God
,
but
that
any
,
the
very
best
Kings
may
doe
,
as
the
occasions
shall
require
;
for
being
a
King
,
he
must
have
the
royalty
of
his
house
supported
,
and
the
necessities
of
his
warre
supplied
:
and
you
may
reade
in
Herodotus
how
Dioces
,
after
he
was
chosen
King
,
had
all
things
granted
unto
him
,
that
were
needfull
to
expresse
his
royall
state
and
magnificence
;
and
here
is
nothing
else
in
the
text
;
for
if
you
marke
it
,
the
Prophet
saith
not
,
he
should
kill
their
sonnes
,
nor
ravish
their
wives
,
nor
yet
take
their
daughters
to
be
his
Concubines
,
which
are
the
properties
of
a
tyrant
[
](A96592-e95460-b)*
*
Instat
terribilis
vivis
,
mortentibus
hae●●●
,
Virginibus
raeptor
,
thalamis
obscanus
adulter
.
Divitibusque
dies
,
&
nox
metuenda
nar●ti●●
Quis
uis
vel
locuples
,
pulchrà
vel
conjuge
notus
,
Crimini
pulsatur
falso
;
si
crimina
desunt
,
Accitus
conviva
perit
;
mors
nulla
refugit
Artificem
—
Claudian
.
de
bello
Gildon
.
Bilson
diff
fol.
356.
;
but
he
should
take
them
to
support
his
state
,
and
to
maintaine
his
warre
,
which
,
as
his
necessities
require
,
is
lawfull
for
him
to
doe
;
so
that
it
is
not
the
doing
of
those
things
,
but
the
motives
that
cause
the
King
to
doe
them
;
or
the
manner
of
doing
them
,
that
do
make
it
either
an
unjust
tyranny
,
or
the
just
right
of
a
King
;
for
as
Doctor
Bilson
saith
,
Kings
may
justly
command
the
goods
and
bodies
of
all
their
Subjects
,
in
the
time
both
of
warre
and
peace
,
for
any
publique
necessity
or
utility
.
And
Hugo
de
Sancto
Victore
saith
,
Nunquam
possessiones
à
regin
potestate
ita
elongari
possunt
,
quin
si
ratio
postulaverit
&
necessitas
,
&
illis
ipsa
potestas
debeat
patrocinium
,
&
illis
ipsa
possessiones
debeant
in
necessitate
obsequium
.
And
so
most
Authors
say
,
the
Subjects
ought
to
supply
the
Kings
necessities
,
and
he
may
justly
demand
what
is
requisite
and
necessary
for
his
publique
occasions
;
and
who
shall
judge
of
that
necessity
but
his
owne
conscience
?
and
God
shall
judge
that
conscience
,
which
doth
unjustly
demand
what
he
hath
no
reason
to
require
;
because
the
greatnesse
of
his
authority
gives
him
no
right
to
transcend
the
rules
of
equity
,
whereof
both
God
and
his
conscience
will
be
the
impartiall
Judges
.
And
therefore
in
Deut.
Modus
describitur
,
res
non
prohibetur
;
and
in
Samuel
,
Jus
ponitur
,
&
ratio
subintelligitur
;
for
many
things
may
be
prohibited
in
some
respect
,
that
in
other
respects
may
be
allowed
;
and
many
things
lawfull
in
some
wayes
,
which
other
wayes
may
be
most
sinfull
;
as
it
is
most
lawfull
to
drinke
,
ad
satietatem
,
but
not
ad
ebrietatem
,
and
many
other
the
like
things
:
so
it
is
lawfull
for
the
King
to
doe
all
that
Samuel
saith
,
ad
supplendam
reipubl
.
necessitatem
,
&
supportandam
regiam
majestatem
,
but
not
ad
satisfaciendum
suo
fastui
,
luxui
,
lucro
,
vanitati
,
aut
carnali
voluptati
;
which
is
the
thing
that
Moses
forbiddeth
:
So
that
in
briefe
the
meaning
is
,
if
the
Subjects
should
be
unwilling
to
doe
what
Samuel
saith
,
then
the
King
,
when
just
necessity
requireth
,
may
for
these
lawfull
ends
lawfully
assume
them
.
And
if
he
takes
them
any
other
way
,
or
for
any
other
end
then
so
,
habet
Deum
judicem
conscientiae
,
&
ultorem
injustitiae
.
Ob.
But
then
it
may
be
said
,
Ahab
did
not
offend
in
taking
away
Naboths
vineyard
,
if
Samuel
did
properly
describe
the
right
of
Kings
.
Ans.
I
cannot
say
that
Ahab
sinned
in
desiring
Naboths
vineyard
,
neither
doe
I
finde
that
the
Prophet
blames
him
for
that
desire
;
there
is
not
a
word
of
that
in
the
text
,
but
for
killing
Naboth
,
and
then
taking
possession
;
for
this
he
might
not
doe
,
the
other
he
might
doe
,
so
he
doe
it
to
a
right
end
,
and
in
the
right
manner
;
wherein
he
failed
,
Ahabs
sinnes
.
1.
In
being
so
discontented
for
his
denyall
,
because
his
conscience
,
telling
him
,
that
he
had
no
such
urgent
necessity
,
whereby
he
could
take
it
;
and
Naboth
being
unwilling
to
sell
it
,
he
should
have
beene
satisfied
.
2.
In
suffering
his
wife
,
whom
he
knew
to
be
so
wicked
,
to
proceed
in
her
unjust
course
against
Naboth
.
3.
In
going
downe
to
take
possession
,
when
he
knew
that
by
his
wifes
wicked
practice
the
poore
man
was
unjustly
murdered
,
Naboths
fault
.
when
he
should
have
rather
questioned
the
fact
,
and
have
punished
the
murderers
.
Lex
posterior
derogat
priori
,
specialis
generali
:
&
ceremonialia
atque
forensia
cedunt
moralibus
.
And
yet
Ahabs
sinne
doth
not
excuse
Naboths
fault
,
both
in
the
denyall
of
the
Kings
right
,
if
the
King
had
a
just
necessity
to
use
it
;
and
also
for
his
uncivill
answer
unto
the
King
,
farre
unlike
the
answer
of
Arauna
to
King
David
,
but
nearer
like
the
answer
of
Naball
,
which
the
Holy
Ghost
seemes
to
take
notice
of
,
when
after
he
had
said
,
The
Lord
forbid
it
me
,
which
was
rather
a
Prayer
and
postulation
that
God
would
forbid
it
,
as
we
say
,
absit
,
when
we
heare
of
any
displeasing
likelyhood
,
then
any
declaration
of
any
inhibition
of
God
to
sell
it
,
who
never
denyed
them
leave
to
sell
it
untill
the
yeare
of
redemption
,
the
Prophet
tels
us
in
the
next
verse
,
1.
Reg.
21.4
.
Which
very
answer
seemes
to
be
the
cause
,
why
Ahab
was
so
much
displeased
.
that
Naboth
said
,
I
will
not
give
thee
the
inheritance
of
my
father
.
But
whether
this
speech
of
Samuel
sheweth
the
just
right
of
a
King
what
he
might
doe
,
or
his
power
what
he
would
do
,
what
belongs
to
him
of
equity
,
or
what
his
practice
would
be
by
tyrannie
,
I
will
not
determine
:
but
I
say
,
that
although
it
should
not
be
a
just
rule
for
him
to
command
,
yet
it
is
a
certaine
rule
for
them
to
obey
;
and
though
it
should
not
excuse
the
King
from
sinne
,
yet
it
wholly
disables
and
disavowes
the
peoples
resisting
their
King
;
because
in
all
this
the
Prophet
allowes
them
none
other
remedy
,
but
to
cry
out
unto
the
Lord
:
The
Kings
absolute
power
not
given
him
to
inable
him
for
oppression
,
but
to
retaine
his
Subjects
from
rebellion
.
for
seeing
God
hath
given
him
directum
dominium
,
&
absolutum
imperium
,
though
he
should
faile
of
his
duty
,
which
God
requireth
,
and
doe
that
wrong
unto
the
people
,
which
God
forbiddeth
;
yet
he
is
solutus
legibus
,
free
from
all
Lawes
,
quoad
coactionem
,
in
respect
of
any
coaction
from
the
people
,
but
not
quoad
obligationem
,
in
respect
of
obedience
to
God
by
his
obligation
;
for
though
Kings
had
this
plenitudinem
potestatis
,
to
rule
and
governe
their
people
,
as
the
father
of
the
familie
rules
his
houshold
,
or
the
Pilot
directs
his
Ship
,
secundum
liberum
arbitrium
,
according
to
his
owne
arbitrary
will
;
yet
that
will
was
to
rule
and
to
guide
all
his
actions
,
according
to
the
strict
Law
of
common
equity
and
justice
,
as
I
have
often
shewed
unto
you
.
But
though
this
arbitrary
rule
continued
long
and
very
generall
;
for
Diodorus
Siculus
saith
,
Diodor.
Siculus
,
l.
2.
c.
3.
that
excepting
the
Kings
of
Egypt
,
that
were
indeed
very
strictly
tied
to
live
according
to
law
,
all
other
Kings
infinita
licentia
ac
voluntate
sua
pro
lege
regnabant
,
ruled
as
they
listed
themselves
;
Boemus
Aubanus
tamen
asserit
voluntatem
regum
Aegypti
,
pro
lege
esse
.
Yet
at
last
corruption
so
prevailed
,
that
either
the
Kings
abusing
their
power
,
or
the
people
refusing
to
yeild
their
obedience
,
caused
this
arbitrary
rule
to
be
abridged
and
limited
within
the
bounds
of
lawes
,
whereby
the
Kings
promised
and
obliged
themselves
to
governe
their
people
according
to
the
rules
of
those
established
lawes
;
for
though
the
supreme
Majestie
be
free
from
lawes
,
sponté
tamen
iis
accommodare
potest
,
the
King
may
of
his
owne
accord
yeild
to
observe
the
same
;
and
as
the
German
Poet
saith
,
—
Nihil
,
ut
verum
fatear
,
magis
esse
decorum
German
.
vates
de
rebus
Frid.
l.
8.
Aut
regale
puto
,
quam
legis
iure
solutum
Sponte
tamen
legi
sese
supponere
regem
.
and
according
to
the
diversities
of
those
lawes
,
so
are
the
diversities
of
government
,
among
the
severall
Kingdomes
of
the
earth
;
for
I
speake
not
of
any
Popular
or
Aristocraticall
state
;
How
diversities
of
governement
came
up
.
therefore
as
some
Kings
are
more
restrained
by
their
lawes
then
some
others
,
so
are
their
powers
the
lesse
absolute
;
and
yet
all
of
them
being
absolute
Kings
and
free
Monarchs
,
are
excepted
from
any
account
of
their
actions
to
any
inferiour
jurisdiction
;
because
then
they
had
not
beene
Monarches
,
but
of
Kings
had
made
themselves
Subjects
.
Thus
you
see
,
that
rule
which
formerly
was
arbitrary
is
now
become
limited
,
but
limited
by
their
owne
lawes
and
with
their
owne
wills
,
and
none
otherwise
:
for
I
shewed
you
elsewhere
,
that
the
Legistative
power
resided
allways
in
the
King
,
even
as
Virgil
saith
,
Virgil.
Aeneid
l.
—
Gaudet
regno
Troianus
Acestes
,
Indicitque
forum
,
&
patribus
dare
jura
vocatis
.
And
as
that
mirror
of
all
learned
Kings
saith
,
King
Fergus
came
to
Scotland
before
any
Statutes
,
or
Parliament
,
or
Lawes
were
made
;
Rex
Iacobus
in
the
true
law
of
free
Monarchs
,
pag.
201.
and
you
may
easily
finde
it
,
that
Kings
were
the
makers
of
the
Lawes
,
and
not
the
Lawes
the
makers
of
Kings
;
for
the
Lawes
are
but
craved
by
the
Subjects
and
made
only
by
him
at
their
rogation
,
and
with
their
advice
:
so
he
gives
the
Law
to
them
,
but
takes
none
from
them
;
and
by
their
owne
Lawes
Kings
have
limited
and
abridged
their
owne
Right
and
power
,
which
God
and
nature
have
conferred
upon
them
,
some
more
,
some
lesse
,
according
as
their
grants
were
unto
their
people
.
§.
The
extent
of
the
grants
of
Kings
;
what
they
may
,
and
what
they
may
not
grant
;
what
our
Kings
have
not
granted
,
in
seven
speciall
prerogatives
;
and
what
they
have
granted
unto
their
people
.
ANd
here
I
would
have
you
to
consider
these
two
points
,
Two
things
considerable
about
the
priviledged
grants
of
Kings
.
1.
The
extent
of
the
grants
of
kings
.
concerning
these
grants
of
Kings
unto
their
Subjects
.
-
1.
Of
the
extent
of
these
grants
,
-
2.
Of
the
Kings
obligation
to
observe
them
.
for
1.
It
is
certaine
that
the
people
,
allwayes
desirous
of
liberty
,
though
that
liberty
should
produce
their
ruine
,
are
notwithstanding
like
the
daughters
of
the
Horse-leeche
,
still
crying
unto
their
Kings
,
give
,
give
,
give
us
liberties
and
priviledges
more
and
more
;
and
if
they
may
have
their
wills
,
Prov.
30.15
.
they
are
never
satisfied
,
Till
Kings
by
giving
,
give
themselves
away
,
And
even
that
power
,
which
should
deny
,
betray
.
For
the
concessions
,
and
giving
away
of
their
right
to
governe
,
That
it
is
to
the
prejudice
of
government
to
grant
too
many
priviledges
to
the
people
.
is
the
weakning
of
their
government
:
and
the
more
priviledges
they
give
,
the
lesse
power
they
have
to
rule
:
and
then
the
more
unruly
will
their
Subjects
be
:
and
therefore
the
people
being
herein
like
the
horses
the
Poets
faigne
to
be
in
Phaebus
chariot
,
proud
and
stomackefull
,
Kings
should
remember
the
grave
advice
the
father
gave
unto
Phaeton
:
Parce
puer
stimulis
,
sed
fortius
utere
loris
:
Ovid.
Met.
l.
1.
Sponte
su●
properant
,
labor
est
inhibere
volantes
.
They
must
be
strongly
bridled
,
and
restrained
,
or
they
will
soone
destroy
both
horse
and
rider
,
both
themselves
and
their
Governours
:
Yet
many
Kings
,
Constrained
gifts
not
worthy
of
thanks
.
either
forcibly
compelled
by
their
unruly
Subjects
,
(
when
they
might
thinke
,
and
therefore
not
yeild
,
that
,
Who
gives
constrain'd
,
but
his
owne
feare
reviles
,
Not
thank't
,
but
scorn'd
,
nor
are
they
gifts
,
but
spoiles
.
)
Or
else
(
as
some
intruding
usurping
Kings
have
done
)
to
retaine
their
unjustly
gained
crownes
,
without
opposition
,
or
as
others
,
out
of
their
Princely
clemency
and
facility
,
to
gaine
the
more
love
and
affection
,
What
moved
Kings
to
grant
so
many
priviledges
to
their
Subjects
.
and
as
they
conceived
,
the
greater
obligation
from
their
Subjects
,
have
many
times
,
to
the
prejudice
of
themselves
and
their
posterity
,
to
the
diminution
of
the
rights
of
government
,
and
often
to
the
great
damage
of
the
Common-wealth
,
given
away
and
released
the
execution
of
many
parts
of
that
right
,
which
originally
most
justly
belonged
unto
them
,
and
tied
themselves
by
promises
and
oathes
to
observe
those
lawes
,
which
they
made
for
the
exemption
of
their
Subjects
.
Majora
jura
inseperabilia
à
Majestate
,
neque●nt
indulgeri
subditis
,
&
ita
cohaerent
ossibus
,
&
ab
illo
seperari
,
si
ne
illius
destructione
,
non
possunt
.
Paris
.
de
puteo
.
Arnisaus
l.
2.
c.
2.
de
jure
ma.
Blacvod
.
c.
7.
pag.
75.
Things
that
the
King
cannot
grant
.
But
there
be
some
things
,
which
the
King
cannot
grant
,
as
to
transferre
the
right
of
succession
to
any
other
then
the
right
heire
,
to
whom
it
doth
justly
belong
:
quia
non
jam
haereditas
est
,
sed
proprium
adeuntis
patrimonium
,
cujus
ei
pleno
jure
dominium
acquiritur
,
non
a
Patre
,
non
à
populo
,
sed
à
lege
—
:
Because
he
hath
this
right
unto
the
Crowne
,
not
from
his
father
,
nor
from
the
people
,
but
from
the
Law
of
the
Land
,
and
from
God
himselfe
,
which
appointed
him
for
the
same
,
saith
the
Civilian
:
and
therefore
that
vulgar
saying
is
not
absurd
,
nunquam
mori
regem
:
that
the
King
never
dieth
:
for
assoone
as
ever
the
one
parteth
with
this
life
,
the
other
immediately
without
expecting
the
consem
either
of
Peeres
or
people
,
doth
by
a
just
and
plenary
right
succeed
,
not
onely
as
his
fathers
heire
,
but
as
the
lawfull
governour
of
the
people
,
and
as
the
Lord
of
the
whole
Kingdome
,
not
by
any
option
of
any
men
,
but
by
the
condition
of
his
birth
,
and
the
donation
of
his
God
;
and
therefore
the
resignation
of
the
crowne
by
King
John
unto
the
Pope
was
but
a
fiction
,
that
could
inferre
no
diminution
of
the
right
of
his
successor
:
because
no
King
can
give
away
this
right
from
him
,
T●ings
that
the
King
should
not
grant
.
whom
God
hath
designed
for
it
.
And
there
be
some
things
,
which
no
Christian
King
should
grant
away
,
as
any
of
those
things
,
that
being
granted
,
may
prejudice
the
Church
of
God
,
and
depresse
the
glory
of
the
Gospell
of
Iesus
Christ
;
as
the
giving
way
for
the
diminution
of
the
just
revenues
of
the
Church
,
the
prophanation
of
things
consecrated
to
Gods
service
,
and
the
suppression
of
any
of
the
divine
callings
of
the
Gospell
,
which
are
Bishops
,
Preists
and
Deacons
;
because
all
Kings
are
bound
to
honour
God
,
and
to
hinder
all
those
things
,
whereby
he
is
dishonoured
,
either
in
respect
of
things
,
persons
,
or
places
.
And
there
be
some
things
which
the
Kings
of
this
realme
have
never
granted
away
,
Things
that
Kings
have
not
granted
away
.
but
have
still
retained
them
in
their
owne
hands
,
as
inviolable
prerogatives
and
characteristicall
Symboles
and
Properties
of
their
Supremacy
,
and
the
relicks
of
their
pristine
right
,
as
in
the
time
of
peace
,
those
two
speciall
parts
of
the
government
of
the
Common-wealth
,
which
doe
consist
.
-
1.
About
the
Lawes
.
1.
About
the
Lawes
.
-
2.
About
the
Magistrates
.
The
1.
whereof
,
saith
Arnisaeus
,
containeth
these
particulars
,
that
is
,
to
make
Lawes
,
to
create
Nobility
,
and
give
titles
of
dignity
,
to
legitimate
the
ill
begotten
,
to
grant
Priviledges
,
to
restore
Offenders
to
their
lost
repute
,
to
pardon
the
transgressors
,
and
the
like
.
1.
Ius
legislati●
vum
.
Iohan.
Beda
.
pag.
25.
1.
Then
it
is
the
right
of
the
King
jura
dare
,
to
give
Lawes
unto
his
people
;
for
though
(
as
I
said
before
)
the
Subjects
in
Parliament
may
treat
of
Lawes
,
and
intreat
the
King
to
approve
of
them
that
they
propose
unto
him
;
yet
they
are
no
Lawes
,
and
carry
with
them
no
binding
force
,
till
the
King
gives
his
consent
;
and
therefore
out
of
Parliament
,
The
power
of
making
Lawes
is
in
the
king
.
you
see
the
Kings
Proclamation
hath
vim
et
vigorem
legis
,
the
full
force
and
strength
of
a
law
;
to
shew
unto
us
,
that
the
power
of
making
lawes
was
never
yeilded
out
of
the
Kings
hands
;
The
case
of
our
affaires
,
pag.
11.
Stat.
West
.
1.3
.
E.
1.3
.
&
6.
&
42.
Stat.
of
Merch.
13.
E.
1.
Westm.
3.18
.
E.
1.1
.
Stat.
of
Waste
.
20.
E.
1.
of
appeale
.
28.
E.
1.1
.
E.
2.1
.
and
all
the
titles
and
acts
of
our
Parliaments
.
nor
can
it
indeed
be
parted
with
,
except
be
part
with
His
Majestie
and
Soveraignty
;
for
the
limiting
of
his
owne
power
,
by
his
voluntary
concession
of
such
favours
unto
his
people
,
not
to
make
any
Lawes
without
their
consent
,
doth
no
way
diminish
his
Soveraignty
,
or
lessen
his
owne
right
and
authority
;
but
as
a
man
that
yeildeth
himselfe
to
be
bound
by
some
others
,
hath
the
use
of
his
strength
taken
from
him
,
but
none
of
his
naturall
strength
it selfe
is
lessened
,
(
and
much
lesse
is
any
part
of
it
transferred
to
them
that
bound
him
;
)
but
that
whensoever
his
bonds
are
loosened
,
he
can
worke
againe
by
vertue
of
his
owne
naturall
strength
,
and
not
by
any
received
strength
from
his
loosers
;
so
the
naturall
right
and
interest
of
the
Soveraignty
,
being
solely
in
the
King
;
and
the
Peeres
and
Commons
,
by
the
Kings
voluntary
concession
,
being
onely
interessed
in
the
office
of
restraining
his
power
,
for
the
more
regular
working
of
the
true
legitimate
Soveraignty
,
it
cannot
be
denied
,
but
in
whatsoever
the
Peeres
and
Commons
doe
remit
the
restraint
,
by
yeilding
their
consent
to
the
point
proposed
,
the
King
worketh
and
acteth
therein
absolutely
by
the
power
of
his
owne
inherent
Soveraignty
;
and
all
acts
and
lawes
so
passing
doe
virtually
proceed
from
the
King
,
How
the
same
acts
may
be
said
to
be
the
acts
of
the
king
and
of
the
Parliament
.
as
from
the
true
and
proper
efficient
author
thereof
:
and
may
notwithstanding
be
said
to
be
the
acts
of
the
whole
Court
,
because
the
three
estates
contribute
their
power
of
remitting
the
restraint
,
and
yeilding
their
assent
,
as
well
as
the
King
useth
his
unrestrained
power
.
And
therefore
Suarez
saith
,
that
as
condere
legem
unus
est
ex
praecipu●s
actibus
gubernationis
reipublicae
,
ita
praecipuam
&
superiorem
requirit
potestatem
,
Suarez
.
l.
1.
c.
8.
n.
8.
to
make
Lawes
is
one
of
the
cheifest
acts
of
the
government
of
a
Common-wealth
;
so
it
requireth
the
cheifest
and
supremest
power
and
authority
;
quae
quidem
potestas
legislativa
primariò
in
Deo
est
,
which
legislative
power
is
primarily
in
God
,
and
is
communicated
unto
Kings
(
saith
he
)
per
quandam
participationem
,
according
to
the
saying
of
the
wise
man
,
Sap●
6.
Heare
O
ye
Kings
,
because
power
is
given
unto
you
of
the
Lord
.
Aug.
in
Iohan.
tract
.
6.
And
Saint
Augustine
calleth
Jura
humana
jura
imperatorū
,
quia
ipsa
jura
humana
per
imperatores
:
all
humane
laws
are
the
lawes
of
Emperors
or
Kings
;
because
they
are
made
by
them
;
and
the
Holy
Ghost
speaking
of
the
Kings
of
Judah
,
saith
,
Gen.
49.10
.
The
Scepter
shall
not
depart
from
Iudah
,
nor
a
Law
giver
from
betweene
his
feete
;
to
teach
us
,
that
whosoever
swayeth
the
Scepter
hath
the
right
to
be
the
Law-maker
,
which
is
one
of
the
prime
prerogatives
of
Soveraignty
.
2.
Ius
nobilitandi
.
2.
Jus
nobilitandi
,
the
right
of
appointing
the
principall
Officers
of
State
;
to
cry
up
any
of
all
His
Subjects
,
whom
the
King
will
honour
,
as
Pharaoh
did
Ioseph
,
and
Ahasuerus
did
Haman
and
Mordecai
and
to
give
them
titles
of
honour
,
per
codicillos
honorarios
,
aut
per
diplomata
sua
,
as
to
make
Dukes
,
Marquesses
,
Barons
,
Knights
,
&c.
doth
belong
onely
unto
the
King
,
that
hath
onely
the
supreme
Majestie
.
But
if
the
Dukes
,
Earles
,
It
is
the
Doctrine
of
the
Anabaptists
and
Puritans
,
that
there
should
be
no
Degrees
of
Schooles
,
nor
titles
of
honour
among
men
.
and
Barons
be
so
plyable
to
the
Puritan
faction
,
to
put
downe
the
spirituall
Lords
,
I
doubt
that
e're
long
the
King
shall
have
but
few
Nobility
;
when
not
onely
the
Mechanicks
and
Rusticks
will
all
cry
out
against
this
Lordlinesse
,
and
say
,
as
they
did
in
the
rebellion
of
Jacke
Cade
and
Wat
Tyler
.
When
Adam
delv'd
,
and
Eve
span
,
Who
was
then
the
Gentleman
?
And
why
should
we
now
indure
so
many
titles
of
vanity
,
and
so
many
vaine
honours
to
vapour
it
over
us
?
but
the
Puritan
Clergy
also
,
seeing
themselves
deprived
of
their
due
honour
,
and
made
all
equall
,
all
as
base
as
Jeroboams
Priests
,
will
be
apt
enough
to
blow
up
this
conceit
,
and
to
put
it
into
the
Creed
of
all
the
vulgar
,
that
God
made
us
all
equall
,
and
to
be
Lords
is
but
to
be
tyrants
over
their
Brethen
;
and
the
Presbytery
,
whose
pride
could
not
obey
the
authority
of
their
Bishops
,
will
not
abide
the
superiority
of
any
Lords
;
but
if
they
cannot
Lord
it
themselves
,
will
be
sure
to
take
away
the
Lordship
from
all
others
.
And
therefore
if
the
Nobility
be
not
wiser
,
then
to
lay
our
honours
in
the
dust
,
(
as
I
see
some
about
His
Majestie
,
that
would
faine
be
the
Priests
to
bury
it
,
which
meere
policie
,
though
they
wanted
piety
,
should
prohibit
)
they
shall
finde
that
Jam
tua
res
agitur
paries
cum
proximus
ardet
.
Virgil.
Aenei●
.
l.
1.
When
our
Cottages
are
burnt
,
their
next
Pallaces
shall
not
escape
the
fire
;
but
through
our
sides
their
Honours
shall
be
killed
,
and
buried
without
honour
.
3.
Jus
legitimandi
,
3.
Ius
legitimandi
.
the
right
of
legitimation
belongs
unto
the
King
,
without
which
legitimation
the
Lawyers
tell
us
,
that
as
the
world
now
standeth
,
a
mighty
emolument
would
happen
unto
the
Crowne
,
if
the
King
granted
not
this
grace
to
them
that
want
it
.
4.
Jus
appellationes
recipiendi
,
4.
Ius
appellationes
recipiendi
.
the
right
of
taking
notice
of
causes
,
and
of
judging
the
same
by
the
last
appeale
definitively
,
doth
alwayes
belong
to
the
supreme
Majestie
;
because
that
as
Saint
Paul
appealed
unto
Caesar
,
Act.
25.11
.
so
the
last
appeale
is
to
the
highest
Soveraigne
,
from
whom
there
lyeth
none
appeale
,
but
onely
to
him
that
shall
judge
all
the
Judges
of
the
earth
.
5.
Honores
restituendi
.
5.
Jus
restituendi
in
integrum
,
the
right
to
restore
men
attainted
,
or
banished
,
or
condemned
to
death
,
unto
their
Country
,
wealth
,
and
honour
,
is
likewise
a
part
of
the
royall
right
:
So
Osorius
saith
,
Osorius
de
rebu●
Imman
.
p.
6.
that
Immanuel
King
of
Portugall
restored
James
sonne
of
Fernandus
,
and
his
brother
Dionysius
,
and
others
,
unto
their
forfeited
honours
;
and
so
not
onely
the
Scripture
sheweth
how
David
pardoned
Absolon
and
Shimei
,
1.
Reg.
2.26
.
two
wicked
Rebels
,
and
Solomon
pardoned
Abiathar
that
were
all
worthy
of
death
;
Veniam
criminosis
indulgere
.
but
also
Saint
Augustine
speaking
of
other
Kings
and
Emperours
,
saith
,
judicibus
statuendum
est
ne
liceat
in
reum
datam
sententiam
revocare
,
the
Judges
may
not
pardon
a
man
condemned
to
death
;
numquid
&
ipse
Imperator
sub
hac
lege
erit
?
but
shall
not
the
Emperour
or
King
pardon
him
?
are
they
likewise
under
this
Law
of
restraint
?
by
no
meanes
:
Nam
ipsi
soli
licet
revocare
sententiam
,
&
reum
mortis
absolvere
,
&
ipsi
ignoscere
;
for
he
and
he
alone
,
that
is
,
the
Emperour
or
King
,
may
revoke
the
sentence
,
and
absolve
him
that
is
guilty
of
death
.
And
so
our
King
according
to
this
his
undenyable
right
,
Our
Kings
unparal●ll'd
clemency
and
prety
towards
the
Rebels
,
hath
most
graciously
,
and
not
seldome
,
offered
his
pardon
unto
these
intolerable
Rebels
,
a
pardon
not
to
be
parallel'd
in
any
Historie
,
nor
to
be
beleeved
,
unlesse
we
had
seene
it
,
that
a
man
could
be
so
farre
inclined
to
clemency
and
mercy
,
as
to
remit
such
transcendent
impiety
,
which
will
render
them
the
more
odious
both
to
God
and
man
;
and
their
names
the
more
infamous
to
all
posterity
,
that
after
they
had
filled
themselves
with
all
kinde
of
wickednesse
,
with
incredible
transgressions
,
they
should
be
found
contemners
of
so
favourable
a
pardon
.
But
though
it
be
the
Kings
right
to
pardon
faults
,
and
to
restore
offenders
;
yet
herein
all
Princes
should
take
great
heed
(
especially
when
they
have
power
to
take
revenge
,
for
sometimes
the
sinners
may
be
like
the
sonnes
of
Zervia
,
2.
Sam.
3.39
.
too
strong
for
David
)
how
they
pardon
those
great
crimes
that
are
committed
to
the
dishonour
of
God
,
and
doe
so
farre
provoke
him
to
anger
,
as
to
plague
both
the
doers
and
the
sufferers
of
them
;
because
,
that
although
they
be
soluti
legibus
suis
,
not
bound
to
their
owne
Lawes
,
Arnisaus
l.
11
c.
3.
pag
69.
yet
they
are
not
soluti
ratione
&
praeceptis
divinis
,
but
they
are
bound
to
observe
Gods
Lawes
,
and
to
punish
the
transgressors
of
his
Commandements
;
or
if
they
doe
not
when
they
can
doe
it
,
they
shall
render
a
strict
account
to
God
for
all
their
omissions
,
as
they
may
see
it
in
the
example
of
King
Saul
.
1.
Sam.
15.9
.
6.
Jus
convocandi
,
the
right
of
calling
Synods
,
Parliaments
,
6.
Jus
convocandi
Synodos
,
Parliamenta
,
&c.
Dyets
,
and
the
like
,
were
the
rights
of
the
Kings
of
Israel
,
and
are
the
just
Prerogatives
of
the
Kings
of
England
,
howsoever
this
faction
of
the
Parliament
hath
sought
to
wrest
it
,
as
they
do
all
other
rights
out
of
the
Kings
hands
,
by
their
presumption
to
call
their
Schismaticall
Synod
;
to
which
they
have
no
more
colour
of
right
,
then
to
call
a
Parliament
.
7.
Jus
excudendi
,
the
right
of
coyning
money
,
7.
Ius
monetas
excudendi
.
to
give
it
value
,
to
stampe
his
armes
or
his
image
upon
it
,
(
as
our
Saviour
saith
,
Whose
Image
and
superscription
is
this
?
Matth.
22.20
.
and
they
say
to
him
Caesars
)
is
the
proper
right
of
Caesar
,
the
prerogative
of
the
King
.
The
second
sort
of
the
Kings
right
is
circa
magistratus
,
2.
About
the
Magistrates
.
and
containeth
,
jurisdiction
,
rule
,
creation
of
officers
,
appointing
of
circuits
,
provinces
,
judgements
,
censures
,
institution
of
Schooles
and
Colledges
,
collation
of
dignities
,
receiving
of
fidelities
,
and
abundance
more
;
whereof
I
intend
not
to
speake
at
this
time
,
but
referre
my
Reader
to
Arnisaeus
,
Arnis
.
l
2.
c.
2.
de
jure
Majestatis
,
if
he
desires
to
be
informed
of
these
particulars
.
And
as
these
and
the
like
are
jura
Regalia
,
the
rights
of
Majestie
in
the
time
of
peace
;
so
when
peace
cannot
continue
,
it
doth
properly
belong
unto
the
King
,
and
to
none
else
,
but
to
him
that
hath
the
Soveraignty
,
whose
right
it
is
alone
,
to
make
warre
,
either
to
succour
his
allyes
,
or
to
revenge
great
injuries
,
or
for
any
the
like
just
causes
;
and
,
as
he
seeth
cause
,
to
conclude
Peace
,
to
send
Ambassadors
,
to
negotiate
with
forreigne
States
,
and
the
like
,
are
the
rights
of
Kings
,
and
the
indeleble
characters
of
Soveraignty
,
which
whosoever
violateth
,
and
endeavoureth
to
purloine
them
from
the
King
,
doth
with
Prometheus
steale
fire
from
Heaven
,
which
the
Gods
would
not
suffer
(
as
the
Poets
faigne
)
to
goe
unrevenged
.
And
these
things
(
so
farre
as
I
can
finde
)
the
King
never
parted
with
them
unto
his
Subjects
;
and
therefore
whosoever
pretendeth
to
an
inderived
power
to
doe
any
of
these
,
and
exempteth
himselfe
from
the
Kings
right
herein
,
●oh
.
Beda
p.
26.
resisteth
the
ordinance
of
God
,
and
is
guilty
of
High-Treason
,
what
pretext
soever
he
brings
,
saith
the
Advocate
of
Paris
.
Ita
etiam
reges
Egypti
quibus
voluntas
pro
lege
est
,
legum
tamen
instituta
in
cogendis
pecunus
quotidianoque
victu
sequebantur
.
Aubanus
.
What
things
kings
have
granted
.
And
there
be
some
things
which
our
Kings
have
granted
unto
their
Subjects
,
and
restrained
themselves
from
their
full
right
;
as
the
use
of
that
power
,
which
makes
new
Lawes
,
or
repeales
the
old
,
or
layeth
any
taxe
or
summes
of
monies
upon
his
Subjects
,
without
the
consent
of
the
Lords
and
Commons
in
Parliament
;
and
it
may
be
some
other
particulars
,
which
the
Lawyers
know
better
then
I.
And
all
these
Priviledges
of
the
Subjects
are
but
limitations
and
restrictions
of
the
Kings
right
,
made
by
themselves
unto
their
people
;
and
therefore
where
the
Law
cannot
be
produced
,
to
confirme
such
and
such
Liberties
and
Priviledges
granted
unto
them
,
I
say
there
the
Kings
power
is
absolute
,
and
the
Subject
ought
not
in
such
cases
to
determine
any
thing
to
the
disadvantage
of
the
King
:
because
all
these
Liberties
that
we
have
,
are
injoyed
by
vertue
of
the
Kings
grant
,
as
you
may
see
in
the
ratification
of
Magna
Charta
;
where
the
King
saith
,
We
have
granted
and
given
all
these
Liberties
.
9.
Hen
3.
But
I
could
never
see
it
produced
,
where
the
King
granted
unto
his
Subjects
that
they
might
force
him
,
and
compell
him
with
a
strong
hand
,
by
an
Army
of
Souldiers
to
doe
what
they
will
,
or
else
to
take
away
either
his
Crowne
or
his
Life
;
this
Priviledge
was
never
granted
,
because
this
deprives
the
King
of
his
supremacy
,
and
puts
him
in
the
condition
of
a
Subject
,
and
would
ever
prove
an
occasion
of
rebellion
,
when
the
people
upon
every
discontent
would
take
Armes
against
their
King
.
And
therefore
this
present
resistance
is
a
meere
usurpation
of
the
Kings
right
,
a
rebellion
against
his
Lawes
,
an
High
Treason
against
his
person
,
and
a
resistance
of
the
ordinance
of
God
,
which
heape
of
deadly
sinnes
can
bring
none
other
fruit
then
damnation
,
saith
the
Apostle
.
CHAP.
XIV
.
Sheweth
the
Kings
grants
unto
his
people
to
be
of
three
sorts
.
Which
ought
to
be
observed
:
the
Act
of
excluding
the
Bishops
out
of
Parliament
discussed
:
the
Kings
Oath
at
his
Coronation
:
how
it
obligeth
him
:
and
how
Statutes
have
beene
procured
and
repealed
.
2.
2.
The
Kings
obligation
to
observe
his
grants
.
WE
are
to
consider
how
farre
the
King
is
obliged
to
observe
his
promise
,
and
to
make
good
these
Liberties
and
Priviledges
unto
his
Subjects
;
where
I
speake
not
how
farre
the
fathers
grant
may
oblige
the
sonne
,
or
the
predecessor
his
successor
,
Peter
de
lâ
Primandas
saith
,
Laws
annexed
to
the
Crowne
the
Prince
cannot
so
abrogate
them
,
but
his
Successor
may
disanull
whatsoever
he
hath
done
in
prejudice
of
them
.
p.
597.
who
cannot
be
deprived
of
his
right
dominion
by
any
act
of
his
precedessors
;
but
for
the
rights
of
his
dominion
,
how
farre
precedent
grants
,
and
the
custome
of
their
continuance
,
with
the
desuetude
and
non-claime
of
his
right
,
may
strengthen
them
unto
the
Subject
,
and
oblige
the
successors
to
observe
them
,
I
leave
it
unto
the
Lawyers
and
Civilians
to
dispute
:
but
I
am
here
to
discusse
how
farre
the
King
,
that
hath
promised
and
taken
his
oath
to
observe
his
Lawes
,
and
make
good
all
priviledges
granted
to
his
Subjects
,
is
bound
in
conscience
to
keepe
and
observe
them
:
Touching
which
,
you
must
understand
that
these
grants
of
immunities
and
favours
are
of
three
speciall
kindes
.
-
1.
Of
grace
.
-
2.
By
fraud
.
-
3.
Through
feare
.
For
,
1.
The
King
that
hath
his
full
right
,
1.
All
grants
of
grace
ought
to
be
observed
.
either
by
conquest
or
succession
over
his
people
,
to
governe
them
as
a
most
absolute
Monarch
,
and
out
of
his
meere
grace
and
favour
,
to
sweeten
the
subjection
of
his
people
,
and
to
binde
them
with
the
greater
love
and
affection
to
his
obedience
,
doth
minuere
sua
jura
,
restraine
his
absolute
right
,
bestow
liberties
upon
his
people
,
and
take
his
oath
for
their
security
,
that
he
will
observe
them
,
is
bound
in
all
conscience
to
performe
them
,
and
can
never
be
freed
from
injustice
before
God
and
man
,
if
he
transgresse
them
;
Quia
volenti
non
fit
injuria
,
because
they
doe
him
no
injury
,
when
he
doth
voluntarily
,
either
totally
resigne
,
or
in
some
particularity
diminish
his
owne
right
;
The
true
Law
of
free
Monarchs
,
p.
203.
but
after
he
hath
thus
firmely
done
it
,
he
can
never
justly
goe
from
it
:
and
therefore
King
James
saith
,
that
a
King
which
governeth
not
by
his
Lawes
,
can
neither
be
accountable
to
God
for
his
administration
,
nor
have
a
happy
and
established
raigne
;
because
it
cannot
be
,
but
that
the
people
seeing
their
King
failing
of
his
duty
,
will
be
alwayes
murmuring
and
defective
in
their
fidelity
.
And
Yet
the
Kings
breach
of
oath
doth
neither
forfeit
his
right
,
nor
warrant
their
disloyalty
:
because
another
mans
sinne
doth
no
way
lessen
mine
offence
,
and
neither
God
nor
the
King
granted
this
priviledge
unto
Subjects
,
to
rebell
and
take
Armes
against
their
Soveraigne
,
when
they
pretend
he
hath
broken
his
promise
.
2.
Grants
obtained
through
fraud
;
which
to
be
observed
.
2.
When
the
King
,
through
the
subtle
perswasions
of
his
people
,
that
pretend
one
thing
and
intend
another
,
shall
be
seduced
to
grant
those
things
that
are
full
of
inconveniences
;
as
our
King
was
over
reached
,
and
no
better
then
meerly
cheated
by
the
faction
of
this
Parliament
,
to
grant
the
continuance
of
it
,
till
it
should
be
dissolved
with
the
consent
of
both
Houses
,
and
the
like
Lawes
that
are
procured
by
meere
fraud
,
that
soonest
over-reacheth
the
best
meaning
Kings
.
I
answer
with
the
old
Proverbe
,
Caveat
emptor
,
he
ought
to
have
beene
as
wise
to
prevent
them
,
as
they
were
subtle
to
circumvent
him
;
and
therefore
,
Josh.
9.20
.
as
Joshua
,
being
deceived
by
the
Gibeonites
,
could
not
alter
his
promise
,
nor
breake
his
league
with
them
,
lest
wrath
should
fall
upon
him
,
so
no
more
should
any
other
King
breake
promise
in
the
like
case
.
Psal.
15.5
.
But
you
must
observe
,
that
the
Psalmist
saith
,
The
good
man
which
shall
dwell
in
the
Tabernacle
of
the
Lord
,
is
he
that
sweareth
unto
his
neighbour
and
disappointeth
him
not
,
though
it
were
to
his
owne
hinderance
:
marke
,
though
it
were
to
his
owne
hinderance
never
so
much
,
Quicquid
fit
dolo
malo
,
annullat
factum
&
imponit
poenam
,
summa
Angel
.
he
must
performe
it
;
but
what
if
he
hath
promised
and
sworne
that
which
will
be
to
the
great
dishonour
of
God
,
to
the
hinderance
of
thousands
of
others
,
and
it
may
be
to
the
ruine
of
a
whole
Kingdome
which
is
a
great
deale
more
then
his
owne
hinderance
,
is
a
King
bound
,
or
is
any
man
else
obliged
to
performe
such
a
promise
,
or
to
keepe
such
an
oath
?
to
tell
you
mine
owne
judgement
,
I
thinke
he
ought
not
to
performe
it
;
and
our
owne
Law
tels
us
what
grants
soever
are
obtained
from
the
King
,
under
the
broad
Seale
by
fraud
and
deceit
,
those
grants
are
void
in
Law
;
therefore
,
seeing
the
act
for
the
perpetuity
of
this
Parliament
was
obtained
,
dolo
pessimo
,
to
the
great
dishonour
of
God
,
and
the
ruine
both
of
Church
and
State
,
when
their
pretence
was
very
good
;
though
the
goodnesse
of
his
Majestie
in
the
tendernesse
of
his
conscience
was
still
loath
to
allow
himselfe
the
liberty
to
dissolve
it
,
untill
he
had
other
juster
and
more
cleare
causes
to
pronounce
it
no
Parliament
,
as
the
abusing
of
his
grant
,
to
the
raising
of
an
Army
,
and
the
upholding
of
a
Rebellion
against
their
Soveraigne
;
yet
I
believe
he
might
safely
have
done
it
long
agone
,
without
the
least
violation
of
Gods
Law
,
when
their
evill
intentions
were
openly
discovered
by
those
Armies
which
they
raised
.
For
I
doubt
not
to
affirme
it
,
with
the
Author
of
The
sacred
Prerogative
of
Christian
Kings
,
p.
144.
if
any
good
Prince
,
or
his
royall
Ancestors
have
beene
cheated
out
of
their
sacred
right
by
fraud
or
force
,
he
may
at
the
fittest
opportunity
,
when
God
in
his
wise
providence
offereth
the
occasion
,
resume
it
,
especially
when
the
Subjects
do
abuse
the
Kings
concessions
,
to
the
dammage
of
Soveraignty
,
so
that
it
redounds
also
to
the
prejudice
either
of
the
Church
or
Common-wealth
.
3.
When
the
King
,
through
feare
,
3.
Grants
gotten
by
force
not
to
be
observed
.
not
such
as
the
Parliaments
feare
is
,
who
were
afraid
where
no
feare
was
,
and
were
frighted
with
dreames
and
causelesse
jealousies
;
but
that
feare
,
which
is
reall
,
and
not
little
,
but
such
as
may
fall
in
fortem
&
constantem
virum
,
doth
passe
any
Law
,
especially
that
is
prejudiciall
to
the
Church
,
and
injurious
to
many
of
his
Subjects
;
I
say
,
that
when
he
shall
be
freed
from
that
feare
,
he
is
not
onely
freed
from
the
obligation
of
that
Law
,
but
he
is
also
obliged
to
doe
his
uttermost
endeavour
to
annull
the
same
:
it
is
true
that
his
feare
may
justly
free
him
from
all
blame
at
the
passing
of
it
,
as
the
feare
of
the
thiefe
may
cleare
me
from
all
fault
in
delivering
my
purse
unto
him
;
because
these
are
no
voluntary
acts
;
and
all
acts
are
adjudged
good
or
evill
according
to
the
disposition
of
the
will
;
the
same
being
like
the
golden
bridle
that
Minerva
was
said
to
put
upon
Pegasus
to
guide
him
and
to
turne
him
as
she
pleased
:
The
will
must
never
consent
to
forced
acts
that
are
unlawfull
.
His
Majesties
answer
to
the
Petition
of
the
Lords
and
Commons
,
16.
Iuli●
.
p.
8.
but
when
his
feare
is
past
,
and
God
hath
delivered
him
from
the
insurrection
of
wicked
doers
,
if
his
will
gives
consent
to
what
before
he
did
unwilling
,
who
can
free
the
greatest
Monarch
from
this
fault
?
Therefore
His
Majestie
confessing
(
which
we
that
saw
the
whole
proceedings
of
those
tumultuous
routs
,
that
affrighted
all
the
good
Protestants
and
the
Loyall
Subjects
,
doe
know
that
it
could
not
be
otherwise
)
that
he
was
driven
out
of
London
for
feare
of
his
life
;
I
conclude
that
the
act
of
excluding
the
Bishops
out
of
Parliament
,
being
past
after
his
flight
out
of
London
can
be
no
free
,
nor
just
,
nor
lawfull
act
;
and
the
King
when
he
is
more
fully
informed
of
many
particulars
about
this
act
,
that
is
so
preiudiciall
to
the
Church
of
Christ
,
and
so
injurious
to
all
his
servants
,
the
Clergy
,
whose
rights
and
priviledges
the
King
promised
and
sware
at
His
Coronation
to
maintaine
,
Ob.
cannot
continue
it
,
in
my
judgement
,
and
be
innocent
.
Pag
31.
But
this
is
answered
by
the
answerer
to
Doctor
Ferne
,
that
he
is
no
more
bound
to
defend
the
rights
of
the
Clergy
by
his
oath
,
then
the
rest
of
the
lawes
formerly
enacted
,
whereof
any
may
be
abrogated
without
perjury
,
when
they
are
desired
to
be
annulled
by
the
Kingdome
.
Sol.
His
Majesties
answer
to
the
remonstrance
or
declaration
of
the
Lords
and
Commons
26.
of
May.
1642.
To
which
I
say
,
that
as
His
Majestie
confesseth
,
there
are
two
speciall
questions
demanded
of
the
King
at
his
Coronation
.
1
,
Sir
,
Will
you
grant
and
keepe
,
and
by
your
oath
confirme
to
the
people
of
England
,
the
lawes
and
customes
to
them
granted
by
the
Kings
of
England
,
your
lawfull
and
religious
predecessors
?
And
the
King
answereth
,
I
grant
and
promise
to
keepe
them
.
2.
After
such
questions
,
as
concerne
all
the
commonalty
of
this
Kingdome
,
both
Clergy
and
Laity
,
as
they
are
his
Subjects
,
one
of
the
Bishops
reads
this
admonition
to
the
King
before
the
people
with
a
loud
voice
;
Our
Lord
and
King
,
we
beseech
you
to
pardon
and
to
grant
,
and
to
preserve
unto
us
and
to
the
Churches
committed
to
our
charge
all
Canonicall
priviledges
,
and
due
law
and
iustice
,
and
that
you
would
protect
and
defend
us
,
as
every
good
King
in
His
Kingdome
ought
to
be
the
protector
and
defendor
of
the
Bishops
,
and
the
Churches
under
their
government
.
And
the
King
answereth
,
With
a
willing
and
devout
heart
I
promise
and
grant
my
pardon
,
and
that
I
will
preserve
and
maintaine
to
you
and
the
Churches
committed
to
your
charge
,
all
Canonicall
Priviledges
,
and
due
law
and
justice
,
and
that
I
will
be
your
protector
and
defender
to
my
power
by
the
assistance
of
God
,
as
every
good
King
in
His
Kingdome
,
in
right
,
ought
to
protect
and
defend
the
Bishops
and
Churches
under
their
Government
.
Then
the
King
laying
his
hand
upon
the
booke
,
saith
,
The
Kings
oath
at
His
Coronation
two
fold
.
the
things
which
I
have
before
promised
,
I
shall
performe
and
keepe
,
so
helpe
mee
God
,
and
the
contents
of
this
Booke
.
Where
I
beseech
all
men
to
observe
,
that
here
is
a
two
fold
promise
,
and
so
a
two
fold
oath
.
1.
The
one
to
all
the
Commonalty
and
people
of
England
,
The
frst
part
of
the
oath
.
Populo
Anglicano
.
Vide
D.
p.
165.
Clergy
and
Laity
;
and
so
whatsoever
he
promiseth
,
may
by
the
consent
of
the
parties
,
to
whom
the
right
was
transferred
,
be
remitted
and
altered
by
the
representative
body
in
Parliament
,
quia
volenti
non
fit
injuria
;
and
the
rule
holds
good
,
quibus
modis
contrabitur
contractus
,
iisdem
dissolvitur
;
and
therefore
as
any
compact
or
contract
is
made
good
and
binding
,
so
it
may
be
made
void
and
dissolved
,
mutuo
contrahentium
assensu
;
by
the
mutuall
assent
of
both
parties
;
that
is
,
any
compact
,
where
God
hath
not
a
speciall
interest
in
the
contract
,
as
he
hath
in
the
conjugall
contract
betwixt
man
and
wife
,
and
the
politicke
covenant
betwixt
the
King
and
His
Subjects
;
Contracts
wherein
God
is
interessed
can
not
be
dissolved
without
God
.
which
therefore
cannot
be
dissolved
by
the
consent
of
the
parties
untill
God
,
who
hath
the
cheifest
hand
in
the
contract
,
gives
his
assent
to
the
dissolution
;
and
so
,
when
things
are
dedicated
for
the
service
of
God
,
or
Priviledges
granted
for
his
honour
;
neither
donor
nor
receiver
,
can
alienate
the
gift
or
annull
that
Priviledge
without
the
leave
and
consent
of
God
,
that
was
the
principall
party
in
the
concession
,
as
it
appeareth
in
the
example
of
Ananias
,
and
is
confirmed
by
all
Casuists
.
2.
The
other
part
of
the
oath
is
made
to
the
Clergy
in
particular
;
and
so
also
with
their
consent
,
The
second
part
of
●he
oath
.
Clericis
Ecclesiasticis
.
D.
p.
165.
some
things
I
confesse
,
may
perhaps
be
revoked
,
but
without
their
consent
,
not
any
thing
can
be
altered
,
in
my
understanding
,
without
injustice
;
for
with
what
equity
can
the
Laity
vote
away
the
rights
of
the
Clergy
,
when
the
Clergy
d●e
absolutely
deny
their
assent
?
just
as
if
the
Clergy
should
give
away
the
lands
of
the
Laity
;
or
as
if
I
had
lent
the
King
ten
thousand
pounds
,
upon
the
publique
assurance
of
King
and
both
Houses
,
to
be
repaid
againe
;
and
they
without
mine
assent
,
shall
vote
the
remission
of
this
debt
,
for
some
great
benefit
,
that
they
conceive
redounding
to
the
common
wealth
;
The
party
to
whom
,
the
bond
is
m●de
must
release
the
bonds
.
by
which
vote
I
should
beleeve
my selfe
to
be
no
better
then
meerely
cheated
;
or
as
if
the
Parliament
without
the
assent
of
the
Londoners
,
should
passe
an
act
,
that
all
the
money
which
they
lent
,
should
be
remitted
for
the
releiving
of
the
State
;
I
doubt
not
but
they
would
conclude
that
act
very
unjust
;
and
so
is
this
act
against
the
Bishops
;
because
the
Kings
obligation
to
a
particular
body
,
personall
or
politique
,
cannot
be
dispensed
with
by
the
representative
Kingdome
without
the
releasement
of
that
body
,
to
whom
the
King
is
obliged
.
For
I
find
that
all
the
Casuists
will
tell
you
,
that
juramentum
promissorium
ita
obligat
,
ut
invito
creditore
,
non
potest
in
melius
commutari
;
quia
aliter
iustitia
&
veritas
non
servarentur
inter
homines
:
Suarez
.
de
iuramento
promiss
l.
2.
c.
12
n.
14.
and
it
is
their
common
tenet
,
that
it
cannot
be
dispensed
with
,
quia
per
promissum
acquiritur
jus
ei
cui
fit
promissio
,
&
utilitas
unius
non
sufficit
ut
alter
suo
jure
privetur
,
the
benefit
of
others
must
not
deprive
mee
of
my
right
;
This
point
is
so
cleare
,
that
neither
Scholler
,
nor
any
man
of
reason
or
conscience
will
denie
it
.
Therefore
to
perswade
the
King
that
is
bound
by
his
oath
,
to
preserve
the
Rights
&
Priviledges
of
the
Church
&
Clergy
,
to
cast
out
the
Bishops
out
of
their
rights
,
or
to
take
away
their
lands
,
without
their
owne
consent
(
whom
the
King
by
his
oath
hath
obliged
himselfe
to
protect
;
)
I
can
not
see
how
they
can
do
it
without
great
iniquity
,
or
His
Majestie
consent
to
it
,
and
be
innocent
,
when
he
is
fully
informed
of
the
rights
of
his
Clergy
;
whereas
otherwise
the
most
religious
Prince
may
be
subject
to
mistakings
,
and
so
nesciently
admit
that
,
which
willingly
he
would
never
have
granted
:
And
if
they
can
not
perswade
him
to
doe
this
without
iniquity
,
how
dare
they
goe
about
to
force
and
compell
him
against
conscience
,
to
commit
this
and
such
other
horrible
impiety
▪
but
I
assure
my selfe
that
God
,
who
hath
blessed
our
King
,
and
preserved
him
hitherto
without
blame
,
as
being
forced
to
what
he
did
,
or
not
throughly
understanding
what
was
our
right
,
the
Bishops
being
imprisoned
&
not
suffered
to
informe
him
nor
to
answer
for
themselves
,
wil
still
arme
His
Majestie
with
that
resolution
,
as
shall
never
yeild
to
their
impetuousnesse
,
to
transcend
the
limits
of
his
owne
most
upright
conscience
.
Yet
still
it
is
urged
,
they
were
excluded
by
act
of
Parliament
,
Ob.
therefore
their
exclusion
cannot
be
unjust
,
as
being
done
by
the
wisedome
of
the
whole
State
,
and
the
King
should
not
desire
it
to
be
altered
.
I
answer
that
all
Parliaments
are
not
allwayes
guided
by
an
unerring
spirit
,
Sol.
The
case
of
our
affairs
.
p.
17.
but
were
many
times
swayed
by
the
heads
of
the
most
powerfull
faction
,
which
are
instances
rather
of
their
unsteady
weakenesse
,
then
of
their
iust
power
;
when
forsaking
the
guidance
of
their
lawfull
head
,
they
suffered
themselves
to
be
lead
by
popular
pretenders
,
as
when
Canut●s
prevailed
by
his
armes
,
he
could
have
a
Parliament
to
resolve
,
that
his
title
to
the
Crowne
was
the
best
;
when
Hen.
4.
How
powerfull
factions
have
procured
Parliaments
to
doe
most
unjust
things
.
had
an
army
of
60000
men
,
he
could
have
a
Parliament
to
depose
Rich.
2.
and
conferre
the
Crowne
upon
himselfe
;
when
Edw.
Duke
of
Yorke
grew
powerfull
,
he
could
have
a
Parliament
to
determine
the
raigne
of
Hen.
6.
and
leave
him
only
the
name
of
King
,
for
his
life
,
but
give
the
very
Kingdome
unto
the
Duke
,
under
the
names
of
protector
and
regent
;
and
then
he
could
procure
the
Parliament
to
declare
that
Hen.
4.
Hen.
5.
and
Hen.
6.
were
but
Kings
de
facto
,
non
de
iure
;
so
Rich.
the
3.
Turba
tremen●
sequitur
fortunam
,
ut
semper
&
odit
damnato●
.
Iuven.
Satyra
.
10.
as
meere
an
usurper
as
any
,
could
notwithstanding
procure
a
Parliament
,
to
declare
him
a
lawfull
King
.
and
Hen.
7.
could
procure
the
forementioned
acts
,
that
were
made
in
favour
of
Edw.
4.
and
Rich.
3.
to
be
annulled
;
and
Hen.
8.
could
have
a
Parliament
to
justifie
and
authorize
his
divorces
,
and
Queene
Elizab.
could
have
a
Parliament
to
make
it
high
treason
for
any
man
to
say
,
that
the
Queene
could
not
by
Act
of
Parliament
binde
and
dispose
the
rights
and
titles
,
When
Kings
were
most
powerfull
,
they
could
get
the
Parliaments
to
yeeld
to
what
Statutes
they
thought
best
;
when
the
Lords
or
faction
were
most
powerfull
,
they
forced
their
Kings
to
make
what
Statutes
they
liked
best
.
which
any
person
whatsoever
might
have
unto
the
Crowne
:
when
as
we
know
,
it
was
adjudged
in
Hen.
7.
that
no
Act
of
Parliament
,
nor
yet
an
Attainder
by
Parliament
,
can
disable
the
right
heire
to
the
Crowne
;
because
the
descent
of
the
Crowne
upon
him
purges
all
disabilities
whatsoever
,
and
makes
him
every
way
capable
thereof
.
Thus
,
as
the
Parliaments
,
when
they
were
most
prevalent
,
caused
their
Kings
unwillingly
to
yeeld
many
things
against
right
;
so
the
Kings
,
growing
most
powerfull
,
prevailed
to
worke
the
Parliament
to
consent
to
very
unjust
conclusions
:
and
therefore
it
is
inconsequent
to
say
,
this
exclusion
must
be
just
,
because
it
is
past
by
an
Act
of
Parliament
.
And
therefore
,
as
in
the
15
yeare
of
Edw.
3.
the
King
being
unwillingly
drawne
to
consent
to
certaine
Articles
,
The
Case
of
our
aff●ires
.
p.
20.
prejudiciall
to
the
Crowne
,
and
to
promise
to
seale
the
Statute
thereupon
made
,
lest
otherwise
his
affaires
in
hand
might
have
beene
ruinated
,
(
which
we
conceive
to
be
just
in
like
manner
now
,
the
King
very
unwillingly
drawne
to
passe
this
Act
for
the
exclusion
of
the
Clergy
,
which
is
most
prejudiciall
both
to
the
Crowne
and
the
Church
,
and
a
mighty
dishonour
unto
God
himselfe
,
lest
otherwise
more
mischiefe
might
have
followed
,
when
he
hoped
that
this
would
have
appeased
the
fury
of
that
prevalent
faction
,
which
now
the
Kingdome
seeth
it
did
not
.
)
Another
Statute
was
made
the
same
yeare
,
Statutes
unwillingly
procured
from
the
King
,
repealed
.
reciting
the
former
matter
,
that
was
enacted
,
in
these
words
;
It
seemed
to
the
said
Earles
,
Barons
,
and
other
wise
men
,
that
since
the
Statute
did
not
of
our
free
will
proceed
,
the
same
to
be
void
,
and
ought
not
to
have
the
name
,
nor
strength
of
a
statute
,
and
therefore
by
their
counsell
and
assent
,
wee
have
decreed
the
said
Statute
to
bee
void
,
&c.
So
I
hope
our
Earles
and
Barons
,
and
the
rest
,
will
be
so
wise
and
so
just
,
both
to
the
King
and
to
the
Church
,
that
seeing
this
Statute
proceeded
not
of
the
Kings
free
will
,
as
I
beleeve
their
owne
conscience
knoweth
,
and
doe
presume
His
Majestie
will
acknowledge
,
they
likewise
will
consent
,
that
the
King
may
make
it
void
againe
.
§.
Certaine
quaeres
discussed
,
but
not
resolved
;
the
end
for
which
God
ordained
Kings
;
the
prayse
of
a
just
rule
;
Kings
ought
to
be
more
just
then
all
others
in
three
respects
;
and
what
should
most
especially
move
them
to
rule
their
people
justly
.
ANd
here
I
must
further
crave
leave
,
to
be
resolved
in
certaine
Quaeres
and
doubts
,
wherein
I
would
very
gladly
be
satisfied
;
for
,
seeing
,
as
I
told
you
before
,
there
are
some
rights
of
royalty
,
which
are
inseperabilia
à
majestate
,
which
the
King
ought
not
,
and
which
indeed
he
cannot
grant
away
;
as
there
be
some
things
which
he
may
forgoe
,
though
he
need
not
;
I
demand
,
1.
Whether
any
positive
Act
,
Statute
,
or
Law
,
that
is
,
either
Quare
.
1
ex
diametro
,
or
ex
obliquo
,
either
directly
,
or
by
consequent
,
or
any
other
way
contradictory
,
or
transgressive
to
the
Law
of
God
,
ought
to
be
kept
and
observed
;
wherein
I
believe
,
and
constantly
maintaine
that
it
ought
not
:
and
I
say
further
,
that
by
the
Word
of
God
,
not
any
Lay
men
,
be
they
never
so
noble
,
never
so
learned
,
and
never
so
many
;
but
the
Clergy
,
be
they
never
so
poore
,
and
never
so
much
dis-esteemed
,
ought
to
be
the
resolvers
of
this
point
,
what
is
repugnant
and
what
consonant
to
the
Law
of
God
;
Malach.
2.7
.
because
the
Priests
lips
must
preserve
knowledge
,
and
the
people
must
seeke
the
Law
at
his
mouth
;
therefore
it
may
be
conceived
no
Statute
can
be
rightly
made
,
that
is
,
not
assented
to
and
approved
(
as
all
our
former
Statutes
were
)
by
the
Bishops
,
that
are
the
chiefest
of
the
Clergy
,
to
be
no
wayes
contrary
to
the
Law
of
God
.
2.
Whether
the
King
,
that
is
an
absolute
Monarch
,
to
whom
Quare
.
2
God
hath
committed
the
charge
and
government
of
his
people
,
can
without
offence
to
God
,
change
this
forme
of
government
,
from
a
Monarchicall
to
an
Aristocraticall
,
or
a
Democraticall
forme
of
government
;
which
may
be
believed
he
cannot
;
because
,
though
as
I
shewed
out
of
Saint
Augustine
,
the
worser
forme
,
invented
by
man
,
may
lawfully
be
changed
into
a
better
:
yet
the
best
,
which
is
onely
and
primarily
ordained
by
God
,
cannot
be
changed
into
a
worser
without
offence
.
Quare
.
3
3.
Whether
the
King
can
passe
away
that
power
,
authority
,
and
right
,
which
God
hath
given
him
,
and
without
which
he
cannot
governe
and
protect
his
people
,
that
God
hath
committed
under
his
charge
;
wherein
it
may
be
conceived
he
cannot
;
because
God
must
discharge
him
from
the
charge
that
he
imposed
upon
him
,
before
he
can
be
freed
and
excused
from
it
;
but
,
as
the
Bishop
,
on
whom
the
Lord
hath
laid
the
charge
of
soules
,
cannot
lay
aside
this
charge
when
he
pleaseth
;
so
no
more
can
the
King
lay
aside
the
charge
of
the
government
,
nor
part
with
that
power
and
right
[
](A96592-e107000-b)*
*
Otherwise
then
by
substitution
.
Rege
absente
,
&
durante
beneplacito
;
or
,
quamdiu
se
benè
gesser●nt
sub
stituti
.
whereby
he
is
inabled
to
governe
them
,
and
without
which
he
cannot
governe
them
,
untill
God
,
that
laid
this
charge
upon
him
,
and
gave
him
full
power
and
authority
to
doe
it
,
by
some
undenyable
dispensation
gives
him
his
Writ
of
ease
to
discharge
him
.
4.
Whether
such
an
Act
or
Statute
,
which
disinableth
any
King
to
dissolve
his
Dyet
,
Councell
,
Assembly
,
or
Parliament
,
Quare
.
4
and
inableth
some
subtle
faction
of
his
Subjects
,
in
some
sort
,
to
countermand
their
King
,
be
not
derogatory
to
the
inseperable
right
of
Majestie
,
destructive
to
the
power
of
government
,
and
prejudiciall
to
all
the
loyall
Subjects
,
and
therefore
void
of
it selfe
,
The
Act
for
the
indissolubility
of
any
Parliament
beleeved
by
many
,
to
be
of
it selfe
void
.
and
not
to
be
observed
;
because
such
an
act
ought
not
to
have
beene
concluded
:
wherein
I
leave
the
resolution
to
be
determined
by
the
Judges
and
the
Bishops
of
this
Land
,
and
I
will
onely
crave
leave
to
set
downe
what
may
be
thought
herein
,
viz.
that
such
an
Act
or
Statute
is
clearely
and
absolutely
void
.
Reason
1
1.
Because
that
hereby
the
King
may
be
said
,
after
a
sort
,
and
in
some
kinde
,
to
change
the
fundamentall
constitution
and
government
of
his
Kingdome
,
from
an
absolute
Monarchie
to
another
species
and
forme
of
government
,
either
Aristocraticall
,
or
Democraticall
,
or
some
other
forme
,
emergent
out
of
all
these
,
such
as
we
know
not
how
to
terme
it
,
and
such
as
was
never
knowne
from
the
beginning
of
the
world
:
a
mixture
indeed
,
which
,
I
told
you
before
,
no
absolute
King
can
be
thought
to
doe
without
offence
,
unlesse
he
can
prove
his
licence
from
God
to
doe
the
same
.
2.
Because
that
hereby
he
may
be
said
to
denude
himselfe
of
Reason
.
2
his
right
,
and
by
depriving
himselfe
of
this
power
,
to
disinable
,
himselfe
to
discharge
that
duty
,
which
God
doth
necessarily
require
at
his
hands
;
that
is
,
to
governe
his
people
,
by
protecting
the
innocent
,
and
punishing
the
wrong
doer
;
and
when
God
shall
call
the
King
to
an
account
,
why
he
did
not
thus
governe
his
people
,
and
defend
those
poore
Subjects
that
were
loyall
and
faithfull
both
to
God
and
their
King
,
according
to
the
charge
that
he
laid
upon
him
,
and
the
right
and
power
which
he
gave
him
to
discharge
it
:
It
may
be
feared
,
it
will
be
no
sufficient
answer
for
any
King
to
say
,
but
I
have
so
laid
away
that
power
,
and
parted
with
that
right
unto
my
Lords
and
Commons
,
that
I
could
not
doe
it
;
for
it
may
be
asked
,
where
doth
God
require
him
,
or
when
did
he
authorize
him
to
divest
himselfe
of
that
authority
wherewith
he
indued
him
?
how
then
can
he
doe
it
,
to
the
undoing
of
many
people
,
without
an
assured
leave
from
God
?
therefore
,
as
that
Act
which
was
made
unrepealable
,
was
adjudged
no
Act
,
but
immediately
void
,
because
it
was
destructive
to
the
very
power
of
Parliament
[
](A96592-e107810-b)*
*
Which
may
repeale
their
owne
Acts
,
but
not
destroy
their
just
power
,
nor
themselves
,
as
it
seemes
the
the
Act
of
excluding
the
Bishops
doth
,
and
takes
away
as
it
were
the
soule
of
the
Parliament
.
,
and
if
any
act
should
be
made
to
destroy
common
right
,
or
to
hinder
the
publique
service
of
God
,
or
to
disinable
the
right
heire
to
injoy
the
Crowne
,
or
the
like
,
those
Acts
are
void
of
themselves
;
so
any
Statute
that
disinableth
the
Kings
government
must
needs
be
void
ipso
facto
;
as
I
have
partly
shewed
in
my
Discovery
of
Mysteries
.
p.
32.
3.
Because
it
may
be
believed
no
King
would
ever
grant
such
an
Act
,
unlesse
he
were
either
subtilly
deceived
and
seduced
,
or
forcibly
compelled
thereunto
,
for
feare
of
some
inavoidable
extremity
,
which
(
according
to
all
outward
appearance
)
Reason
.
3
could
not
otherwise
be
prevented
,
without
the
concessions
of
such
unspeakable
disadvantages
;
as
a
man
gives
away
his
sword
when
he
seeth
his
life
in
danger
,
if
he
deliver
it
not
:
Therefore
the
premisses
considered
.
5.
The
Quaere
is
,
whether
any
King
should
be
bound
and
obliged
Quaere
.
5
to
observe
such
grants
,
and
make
good
such
Acts
,
In
all
these
Quaries
I
conclude
nothing
whatsoever
I
believe
.
as
are
thus
fraudulently
obtained
,
or
forcibly
wrested
from
him
,
and
are
thus
contradictory
to
Gods
will
,
thus
prejudiciall
to
the
power
of
government
,
and
thus
destructive
to
his
Subjects
;
which
for
the
fore-said
reasons
is
by
many
men
believed
he
is
not
;
but
,
as
this
right
was
unduly
procured
from
him
,
so
when
God
inableth
him
,
he
may
justly
acquire
it
,
and
re-assume
it
,
without
any
offence
to
God
,
or
the
least
reluctancie
to
his
owne
conscience
.
And
if
this
Act
,
that
hath
passed
in
our
Parliament
,
makes
it
immediately
to
be
no
Parliament
[
](A96592-e108250-b)*
*
As
I
know
not
whether
it
doth
or
no●
;
neither
will
I
determine
it
.
,
as
being
now
another
forme
of
government
,
which
the
Divines
hold
,
ought
not
to
be
effected
;
then
certainly
all
Acts
that
passed
since
are
no
Acts
,
but
are
void
and
invalid
of
themselves
.
Or
be
it
granted
,
that
the
Act
for
the
perpetuity
of
Parliament
doth
not
annull
the
Parliament
;
yet
it
is
doubted
by
many
,
whether
the
Parliament
may
not
themselves
,
without
the
Kings
pronouncing
it
void
or
dissolved
,
make
it
no
Parliament
;
when
of
Counsellors
for
the
King
,
Quid
prodest
tibi
nomen
usurpare
altonum
,
&
vocari
quod
●on
ei
?
they
become
Traytors
unto
the
King
;
and
of
Patriots
,
that
should
protect
the
Common-wealth
,
they
become
Parricides
and
Catilines
unto
the
same
;
because
these
duties
,
being
as
the
soule
,
the
life
,
and
the
end
of
Parliaments
,
when
these
are
changed
,
to
be
the
bane
and
death
of
King
and
Kingdome
,
it
is
doubted
how
it
can
be
a
Parliament
,
any
more
then
a
dead
carkasse
that
is
deprived
of
his
soule
,
can
be
said
to
be
a
man
;
for
the
circumstances
and
ceremonies
of
times
,
places
,
and
the
like
,
are
not
essentialia
Parliamenti
,
but
as
accidentia
;
quae
possunt
adesse
&
abesse
sine
interitu
subjecti
,
and
may
be
ad
benè
esse
,
but
are
as
Punctillio's
in
respect
of
the
end
and
essence
of
a
Parliament
.
And
therefore
,
as
God
promiseth
infallibly
to
doe
a
thing
,
for
example
,
Psal.
89.34
.
1.
Sam.
2.30
.
that
He
will
not
faile
David
;
his
seed
shall
endure
for
ever
:
and
of
Eli
,
he
said
indeed
,
that
his
house
and
the
house
of
his
father
should
walke
before
him
for
ever
;
yet
this
unchangeable
God
,
when
the
change
is
wrought
in
David
,
or
his
seed
,
or
in
Eli
his
house
,
David
doth
immediately
say
,
Thou
hast
abhorred
and
forsaken
thine
Annointed
,
Psal.
89
37.
and
art
displeased
at
him
;
and
of
his
promise
to
Eli
,
God
saith
in
the
same
place
,
now
be
it
farre
from
me
;
1.
Sam.
2.30
.
so
it
may
be
conceived
,
that
when
any
Parliament
changeth
its
nature
,
faileth
in
its
very
being
,
and
of
a
preservative
becomes
a
poyson
,
both
to
the
King
and
Kingdome
;
I
should
never
acknowledge
Iudas
after
he
betrayed
his
master
,
and
resolved
to
persist
in
his
wickednesse
to
be
an
Apostle
of
Jesus
Christ
,
no
more
then
I
should
take
the
Temple
of
Ierusalem
to
be
the
house
of
God
,
so
long
as
it
continued
the
den
of
theeves
.
the
King
and
Kingdome
may
then
,
without
any
change
in
themselves
,
or
failing
of
their
former
promises
,
justly
say
,
they
are
no
Parliament
;
but
,
as
the
Romans
said
unto
a
worthy
Patriot
,
that
had
formerly
saved
them
from
the
Senones
,
and
at
last
became
an
enemie
to
the
State
,
We
did
honour
thee
as
our
deliverer
,
when
thou
didest
save
us
from
the
Senones
,
sed
jam
nobis
es
quasi
unus
ex
Senonibus
;
so
may
we
say
of
any
Parliament
,
that
turnes
to
be
the
destruction
of
a
Common-wealth
;
that
it
is
but
a
shadow
,
and
no
substance
;
a
den
of
theeves
and
no
Parliament
of
Counsellors
:
And
I
assure
my selfe
much
more
may
be
spoken
,
and
many
inanswerable
arguments
may
be
produced
to
confirme
this
to
be
most
true
:
so
I
have
set
downe
what
I
conceive
to
be
true
about
the
Kings
grants
and
concessions
unto
his
people
,
and
his
obligations
to
observe
them
.
And
if
His
Majestie
(
whom
I
unfainedly
love
,
and
heartily
honour
,
and
in
whose
service
,
as
I
have
most
willingly
spent
my
slender
fortunes
,
so
I
shall
as
readily
hazard
my
dearest
life
)
be
offended
with
me
for
setting
downe
any
of
these
things
,
that
my
conscience
tels
me
to
be
true
,
and
needfull
to
be
knowne
,
and
my
duty
to
declare
them
;
I
must
answer
in
all
humility
,
and
with
all
reverence
,
that
,
remembring
what
Lucian
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
many
men
shunning
the
smoake
fell
into
the
fire
;
and
that
Job
saith
,
Timentes
pruinam
,
opprimentur
à
nive
,
which
S.
Gregory
moralizeth
of
them
,
that
fearing
the
frost
of
mans
anger
,
which
they
may
tread
under
foot
,
shall
be
overwhelmed
with
the
snow
of
Gods
vengeance
,
that
fals
from
Heaven
,
and
cannot
be
avoided
;
I
had
rather
suffer
the
anger
of
any
mortall
man
,
then
endure
the
wrath
of
the
great
God
;
for
now
I
have
freed
my
soule
,
let
what
will
come
of
my
body
:
I
will
feare
God
,
and
honour
my
King
.
5.
5.
The
end
for
which
God
ordained
Kings
.
We
are
to
consider
the
end
for
which
God
ordained
the
King
to
rule
and
governe
his
people
;
and
that
is
,
to
preserve
justice
and
to
maintaine
peace
throughout
all
the
parts
of
his
dominions
;
for
as
the
Subjects
may
neither
murmure
not
resist
their
Soveraigne
,
at
any
time
,
for
any
cause
,
so
the
King
must
not
doe
any
wrong
or
injustice
to
his
meanest
Subject
;
neither
doe
we
presse
the
obedience
of
the
Subjects
to
give
licence
unto
the
King
to
use
them
as
he
listeth
;
but
we
tell
Kings
their
duties
,
as
well
as
we
doe
to
the
Subjects
,
and
that
is
,
to
doe
justice
unto
the
afflicted
,
and
to
execute
true
judgement
among
all
his
people
:
Psal.
82.3
.
Z●char
.
7.9
.
for
as
Plato
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
all
men
cry
out
with
one
mouth
how
beautifull
a
thing
is
temperance
and
righteousnesse
;
Cicero
calleth
her
the
Lady
and
Mistresse
of
all
vertues
:
and
Pindarus
saith
,
Cicero
offic.
l.
3.
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
golden
eye
and
a
golden
countenance
are
allwayes
to
be
seene
in
the
face
of
justice
,
and
that
Jupiter
Soter
dwelleth
together
with
Themis
;
whereby
he
would
give
us
to
understand
,
regem
servatorem
esse
iustum
;
●indar
.
apud
Athan
.
Cl.
Alexand.
Strom.
l.
5.
that
a
King
must
preserve
his
people
by
justice
,
as
Clemens
Alexand.
expoundeth
it
;
because
as
Theognis
pag.
431.
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
justice
is
that
vertue
,
which
comprehends
all
vertues
in
it selfe
;
and
therefore
Solomon
saith
,
that
the
Kings
throne
is
established
by
righteousnesse
:
Prov.
16.12
.
and
justice
exalteth
a
Nation
,
making
it
to
flourish
&
famous
;
&
injustice
destroyeth
the
people
,
when
a
Kingdome
is
translated
from
nation
to
nation
because
of
unrighteousnesse
;
Injustice
destroyeth
Kingdomes
.
the
same
being
as
it
was
said
of
Carthage
fuller
of
sinnes
then
of
people
;
as
you
see
the
Monarchy
of
the
Assyrians
was
translated
unto
the
Medes
and
Persians
,
and
the
most
famous
republ
.
of
the
Romanes
was
spoiled
,
when
forgetting
their
pristine
honesty
,
they
became
unjust
,
Lucan
.
l.
1.
—
Mensuraque
juris
Vis
erat
.
—
And
the
law
was
measured
by
strength
,
and
he
had
the
best
right
which
was
most
powerfull
:
and
so
the
ancient
nation
of
the
Britons
came
to
utter
ruine
and
destruction
,
propter
avaritiam
principum
,
injustitiam
judicum
,
negligentiam
episcoporum
,
&
luxuriam
populi
,
saith
Gildas
.
Ezechiel
.
●3
.
11
.
and
18.32
.
And
therefore
God
,
that
desireth
not
the
death
of
a
sinner
,
much
lesse
the
ruine
of
any
nation
,
would
have
us
to
seeke
for
justice
,
and
to
live
uprightly
one
among
another
;
but
as
the
sheepe
that
are
without
a
shepheard
,
wander
where
they
list
,
so
as
you
read
often
in
the
booke
of
Judges
,
when
the
people
were
without
a
King
,
there
was
no
justice
amongst
them
,
but
every
man
did
that
which
was
right
in
his
owne
eyes
:
therefore
to
prevent
oppressions
and
wrongs
,
Judges
.
17.6
.
God
out
of
his
infinite
love
and
favour
unto
mankind
,
from
the
beginning
of
the
world
,
called
and
appointed
Kings
to
be
his
vicegerents
,
to
judge
the
earth
,
Dan.
2.21
,
37
1.
Chron.
2
84
1.
Sam.
●0
.
1
.
1.
Reg.
19.15
.
Romans
13.4
.
Tertull.
ad
Scap.
c.
2.
Optat.
cont.
Parmen.
l.
3.
p.
8
5.
Auson
.
in
mon●syll
.
Et
id
possumus
quod
iure
possumu●
.
Chrysost.
ad
Pop.
Antioch
.
hom.
2.
Ambros
.
apol.
pro
Davide
.
c.
4.
&c.
10.
Aug.
de
civit
l.
4.
c.
33.
Greg.
epis
.
l.
2
,
ep.
110.
Autor
libelli
cui
inscriptio
,
brevis
narratio
quomodo
Hen.
4.
&c.
Bellar.
de
laic
.
c
5.
Rhem.
anno
.
1.
Pet.
2.23
.
●
De
la
Cerda
in
Virgil.
l.
11.
p.
560.
&c.
Herod
.
l.
2.
Plut.
in
vit.
Cicero
.
2.
orat
.
in
Anton.
Ovid
Mei
.
6.
Suet.
de
act.
c.
●
.
and
to
see
that
the
poore
and
the
fatherlesse
have
right
;
for
besides
many
other
places
that
might
be
alleadged
,
the
Spirit
of
God
saith
directly
,
ego
dixi
Dii
estis
,
and
by
me
Kings
do
reigne
,
that
is
,
by
my
appointment
,
by
my
direction
,
and
by
my
protection
,
they
doe
,
and
shall
rule
and
reigne
over
my
people
,
as
Tertull
,
Optat.
S
Chrysost.
S.
Ambrose
.
S.
Aug.
S.
Gregory
,
and
the
rest
of
the
most
Orthodox
fathers
have
ever
taught
and
maintained
;
and
therefore
this
is
not
inventum
humanum
,
as
the
Puritanes
have
dreamed
,
and
the
Popes
flatterers
have
maintained
,
but
it
is
an
ordination
of
God
,
that
we
have
Kings
given
unto
us
,
not
to
domineere
and
to
satisfy
their
untamed
wills
,
and
sensuall
appetites
,
but
to
administer
justice
and
judgment
unto
their
people
,
and
so
to
guide
them
to
live
in
all
peace
and
tranquillity
;
for
as
Auson
saith
,
Qui
rectè
faciet
,
non
qui
dominatur
erit
rex
.
And
therefore
Plinius
Secundus
in
his
panegyricks
saith
,
ut
faelicitatis
est
posse
quantum
velis
,
sic
magnitudinis
est
velle
quantum
possis
,
&
bonitatis
facere
quantum
justum
:
as
it
is
a
great
felicity
to
be
able
to
doe
what
we
will
,
so
it
is
a
most
heroicke
resolution
,
to
will
no
more
but
what
we
should
,
and
to
doe
nothing
but
what
is
just
;
Claudian
saith
to
Honorius
.
Nec
tibi
quid
liceat
,
sed
quid
fecisse
decebit
.
Occurrat
,
mentemque
domet
respectus
honesti
.
and
so
Homer
saith
,
that
Sarpedon
preserved
Licia
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
through
justice
and
fortitude
;
whereupon
the
old
Scholiast
citeth
the
words
of
Aeschilus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
vertue
and
justice
are
ever
coupled
together
;
and
Dio:
Chrysost
.
faith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
is
the
best
of
men
,
that
is
the
most
valiant
and
most
just
;
Orat.
2.
and
Herodian
saith
of
Pertinax
,
that
he
was
both
loved
and
feared
of
the
Barbarians
,
as
well
for
the
remembrance
of
his
vertues
in
former
battels
,
as
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
because
that
wittingly
or
willingly
he
never
did
injustice
to
any
man
at
time
.
Plutarch
ascribeth
these
vertues
to
Lucullus
,
and
to
Paulus
Aemilius
;
Cicero
saith
the
like
of
Pompey
,
Ovid
of
Erictheus
;
Suetonius
of
Octavius
,
Augustus
his
father
;
Virgil
of
Aeneas
;
Krantius
of
Fronto
King
of
the
Danes
;
and
of
our
late
King
Iames
of
famous
and
ever
blessed
memory
,
we
may
truly
say
,
—
Cui
pudor
&
justitiae
soror
Incorrupta
fides
,
nudaque
veritas
,
Quando
ullum
invenient
parem
?
Horat.
l.
1
,
od.
26.
Neither
need
I
blush
to
apply
the
same
to
our
present
King
.
So
you
see
how
Justice
exalteth
a
nation
,
commends
the
doers
of
it
,
and
crownes
them
with
all
honour
,
and
as
the
Poet
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
he
that
worketh
justly
shall
have
God
himselfe
for
his
Coadiutor
.
But
here
you
must
observe
that
,
which
indeed
is
most
true
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
is
not
a
iust
man
that
doth
no
hurt
,
but
he
that
is
able
to
do
hurt
,
Who
rightly
termed
just
and
will
not
doe
it
,
that
can
be
unjust
and
will
not
be
:
for
it
is
no
great
matter
to
see
a
poore
man
that
hath
no
ability
,
to
doe
no
wrong
;
but
it
is
hard
to
use
power
right
,
even
in
the
meanest
office
;
and
therefore
this
is
that
,
that
is
to
be
urged
,
to
be
then
most
just
,
when
we
have
most
power
to
offend
,
which
most
properly
doth
belong
to
all
Kings
and
Princes
,
to
put
them
in
mind
of
their
duties
,
to
what
end
God
hath
made
them
Kings
;
for
they
are
but
base
flatterers
,
quibus
omnia
principum
honesta
atque
inhonesta
laudare
mos
est
,
Tacit.
annal.
l.
3.
Plut.
in
Apotheg
.
Eustach
.
ad
Iliad
.
β.
Salust
.
in
Orat.
●as
.
cont
.
Catil
.
that
will
commend
all
the
doings
of
Princes
,
be
they
good
or
bad
;
and
which
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
things
are
honest
and
just
that
Kings
doe
,
as
that
flattering
Sycophant
said
to
Antigonus
;
or
like
those
,
Chirodicai
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
thinke
justice
lieth
not
in
the
Lawes
,
but
in
their
hands
;
because
as
Caesar
saith
,
in
maxima
fortuna
minima
licentia
est
,
the
higher
their
places
are
,
the
more
righteous
they
ought
to
be
,
and
the
lesse
liberty
of
sinning
is
left
unto
them
:
and
that
in
respect
1.
of
God
.
2.
of
others
.
3.
of
themselves
.
For
1.
Where
God
hath
conferred
much
honour
,
Kings
ought
to
be
more
just
,
then
all
other●
in
3
respects
.
there
he
expecteth
much
equity
,
and
the
more
goodnesse
,
where
he
bestowed
the
more
grace
:
ideo
deteriores
estis
,
quia
meliores
esse
debetis
?
and
will
men
therefore
be
the
more
sinfull
,
Luke
12.48
.
Salvian
.
de
Provid
.
l.
4.
because
they
ought
to
be
the
more
righteous
?
2.
All
mens
eyes
are
upon
the
Prince
;
and
as
Seneca
saith
of
the
royall
Pallace
,
Perlucet
omne
regiae
vitium
domûs
;
the
houses
of
Kings
are
like
glasses
,
and
every
man
may
looke
through
them
:
so
their
actions
can
no
more
be
hid
,
then
the
Citie
that
is
placed
upon
an
hill
;
but
their
least
and
lightest
acts
are
soone
seene
.
3.
Their
places
are
as
slippery
as
they
are
lofty
,
when
(
as
one
saith
)
height
it selfe
maketh
mens
braines
to
swimme
;
Seneca
in
Agamemn
.
2.1
.
&
nunquam
solido
stetit
superba
foelicitas
,
and
proud
insolency
never
stood
sure
for
any
certaine
space
;
for
,
as
God
hath
made
them
gods
,
so
he
can
unmake
them
at
his
pleasure
;
Aug.
ho.
14.
and
as
S.
Augustine
saith
,
Quod
contulit
immerentibus
,
tollit
malè
merentibus
,
&
quod
illo
donante
fit
nostrum
,
nobis
superbientibus
fit
alienum
;
what
God
hath
freely
bestowed
upon
you
without
desert
,
he
may
justly
take
away
from
you
for
your
evill
deserts
;
and
what
is
ours
through
Gods
gift
,
may
be
made
another
mans
through
our
owne
pride
;
and
not
onely
so
,
but
as
he
hath
heaped
honours
upon
their
heads
,
that
they
might
honour
him
;
so
,
if
they
neglect
him
,
he
can
powre
contempt
upon
Princes
,
Job
12.21
.
and
cast
dirt
in
their
faces
,
and
make
them
a
very
scorne
to
those
that
formerly
they
thought
unworthy
to
eate
with
the
dogs
of
their
flocke
;
and
then
,
Quanto
gradus
altior
,
Job
30.1
.
●anto
casus
gravior
,
the
higher
they
were
exalted
,
the
more
will
be
their
griefe
when
they
are
dejected
;
as
it
was
with
those
Kings
,
that
being
wont
to
be
carried
in
their
royall
Charets
,
were
forced
like
horses
to
draw
Sesostris
Coach
;
Quia
m●serrimum
est
suisse
felicem
;
because
it
is
a
most
wretched
thing
to
have
beene
happy
,
and
not
to
be
;
or
as
the
Poet
saith
,
Ovidius
Trist.
l.
3.
Eleg.
4.
Qui
cadit
in
plano
,
vix
hoc
tamen
evenit
unquam
,
Sic
cadit
ut
tactà
surgere
possit
h●mo
;
At
miser
Elpenor
,
tecto
dilapsus
ab
alto
Occurrit
regi
,
flebilis
umbra
su●
.
And
therefore
all
Kings
should
be
ever
mindfull
of
the
words
of
King
David
,
2.
Sam.
23.3
.
He
that
ruleth
over
men
must
be
just
,
ruling
in
the
feare
of
God
;
and
all
these
things
that
I
have
set
downe
should
move
all
Kings
and
Princes
to
set
their
mindes
upon
righteousnesse
,
Psal.
58.1
.
to
judge
the
thing
that
is
right
,
and
to
live
,
to
raigne
and
rule
according
to
the
straight
rule
of
the
Law
;
What
should
move
all
Kings
to
rule
justly
according
to
Lawes
.
that
so
carrying
them
justly
and
worthily
in
their
places
,
the
poore
people
may
truly
say
of
them
,
Certè
Deus
est
in
illis
,
they
may
well
be
called
Gods
,
because
God
is
in
them
:
and
if
these
things
will
not
,
nor
cannot
move
them
to
be
as
mindfull
of
their
duty
,
as
well
as
they
are
mindfull
of
their
excellency
,
then
let
them
remember
what
the
Psalmist
saith
,
Psal.
149.8
.
He
will
bind
Kings
with
fetters
,
and
their
Nobles
with
linkes
of
iron
;
and
let
them
meditate
upon
the
words
of
King
Solomon
,
where
he
saith
unto
them
all
,
Heare
O
ye
Kings
,
and
understand
,
learne
ye
that
be
Judges
of
the
ends
of
the
earth
;
give
eare
,
you
that
rule
the
people
,
and
glory
in
the
multitude
of
Nations
;
for
power
is
given
you
of
the
Lord
,
and
soveraignty
from
the
Highest
,
who
shall
trie
your
workes
,
and
search
out
your
counsels
;
because
,
being
Ministers
of
his
Kingdomes
,
you
have
not
judged
aright
,
nor
kept
the
Law
,
nor
walked
after
the
counsell
of
God
;
horribly
and
speedily
shall
he
come
upon
you
;
for
a
sharpe
judgement
shall
be
to
them
that
are
in
high
places
;
for
mercy
will
soone
pardon
the
meanest
,
but
mighty
men
shall
be
mightily
tormented
;
Sap.
6.
usque
ad
vers.
9.
for
he
that
is
Lord
over
all
shall
feare
no
mans
person
,
neither
shall
he
stand
in
awe
of
any
mans
greatnesse
;
for
he
hath
made
the
small
and
the
great
,
and
careth
for
all
alike
;
but
a
sore
tryall
shall
come
upon
the
mighty
.
Heb.
10.31
.
And
the
Apostle
saith
,
It
is
a
fearefull
thing
to
fall
into
the
hands
of
the
living
God
;
which
things
should
make
their
eares
to
tingle
,
and
their
hearts
to
tremble
,
whensoever
they
step
aside
out
of
Gods
Commandements
.
And
thus
we
set
downe
the
charge
of
Kings
,
and
the
strict
account
that
they
must
render
unto
God
,
how
they
have
discharged
the
same
;
whereby
you
see
we
flatter
them
not
in
their
greatnesse
,
but
tell
them
as
well
what
they
should
be
,
as
what
they
are
;
and
presse
not
onely
obedience
unto
the
people
,
but
also
equity
and
justice
unto
the
Prince
;
that
both
doing
their
duty
,
both
may
be
happy
.
CHAP.
XV.
Sheweth
the
honour
due
to
the
King
.
1.
Feare
.
2.
An
high
esteem
of
our
King
;
how
highly
the
Heathens
esteemed
of
their
Kings
;
the
Marriage
of
obedience
and
authority
;
the
Rebellion
of
the
Nobility
how
haynous
.
3.
Obedience
,
fourefold
;
diverse
kinds
of
Monarchs
;
and
how
an
absolute
Monarch
may
limit
himselfe
.
2
I
Have
shewed
you
the
person
that
we
are
commanded
to
honour
,
the
King
;
2
The
honour
that
is
due
to
the
King
.
I
am
now
to
shew
you
the
honour
that
is
due
unto
him
,
not
only
by
the
customes
of
all
Nations
,
but
also
by
the
Commandement
of
God
himselfe
.
Where
first
of
all
you
must
observe
,
that
the
Apostle
useth
the
same
word
here
to
expresse
our
duty
to
our
King
,
as
the
holy
Ghost
doth
to
expresse
our
duty
to
our
father
and
mother
;
for
there
it
is
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
here
S.
Peter
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
to
shew
indeed
that
the
King
—
urbi
pater
est
urbique
maritus
;
is
the
common
Father
of
us
all
,
and
therefore
is
to
have
the
same
honour
that
is
due
to
our
father
and
mother
;
The
same
that
is
due
to
our
Father
and
Mother
.
and
I
have
fully
shewed
the
particulars
of
that
honour
upon
that
fift
commandement
.
I
will
insist
upon
some
few
poynts
in
this
place
,
and
as
the
ascent
to
Solomons
throne
was
,
per
sex
gradus
,
by
sixe
speciall
steps
,
so
I
will
set
you
down
six
main
branches
of
this
honour
,
that
are
typified
in
the
six
ensignes
or
emblems
of
Royall
Majesty
;
for
-
1
The
Sword
exacteth
feare
,
Six
speciall
branches
of
the
honour
due
to
the
King
.
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
as
much
.
-
2
The
Crowne
importeth
honour
,
because
it
is
of
pure
gold
.
-
3
The
Scepter
requireth
obedience
,
because
that
ruleth
us
.
-
4
The
Throne
deserves
Tribute
,
that
his
Royalty
may
be
maintained
.
-
5
His
Person
meriteth
defence
,
because
he
is
the
Defender
of
us
all
.
-
6
His
charge
calleth
for
our
Prayers
that
he
may
be
inabled
to
discharge
it
.
1.
Feare
.
1.
Kings
are
called
Gods
,
and
all
the
Royall
Ensignes
and
Acts
of
Kings
are
ascribed
to
God
,
as
their
Crown
is
of
God
,
whereupon
they
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
21.3
.
crowned
of
God
;
their
sword
is
of
God
,
Psal.
18.39
.
Iudg.
7
17.
Exod.
4.20.17.9
.
whereupon
the
Psalmist
saith
,
thou
hast
girded
me
with
strength
unto
the
battle
;
their
Scepter
is
the
Scepter
of
God
,
for
so
Moses
rod
,
which
signifieth
a
Scepter
as
well
as
a
rod
,
is
called
the
rod
of
God
;
their
throne
is
the
throne
of
God
,
and
their
judgement
is
the
judgement
of
God
;
1.
Chron.
19
21.
and
you
know
how
often
we
are
commanded
in
the
Scripture
to
feare
God
;
&
the
Poet
saith
,
2.
Chron.
19.6
.
primus
in
orbe
Deos
fecit
timor
;
&
where
there
is
no
feare
of
God
,
Sap.
17.12
.
there
is
no
beliefe
,
that
there
is
a
God
;
for
feare
is
the
betraying
of
the
succors
which
reason
offereth
;
and
when
we
have
no
reason
to
expect
succour
,
our
reason
tells
us
,
that
we
should
feare
,
that
is
,
the
punishment
which
we
deserved
for
those
evills
,
which
deprived
us
of
our
succours
;
and
therefore
this
feare
of
the
punishment
,
The
want
of
feare
the
cause
of
all
mischiefe
.
doth
often
times
keep
us
from
those
evills
;
even
as
the
Scripture
saith
,
timor
Domini
expellit
peccatum
;
and
the
want
of
this
feare
is
the
cause
of
all
mischiefe
,
as
the
Prophet
David
sheweth
,
when
after
he
enumerated
,
Rom.
3.13
.
the
most
horrible
sins
of
the
wicked
,
that
their
throat
was
an
open
sepulcher
:
,
P.
14.
the
poyson
of
aspes
under
their
lips
,
their
mouth
full
of
cursing
and
bitternesse
,
and
their
feet
swift
to
shed
blood
,
V.
7.
he
addeth
this
as
the
cause
of
all
,
that
there
was
no
feare
of
God
before
their
eyes
:
And
truly
this
is
the
cause
of
all
our
calamities
,
that
we
feare
not
our
King
;
for
if
we
feared
him
,
we
durst
not
Rebell
and
revile
him
as
we
doe
.
Why
men
doe
so
little
feare
God
&
the
King
.
Eccles.
5
6.
But
what
is
the
reason
that
we
doe
so
little
feare
either
God
or
the
King
?
the
sonne
of
Syrach
sheweth
,
it
is
their
great
mercy
and
clemency
;
this
,
which
worketh
love
in
all
good
natures
,
produceth
boldnesse
,
impudency
,
and
Rebellion
in
all
froward
dispositions
,
who
therefore
sinne
because
God
is
mercifull
,
and
will
Rebell
against
their
King
,
because
they
know
he
is
pittifull
and
milde
,
and
will
grant
them
pardon
,
as
they
believe
,
if
they
cannot
prevaile
;
which
is
nothing
else
,
but
like
spiders
,
to
suck
poyson
out
of
those
sweet
flowers
,
from
whence
the
bees
doe
gather
hony
;
but
let
them
not
deceive
themselves
;
for
debet
amor
laesus
irasci
,
love
too
much
provoked
will
wax
most
angry
,
&
patientia
laesa
fit
furor
;
and
therefore
the
sonne
of
Syrach
saith
,
Eccles.
5.5
,
6.
concerning
propitiation
be
not
without
feare
,
and
say
not
his
mercy
is
great
;
for
mercy
and
wrath
come
from
him
,
and
his
indignation
resteth
upon
sinners
:
so
though
our
King
be
as
the
Kings
of
Israel
,
a
mercifull
minded
man
,
most
mild
and
clement
;
yet
now
when
he
seeth
how
these
Rebells
have
abused
his
goodnesse
and
his
patience
,
to
the
great
sufferance
of
his
best
Subjects
,
he
can
draw
his
sword
,
and
make
it
drunk
in
the
blood
of
the
ungodly
,
that
have
so
transcendently
abused
both
the
mercies
of
God
,
&
the
goodnesse
of
the
King
.
When
diverse
people
had
Rebelled
against
Tarquin
,
What
Tarquin
did
to
Rebells
.
and
his
sonne
had
surprised
many
of
their
chiefe
leaders
,
he
sent
unto
his
father
to
know
what
he
should
doe
with
them
,
the
King
being
in
his
field
,
paused
a
while
,
and
then
summ●
Papavera
carpsit
,
with
his
staffe
chopt
off
the
heads
of
diverse
weeds
and
thistles
,
and
gave
the
messenger
none
other
answer
,
but
goe
,
and
tell
my
sonne
what
J
am
doing
;
and
his
Sonne
,
understanding
his
meaning
,
did
with
them
,
as
Tarquin
did
with
the
Poppies
;
so
many
Kings
would
have
done
with
these
Rebells
,
not
out
of
any
love
to
shed
blood
,
but
out
of
a
desire
to
preserve
Peace
,
not
for
any
naturall
inclination
to
diminish
their
Nobility
by
their
decollation
,
but
from
an
earnest
endeavour
to
suppresse
the
community
from
unnaturall
Rebellion
,
ut
poena
in
paucos
,
metus
ad
omnes
,
that
the
punishment
of
some
might
have
bred
feare
in
the
rest
:
and
that
feare
of
the
King
in
them
might
keep
his
good
Subjects
from
feare
of
being
undone
by
them
.
But
all
the
World
seeth
our
King
is
more
mercifull
,
What
effects
the
Kings
clemency
wrought
.
and
hath
sought
all
this
while
to
draw
them
with
the
cords
of
love
,
which
hath
bred
more
troubles
to
himselfe
,
more
afflictions
to
us
,
and
made
them
the
more
cruell
,
and
by
their
Oathes
and
Protestations
,
Leagues
and
Covenants
,
to
doe
their
best
to
bring
the
King
and
all
his
loyall
Subjects
into
feare
,
if
they
may
not
have
their
own
desires
.
But
we
are
not
afraid
of
these
Bug
beares
;
because
we
know
this
hath
been
the
practice
of
all
Rebells
to
linke
themselves
together
with
Leagues
and
Covenants
,
as
in
the
conjuration
of
Cateline
;
and
the
Holy
league
in
France
,
and
the
like
;
and
many
such
Covenants
and
Leagues
have
been
made
with
Hell
,
to
the
utter
destruction
of
the
makers
;
as
when
more
then
forty
men
vowed
very
solemnly
(
and
they
intended
to
doe
it
very
cunningly
)
that
they
would
neither
eat
nor
drinke
untill
they
had
killed
Paul
;
Act.
23.12
.
for
so
they
might
be
without
meat
till
the
day
of
judgement
,
if
they
would
keep
their
Oath
:
and
so
these
Covenanteers
may
undoe
themselves
by
such
hardening
their
faces
in
their
wickednesse
;
The
Rebells
Covenants
shew
they
are
grown
desperate
.
because
this
sheweth
they
are
grown
desperate
,
and
are
come
to
that
passe
,
that
they
have
little
hope
to
preserve
their
lives
,
but
by
the
hazarding
of
their
soules
;
as
if
they
thought
the
Divell
,
for
the
good
service
they
desire
to
do
Him
,
to
overthrow
the
Church
,
to
destroy
thousand
soules
,
may
perchance
doe
them
this
favour
,
to
preserve
their
lives
for
a
time
,
to
bring
to
passe
so
great
a
worke
;
whereas
we
know
,
the
Church
is
built
upon
a
Rocke
,
and
God
hath
promised
to
defend
his
annoynted
,
so
that
all
the
power
of
hell
shall
never
prevaile
against
any
of
these
.
Wherefore
to
conclude
this
point
,
seeing
God
hath
put
a
sword
into
the
hand
of
the
King
,
Rom.
13.4
.
&
the
King
bears
not
the
sword
in
vaine
,
but
though
it
be
long
in
the
sheath
,
he
can
draw
it
out
when
He
will
,
and
recompence
the
abuse
of
His
lenity
,
with
the
sharpnesse
of
severity
,
let
us
feare
;
or
if
you
would
not
feare
,
doe
well
,
V.
3.
saith
the
Apostle
,
returne
from
your
Rebellion
,
and
from
all
your
wicked
wayes
,
and
you
may
yet
find
grace
;
because
you
have
both
a
mercifull
God
,
and
a
gratious
King
.
2.
To
have
an
high
and
good
esteeme
of
our
King
,
and
to
make
others
to
have
the
like
.
2.
Sam.
15.6
.
2.
As
we
are
to
feare
,
so
we
are
to
reverence
our
King
,
that
is
,
to
have
an
high
esteeme
of
His
Majesty
,
and
to
manifest
the
same
in
our
termes
,
speeches
and
communications
accordingly
,
to
gaine
the
love
of
the
rest
of
His
Subjects
towards
Him
;
and
not
as
Absolon
did
,
by
cunning
and
sinister
expressions
,
to
steale
away
the
hearts
and
affections
of
His
People
;
for
to
make
mention
of
him
either
in
our
prayers
or
Sermons
,
or
in
any
other
familiar
talke
,
so
,
as
if
he
were
a
friend
to
Popery
,
an
Enemy
to
the
Gospell
,
and
carelesse
of
Justice
,
and
the
like
,
(
as
too
many
of
our
Sectaries
most
falsely
&
most
malitiously
have
done
)
is
rather
to
vilifie
and
disgrace
him
,
to
worke
an
odium
against
him
,
and
a
tediousnesse
of
him
,
then
to
procure
an
honourable
esteeme
and
reverence
of
him
;
Cassiodorus
saith
,
stipendium
tyranno
penditur
,
praedicatio
non
nisi
bono
Principi
;
Tribute
is
due
to
Tyrants
,
and
ought
to
be
paid
unto
them
;
but
honour
and
reverence
much
more
to
a
good
Prince
;
&
the
spirit
of
God
bids
us
,
blesse
them
that
persecute
us
,
and
our
Saviour
saith
,
Rom.
12.14
.
blesse
them
that
curse
you
,
that
is
,
speake
well
of
Tyrants
that
oppresse
us
,
Matth.
5.44
.
and
speak
not
ill
of
them
that
speak
ill
of
you
;
especially
if
they
be
your
Magistrates
or
your
King
,
whom
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
you
are
commanded
to
honour
,
even
with
the
same
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
therefore
no
doubt
,
The
fifth
Commandement
is
the
most
obliging
of
all
the
Commandements
of
the
second
Table
.
Ephes.
6.2
.
How
the
heathens
honoured
their
Kings
.
C.
Tacitus
.
lib.
14.
but
with
the
same
honour
)
as
we
are
commanded
to
honour
our
Father
,
and
our
Mother
;
because
the
King
is
our
Politicall
Father
;
and
is
therefore
commanded
to
be
reverenced
by
this
precept
,
which
(
as
the
Divines
observe
)
is
of
greater
moment
and
more
obliging
,
then
any
of
the
rest
of
the
Commandements
of
the
second
Table
,
not
only
because
it
keepeth
the
first
place
of
all
these
precepts
,
but
is
also
the
first
Commandement
with
promise
,
as
the
Apostle
observeth
.
And
not
only
the
Scriptures
command
us
thus
to
honour
and
to
reverence
our
King
,
but
the
very
Heathens
also
did
so
reverence
them
,
that
they
did
adore
the
Statues
and
Images
of
their
Kings
and
Caesars
,
as
Tacitus
reporteth
;
and
it
was
Treason
for
any
man
to
pull
away
,
or
violate
them
,
that
fled
unto
them
for
sanctuary
;
yea
,
it
was
capitall
for
a
man
,
that
had
the
Image
of
his
Prince
stamped
in
silver
,
or
ingraven
in
a
Ring
,
to
goe
to
any
uncleane
or
unseemly
place
;
and
therefore
Seneca
saith
,
Seneca
de
benefic
.
l.
30.
that
under
the
Empire
of
Tiberius
,
a
certain
Noble
man
was
accused
of
Treason
,
for
moving
his
hand
,
The
reason
of
their
reverence
.
that
had
on
his
finger
a
Ring
,
whereon
was
ingraven
the
portraiture
of
the
Prince
,
unto
his
privie
parts
when
he
did
Vrine
;
and
the
reason
of
this
great
reverence
,
which
they
bare
unto
their
Princes
was
,
that
they
beleeved
there
was
in
Kings
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
divine
thing
,
which
above
the
reach
of
man
,
was
ingraffed
in
them
,
and
could
not
be
derived
from
them
;
for
so
Raderus
tells
us
,
Raderus
Comment.
in
Quint.
curt
.
that
this
divine
Majesty
,
or
celestiall
sparke
,
was
so
eminent
in
the
countenance
of
Alexander
,
that
it
did
not
only
terrifie
his
enemies
,
but
also
moved
his
best
Commanders
and
greatest
Peeres
to
obey
his
commands
:
and
the
like
is
reported
of
Scipio
Africanus
:
and
I
find
the
Macedonians
had
a
law
,
that
(
besides
the
Traitors
)
condemned
to
death
five
of
their
next
Kinsfolkes
,
A
Macedoninian
law
.
that
were
convicted
of
conspiracy
against
their
King
;
and
a
Gentleman
of
Normandy
,
confessing
to
his
Frier
,
how
such
a
thought
came
once
in
his
mind
,
to
have
killed
King
Francis
the
first
,
A
gentleman
hanged
for
his
thought
.
but
repenting
of
his
intention
,
he
resolved
never
to
doe
it
;
the
Frier
absolved
him
of
his
sinne
,
but
told
the
King
thereof
,
and
he
sent
him
to
his
Parliament
,
who
condemned
and
executed
him
for
his
thought
.
Philip
the
first
of
Spaine
,
seeing
a
Falcon
killing
an
Eagle
,
commanded
his
head
to
be
wrung
of
;
saying
,
let
none
presume
above
their
Soveraigne
;
and
in
the
raigne
of
Henry
fourth
of
England
,
one
was
hanged
,
drawne
,
and
quartered
,
in
Cheapside
London
,
for
jesting
with
his
sonne
,
that
if
he
did
learne
well
he
would
make
him
heire
of
the
Crowne
,
meaning
his
owne
house
,
that
had
the
Signe
of
the
Crowne
,
to
prove
the
Proverbe
true
,
non
est
bonum
ludere
cum
sanctis
,
it
is
not
safe
jesting
with
Kings
and
Crowns
,
and
it
is
lesse
safe
to
resist
them
if
you
will
beleeve
wise
Solomon
.
And
I
have
read
of
another
King
,
that
passing
over
a
river
,
his
Crowne
fell
into
the
water
,
one
of
his
water-men
lept
in
,
and
dived
to
the
bottome
,
and
taking
up
the
Crowne
put
it
upon
his
head
,
that
it
might
not
hinder
his
swimming
,
and
so
brought
it
to
the
King
againe
,
who
rewarded
him
well
for
his
paines
,
but
caused
his
head
to
be
chopt
of
for
presuming
to
weare
his
Crowne
.
And
all
this
is
but
an
inanswerable
argument
to
condemne
our
Rebells
,
that
neither
reverence
the
Majesty
of
their
King
,
nor
respect
the
commandement
of
their
God
.
3.
Obedience
.
3.
Obedience
is
another
principall
part
of
that
honour
which
we
owe
unto
the
King
;
and
this
obedience
of
the
inferiours
joyned
with
the
direction
of
the
superiors
,
The
marriage
of
obedience
and
authority
and
the
issue
.
doe
make
any
state
most
successefull
;
but
when
these
are
divorced
,
then
nothing
goeth
right
in
that
Common-wealth
;
for
so
the
Sages
of
Greece
exprest
it
by
the
marriage
that
Iupiter
made
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Aescylus
.
whose
child
,
brought
forth
betwixt
them
,
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
All
must
be
obedient
.
to
shew
unto
us
,
that
when
authority
is
married
to
obedience
,
and
obedience
proves
a
dutifull
and
good
wife
to
authority
,
the
fruit
of
that
match
will
be
happinesse
to
the
whole
Kingdome
.
And
therefore
if
we
would
be
happy
,
we
must
be
obedient
,
and
our
obedience
must
be
universall
,
in
all
things
in
the
Lord
.
Iussa
sequi
tam
velle
mihi
quàm
posse
necesse
est
.
Lucan
.
l.
1.
So
the
people
say
unto
Ioshua
,
all
that
thou
commandest
us
,
Iosh.
1.16
.
we
will
doe
:
and
all
must
doe
it
,
the
greater
aswell
as
the
lesser
,
the
noble
man
as
well
as
the
meane
man
,
yea
rather
then
the
meane
man
;
for
though
rebellion
in
any
one
,
is
as
the
sinne
of
witchcraft
,
yet
in
a
vulgar
man
it
may
admit
of
vulgar
apologies
;
but
in
a
man
of
quality
,
in
noble
men
in
Courtiers
,
Noble
mens
Rebellion
more
abominable
to
God
&
man
,
then
any
other
.
bred
in
the
Kings
house
,
in
the
Kings
service
,
and
raised
by
the
Kings
favour
,
it
is
Morbus
complicatus
,
a
decompound
sinne
,
a
transcendent
ingratitude
,
and
unexpressable
iniquity
,
the
example
more
spreading
,
and
the
infection
more
contagious
,
because
more
conspicuous
;
and
the
giddy
attempts
of
an
unguided
multitude
,
are
but
,
as
Cardinall
Farnesius
saith
,
like
the
Beech
tree
without
his
top
,
soon
withered
and
vanishing
into
nothing
without
leaders
,
when
they
become
a
burthen
unto
themselves
,
and
a
prey
unto
others
;
therefore
the
contradiction
of
Corah
,
Dathan
,
and
Abiram
,
that
were
so
eminent
in
the
congregation
,
was
a
sinne
so
odious
unto
God
,
that
he
would
have
destroyed
all
Israell
for
their
sake
,
as
now
he
punisheth
all
England
for
the
sinnes
of
those
noble
men
,
that
have
rebelled
against
their
King
,
and
were
alwayes
like
Sejanus
as
wayward
pleased
as
opposed
.
And
therefore
St
Paul
saith
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
13.1
.
every
soule
must
be
subject
to
the
higher
power
,
and
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
you
must
needs
be
subject
,
or
be
obedient
,
Rom.
13.5
.
and
he
presseth
this
obedience
with
many
arguments
,
Obedience
pressed
by
a
three
fold
argument
.
as
1.
From
Gods
ordinance
,
because
God
hath
set
them
over
us
,
and
commanded
us
to
be
obedient
unto
them
,
and
therefore
whosoever
resisteth
them
,
warreth
against
God
.
2.
From
mans
Conscience
,
which
telleth
us
,
that
he
is
the
minister
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
good
,
Rom.
13.4
.
&
therefore
virtutis
amore
,
if
we
have
any
love
to
goodnesse
,
we
ought
to
obey
our
King
.
3.
For
feare
of
vengeance
,
v.
4.
because
he
beareth
not
the
sword
in
vaine
,
but
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
revenger
to
execute
wrath
upon
him
that
doth
evill
;
How
we
ought
to
behave
our selves
towards
wicked
Kings
.
therefore
this
obedience
to
our
King
,
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
thing
of
indifferency
but
of
necessity
;
for
be
our
King
,
for
his
religion
,
Impious
,
for
his
government
,
unjust
,
and
for
life
,
licentious
,
as
cruell
as
Nero
,
as
prophane
as
Julian
,
and
as
wicked
as
Heliogabalus
;
yet
the
Subjects
must
obey
him
,
the
Bishops
must
admonish
him
,
the
counsell
must
advise
him
,
and
all
must
pray
for
him
,
but
no
mortall
man
,
that
is
his
Subject
,
hath
either
leave
to
resist
him
,
or
licence
to
reject
him
:
unlesse
they
reject
the
ordinance
of
God
,
Ardua
res
homini
est
mortali
vincere
numen
.
Why
God
sendeth
evill
Kings
.
and
so
fight
against
God
;
and
you
know
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
hard
to
vanquish
God
.
It
is
truly
said
by
a
learned
Bishop
,
si
bonus
est
Princeps
,
nutritor
est
tuus
,
if
thy
King
be
good
he
is
thy
nursing
Father
,
and
it
is
a
great
happinesse
to
his
Subjects
,
sin
malus
est
tentator
est
tuus
,
but
if
he
be
evill
,
he
is
either
for
the
punishment
of
thy
sinnes
,
or
for
the
triall
of
thy
faith
;
and
therefore
receive
thy
punishment
with
patience
,
or
thy
triall
without
resistance
;
and
Aquin.
saith
,
tollenda
est
culpa
&
cessabit
tyrannorum
plaga
,
doe
thou
take
away
thy
sinnes
,
and
God
will
soon
take
away
thy
punishment
;
otherwise
,
as
for
our
sinnes
,
we
doe
often
suffer
droughts
,
floods
,
unseasonable
weather
,
sicknesses
,
plagues
,
and
many
other
evills
of
nature
,
ita
luxum
&
avaritiam
dominantium
tolerare
debemus
;
so
when
God
setteth
up
hypocrites
or
tyrants
to
reigne
over
us
,
to
be
the
scourges
of
his
wrath
,
and
the
rods
of
his
fury
,
we
must
not
struggle
against
God
,
but
rest
contented
to
indure
the
vices
of
our
rulers
,
as
a
just
punishment
of
our
wickednesse
,
saith
Cornelius
Tacitus
[
](A96592-e116770-b)*
*
Et
Michael
Palatinus
Hungariae
dicebat
,
rege
coronato
,
etiamsi
bos
esset
,
nobis
obtemperandum
est
.
Bonsin
.
dec
.
4.
lib.
3.
Foure
kinds
of
obedience
.
1.
Rom.
12.1
.
1.
Sam.
15.22
.
But
here
you
must
observe
,
that
there
are
diverse
kinds
of
obedience
;
especially
,
-
1.
Coacta
.
-
2.
Caeca
.
-
3.
Simulata
.
-
4.
Ordinata
.
-
1.
Forced
.
-
2.
Foolish
.
-
3.
Faigned
.
-
4.
Well
ordered
.
1.
The
first
is
a
forced
and
compelled
obedience
,
meerly
for
feare
of
wrath
,
as
Children
learne
,
or
Slaves
doe
their
duty
for
feare
of
the
rod
;
and
this
is
better
then
resistance
,
though
nothing
like
to
that
obedience
,
which
S.
Paul
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
because
this
voluntary
,
and
not
extorted
obedience
,
is
that
,
which
is
better
then
sacrifice
.
2.
The
second
is
a
blind
obedience
,
2.
Blind
obedience
.
such
as
the
young
youths
,
that
being
commanded
by
their
Abbat
,
to
carry
a
basket
of
figgs
,
and
other
Iuncates
unto
a
solitary
Monke
or
Hermite
that
lived
in
his
cave
,
and
loosing
their
way
in
that
unfrequented
wildernesse
,
chose
rather
to
dye
in
the
desert
then
tast
of
those
acates
that
they
had
in
their
Basket
;
and
such
obedience
is
most
frequent
in
the
proselites
of
Rome
,
who
will
doe
whatsoever
they
are
commanded
by
their
superiors
,
though
both
they
and
their
superiors
do
thereby
commit
never
so
great
a
wickednesse
:
Where
notwithstanding
I
must
confesse
,
that
this
blind
obedience
is
farre
better
,
both
for
Church
and
State
,
then
a
proud
resistance
,
when
as
the
one
produceth
nothing
but
some
particular
inconveniences
,
and
the
other
proceedeth
to
an
universall
destruction
.
3.
The
third
is
an
hypocriticall
and
dissembled
obedience
,
3
Hypocriticall
obedience
.
that
is
,
an
obedience
for
a
time
,
till
they
see
their
time
to
doe
mischiefe
,
which
is
the
worst
of
all
obedience
,
and
therefore
most
hatefull
both
to
God
and
Man
;
because
it
is
but
eatenus
,
usque
dum
vires
suppetunt
,
untill
they
have
the
opportunity
,
and
have
gotten
sufficient
strength
,
to
shake
off
their
subjection
,
and
to
maintaine
their
Rebellion
;
The
obedience
of
our
Rebells
.
and
this
was
the
obedience
of
all
our
Rebells
,
our
Sectaries
and
Puritans
here
in
England
,
who
would
also
face
us
down
,
but
most
falsely
,
that
it
was
the
obedience
of
the
Primitive
Christians
;
for
so
the
grand
impostor
Io.
Goodwin
,
in
his
Anticavalierisme
,
saith
,
they
were
only
obedient
to
those
persecuting
Tyrants
,
because
as
yet
they
wanted
strength
,
and
were
not
able
to
resist
them
;
but
O
thou
enemy
of
all
goodnesse
,
that
so
hatest
to
become
a
Martyr
for
thy
God
,
that
was
martyred
for
thee
,
is
it
not
enough
for
thee
to
play
the
dissembling
hypocrite
thy selfe
,
but
thou
must
taxe
those
holy
Martyrs
,
those
true
Saints
,
that
raigne
with
Christ
in
Heaven
,
The
Author
more
out
of
patience
for
the
wrong
offered
to
the
Martyrs
then
for
his
own
abuse
.
of
hypocrisy
and
disobedience
in
their
hearts
,
to
the
Ordinance
of
God
?
I
could
willingly
beare
with
any
aspersion
thou
shouldest
cast
in
my
face
,
but
I
am
out
of
patience
,
though
sory
that
I
am
so
transported
,
to
see
such
false
and
scandalous
imputations
,
so
unjustly
layd
upon
such
holy
Saints
;
yet
this
you
must
do
to
countenance
your
Rebellion
,
to
get
the
Rhetorick
of
the
Divell
to
bely
Heaven
it selfe
;
and
therefore
what
wonder
is
it
,
that
you
should
bely
your
King
on
earth
,
when
you
dare
thus
bely
the
martyrs
that
are
in
Heaven
.
4.
The
obedience
of
the
Saints
two
●●ld
4.
The
fourth
is
a
voluntary
,
hearty
and
well
ordered
obedience
,
which
is
,
the
obedience
of
the
Saints
,
and
is
also
Two
fold
-
1.
Active
.
-
2.
Passive
.
for
1.
Active
obedience
.
1.
The
Saints
knowing
the
will
of
God
,
that
they
should
obey
their
King
,
and
those
that
are
sent
of
him
,
they
doe
willingly
yeeld
obedience
to
their
superiors
;
and
no
marvell
;
because
there
cannot
be
a
surer
argument
of
an
evill
man
,
then
in
a
Church
reformed
,
and
a
Kingdome
lawfully
governed
,
to
resist
authority
,
and
to
disobey
them
that
should
rule
over
us
,
especially
him
,
whom
God
immediatly
hath
appoynted
to
be
this
vicegerent
,
his
substitute
,
and
the
supreme
Monarch
of
his
Dominions
here
on
earth
;
for
all
other
things
,
both
in
heaven
and
earth
,
doe
observe
that
Law
,
which
their
maker
hath
appoynted
for
them
,
when
,
as
the
Psalmist
saith
,
he
hath
given
them
a
Law
which
shall
not
be
broken
;
therefore
this
must
needs
be
a
great
reproofe
,
and
a
mighty
shame
to
those
men
,
that
being
Subjects
unto
their
King
,
and
to
be
ruled
by
his
Lawes
,
will
notwithstanding
disobey
the
King
,
and
transgresse
those
Lawes
,
that
are
made
for
their
safety
,
and
resist
that
authority
,
which
they
are
bound
to
obey
;
only
because
their
weake
heads
,
or
false
hearts
,
doe
account
the
commandement
of
the
King
to
be
against
right
,
and
what
themselves
doe
to
be
most
holy
and
just
.
Ob.
Diverse
kinds
of
Monarchies
.
But
our
City
Prophets
will
say
,
that
although
the
King
be
the
supream
Monarch
,
whom
we
are
commanded
to
obey
;
yet
there
are
diverse
kinds
of
Monarchies
or
Regall
governments
;
as
usurped
,
lawfull
,
by
conquest
,
by
inheritance
,
by
election
;
and
these
are
either
absolute
,
as
were
the
Easterne
Kings
,
and
the
Roman
Emperours
,
or
limited
and
mixed
;
which
they
terme
a
Politicall
Monarchie
,
where
the
King
or
Monarch
can
do
nothing
alone
,
but
with
the
assistance
&
direction
of
his
Nobility
&
Parliament
;
or
if
he
doth
attempt
to
bring
any
exorbitancies
to
the
Common-wealth
,
or
deny
those
things
that
are
necessary
for
the
preservation
thereof
,
they
may
lawfully
resist
him
in
the
one
,
and
compell
him
to
the
other
;
to
which
I
answer
.
1.
As
God
himselfe
,
which
is
most
absolute
,
Sol.
Absolute
Monarchs
may
limit
themselves
.
&
liberrimum
agens
,
may
notwithstanding
limit
himselfe
and
his
own
power
,
as
he
doth
,
when
he
promiseth
and
sweareth
that
he
will
not
fail
David
,
and
that
the
unrepentant
Rebells
should
never
enter
into
his
rest
;
so
the
Monarch
may
limit
himselfe
in
some
points
of
his
administration
;
and
yet
this
limitation
neither
transferreth
any
power
of
soveraignty
unto
the
Parliament
,
nor
denieth
the
Monarch
to
be
absolute
,
nor
admitteth
of
any
resistance
against
him
;
for
1.
This
is
a
meer
gull
,
to
seduce
the
people
,
I
cannot
devise
words
to
expresse
this
new
devised
government
.
that
cannot
distinguish
the
poynt
of
a
needle
;
just
like
the
Papist
,
that
saith
he
is
a
Roman
Catholike
;
that
is
,
a
particular
universall
,
a
black
white
,
a
polumonarcha
,
a
many
one
governour
,
when
we
say
he
is
a
Monarch
,
joyned
in
his
government
with
the
Parliament
;
for
he
can
be
no
Monarch
or
supream
King
&
Soveraign
,
that
hath
any
sharers
with
him
or
above
him
in
the
government
.
2.
There
is
no
Monarch
that
can
be
said
to
be
simply
absolute
,
but
only
God
;
yet
where
there
is
no
superior
,
but
the
soveraignty
residing
in
the
King
,
he
may
be
said
to
be
an
absolute
Monarch
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1.
because
there
is
none
on
earth
that
can
controule
him
,
2
Because
he
is
free
&
absolute
in
all
such
things
,
wherein
he
is
not
expresly
limited
:
and
therefore
3.
Seeing
no
Monarch
or
Soveraigne
is
so
absolute
,
No
Monarch
so
Absolute
but
some
way
limited
.
but
that
he
is
some
way
limited
,
either
by
the
Law
of
God
,
or
the
rules
of
nature
,
or
of
his
own
concessions
and
grants
unto
his
people
,
or
else
by
the
compact
that
he
maketh
with
them
,
if
he
be
an
elective
King
,
and
so
admitted
unto
his
Kingdome
:
there
is
no
reason
they
should
resist
their
King
,
for
transgressing
the
limitations
of
one
kinde
more
then
the
other
:
or
if
any
,
no
doubt
but
he
that
transcendeth
the
limits
of
Gods
Law
,
or
goeth
against
the
common
rules
of
nature
,
ought
rather
to
be
resisted
,
then
he
that
observeth
not
his
own
voluntary
concessions
:
but
themselves
,
perceiving
how
peremptorily
the
Apostle
speaketh
against
resistance
of
the
Heathen
Emperours
that
then
ruled
,
doe
confesse
that
absolute
Monarchs
ought
not
to
be
resisted
;
(
wherein
also
they
are
mistaken
,
because
the
histories
tell
us
,
those
Emperours
were
not
so
absolute
as
our
Kings
,
till
the
time
of
Vespasian
,
when
the
lex
Regia
transferred
all
the
power
of
the
People
upon
the
Emperour
,
No
Monarch
ought
to
be
resisted
.
Vlpian
de
constit
.
Principis
:
therefore
indeed
,
no
Monarch
ought
to
be
resisted
,
whatsoever
limitations
he
hath
granted
unto
his
Subjects
.
And
the
resisters
of
authority
might
understand
,
if
their
more
malitious
then
blind
leaders
would
give
them
leave
,
that
this
virtue
of
obedience
to
the
supream
power
maketh
good
things
unlawfull
,
when
we
are
forbidden
to
doe
them
,
as
the
eating
of
the
forbidden
tree
was
to
Adam
,
and
the
holding
up
of
the
Arke
was
to
Vzza
:
and
it
maketh
evill
things
to
be
good
and
lawfull
,
when
they
are
commanded
to
be
done
,
as
the
killing
of
Isaack
(
if
he
had
done
it
)
had
been
commendable
in
Abraham
,
and
the
smiting
of
the
Prophet
was
very
laudable
in
him
that
smote
him
,
when
the
Prophet
commanded
him
to
doe
it
:
and
therefore
Adam
and
Vzza
were
punished
with
death
,
because
they
did
those
lawfull
good
things
,
which
they
were
forbidden
to
doe
;
Rebels
should
well
consider
these
things
.
and
the
others
were
recompenced
with
blessings
,
because
they
did
and
were
ready
to
doe
those
evill
things
,
that
they
were
commanded
to
doe
;
when
as
he
that
refused
to
smite
the
Prophet
,
1.
Reg.
20.38
.
being
commanded
to
doe
it
,
was
destroyed
by
a
Lion
,
because
he
did
it
not
;
whereby
you
see
,
that
things
forbidden
,
when
they
are
commanded
,
&
è
contra
,
cannot
be
omitted
without
sinne
.
Ob.
Mandatum
imperantis
●ollit
peccatum
obedientis
.
Aug.
Sol.
You
will
say
it
is
true
,
when
it
is
done
by
God
,
whose
injunction
or
prohibition
,
his
precept
or
his
forbidding
to
doe
it
,
or
not
to
doe
it
,
maketh
all
things
lawfull
or
unlawfull
.
I
answer
,
that
we
cannot
think
our selves
obedient
to
God
,
whilest
we
are
disobedient
to
him
,
whom
God
hath
commanded
us
to
obey
;
and
therefore
,
if
we
will
obey
God
,
we
must
obey
the
King
;
because
God
hath
commanded
us
to
obey
him
;
and
being
to
obey
him
,
non
attendit
verus
obediens
quale
fit
quod
praecipitur
,
sed
hoc
solo
contentus
quia
praecipitur
,
he
that
is
truly
obedient
to
him
,
whom
God
commanded
us
to
obey
,
never
regardeth
,
what
it
is
that
is
commanded
,
(
so
it
be
not
simply
evill
,
for
then
as
the
Apostle
saith
,
it
is
better
to
obey
God
then
man
,
were
he
the
greatest
Monarch
in
the
World
,
)
but
he
considereth
,
and
is
therewith
satisfied
,
that
it
is
commanded
,
Bernard
in
l.
de
praecept
.
&
dispensat
.
and
therefore
doth
it
,
saith
St
Bernard
,
in
l.
de
praecept
.
&
dispensat
,
CHAP.
XVI
.
Sheweth
the
answer
to
some
objections
against
the
obeying
of
our
Soveraigne
Magistrate
;
all
actions
of
three
kinds
;
how
our
Consciences
may
be
reformed
;
of
our
passive
obedience
to
the
Magistrates
;
and
of
the
Kings
concessions
,
how
to
be
taken
.
BVt
against
this
our
sectaries
and
Rebells
will
object
,
Ob.
that
their
conscience
,
which
is
vinculum
,
accusator
,
testis
&
judex
,
their
bond
,
their
accuser
,
their
witnesse
and
their
judge
,
against
whom
they
can
say
nothing
,
and
from
whom
they
cannot
appeale
,
unlesse
it
be
to
a
severer
Iudge
,
will
not
give
them
leave
to
obey
,
to
doe
many
things
,
that
the
King
requireth
to
be
done
;
and
who
can
blame
them
for
obeying
their
conscience
rather
then
any
King
?
I
confesse
that
it
is
naturally
ingraffed
in
the
hearts
of
all
men
,
that
no
evill
is
to
be
done
,
and
reason
,
Sol.
according
to
that
measure
of
knowledge
,
which
every
man
hath
,
tells
us
,
what
is
good
,
and
what
is
evill
;
then
conscience
concludeth
what
is
to
be
done
,
and
what
not
to
be
done
.
quia
conscientia
est
applicatio
notitiae
nostrae
ad
actum
particularem
,
because
our
conscience
is
the
application
of
our
knowledge
to
some
particular
act
,
saith
Aquinas
.
Thom.
2.
Sent.
dist
.
14.
art.
4.
Conscience
a
witnesse
,
And
this
application
of
our
knowledge
to
that
act
considereth
,
1.
De
praeteritis
,
of
things
past
,
whether
such
a
thing
be
done
or
not
done
,
and
so
our
conscience
is
a
witnesse
that
cannot
erre
.
2.
De
praesentibus
factis
,
of
our
present
actions
,
Conscience
a
Iudge
,
whether
the
fact
done
be
good
or
evill
,
just
or
uniust
,
so
our
conscience
is
a
judge
according
to
the
measure
of
our
knowledge
.
3.
De
futuris
faciendis
,
of
future
acts
that
are
to
be
done
,
Conscience
a
follower
of
reason
.
whether
they
ought
to
be
done
,
or
left
undone
.
But
because
our
conscience
springeth
from
our
reason
,
and
our
reason
may
be
clouded
and
obscured
by
a
double
error
.
Reason
obscured
two
wayes
.
1.
way
.
Iohn
.
16.2
.
1.
A
false
assumption
,
when
we
take
those
things
to
be
good
or
true
,
which
are
indeed
evill
or
false
,
as
they
that
think
they
doe
God
good
service
,
when
they
kill
his
servants
,
even
as
the
Rebells
doe
at
this
very
day
,
and
that
they
please
God
when
they
disobey
their
King
.
2.
waye
.
The
Rebells
offend
both
wayes
.
2.
A
false
application
,
or
a
false
conclusion
from
a
true
assumption
;
as
,
because
I
am
commanded
,
to
love
God
above
all
things
,
therefore
I
am
to
hate
all
things
but
God
;
or
because
,
it
is
better
to
obey
God
then
man
;
therefore
I
must
not
obey
the
commands
of
any
man
.
So
our
conscience
may
be
poysoned
in
like
manner
with
the
same
errors
;
and
being
so
misguided
,
they
ought
not
to
bind
us
,
but
we
ought
rather
to
reforme
them
;
for
that
,
which
truly
should
bind
the
conscience
,
What
should
bind
our
conscience
.
is
not
our
judgement
,
but
Gods
precept
,
that
either
commandeth
or
forbiddeth
such
and
such
actions
to
be
done
,
or
not
done
.
And
you
know
,
that
all
actions
are
either
,
-
1.
good
.
-
2.
evill
.
-
3.
indifferent
.
-
1.
The
good
,
God
commandeth
us
to
doe
them
.
-
All
actions
of
three
sorts
.
2.
The
evill
he
flatly
forbiddeth
them
to
be
done
:
and
-
3.
The
indifferent
he
wholy
leaveth
to
the
power
of
the
Magistrate
,
to
make
them
either
lawfull
or
vnlawfull
,
good
or
bad
,
as
he
pleaseth
.
And
therefore
,
for
the
first
two
sorts
of
actions
,
because
thy
conscience
hath
Gods
precept
to
direct
thee
,
Pride
blindeth
many
men
.
if
thy
reason
,
either
through
ignorance
,
or
the
strength
of
thine
owne
fancy
,
(
which
often
happeneth
to
proud
Spirits
)
doth
not
mislead
thee
,
to
call
good
evill
,
and
evill
good
,
it
is
safer
for
thee
to
follow
the
dictamen
of
thine
owne
conscience
,
then
the
command
of
the
greatest
potentate
;
Act.
5.29
.
for
in
all
such
cases
,
it
is
better
to
obey
God
then
man
.
We
are
too
inquisitive
of
many
things
.
But
in
all
the
other
things
,
that
are
indifferent
of
themselves
,
the
precept
of
the
King
,
or
any
other
our
lawfull
superiour
,
maketh
them
to
become
necessary
unto
the
Subject
;
because
the
command
of
the
superiour
Magistrate
doth
bind
more
then
the
conscience
of
the
inferiour
Subject
can
doe
;
for
though
the
conscience
,
rightly
guided
by
reason
,
is
the
Iudge
of
those
things
,
which
are
either
directly
forbidden
or
commanded
;
yet
in
the
other
things
,
that
are
indifferent
,
the
Magistrate
is
the
more
immediate
Iudge
under
God
,
which
hath
given
him
power
,
The
Magistrate
the
immediate
judg
of
indifferen
things
.
either
to
command
them
to
be
done
,
or
to
forbid
them
;
and
therefore
the
Subiect
,
having
the
command
of
his
King
,
(
whom
God
commandeth
us
to
obey
)
for
his
warrant
in
things
of
this
nature
,
either
to
doe
such
things
,
or
to
leave
such
things
undone
,
his
duty
is
not
to
examine
the
reason
of
the
command
,
but
to
performe
what
he
seeth
commanded
;
for
so
S.
August
.
saith
,
that
although
Iulian
was
an
Idolater
,
an
Apostata
,
an
Infidell
;
yet
,
milites
fideles
servierunt
imperatori
infideli
;
but
when
it
came
to
the
cause
of
Christ
,
they
acknowledged
none
,
but
him
that
was
in
Heaven
;
when
he
would
have
them
to
worship
Idolls
,
they
preferred
God
before
him
;
when
he
said
,
lead
forth
your
Armies
,
and
go
against
such
a
Nation
,
August
.
in
Psa.
124.
Camperator
.
11.
q.
1.
they
presently
obeyed
him
;
they
distinguished
betwixt
their
eternall
and
their
temporall
Lord
,
&
tamen
subditi
erant
propter
aeternum
etiam
domino
temporalit
and
they
never
examined
the
Iustnes
of
the
warre
;
because
in
all
such
cases
,
mandatum
imperantis
tollit
culpam
servientis
,
the
fault
must
only
rest
upon
the
commander
.
And
therefore
,
Our
reason
and
judgement
misguided
seven
wayes
.
How
our
conscience
may
be
reformed
.
as
our
reason
and
Iudgement
may
be
blinded
in
all
actions
,
either
with
ignorance
,
negligence
,
pride
,
inordinate
affection
,
faintnes
,
perplexity
,
or
selfe
love
,
so
may
our
conscience
too
,
when
it
erroniously
concludeth
upon
what
our
reason
falsly
assumeth
;
and
then
,
as
I
said
before
,
our
conscience
is
rather
to
be
reformed
then
obeyed
;
and
if
we
be
desirous
,
we
may
thus
redresse
it
.
1.
If
it
be
of
ignorance
,
let
us
say
with
Iehoshaphat
,
1.
From
ignorance
.
2.
Chron.
20.12
.
2.
From
negligence
.
Iohn
3.1
.
we
know
not
what
to
doe
,
but
our
eyes
are
towards
thee
;
and
let
us
seek
to
them
that
can
informe
us
,
the
Orthodox
not
the
Sectaries
,
which
will
rather
corrupt
us
then
direct
us
.
2.
If
it
be
of
negligence
,
let
us
come
without
partiality
or
preiudice
(
as
Nicodemus
did
to
Christ
)
to
those
that
for
knowledge
are
well
able
,
and
for
honesty
are
most
willing
,
to
instruct
us
.
3.
From
Pride
.
3.
If
it
be
of
pride
,
let
us
pray
to
God
for
humility
,
and
submit
our selves
one
to
another
,
especially
to
them
that
have
more
learning
then
our selves
,
and
have
that
charge
over
us
;
for
he
that
praiseth
himselfe
is
not
allowed
,
2.
Cor.
10.18
.
but
he
whom
the
Lord
praiseth
;
and
singularity
hath
been
the
originall
of
all
heresies
and
not
the
least
occasion
of
the
troubles
of
these
times
,
and
the
rebellion
of
our
Sectaries
.
4.
From
inordinate
affection
.
4.
If
it
be
from
inordinate
affection
,
quum
id
sanctum
quod
volumus
,
when
every
one
makes
what
he
loves
to
be
lawfull
,
and
his
owne
wayes
to
be
iust
,
let
us
hearken
to
sound
reason
and
preferre
truth
before
our
owne
affections
;
or
otherwise
perit
omne
iudicium
,
Seneca
.
cùm
res
transit
in
affectum
,
there
can
be
no
true
judgement
of
things
,
when
we
are
transported
with
our
partiall
affections
.
5.
From
faintnesse
.
5.
If
it
be
from
faintnesse
,
let
us
be
scrupulous
where
we
have
cause
,
lest
we
should
think
it
lawfull
to
swallow
a
Camell
,
because
we
are
able
to
streane
a
gnat
;
and
let
us
not
be
afraid
,
where
no
feare
is
,
and
think
those
things
sinfull
that
are
most
lawfull
;
A
heavy
judgement
upon
this
Nation
by
mistaking
sinnes
.
6.
From
perplexity
.
which
is
a
heavy
judgement
of
God
upon
the
wicked
,
and
hath
now
lighted
very
sore
upon
many
of
the
Inhabitants
of
this
land
,
who
thinke
it
Popery
to
say
,
God
blesse
you
,
and
judge
it
idolatry
to
see
a
Crosse
in
Cheap-side
.
6.
If
it
be
of
perplexity
,
when
a
man
is
close
,
as
he
conceives
,
betwixt
two
sinnes
,
where
he
seeth
himselfe
vnable
,
though
never
so
willing
,
to
avoyd
both
,
let
him
peccare
in
tutiorem
partem
,
which
though
it
takes
not
away
the
sinne
,
yet
it
will
make
the
fault
to
be
the
lesse
sinne
;
as
the
casting
away
of
the
corne
,
which
is
the
gift
of
God
and
the
sustenance
of
mans
life
,
is
an
unthankfull
abuse
of
Gods
creature
;
Act.
27.38
.
yet
as
S.
Paul
caused
the
same
to
be
cast
into
the
Sea
for
the
safeguard
of
their
lives
;
so
must
we
doe
the
like
,
when
occasion
makes
it
necessary
;
as
now
,
rather
to
kill
our
enemies
the
Rebells
,
though
we
should
think
it
to
be
ill
,
then
suffer
them
to
wrong
our
King
,
and
to
destroy
both
Church
and
Kingdome
;
because
that
of
two
things
,
which
we
conceive
evill
,
When
things
are
to
be
judged
inevitable
.
and
are
not
both
evitable
,
the
choice
of
the
lesser
,
to
avoyd
the
greater
,
is
not
evill
;
but
they
are
then
to
be
judged
inevitable
,
when
there
is
no
apparent
ordinary
way
to
avoid
them
,
Hooker
Eccles.
pol.
l
5.
p.
15.
because
that
where
counsell
and
advice
doe
beare
rule
,
we
may
not
presume
of
Gods
extraordinary
power
,
without
extraordinary
warrant
,
saith
iuditious
Mr
Hooker
.
7.
If
it
be
of
too
much
humility
,
7.
From
too
much
humility
.
which
is
an
error
of
lesse
danger
,
yet
by
no
meanes
to
be
fostered
,
lest
by
gathering
strength
it
proves
most
pernitious
,
they
should
pray
to
God
to
preserve
them
from
too
much
feare
;
Multos
in
summa
periculamisit
,
venturi
timor
ipse
mali
.
Lucan
.
l
7.
for
though
(
as
S.
Gregory
saith
)
bonarum
mentium
est
,
ibi
culpas
agnoscere
,
ubi
culpa
non
est
,
yet
(
as
J
said
before
)
it
is
a
heavy
Iudgement
,
and
a
want
of
Gods
grace
,
to
be
afraid
where
no
feare
is
,
and
it
makes
men
to
commit
many
sins
many
times
for
feare
of
sinne
.
And
thus
having
rectified
our
conscience
in
the
understanding
of
all
these
things
,
we
are
bound
,
by
the
commandement
of
God
,
to
be
obedient
unto
the
commands
of
our
King
;
for
it
is
a
paradox
to
say
,
Christians
are
free
from
the
Lawes
of
men
;
Act.
15.20
.
Rom.
13.2.3
.
1.
Peter
2.13
.
because
it
was
a
human
law
,
touching
things
strangled
&
blood
:
and
the
Apostles
doe
exact
our
obedience
unto
human
lawes
,
even
the
Lawes
of
Heathen
and
Idolatrous
Emperours
:
and
therefore
,
being
bound
to
obey
them
,
they
cannot
be
freed
in
conscience
,
from
the
Religion
of
them
:
and
so
Dr
Whitaker
saith
,
that
as
the
Lawes
of
God
must
be
simply
obeyed
,
without
any
difference
of
time
,
place
,
and
circumstance
;
so
must
the
Lawes
of
men
be
obeyed
,
as
the
circumstances
doe
require
;
for
example
,
he
that
is
a
Roman
and
liveth
at
Rome
,
must
obey
the
Roman
Lawes
;
and
he
saith
,
that
the
authority
of
the
Magistrate
,
which
is
sacred
and
holy
,
cannot
with
any
good
conscience
be
contemned
;
because
it
is
the
commandement
of
God
,
that
we
should
obey
them
;
Whitaker
contra
Camp
.
p.
258.
Ob.
and
this
(
saith
he
)
doth
binde
the
conscience
,
when
,
(
as
the
Apostle
saith
)
he
is
to
be
obeyed
for
conscience
sake
.
But
you
will
say
,
what
if
the
King
forbids
me
to
doe
what
God
commandeth
,
as
the
high
Priest
did
to
the
Apostles
,
or
commandeth
me
to
doe
what
God
forbiddeth
,
as
Julian
did
unto
the
Christians
,
and
Nebuchadnezzar
to
the
three
children
?
We
have
often
answered
,
that
in
such
a
case
,
Sol.
it
is
better
to
obey
God
then
man
;
for
it
is
sometimes
lawfull
not
to
obey
,
Act.
5.25
.
but
it
is
never
lawfull
to
resist
.
Ob.
What
if
he
compells
us
by
force
and
violence
to
doe
what
God
forbids
us
to
do
,
if
he
play
's
the
Tyrant
,
violates
our
Laws
,
and
corrupts
the
true
Religion
,
with
Idolatry
and
superstition
?
may
we
not
then
,
as
our
forefathers
did
heretofore
unto
Chilperick
King
of
France
,
&
to
Richard
the
second
of
this
Kingdom
,
and
others
,
bridle
them
and
Depose
them
too
,
if
they
will
not
be
ruled
by
their
Great
Councell
,
the
Parliament
?
I.
●●gus
●●●saeus
de
●●thor
.
princi
.
〈◊〉
Pop.
I
answer
,
first
,
Non
spectandum
quid
factum
sit
,
sed
quid
fieri
debuerit
,
we
are
not
so
much
to
regard
what
hath
been
done
,
as
what
ought
to
have
been
done
,
as
Arnisaeus
proveth
at
large
,
and
sheweth
most
excellently
,
with
a
full
answer
to
all
the
articles
,
that
were
alleadged
against
those
Kings
,
how
unjustly
they
were
handled
and
deposed
contrary
to
all
right
;
and
I
wish
that
book
were
translated
into
English
.
2.
Of
our
passive
obed.
2.
I
say
that
when
our
active
obedience
cannot
be
yeelded
,
our
passive
obedience
must
be
used
;
for
were
our
Kings
as
Tyrannicall
as
Nero
,
as
Idolatrous
as
Manasses
,
as
wicked
as
Achab
,
and
as
Prophane
as
Iulian
;
yet
we
may
not
resist
,
when
as
Arnisaeus
proveth
by
many
many
examples
,
Id●m
.
cap.
3.
p.
68.
that
the
Rebellion
of
Subjects
against
their
King
doth
overthrow
the
order
of
nature
;
and
Justinian
saith
,
quis
est
tantae
autoritatis
,
ut
nolentem
principem
possit
coarctare
?
but
in
such
a
case
,
we
must
doe
as
all
the
Saints
did
before
us
:
not
as
the
Heathens
,
which
thought
them
worthy
of
divine
honour
,
Cicero
pro
Milone
.
Seneca
in
Hercul
.
fur
.
which
did
kill
a
Tyrant
,
and
said
with
Seneca
,
victima
haud
ulla
amplior
Potest
,
magisque
opima
mactari
Iovi
Quàm
Rex
iniquus
.
—
But
,
Christ
and
his
Apostles
suffered
,
but
never
resisted
the
lawfull
Magistrate
.
as
Christ
himselfe
suffered
under
Pontius
Pilate
,
a
most
wicked
Magistrate
,
and
registred
in
the
breviary
of
our
Faith
,
that
we
might
never
forget
our
duty
,
rather
to
suffer
then
to
resist
the
authority
that
is
from
Heaven
;
and
as
Saint
Ambrose
answered
the
Emperour
,
that
would
have
his
Church
delivered
to
the
Arians
,
I
shall
never
be
willing
to
leave
it
,
coactus
repugnare
non
novi
,
if
I
be
compelled
I
have
not
learned
to
resist
.
I
can
grieve
and
weep
and
sigh
,
and
against
the
Armes
and
Gotish
Souldiers
,
my
teares
are
my
weapons
,
for
those
are
the
Bulworkes
of
the
Priest
,
who
in
any
other
manner
neither
can
,
neither
ought
he
to
resist
:
so
must
all
Christians
rather
by
suffering
death
,
then
by
resisting
our
King
to
enter
into
the
Kingdome
of
Heaven
.
But
't
is
objected
by
our
Sectaries
,
Ob.
The
Author
of
the
Treatise
of
Monarchy
,
p.
31.
Sol.
The
Law
provides
that
the
King
should
not
be
circumvented
and
wronged
.
that
His
Majesty
confesseth
there
is
a
power
Legally
placed
in
the
two
houses
,
more
then
sufficient
to
prevent
and
restrain
the
power
of
Tyranny
.
I
answer
,
first
,
when
it
pleased
the
King
of
His
grace
,
to
restrain
His
own
power
of
making
Laws
,
to
the
consent
of
Peeres
&
Commons
,
that
by
this
Regulating
of
the
same
,
it
might
be
purged
from
all
destructive
exorbitances
,
the
very
Law
it self
,
being
tender
of
the
legitimate
rights
of
the
King
,
and
considering
the
Person
of
the
Soveraign
to
be
single
,
&
his
power
counterpoysed
by
the
opposite
wisdom
of
the
two
Houses
,
allowed
him
to
sweare
unto
himselfe
a
body
of
Councell
of
State
,
and
Counsellors
at
Law
,
&
the
Iudges
also
to
advise
him
&
informe
him
so
,
that
as
he
should
not
doe
any
wrong
,
by
reason
of
the
restraining
Votes
of
the
Houses
,
so
he
might
not
receive
any
wrong
by
the
incroachment
of
the
Parliament
upon
his
right
:
The
Kings
concessions
very
large
.
and
the
King
,
being
driven
away
from
his
learned
Councell
,
and
forced
to
make
the
defence
of
his
rights
by
writing
,
it
is
no
wonder
,
if
his
concessions
and
Promises
,
as
well
in
this
poynt
,
as
in
other
things
,
especially
in
that
,
concerning
the
Act
of
excluding
the
Clergy
,
were
more
then
was
due
to
them
,
or
then
he
needed
to
grant
,
or
then
he
ought
to
observe
,
being
to
the
dishonour
of
God
,
and
the
prejudice
of
his
Church
;
when
as
nothing
in
Parliament
,
where
the
wrong
may
be
perpetuall
,
should
be
extracted
from
him
,
but
what
he
should
well
consider
of
with
the
advice
of
his
Counsell
,
and
what
he
should
freely
grant
;
and
whatsoever
is
otherwise
done
,
is
ill
done
,
to
the
great
disadvantage
of
the
King
,
and
his
Posterity
,
and
the
unjust
inlarging
of
their
power
more
then
is
due
unto
them
;
yet
2.
I
say
,
D.
Ferne
in
his
reply
to
sever
.
treat
.
p.
32
if
these
words
of
His
Majesties
be
rightly
weighed
,
they
give
no
colour
of
resisting
Tyranny
by
any
forcible
armes
;
but
as
D.
Ferne
saith
most
truly
of
Legall
,
Morall
,
and
Parliamentary
restraint
;
for
the
words
are
,
there
is
a
power
legally
placed
in
the
Houses
,
that
is
,
the
Law
hath
placed
a
power
in
them
;
but
you
shall
never
find
any
Law
,
that
any
King
hath
granted
,
whereby
himselfe
might
be
resisted
and
subdued
by
open
force
and
violence
:
Roffensis
de
potest
.
Papae
291.
Eophan
to
●ythag
l.
De
Regno
apud
stabaeum
.
fol.
335.
for
as
Roffensis
saith
,
Regis
suo
solius
judicio
reservavit
Deus
,
qui
stans
in
Synagogâ
deorum
dijudicat
eos
;
God
hath
reserved
Kings
to
his
own
judgement
:
and
the
Heathen
man
could
say
,
as
,
Stobaeus
testifieth
,
primum
Dei
,
deinde
Regis
est
ut
nulli
subjiciatur
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
first
it
is
the
priviledge
of
God
,
next
of
the
King
,
to
be
subject
unto
none
;
because
the
Regall
power
properly
is
unaccountable
to
any
man
,
A
principle
tenet
of
the
Essaei
.
And
some
think
,
that
the
Common-wealth
is
happier
under
a
Tyrant
,
that
will
keep
them
in
awe
,
then
under
too
mild
a
Prince
,
upon
whose
clemency
,
they
will
presume
to
Rebell
.
Iere.
27.5
,
6.
A
memorable
place
against
resisting
Tyrants
.
as
Suidas
saith
;
and
Iosephus
saith
,
that
the
holiest
men
,
that
ever
were
among
the
Hebrews
,
(
called
essaei
,
or
esseni
,
that
is
the
true
practisers
of
the
Law
of
God
,
)
maintained
,
that
soveraigne
Princes
,
whatsoever
they
were
,
ought
to
be
inviolable
to
their
Subiects
;
for
they
saw
there
was
scarce
any
thing
more
usuall
in
the
holy
Scripture
,
then
the
prohibition
of
resistance
,
or
refusall
of
obedience
to
the
Prince
,
whether
he
were
Iew
or
Pagan
,
milde
or
tyrannicall
,
good
or
bad
;
as
to
instance
one
place
for
all
,
where
the
Lord
saith
,
J
have
made
the
earth
,
the
man
and
the
beast
that
are
upon
the
ground
,
by
my
great
power
,
and
have
given
it
to
whom
it
seemed
meet
unto
me
;
and
now
I
have
given
all
those
Lands
into
the
hand
of
Nebuchadnezzar
the
King
of
Babylon
my
Servant
,
(
and
he
was
both
a
Heathen
,
an
Idolater
,
and
a
mighty
Tyrant
)
and
all
Nations
shall
serve
him
and
his
sonne
,
and
his
sonnes
sonne
;
and
it
shall
come
to
passe
,
that
the
Nation
and
Kingdome
,
which
will
not
serve
the
same
Nebuchadnezzar
the
King
of
Babylon
,
and
that
will
not
put
their
necks
under
the
yoake
of
the
King
of
Babylon
,
that
Nation
will
I
punish
(
saith
the
Lord
)
with
the
Sword
,
and
with
the
Famine
,
and
with
the
Pestilence
,
untill
I
have
consumed
them
by
his
hands
:
therefore
hearken
not
ye
unto
your
Prophets
,
nor
to
your
Diviners
,
—
which
speak
unto
you
,
saying
,
you
shall
not
serve
the
King
of
Babylon
,
for
they
prophesy
a
lye
unto
you
;
which
he
repeateth
again
and
again
,
they
prophesy
a
lye
unto
you
,
that
you
should
perish
;
and
may
not
I
apply
these
words
to
our
very
time
?
God
saith
I
have
given
this
Kingdome
unto
King
Charles
,
(
which
is
a
mild
,
just
and
most
pious
King
)
and
they
that
will
say
,
nolumus
hunc
regnare
super
nos
,
I
will
destroy
them
by
his
hand
;
therefore
,
ô
ye
seduced
Londoners
,
believe
not
your
false
Prophets
,
nay
,
hearken
not
to
your
diviners
,
your
Anabaptists
and
Brownists
that
preach
lies
,
and
lies
upon
lies
,
unto
you
,
that
you
should
perish
;
for
God
hath
not
sent
them
,
though
they
multiply
their
lies
in
his
name
:
therefore
why
will
you
dye
,
why
will
you
destroy
your selves
,
and
your
posterity
,
by
refusing
to
submit
your selves
to
mine
ordinance
?
and
what
should
God
say
more
unto
you
to
hinder
your
destruction
?
and
it
was
concluded
by
a
whole
Councell
,
that
,
si
quis
potestati
regiae
,
quae
non
est
(
teste
Apostolo
)
nisi
à
deo
,
Concil.
Meldens
.
apud
Roffen.
l.
2.
c.
5.
de
potest
.
papae
.
Ob.
contumaci
&
afflato
spiritu
obtemperare
irre
fragabiliter
noluerit
,
anathematizetur
.
Whosoever
resisteth
the
Kings
Power
,
and
with
a
proud
spirit
will
not
obey
him
,
let
him
be
accursed
.
But
then
you
will
say
,
this
is
strange
doctrine
,
that
wholly
takes
away
the
liberty
of
the
Subject
,
if
they
may
not
resist
regall
tyranny
.
I
think
there
is
no
good
Subject
,
Sol.
that
loves
his
Soveraigne
that
will
speake
against
a
iust
and
lawfull
liberty
,
when
it
is
a
farre
greater
honour
unto
any
King
,
to
rule
over
a
free
and
gentile
Subjects
,
then
over
base
and
turkish
slaves
;
but
as
under
the
shadow
and
pretence
of
Christian
liberty
,
Many
evills
to
lurk
under
fair
shewes
.
many
carnall
men
have
rooted
out
of
their
hearts
all
christianity
;
so
many
Rebellious
&
aspiring
minds
have
,
under
these
colourable
titles
of
the
liberty
of
the
Subjects
,
and
suppressing
tyranny
,
shaked
of
the
yoke
of
all
true
obedience
,
and
dashed
the
rights
of
government
all
to
pieces
;
therefore
,
as
the
law
of
God
and
the
rules
of
his
owne
conscience
,
should
keep
every
Christian
King
from
exercising
any
uniust
tyranny
over
his
Subjects
;
so
,
if
men
will
transcend
the
rules
of
due
obedience
,
the
Kings
Power
and
Authority
should
keep
them
from
transgressing
the
limits
of
their
iust
liberty
:
but
this
unlawfulnesse
of
resisting
our
lawfull
King
,
I
have
fully
proved
in
my
Grand
Rebellion
,
and
it
is
so
excellently
well
done
by
many
others
,
that
I
shall
but
acta
agere
to
say
any
more
of
it
.
CHAP.
XVII
.
Sheweth
how
tribute
is
due
to
the
King
;
for
sixe
speciall
reasons
to
be
paid
;
the
condition
of
a
lawfull
tribute
;
that
we
should
not
be
niggards
to
assist
the
King
;
that
we
should
defend
the
Kings
Person
;
the
wealth
and
Pride
of
London
,
the
cause
of
all
the
miseries
of
this
Kingdome
;
and
how
we
ought
to
pray
for
our
King
.
4.
TRibute
is
another
right
and
part
of
that
honour
,
which
we
owe
unto
our
King
.
The
great
charge
of
Princes
.
Negotia
enim
infinita
sustinet
,
equabile
ius
omnibus
administrat
,
periculum
à
republica
,
cùm
necessitas
postulat
,
armis
&
virtute
propulsat
,
bonis
pramia
pro
dignitate
constituit
,
improbos
suppliciorum
acerbitate
coercet
,
patriam
denique
universam
,
&
ab
externis
hostibus
,
&
ab
intestinis
fraudibus
tutam
vigilantia
sua
praestat
:
haec
quidem
munera
aut
opere
tuetur
,
aut
quoties
opus
fuerit
,
tuenda
suscipit
;
qui
autem
existimat
haec
tam
multa
munera
sine
maximis
sumptibus
sustineri
posse
,
mentis
expers
est
,
atque
vitae
communis
ignarus
:
&
idcirco
hoc
,
quod
&
communi
more
receptum
est
,
ut
reges
populi
sumptibus
alantur
,
non
est
humano
tantum
iure
,
sed
etiam
divino
vallatum
:
Osorius
de
rebus
Emanuel
.
lib.
12.
p.
386.
saith
Eloquent
Osorius
.
For
he
undergoeth
infinite
affaires
;
he
administreth
equall
right
to
all
his
people
;
he
expelleth
and
keepeth
away
from
the
Common-wealth
all
dangers
,
when
necessity
requireth
,
both
with
armes
and
prowesse
;
he
appointeth
rewards
to
the
good
and
faithfull
according
to
their
desarts
;
he
restraineth
the
wicked
with
the
sharpenesse
and
severity
of
punishments
;
and
he
preserveth
his
Country
and
Kingdome
safe
by
his
care
and
watchfulnesse
,
both
from
Forraigne
foes
and
intestine
fraudes
;
and
these
offices
he
dischargeth
indeed
,
and
undertaketh
to
discharge
them
as
often
as
any
need
requireth
;
And
he
that
thinketh
that
all
these
things
,
so
many
and
so
great
affaires
,
can
be
discharged
without
great
cost
and
charge
,
is
voyd
of
understanding
and
ignorant
of
the
common
course
of
life
;
and
therefore
this
thing
,
which
is
received
by
a
common
custome
,
that
Kings
should
be
assisted
,
and
their
royalty
maintained
,
by
the
publique
charge
of
the
people
,
is
not
only
allowed
by
humane
law
,
but
is
also
confirmed
by
the
divine
right
.
Men
should
therefore
consider
that
the
occasions
of
Kings
are
very
great
;
abroad
,
for
intelligence
,
and
correspondency
with
Forraigne
States
,
that
we
may
reap
the
fruit
of
other
Nations
,
vent
our
owne
commodities
to
our
best
advantage
,
and
be
guarded
,
secured
,
and
preserved
from
all
our
outward
enemies
;
and
at
home
,
to
support
a
due
State
answerable
to
his
place
,
to
maintaine
the
publique
justice
and
judgements
of
the
whole
Kingdome
,
and
a
hundred
such
like
occasions
,
that
every
private
man
cannot
perceive
:
and
thinke
you
that
these
things
can
be
done
without
meanes
,
without
mony
?
if
you
still
poure
out
and
not
poure
in
,
your
bottle
will
be
soon
empty
,
and
the
Ocean
sea
would
be
soon
dried
up
,
if
the
Rivers
did
not
still
supply
the
same
:
and
therefore
not
only
Deioces
,
that
I
spake
of
before
,
when
he
was
elected
King
of
the
Medes
,
caused
them
to
build
him
a
most
stately
Palace
,
and
the
famous
City
of
Ecbatana
,
and
to
give
him
a
goodly
band
of
select
men
,
for
the
safeguard
of
his
Person
,
and
to
provide
all
other
things
fitting
for
the
Majesty
of
a
King
,
and
all
the
other
Kings
of
the
Gentiles
did
the
like
,
as
well
they
might
,
if
it
be
true
,
that
some
of
them
thought
,
Quicquid
habet
locuples
,
quicquid
custodit
avarus
,
Gunterus
.
Jure
quidem
nostrum
est
,
populo
concedimus
usum
.
But
also
Solomon
,
1.
Reg.
12.4
.
and
all
the
rest
of
the
Kings
of
Israell
required
no
small
ayd
and
tribute
from
their
Subjects
;
for
though
Tertull.
out
of
Deut.
23.17
.
reads
it
,
Tertull.
to
.
3.
de
pudicit
.
c.
9.
Pamel
.
in
Tertull.
there
shall
not
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vectigal
pendens
,
a
payer
of
tribute
of
the
sonnes
of
Israell
;
yet
Pamelius
well
observes
it
,
that
these
words
are
not
in
the
originall
,
but
are
taken
by
him
out
of
the
septuagint
,
which
also
saith
not
of
the
sons
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
daughters
of
Israell
,
that
is
,
ex
impudicitia
&
lupanaribus
,
for
their
dishonesty
,
as
it
is
said
in
the
next
verse
,
Deut.
23.18
.
that
the
hire
of
a
whore
and
the
price
of
a
dogge
are
an
abominat●on
unto
the
Lord
;
Aug.
de
Civit.
dei
.
l.
10.
c.
9.
and
so
S.
Aug.
useth
the
word
Teletae
,
for
those
unchast
sacrifices
wherewith
such
women
did
oblige
themselves
;
and
so
doth
Theodoret
likewise
:
but
that
the
Iewes
paid
tribute
,
it
is
manifest
out
of
1.
Sam.
17.24
.
where
this
reward
is
promised
to
him
that
killed
Goliah
,
1.
Sam.
17.25
.
in
vulgata
editione
.
that
his
fathers
house
should
be
absque
tributo
,
free
from
all
tribute
in
Israell
;
therefore
certainly
they
paid
tribute
,
and
to
make
it
yet
more
plaine
,
Solomon
appointed
Jeroboam
,
super
tributa
universae
domûs
Joseph
,
2.
reg.
11.28
.
saith
the
vulgar
lat.
over
all
the
charge
or
burthen
of
the
house
of
Joseph
,
(
that
is
,
of
the
tribe
of
Ephraim
and
Manasses
)
as
our
translation
reads
it
;
Barrad
to
2.
l.
5.
c.
21.
p.
34●
.
and
he
appointed
Adoniram
the
son
of
Abda
over
the
tribute
.
1.
Reg.
4.6
.
Yea
,
though
the
Iewes
were
the
people
of
God
,
and
thought
themselves
free
and
no
wayes
obliged
to
be
taxed
by
Forraigne
Princes
,
that
were
Ethnicks
:
yet
after
Pompey
took
their
City
,
they
paid
tribute
to
the
Romans
;
Iosephus
.
l.
15.
c..
8
and
our
Saviour
bids
us
not
only
to
obey
,
but
also
to
render
unto
Caesar
what
is
Caesars
,
that
is
(
not
determining
the
quota
pars
,
how
much
,
as
he
doth
the
tenth
unto
the
Priest
)
but
indefinitely
,
some
part
of
our
goods
,
for
subsidies
,
imposts
,
aids
,
loanes
,
or
call
it
by
what
name
you
will
;
and
rather
then
himselfe
would
omit
this
duty
,
though
he
never
wrought
any
other
miracle
about
mony
;
yet
herein
,
when
he
had
never
a
peny
,
Barrad
.
to
2.
l.
10.
c.
32.
p.
317.
he
would
create
mony
in
the
mouth
of
a
fish
,
as
S.
Hierome
and
the
interlin
.
glosse
do
think
,
and
command
the
fish
to
pay
tribute
both
for
himselfe
and
his
Apostle
.
Therefore
we
should
render
unto
Caesar
what
is
Caesars
;
that
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Greekes
take
promiscuously
,
though
the
Civilians
distinguish
them
,
de
solo
&
fundo
,
de
bonis
mobilibus
,
&
de
mercibus
,
of
our
grounds
,
of
our
goods
,
of
our
merchandize
,
we
ought
to
pay
subsidies
,
aid
and
tribute
unto
our
King
;
and
that
not
sparingly
nor
by
way
of
benevolence
,
as
if
it
were
in
our
power
,
to
doe
it
,
or
not
to
doe
it
,
sed
ex
debito
,
but
as
his
due
,
iure
divino
,
&
regulâ
iustitiae
;
as
his
proper
importance
annexed
unto
his
Crowne
;
for
I
take
it
infallibly
true
,
which
Suarez
faith
,
Suarez
.
de
leg
.
l.
5.
c.
17.
n.
3.
fol.
316.
acceptationem
populi
non
esse
conditionem
necessariam
tributi
ex
vi
iuris
naturalis
aut
gentium
,
neque
ex
iure
communi
:
quia
obligatio
pendendi
tributum
ita
naturalis
est
principi
&
per
se
orta
ex
ratione
iustitiae
,
ut
non
possit
quis
excusari
propter
apparentem
iniustitiam
vel
nimium
gravamen
;
Tribute
due
to
the
King
.
the
consent
of
the
people
is
not
any
necessary
condition
of
tribute
;
because
the
obligation
of
paying
it
is
so
naturall
,
springing
out
of
the
reason
of
justice
,
that
none
can
be
excused
for
any
apparent
injustice
or
grievance
:
and
therefore
the
Parliaments
,
that
are
the
highest
representations
of
any
Kingdome
,
doe
not
contribute
any
right
unto
Kings
to
challenge
tribute
,
but
doe
determine
the
quota
pars
,
and
to
further
the
more
equall
imposing
and
collecting
of
that
,
which
is
due
unto
Kings
by
naturall
and
originall
justice
,
as
a
part
of
that
proper
inheritance
which
is
annexed
unto
their
Crownes
.
And
therefore
,
our
Saviour
doth
not
say
,
give
unto
Caesar
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Math.
22.
the
same
word
which
S.
Paul
useth
,
when
he
biddeth
us
to
pay
our
debts
,
and
to
owe
nothing
to
any
man
,
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
13.
Latimer
in
Mat.
22.21
.
pay
to
every
man
that
which
you
owe
:
and
Father
Latimer
saith
,
if
we
deny
him
tribute
,
custome
,
subsidy
,
tallage
,
taxes
,
and
the
like
aid
and
support
,
we
are
no
better
then
Theeves
,
and
steale
the
Kings
dues
from
him
;
Navar.
apud
Suarez
.
de
legibus
fol.
300.
fol.
311.
because
the
Law
testifieth
tributa
esse
maximè
naturalia
,
&
prae
se
ferre
justitiam
,
quia
exiguntur
de
rebus
propriis
:
and
Suarez
saith
,
penditur
tributum
adsustentationem
principis
,
&
ad
satisfaciendum
naturali
obligationi
in
dando
stipendium
iustum
laboranti
in
nostram
utilitatem
;
tribute
is
most
naturall
and
iust
to
be
paid
to
the
King
for
our
own
good
:
therefore
Christ
pleading
for
the
right
of
Caesar
,
that
was
a
Tyrant
,
saith
not
,
give
unto
him
,
quia
petit
,
because
he
demands
it
,
but
pay
unto
him
,
quae
illius
sunt
,
the
things
that
are
his
,
and
are
due
unto
him
,
even
as
due
as
the
hirelings
wages
,
which
we
are
commanded
not
to
detaine
for
one
night
;
Deut.
24.15
.
because
this
is
a
part
of
that
reward
and
wages
,
which
God
alloweth
him
for
all
his
pains
and
cares
,
that
he
takes
to
see
Iustice
administred
in
the
time
of
Peace
,
and
to
protect
us
from
our
enimies
in
the
time
of
Warre
;
which
makes
the
life
of
Kings
to
be
but
a
kind
of
splendid
misery
,
wearing
many
times
,
with
Christ
,
a
Crowne
of
Thornes
,
a
Crowne
full
of
cares
,
while
we
lap
our
heads
in
beds
of
downe
;
and
therefore
it
is
not
only
undutifulnesse
to
deny
him
,
or
unthankefulnesse
,
not
to
requite
the
great
good
that
he
doth
unto
us
,
but
it
is
also
a
great
iniustice
,
(
especially
if
we
consider
that
as
Ocham
saith
,
Qui
est
Dominus
aliquarum
personarum
est
Dominus
rerum
ad
easdem
personas
spectantium
;
omnia
quae
sunt
in
regno
sunt
regis
,
quoad
potestatem
utendi
eis
pro
bono
communi
,
Ocha
.
tract
.
2.
l.
2.
c.
22.
&
25.
)
to
detaine
that
right
from
him
,
which
God
commands
us
to
pay
unto
him
,
and
that
indeed
for
our
own
good
;
as
Menenius
Agrippa
most
wittily
shewed
unto
he
People
of
Rome
when
they
murmured
&
mutined
for
these
axes
,
that
whatsoever
the
stomack
received
,
either
from
the
●and
or
mouth
,
it
was
all
for
the
benefit
of
the
whole
body
;
so
whatsoever
the
King
receiveth
from
the
People
,
it
is
for
the
●enefit
of
the
people
,
and
it
is
like
the
waters
that
the
Sea
recei●eth
from
the
Rivers
,
which
is
visibly
seen
passing
into
the
O●ean
,
but
invisibly
runneth
,
through
the
veines
of
the
earth
,
into
●he
rivers
againe
;
so
doth
all
that
the
King
receiveth
from
the
People
,
returne
some
way
or
other
unto
the
People
again
.
And
there
be
sixe
speciall
reasons
why
,
or
to
what
end
we
should
pay
these
dues
unto
the
King
.
-
Six
reasons
for
which
we
pay
Tribute
unto
the
King
.
1.
For
the
Honour
of
His
Majesty
.
-
2.
For
the
security
of
His
Person
.
-
3.
For
the
protection
of
his
Kingdome
.
-
4.
For
the
succour
of
His
confederates
.
-
5.
For
the
securing
of
our
-
1.
Goods
.
-
2.
Estates
.
-
3.
Lives
.
-
6.
For
the
propagating
of
the
Gospell
,
and
defence
of
our
Religion
.
But
for
the
further
clearing
of
this
poynt
,
you
must
know
that
every
just
and
Lawfull
tribute
must
have
these
three
essentiall
conditions
that
are
proprietates
constitutivae
.
-
Three
conditions
of
every
lawfull
Tribute
.
1.
Legitima
potestas
,
that
is
,
the
Kings
power
to
require
it
.
-
2.
Iusta
causa
,
an
urgent
necessity
;
or
need
of
it
.
-
3.
Debita
portio
,
a
due
proportion
,
according
to
the
Kings
necessities
,
and
the
peoples
abilities
,
that
he
be
not
left
in
need
,
nor
the
people
overcharged
.
For
As
the
Subjects
are
thus
bound
to
supply
the
necessities
of
their
King
,
so
the
King
is
not
to
over-charge
his
Subiects
;
for
the
King
should
be
the
Sheapheard
of
his
People
,
as
David
calls
himselfe
,
and
Homer
tearmeth
all
good
Kings
,
and
not
the
devourer
of
his
people
,
Kings
should
not
overcharge
their
Subjects
.
as
Achilles
calleth
Agamemnon
for
the
unreasonable
taxes
that
he
laid
upon
them
therefore
good
Kings
have
been
very
sparing
in
this
poynt
;
for
Darius
,
inquiring
of
the
governours
of
his
Provinces
,
whether
the
tributes
imposed
upon
them
were
not
too
excessive
,
and
they
answering
,
that
they
thought
them
very
moderate
,
he
commanded
that
they
should
raise
but
the
one
half
thereof
,
A
worthy
speech
of
Lewis
9.
(
which
had
Rehoboam
bin
so
wise
to
do
,
he
had
not
lost
ten
parts
of
his
Kingdom
;
)
and
Lewis
the
ninth
of
France
,
which
they
say
was
the
first
that
raised
a
taxe
in
that
Kingdome
,
directing
his
Speech
to
his
sonne
Philip
,
and
causing
the
words
to
be
left
in
his
Testament
,
which
is
yet
to
be
found
Registred
in
the
chamber
of
accounts
,
said
,
be
devout
in
the
service
of
God
,
have
a
pittifull
heart
towards
the
poore
,
and
comfort
them
with
thy
good
deeds
,
observe
the
good
Lawes
of
thy
Kingdome
,
take
no
taxes
nor
benevolences
of
thy
Subjects
,
unlesse
urgent
necessity
,
and
evident
commodity
force
thee
to
it
,
and
then
upon
a
just
cause
,
and
not
usually
;
if
thou
doest
otherwise
,
thou
shalt
not
be
accounted
a
King
,
but
a
Tyrant
;
and
it
is
one
of
the
gratious
apothegmes
of
our
late
noble
and
never
to
be
forgotten
Soveraigne
,
King
Iames
his
golden
apothegme
,
Basilicon
doron
.
l.
2.
p.
99.
worthy
to
be
written
in
letters
of
gold
,
where
speaking
to
his
sonne
,
he
saith
,
inrich
not
your selfe
with
exactions
from
your
Subiects
,
but
think
the
riches
of
your
Subiects
your
best
treasures
:
&
Arta●er
.
said
,
it
was
a
great
deale
more
seemlier
for
the
Majesty
of
a
King
,
to
give
,
then
to
take
by
polling
,
to
cloath
then
to
uncloath
,
which
belongeth
to
Theeves
,
not
to
Princes
,
unlesse
they
will
stain
their
names
:
for
as
Apollonius
saith
,
that
gold
,
which
is
taken
by
Tyranny
is
farre
baser
then
any
iron
;
because
it
is
wetted
with
the
teares
of
the
poor
Subjects
;
and
therefore
Peter
de
la
Primauday
,
saith
,
they
are
unworthy
of
the
title
of
Prince
,
that
lending
their
eares
to
such
as
invent
new
wayes
to
get
monies
from
their
Subiects
,
and
having
against
all
humanity
,
Pet.
de
la
primauday
:
cap.
60.
p.
670.
spoyled
them
of
their
goods
,
do
either
miserably
consume
them
upon
their
pleasures
,
or
prodigally
bestow
them
upon
undeserving
flatterers
,
that
fat
themselves
by
the
overthrow
of
others
.
And
therefore
it
behoveth
all
Kings
to
consider
,
that
all
mens
goods
are
theirs
only
quoad
tuitionem
,
&
defentionem
,
and
their
Subjects
quoad
possessionem
&
proprietatem
;
as
you
may
see
,
Gen.
47.46
.
where
Ioseph
bought
all
the
Land
of
the
Egyptians
for
King
Pharaoh
,
and
then
let
it
them
againe
in
Fee
farme
,
to
give
the
King
the
fift
part
of
the
fruit
of
it
;
and
as
you
may
conclude
it
from
the
eight
Commandement
,
which
saith
,
as
well
to
the
King
as
to
the
Subject
,
thou
shalt
not
steale
;
for
if
all
be
his
,
he
cannot
be
said
to
steale
it
;
and
if
this
precept
concernes
not
Kings
,
then
have
they
but
nine
Commandements
;
and
therefore
,
be
wise
,
ô
ye
Kings
,
and
remember
what
Saint
Augustine
saith
,
remota
justitia
quid
sunt
Regna
nisi
Latrocinia
?
for
though
you
may
iustly
demand
Tribute
and
Taxes
,
yet
you
must
have
iust
occasions
to
use
them
,
and
you
must
take
but
a
iust
proportion
,
or
else
they
may
come
uniustly
unto
you
.
But
who
shall
be
the
Judges
of
the
Kings
iust
occasions
?
in
many
Kingdoms
his
conscience
;
as
the
Roman
consuls
imposed
what
taxes
they
thought
meet
upon
the
Provinces
they
subdued
;
so
Marc.
Antonius
being
in
Asia
,
doubled
their
Taxe
,
and
laid
a
second
charge
upon
the
People
,
which
was
very
unreasonable
,
The
saying
of
Hebreas
to
M.
Antonius
.
as
Hebreas
told
him
,
saying
,
if
thou
wilt
have
power
to
lay
upon
us
two
taxes
in
one
yeare
,
thou
must
have
also
power
to
give
us
two
Summers
and
two
Autumnes
,
two
Harvests
and
two
Vintages
;
and
yet
if
our
King
doe
thus
unreasonably
taxe
us
with
more
then
we
are
able
to
beare
,
we
may
reason
with
him
,
Kings
herein
not
to
be
resisted
.
as
Hebreas
did
with
M.
Antony
,
refell
his
arguments
,
and
repell
his
oppressions
according
to
the
course
of
Law
,
but
we
may
not
in
any
case
with
the
Sword
make
any
resistance
,
either
actuall
or
habituall
,
against
him
.
Reason
.
1
1.
Because
God
hath
not
made
us
Judges
of
the
Kings
occasions
,
and
we
know
not
his
necessities
;
and
therefore
we
cannot
determine
what
is
Iust
and
uniust
.
Reason
.
2
2.
Were
it
granted
,
that
the
superior
demanded
without
right
,
yet
the
inferior
not
only
may
rightly
render
it
without
offence
unto
his
conscience
,
but
also
ought
to
pay
it
without
resistance
unto
the
Magistrate
;
for
if
the
Iewes
were
not
free
,
and
the
Romans
had
no
right
to
demand
Tribute
of
them
,
yet
by
our
Saviours
question
unto
S.
Peter
,
and
his
replication
unto
the
Apostles
answer
,
it
is
apparent
,
that
our
Saviour
was
most
free
,
and
was
no
way
bound
to
pay
any
thing
unto
the
Romans
,
not
only
quà
deus
,
as
Hesselius
saith
,
but
also
as
he
was
a
man
,
Hesselius
in
Matth.
18.
Barrad
.
10
2.
l.
10.
c.
32.
p.
718.
as
Barradius
more
truly
proveth
;
yet
lest
he
should
offend
them
,
as
he
saith
,
tributum
solvit
quia
voluit
,
he
doth
most
willingly
discharge
it
;
to
teach
us
,
that
we
may
and
ought
iustly
and
without
any
scruple
of
conscience
pay
that
,
which
may
be
uniustly
demanded
;
and
the
best
Authors
,
that
I
have
read
,
are
of
the
same
judgement
;
Greg.
Tholos
.
l.
26.
de
repub
.
c
5.
n.
25.
we
have
no
other
remedy
but
to
cry
to
God
,
who
can
iudge
them
for
their
iniustice
;
&
non
caret
modis
,
quibus
possit
,
quando
voluerit
,
huiusmodi
principes
tollere
vel
emendare
.
But
,
though
in
most
of
the
Easterne
Countries
,
the
Kings
imposed
upon
their
Subjects
,
what
taxes
and
tributes
pleased
themselves
,
as
Augustus
taxed
all
the
world
,
as
much
as
he
would
,
at
his
own
pleasure
,
Osor
.
de
rebus
.
Emanuel
.
l.
12.
p.
386.
and
Charles
the
fifth
(
saith
Osorius
)
praeter
pecunias
quibus
illum
hispani
juverant
,
immania
tributa
populis
imperavit
,
besides
those
monyes
,
wherewith
the
Spaniards
assisted
him
,
laid
most
heavy
taxes
upon
the
people
;
which
is
indeed
a
branch
of
the
absolute
right
of
Kings
,
and
was
originally
practised
by
most
of
them
;
yet
here
with
us
,
our
Kings
out
of
grace
and
favour
unto
their
people
,
What
the
Kings
of
England
promised
to
their
Subjects
.
granted
such
a
priviledge
unto
their
Subjects
,
and
divested
themselves
of
this
right
,
to
lay
no
impositions
or
taxes
upon
their
Subjects
,
without
the
consent
of
their
three
States
convened
in
the
two
Houses
of
Parliament
;
and
this
Princely
concession
,
being
truly
observed
,
may
procure
a
great
deale
of
love
and
peace
unto
the
King
,
and
as
much
tranquillity
and
happinesse
unto
the
people
.
Neither
doe
I
think
that
he
loves
his
King
,
but
am
sure
that
he
hates
his
Countrey
,
that
would
perswade
him
for
all
the
wealth
of
the
Kingdome
,
to
violate
his
owne
grant
and
faith
herein
;
but
,
as
our
Kings
granted
this
favour
,
to
impose
no
taxes
without
the
consent
of
his
Parliament
;
so
his
Parliament
in
all
duty
,
ought
alwayes
with
all
thankfulnesse
,
to
acknowledge
this
speciall
grace
,
and
in
requitall
thereof
most
fully
to
supply
his
wants
and
support
his
necessities
,
That
we
should
not
be
nigg●rds
to
assist
our
King
.
whensoever
he
acquaints
them
therewith
.
And
therefore
we
ought
not
to
be
like
those
hide-bound
Sectaries
,
and
close-fisted
Puritans
and
Brownists
,
that
are
so
miserably
covetous
,
and
extreame
niggards
,
that
when
the
King
makes
knowne
his
wants
and
demands
his
due
,
(
for
it
is
still
his
due
,
though
he
granted
not
to
cesse
it
without
their
consent
)
for
his
royall
supportation
and
the
safety
of
his
Kingdome
,
they
will
find
a
hundred
excuses
to
deny
him
,
but
never
a
penny
to
give
him
out
of
all
their
wealth
;
and
this
is
the
cause
of
our
misery
,
and
may
prove
as
fatall
to
us
,
as
it
hath
been
to
the
Constantinopolitans
;
whose
churlishnesse
and
niggardlinesse
towards
their
Emperour
,
was
the
chiefest
cause
of
the
losse
of
that
great
Empire
,
and
to
make
the
Turke
sit
in
Christ
his
Chaire
,
to
have
Mahomet
adored
where
the
Gospell
was
formerly
published
,
How
Constant
.
was
lost
,
&
what
the
Turke
then
said
.
by
as
many
famous
Fathers
,
as
now
England
hath
Preachers
;
for
the
Emperour
foreseeing
the
Siege
,
made
many
motions
for
contributions
,
towards
the
repairing
of
the
walles
,
and
continue
the
military
charge
;
but
the
Subjects
drew
back
and
pleaded
want
,
untill
it
was
too
late
,
and
the
City
lost
;
for
though
the
enemy
having
a
long
time
besieged
it
,
was
intended
to
give
over
the
Siege
,
and
to
be
gone
;
yet
tydings
and
intelligence
being
given
him
,
that
the
Souldiers
within
the
Towne
,
were
growne
very
thin
and
discontented
for
want
of
their
pay
,
the
enemy
returned
,
and
in
a
short
space
took
the
City
:
and
there
found
,
in
private
mens
hands
,
such
infinite
store
of
gold
and
all
manner
of
treasure
,
(
the
hundred
part
whereof
would
have
paid
all
the
Souldiers
,
kept
out
the
enemy
,
and
preserved
them
all
)
that
the
Turke
,
seeing
the
basenesse
of
the
Citizens
,
so
foolishly
hiding
their
wealth
,
and
denying
just
aid
unto
their
Emperour
,
stood
amazed
,
and
lifting
up
his
hands
to
heaven
,
lamented
their
folly
,
and
asked
what
they
meant
,
that
having
such
a
store
of
wealth
,
they
would
suffer
themselves
to
be
thus
destroyed
,
only
for
want
of
wit
or
of
grace
to
use
it
?
and
thence
grew
the
Proverbe
among
the
Turkes
unto
this
day
,
when
one
becommeth
very
rich
,
you
have
been
at
the
Siege
of
Constantinople
.
And
I
pray
God
it
may
not
so
fall
out
with
us
for
our
covetousnesse
,
that
we
prove
not
Lucans
speech
to
be
true
:
omnia
dat
,
qui
iusta
negat
,
to
loose
all
unjustly
unto
strangers
,
unto
rebells
,
because
we
deny
what
is
iust
unto
our
King
.
But
I
will
conclude
this
point
with
the
Poet
,
Astra
deo
nil
majus
habent
,
nil
Caesare
●erra
,
Sic
Caesar
terras
ut
deus
astra
regit
.
Imperium
regis
Caesar
,
deus
astra
gubernat
,
Caesar
honore
suo
dignus
,
amore
deus
.
Dignus
amore
deus
,
dignus
quoque
Caesar
honore
est
,
Alter
enim
terras
,
alter
&
astra
regit
.
Cùm
deus
in
caelis
,
Caesar
regat
omna
terris
,
Censum
Caesaribus
solvite
,
vota
deo
.
5.
5.
Defence
of
the
Kings
Person
.
Defence
of
his
Person
is
another
principall
part
of
that
honour
,
which
we
owe
unto
our
King
.
And
the
very
heathens
did
think
their
lives
well
bestowed
for
their
Gods
,
their
family
,
&
the
father
of
the
Country
;
how
much
more
willing
should
the
Christians
be
,
to
hazard
their
lives
in
defence
of
their
King
,
which
is
,
quasi
unus
è
decem
millibus
,
2.
Sam.
21.17
.
Lament.
2.4
.
Ps.
78.71.72
.
vide
hos
.
3.4
.
c.
10.
3.
and
Lament.
2.9
.
worth
ten
thousands
of
us
,
being
,
as
the
Scripture
termes
him
,
the
light
of
Israell
,
and
the
breath
of
our
nostrills
,
the
head
of
his
Subjects
,
the
shepheard
and
Pastor
of
the
people
,
and
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
importeth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
foundation
of
the
people
,
without
which
they
must
all
fall
unto
the
ground
;
for
where
there
is
no
governour
all
must
perish
,
and
there
will
be
no
Priest
,
no
Prince
,
no
Religion
,
no
Nobility
,
no
good
,
but
anarchy
and
confusion
,
and
the
destruction
of
all
things
.
And
if
we
ought
to
lay
downe
our
lives
for
the
brethren
,
as
S.
John
saith
,
1.
Iohn
.
3.16
.
how
much
rather
ought
we
to
doe
it
for
our
King
?
it
is
recorded
in
our
annals
,
to
his
eternall
praise
,
that
Sir
Hubert
Syncler
at
the
Siege
of
Bridgenorth
,
seeing
an
arrow
that
was
shot
at
his
Master
,
Nulla
gens
ita
sollicita
est
circare
ge●
suum
sicut
apes
,
unde
rege
incolumi
omnibus
mens
una
est
,
&
quando
nequit
volare
,
sert
ipsum
turba
apum
;
&
si
moritur
moriuntur
&
ipsae
.
King
Henry
the
second
,
stepped
betwixt
the
shaft
and
his
Soveraigne
,
and
receiving
the
arrow
into
his
body
,
was
therewith
shot
through
to
death
,
that
he
might
preserve
the
life
of
his
King
,
which
otherwise
had
been
slaine
in
his
stead
.
So
Turnbull
had
his
name
for
killing
a
Bull
,
that
had
otherwise
slaine
one
of
the
Kings
of
Scotland
;
and
we
read
that
when
David
was
assayled
by
a
mighty
Giant
,
named
Ishibibenob
,
which
was
of
the
sonnes
of
Rapha
,
the
head
of
whose
speare
weighed
three
hundred
shekells
of
brasse
,
Abishai
the
son
of
Zervia
,
with
the
danger
of
his
owne
life
runs
in
,
succours
the
King
,
and
kills
the
Philistim
.
2.
Sam.
21.17
.
and
so
all
other
good
Subjects
have
had
a
speciall
care
to
preserve
the
lives
of
their
Kings
,
whom
they
loved
better
then
their
owne
Parents
,
yea
then
their
wives
or
children
,
or
their
owne
lives
,
as
it
appeareth
by
the
foresaid
examples
and
abundance
of
the
like
,
that
you
may
find
in
the
histories
of
the
heathens
:
for
they
had
not
learnt
the
new
divinity
of
our
time
,
to
destroy
the
King
for
the
good
of
his
Subjects
,
but
they
thought
,
as
it
is
most
true
,
that
salus
regis
est
salus
populi
,
and
they
beleeved
,
as
all
good
Christians
doe
,
that
Vna
salus
nobis
,
nullam
sperare
salutem
,
Principe
calcato
,
sublato
iure
coronae
;
because
as
S.
Chrysostome
saith
,
Chrysost.
in
Tim.
●
.
8
.
Aug.
to
.
9.
tract
.
6.
in
Iohan.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
safety
is
our
security
,
and
as
S.
August
.
saith
,
si
tollis
iura
Imperatorum
,
quis
audet
dicere
mea
est
illa
villa
,
if
you
take
away
the
government
of
Kings
,
who
dares
say
,
haec
mea
sunt
,
this
or
that
is
mine
,
as
now
.
God
knowes
,
since
these
Rebells
have
abused
our
King
,
we
can
say
nothing
is
our
owne
;
our
houses
,
goods
,
lives
and
liberties
are
at
the
disposing
of
them
that
are
strongest
;
what
then
shall
we
say
of
those
Subiects
that
strive
with
all
their
wit
,
wealth
and
strength
to
destroy
their
King
?
and
if
you
aske
me
why
?
I
must
answer
,
as
Aristides
was
banished
out
of
Athens
,
iustus
,
quia
iustus
,
so
must
our
King
be
killed
,
if
these
men
could
doe
it
with
their
Cānon
Bullets
,
because
he
is
too
good
to
raigne
over
them
;
who
deserved
,
not
a
pious
David
,
nor
a
wise
Solomon
to
rule
over
them
,
but
a
foolish
Rehoboam
,
that
would
whip
them
with
Scorpions
,
or
such
a
one
as
would
rule
them
with
a
rod
of
iron
,
Psa.
2.9
.
and
breake
them
in
pieces
like
a
potters
vessell
:
for
had
our
King
been
,
not
Caesar
Augustus
,
but
Augustus
severus
,
so
severe
as
Henry
.
8.
or
some
other
more
unmercifull
Princes
,
these
rebells
durst
as
well
eate
their
owne
flesh
,
as
thus
to
devoure
the
flesh
and
bones
of
the
Kings
loyall
Subjects
,
and
seek
the
death
of
the
King
himselfe
.
For
it
is
most
certaine
of
the
vulgar
people
,
and
of
ill
bred
natures
,
that
ungentes
pungunt
,
pungentes
molliter
ungunt
;
and
therefore
though
the
manifold
offers
of
Peace
,
and
the
unparalleld
promising
of
Pardons
to
most
obstinate
rebells
,
doe
infinitely
commend
the
piety
and
declare
the
mildnesse
of
a
most
clement
Prince
,
and
the
refusall
thereof
betray
the
ingratefull
stubbornenesse
of
gracelesse
Subjects
to
all
posterity
;
yet
,
when
the
hairy
scalpe
of
such
as
still
go
on
in
their
wickednesse
,
will
not
so
easily
be
rubbed
off
,
I
should
say
to
every
King
,
put
your
trust
in
Gods
assistance
;
and
as
the
Holy
Ghost
saith
to
the
King
of
Kings
,
Gird
thee
with
thy
sword
upon
thy
thigh
,
Psal.
45.3
.
O
thou
most
mighty
;
ride
on
with
thine
honour
,
and
let
thy
right
hand
teach
thee
terrible
things
:
and
those
thine
enemies
that
would
not
thou
shouldst
raigne
over
them
,
cause
them
to
be
brought
,
and
let
them
be
slaine
before
thee
,
Luke
19.27
.
so
shalt
thou
be
a
ruler
in
the
midst
of
thine
enemies
;
and
some
thinke
that
it
were
but
just
if
our
King
,
though
he
be
never
so
loath
,
should
now
at
last
turne
the
leafe
,
and
follow
the
example
of
God
himselfe
,
(
who
when
his
children
regard
not
his
grace
,
and
set
at
naught
all
his
counsels
,
will
laugh
at
their
calamity
,
Prov.
1.16
,
17.
and
mocke
when
their
destruction
commeth
as
a
whirle-winde
)
and
should
make
London
as
Hierusalem
,
and
as
other
the
like
rebellious
Cities
,
(
that
the
Lord
in
his
just
revenge
of
their
iniquity
hath
suffered
to
be
destroyed
,
and
to
be
made
an
heape
of
stones
:
The
wealth
&
pride
of
the
Citie
of
London
have
brought
this
misery
and
calamity
upon
all
the
Kingdome
of
England
.
)
because
the
Londoners
have
shewed
themselves
in
many
things
worse
then
the
Jews
,
and
for
rebellion
have
justified
all
the
Cities
of
the
world
:
or
if
the
King
will
not
do
this
,
though
I
dare
not
say
of
them
,
as
Antoninus
,
after
he
had
heard
the
confession
of
a
miserable
covetous
wretch
,
said
unto
him
,
Deus
miscreatur
tui
,
si
vult
,
&
condonet
tibi
peccata
tua
,
quod
non
credo
,
&
perducat
te
in
vitam
aeternam
quod
est
impossibile
;
yet
seeing
their
sinnes
are
so
intolerable
among
men
,
and
so
abhominable
in
the
sight
of
God
,
it
is
much
feared
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
2.5
.
after
their
hard
hearts
,
which
cannot
repent
,
they
will
still
proceed
to
heape
upon
themselves
the
heavy
wrath
of
God
,
till
there
be
no
remedy
to
preserve
them
from
utter
ruine
and
destruction
;
though
from
my
heart
I
wish
them
more
grace
,
and
pray
to
Almighty
God
,
that
—
Nullum
sit
in
omine
pondus
;
Or
if
this
cannot
be
,
that
they
may
escape
that
damnation
,
Rom.
13.2
.
which
the
Apostle
threatneth
to
all
them
that
resist
this
ordinance
of
God
.
6.
6.
Prayers
for
the
King
.
The
last
but
not
the
least
part
of
that
honour
which
is
due
to
our
King
,
is
our
prayers
to
God
for
him
;
and
as
the
other
duty
was
to
be
performed
by
the
practice
of
all
good
Subjects
,
A●n●sae●●
c.
2.
p.
38.
so
is
this
to
be
observed
by
the
precept
of
the
Apostle
,
who
though
the
Kings
were
Ethnicks
and
Tyrants
,
yet
commandeth
us
to
pray
for
them
;
and
that
you
may
know
what
manner
of
prayer
the
Christians
made
for
their
persecuting
Kings
.
Tertul.
ad
Scap●ta
Marcus
Aurelius
Christianarum
nalitum
erationibus
ad
D●●m
fa●●is
●●bres
&
vt
●●eriam
in
expeditione
G●rm●nt●a
●●p●travit
.
Tertullian
that
lived
under
the
Emperour
Severus
,
saith
in
the
behalfe
of
all
the
Church
,
Omnibus
Imperatoribus
precamur
vitam
prolixam
,
imperium
securum
,
domum
tutam
,
exercuus
fortes
,
senatum
fidelem
,
populum
probum
,
orbem
quietum
,
&
quaecunque
hominis
&
Caesaris
vota
sunt
;
and
I
feare
me
our
Rebels
pray
for
none
of
these
things
to
a
most
Christian
King
:
Nam
orare
pro
aliquo
&
in
exitium
ejus
machinari
,
annon
haec
sunt
sibi
contraria
?
for
to
pray
for
ones
health
and
long
life
,
and
to
doe
our
best
to
worke
his
destruction
.
Non
bene
conveniunt
—
can
never
proceed
from
a
true
heart
,
but
as
the
uncharitable
Papists
prayed
for
the
successe
of
the
Gun-powder
Plot
,
(
which
was
a
Treason
sine
exemplo
,
quia
crudelis
sine
modo
)
saying
,
Gentem
auferto
persidam
Credentium
de
finibus
,
Vt
Christo
preces
debitas
Persolvamus
alacriter
.
So
the
practice
of
these
Rebels
makes
us
believe
their
prayer
is
,
Regem
auferto
persidum
Credentium
de
finibus
,
[
](A96592-e131560-b)*
*
I
am
ashamed
to
set
dow●e
how
the
factious
and
malicious
Preach●rs
of
the
rebellious
Cities
,
either
neglect
to
pray
at
all
,
o●
pray
most
seditiously
and
unchristianly
for
their
owne
Liege
Lord
,
and
gracious
King
;
and
therefore
the
curse
of
Iudas
lights
upon
them
,
that
their
prayer
is
turned
into
sinne
,
which
should
make
them
pray
,
that
Iudas
his
end
should
not
fall
unto
them
.
&c.
But
we
that
desire
to
follow
the
Apostles
Precept
,
considering
the
greatnesse
of
his
cares
and
charge
that
he
doth
undergoe
,
and
the
multitude
of
dangers
that
he
is
liable
to
,
will
most
heartily
pray
to
God
both
in
our
Morning
and
our
Evening
Prayers
,
both
at
our
sitting
and
at
our
rising
from
our
meat
,
Vt
vivat
Rex
,
exurgat
Deus
,
&
dissipentur
inimici
;
that
God
would
give
his
Angels
charge
over
him
to
preserve
him
in
all
his
wayes
,
that
he
dash
not
his
foot
against
a
stone
:
that
his
enemies
may
be
cloathed
with
shame
,
and
that
he
may
flourish
as
the
●●●li●
,
that
he
may
raigne
long
and
happily
here
,
and
raigne
for
ever
in
Heaven
:
this
shall
be
my
prayer
for
ever
.
CHAP.
XVIII
.
The
persons
that
ought
to
honour
the
King
;
and
the
recapitulation
of
21
wickednesses
of
the
Rebels
,
and
the
faction
of
the
pretended
Parliament
.
3.
HAving
seene
the
Person
that
is
to
be
honoured
,
3.
The
persons
that
must
honour
the
King
.
and
the
honour
that
is
due
unto
him
,
we
are
now
to
consider
in
the
last
place
,
who
are
to
honour
him
,
included
in
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
honour
ye
him
;
which
being
unlimited
and
indefinite
,
is
equivalent
to
an
universall
;
and
so
S.
Paul
doth
more
plainly
expresse
it
,
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
13.1
.
Let
every
soule
be
subject
to
the
higher
powers
;
which
is
an
Hebrew
ideome
,
or
Synecdochicall
speech
,
signifying
the
whole
man
;
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
usually
taken
in
Scripture
pro
toto
composito
,
for
the
whole
man
composed
of
body
and
soule
,
as
where
it
is
said
,
Gen.
46.26
,
27.
Act.
2.
that
Jacob
went
downe
into
Egypt
with
70
soules
;
and
S.
Peter
by
one
Sermon
converted
3000
soules
:
and
the
abstract
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
here
taken
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
shew
that
our
subjection
,
obedience
,
and
honour
,
which
we
are
to
ascribe
unto
our
King
,
must
be
not
as
hypocrites
render
it
in
shew
,
from
the
teeth
outward
,
but
really
and
indeed
ex
animo
from
our
soules
and
the
bottome
of
our
hearts
,
as
Aquinas
glosseth
it
:
and
the
concrete
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
added
unto
it
,
makes
it
the
more
energeticall
,
to
shew
that
all
mortall
men
,
none
excepted
,
are
obliged
,
to
doe
this
honour
,
and
to
yeeld
this
subjection
unto
their
King
:
for
,
seeing
every
man
,
both
spirituall
and
temporall
;
and
every
sex
,
both
man
and
woman
;
and
every
degree
of
men
,
young
and
old
,
rich
and
poore
,
one
with
another
,
hath
an
immortall
soule
,
as
well
as
a
mortall
body
,
it
must
needs
follow
,
that
all
,
cujuscunque
gradûs
,
sexûs
,
&
conditionis
,
are
obliged
both
in
soule
and
body
to
honour
and
obey
their
King
.
And
yet
it
is
strange
to
see
how
many
men
can
exempt
themselves
and
grant
a
dispensation
unto
their
soules
for
the
performance
of
this
duty
;
for
the
Pope
will
be
freed
,
The
Pope
and
his
Clergie
would
be
freed
from
the
subjection
of
Kings
.
because
he
hath
a
power
above
all
powers
,
to
depose
Kings
,
and
to
dispose
of
their
Kingdomes
at
his
pleasure
;
and
the
Popish
Clergy
will
performe
no
duty
unto
their
King
,
because
their
function
is
spirituall
;
but
to
all
these
I
may
truly
say
,
as
our
Saviour
doth
to
the
leaud
servant
,
ex
ore
tuo
,
out
of
the
Fathers
whom
they
acknowledge
,
and
out
of
their
owne
Authors
they
are
confuted
;
for
S.
Chrysostome
saith
,
that
whether
he
be
an
Apostle
,
or
Evangelist
,
or
Prophet
,
Seu
quisquis
tandem
fuerit
,
or
whosoever
else
he
be
,
Pope
,
Cardinall
,
or
Deacon
,
he
is
commanded
to
be
subject
to
the
higher
power
;
and
that
you
may
see
what
power
he
meanes
,
he
pointeth
out
the
same
by
the
symbol
,
that
is
,
of
him
that
carryeth
the
sword
,
which
you
know
must
be
the
secular
Prince
,
and
not
the
spirituall
Pope
;
and
so
not
onely
Euthym.
Theophylact.
Oecumenius
,
and
other
Greek
Commentators
doe
avouch
,
but
also
those
Epistles
,
which
are
recorded
by
Binius
,
and
quoted
by
the
Bishop
of
Durham
,
as
Leo
1.
ep.
26.
&
35.
Simplicius
1.
ep.
4.
Felix
3.
ep.
2.
Anastasius
1.
ep.
78.
Pelagius
1.
ep.
16.
Martinus
1.
ep.
3.
Agatho
1.
ep.
ad
Herac.
Hadrian
.
1.
ep.
ad
Constant
.
doe
make
this
most
manifest
unto
us
;
Espens
.
in
Tit.
3.1
.
Digres.
10.
p.
5.
13.
Paris
.
1568.
and
therefore
Espencaeus
,
convinced
by
such
a
cloud
of
witnesses
,
confesseth
very
honestly
,
that
the
Apostle
here
,
Docet
omnes
credentes
mundi
potestatibus
esse
subjectos
,
nempe
,
sive
Apostolus
,
sive
Evangelista
,
&c.
ut
tenet
Chrysost.
Euthym
.
&
qui
non
Graeci
?
The
wickednesses
of
the
pretended
Parliament
shewed
by
their
actions
.
And
as
the
Popelings
will
be
free
,
so
the
Presbyterians
,
and
the
faction
of
this
Parliament
will
be
as
free
as
they
;
and
(
because
every
wickednesse
laboureth
to
exceed
that
which
preceded
)
these
doe
not
agree
with
the
Catholiques
(
as
Herod
and
Pilate
did
,
to
crucifie
Christ
)
in
the
same
conclusion
and
tenet
of
exemption
,
but
they
will
goe
a
note
beyond
Ela
,
and
surmount
both
Jesuite
and
Pope
;
and
therefore
they
not
onely
dishonour
and
disobey
their
King
,
but
they
have
violated
and
incroached
upon
all
his
rights
,
and
assumed
the
same
into
their
owne
hands
;
for
,
to
recapitulate
some
of
their
choycest
wickednesses
:
1.
As
the
Church
of
Rome
and
the
Jesuites
teach
,
in
Aphorismis
confessariorum
,
ex
Doctorum
sententiis
collectis
,
p.
249.
that
Rex
potest
per
rempublicam
privari
ob
tyrannidem
,
&
si
non
faciat
officium
suum
,
&
cum
est
causa
aliqua
justa
,
&
eligi
alius
à
majore
parte
populi
:
which
falshood
their
owne
Divines
confute
,
when
Royard
saith
,
Rege
constituto
,
Royard
in
dom
.
1.
advent
.
They
teach
the
deposition
of
Kings
.
non
potest
populus
jugum
subjectionis
repellere
:
so
these
men
maintaine
that
diabolicall
tenet
,
that
the
Regall
power
is
primarily
in
the
collective
body
,
and
derived
to
the
King
cumulativè
,
not
privativè
;
and
therefore
upon
the
Kings
neglect
or
male-administration
,
it
comes
backe
againe
to
the
collective
body
,
in
whom
it
resideth
suppletivè
,
to
discharge
the
royall
duty
when
the
King
faileth
to
doe
the
same
;
and
then
the
King
so
falling
from
his
right
,
they
may
refuse
obedience
,
and
if
they
see
cause
(
which
they
can
soone
do
)
they
may
depose
him
from
his
office
;
which
impudent
falshood
I
have
fully
consuted
in
this
Treatise
.
2.
They
say
the
Regall
Majestie
is
a
humane
creature
,
or
the
ordinance
of
men
primarily
,
and
therefore
may
be
deposed
by
men
;
when
as
Cunerus
could
say
,
Sive
electione
,
sive
postulatione
,
vel
successione
,
vel
belli
jure
princeps
fiat
,
principi
tamen
facto
divinitus
potestas
adest
:
and
therefore
they
have
no
power
to
take
away
that
which
God
hath
given
him
.
3.
They
have
with
Nadab
and
Abihu
adventured
to
offer
strange
fire
upon
Gods
Altar
,
and
with
Vzza
to
lay
their
prophane
hands
upon
Gods
holy
Arke
;
they
have
rejected
the
Lawes
that
the
King
with
the
advice
and
consultation
of
all
his
learned
Clergy
hath
made
[
](A96592-e133470-b)*
*
Though
now
I
reckon
not
this
among
their
wickednesses
.
,
and
they
themselves
sit
in
Moses
chaire
,
and
have
undertaken
to
reforme
the
Church
,
to
make
Lawes
,
and
compose
Articles
of
our
faith
,
with
the
advice
of
a
few
factious
men
,
that
were
never
esteemed
otherwise
then
faex
Cleri
,
not
worthy
to
be
the
Curates
of
those
worthy
Divines
,
whose
feet
they
hurt
in
the
stocks
,
and
send
the
iron
into
their
soules
.
4.
They
have
cast
out
all
the
Bishops
,
and
all
the
faithfull
Ministers
of
Christ
out
of
all
offices
,
How
they
persecute
the
Bishops
and
the
best
of
the
Clergy
.
that
might
further
the
Gospell
,
and
administer
justice
unto
the
people
;
they
doe
rob
them
of
their
meanes
,
and
count
sacriledge
to
be
no
sinne
;
and
in
very
deed
,
they
have
persecuted
the
worthiest
Clergy
,
in
many
particulars
,
farre
worse
then
ever
Julian
,
that
wicked
Apostata
,
did
;
the
Lord
of
Heaven
give
us
patience
to
indure
it
,
and
suffer
us
not
for
feare
of
any
villanie
,
or
calamity
,
to
be
dejected
,
and
so
fall
away
from
his
truth
.
5.
They
have
called
and
continued
an
Assembly
,
which
the
Pope
would
not
doe
without
the
Emperours
leave
,
contrary
to
the
Kings
command
;
which
is
a
meere
and
mighty
usurpation
of
the
Regall
right
.
6.
They
have
seized
upon
the
Kings
Revenues
,
Castles
,
Forts
,
Townes
,
Ships
,
and
all
that
they
could
lay
hand
on
,
and
doe
in
a
hostile
manner
with
all
violence
,
detaine
them
from
him
,
but
what
he
gaines
by
his
sword
,
to
this
very
day
.
7.
They
have
fought
against
him
,
shot
at
his
sacred
Person
,
and
sought
most
Barbarously
to
kill
him
,
under
the
colour
to
preserve
him
;
which
is
the
finest
piece
of
Logicke
that
ever
was
read
.
8.
They
have
rayled
at
him
;
slandered
him
,
and
most
apparently
and
falsly
belyed
him
,
and
laid
to
his
charge
the
things
which
we
his
Majesties
Subjects
and
Servants
that
attend
Him
doe
know
,
that
He
neither
did
,
nor
knew
.
9.
They
incouraged
and
countenanced
their
ignorant
brazen-faced
Chaplains
most
uncivilly
to
rayle
at
Gods
Annointed
in
the
Pulpit
;
and
so
they
brought
the
abhomination
,
not
of
desolation
,
but
of
most
horrible
transgression
into
the
holy
place
,
and
made
Moses
chaire
the
seat
of
raylers
.
10.
They
taxe
the
Subjects
at
their
pleasure
,
and
have
raised
infinite
summes
of
money
,
and
no
man
but
themselves
knowes
how
they
have
disposed
,
or
what
they
have
done
therewith
.
11.
They
discharged
Apprentices
,
they
send
out
their
Warrants
and
their
Edicts
,
without
and
against
the
Kings
authority
,
which
are
but
nugae
,
and
the
minims
of
their
doings
.
12.
They
averre
that
the
King
hath
no
negative
voyce
in
making
Lawes
,
but
they
may
conclude
them
and
make
them
obligatory
without
the
Kings
approbation
or
ratification
;
and
that
they
may
doe
any
thing
conducible
to
the
good
of
the
Church
and
Common-wealth
,
any
Law
,
Statute
,
or
provision
made
to
the
contrary
notwithstanding
.
What
they
say
of
their
Covenants
.
13.
They
are
not
ashamed
to
teach
(
as
they
doe
practice
)
that
it
is
lawfull
for
them
to
make
Covenants
,
Combinations
and
Confederacies
of
mutuall
defence
and
offence
against
any
person
whatsoever
,
whom
themselves
judge
malignant
,
not
excepting
the
King
himselfe
;
and
they
say
,
that
it
were
better
for
them
to
renounce
their
Baptisme
,
then
to
forsake
their
Covenant
,
which
they
believe
will
be
more
advantageous
to
the
Kingdome
,
then
all
the
Priviledges
that
are
granted
in
Magna
Chartae
,
or
the
Statutes
that
have
beene
made
ever
since
.
14.
They
jeered
at
the
Kings
Proclamations
,
trampled
his
Declarations
under
feet
,
and
incountred
the
same
with
rebellious
Protestations
.
15.
They
perswade
the
people
to
give
no
eare
to
any
discourse
of
Accommodation
,
or
conclusion
for
any
peace
;
To
what
they
l●ken
the
Kings
pardons
.
and
say
,
that
the
King
is
not
to
be
trusted
;
that
he
will
performe
no
promise
that
he
maketh
,
either
in
his
Proclamations
or
Declarations
;
and
therefore
that
the
Kings
Pardons
may
be
likened
to
a
buckler
of
glasse
,
or
a
staffe
of
reede
,
on
which
there
is
no
trust
,
no
committing
themselves
to
the
defence
of
any
such
pardon
.
So
we
may
say
with
the
Poet
,
Nos
juvat
alma
quies
,
gens
haec
fern
bella
minatur
;
Et
quoties
pacem
poscimus
,
arma
crepat
.
16.
They
teach
the
Doctrine
of
coercion
,
dedignifying
,
degrading
,
and
decapitating
of
Kings
,
Whence
they
learned
their
Divinity
.
when
they
deeme
them
unworthy
of
that
dignity
;
and
their
arguments
and
reasons
they
collect
and
produce
out
of
Dolman
.
Bellarm.
Suarez
,
and
the
Magazine
of
the
most
rigid
Jesuites
.
17.
They
have
so
barbarously
,
so
irreverently
,
and
so
prophanely
abused
our
Service-Booke
,
that
it
would
loath
your
eares
to
heare
,
and
transcend
modesty
to
tell
you
how
they
have
dealt
with
it
;
and
they
threatned
,
that
if
the
Ministers
would
read
it
,
they
should
never
read
booke
againe
.
18.
They
doe
agree
with
the
worst
of
Papists
,
the
Jesuites
,
in
a
great
many
of
the
worst
points
of
doctrine
that
they
teach
;
How
contrary
to
Christs
doctrine
,
Matth.
13.29
.
they
would
●o●●
out
●ll
Papists
.
and
yet
being
not
well
able
to
understand
their
tenets
,
they
hate
Papists
so
much
,
that
they
would
root
them
out
of
their
very
being
;
they
would
destroy
all
the
Irish
that
are
Papists
,
and
drive
all
Papists
out
of
England
,
out
of
the
world
,
that
the
name
of
Papists
should
be
no
more
in
remembrance
;
and
contrary
to
all
reason
,
divinity
,
and
humanity
,
they
would
force
and
compell
every
man
to
professe
the
religion
that
they
are
of
,
though
some
of
them
(
as
their
independents
)
as
farre
on
the
other
side
,
would
have
every
man
to
have
liberty
to
professe
what
religion
himselfe
liketh
best
.
19.
They
have
most
ingratefully
and
disloyally
injured
a
most
loving
wife
,
and
their
owne
most
gracious
Queene
,
for
shewing
Her
love
,
How
they
have
wronged
the
Queene
,
the
Nobility
,
Clergy
,
Gentry
,
and
Commons
of
this
Land
.
and
discharging
Her
duty
to
Her
husband
:
They
have
imprisoned
and
barbarously
used
some
of
the
Nobility
,
most
of
the
Clergy
,
and
abundance
of
the
Gentry
,
and
others
of
the
best
account
of
the
common
Subjects
of
this
Kingdome
;
they
have
plundered
and
robbed
many
thousands
of
men
;
they
have
killed
and
murdered
as
many
;
they
have
made
our
Cities
dens
of
theeves
,
our
Churches
prisons
,
and
all
the
Land
Acheldama's
,
fields
of
bloud
;
they
multiplyed
the
number
of
Widowes
,
Orphanes
,
and
Theeves
without
number
throughout
the
Land
,
and
they
filled
the
whole
Kingdome
with
miseries
,
lamentations
,
and
woes
;
and
they
have
done
so
many
mischiefes
,
as
,
if
I
should
set
them
all
downe
,
would
fill
up
another
volume
:
And
20.
As
if
all
this
were
not
enough
,
to
fill
up
the
measure
of
their
iniquity
,
How
they
laboured
to
call
in
the
Scots
.
they
spared
neither
paines
nor
cost
to
call
in
the
Scots
to
assist
them
,
to
perpetuate
the
warre
,
to
fill
our
Kingdome
with
strangers
,
and
to
make
our
calamities
everlasting
:
so
they
fell
from
evill
to
worse
,
from
discontent
to
schisme
,
from
schisme
to
open
rebellion
,
and
their
rebellion
more
wicked
then
any
rebels
that
we
can
reade
of
in
any
Historie
;
which
is
the
just
judgement
of
God
upon
them
,
that
they
which
rebelliously
runne
out
of
the
communion
of
Gods
Church
,
should
most
desperately
runne
out
of
their
owne
wits
;
and
refusing
to
be
guarded
by
the
heavenly
Angels
,
should
give
themselves
to
be
guided
by
the
infernall
Devils
;
which
made
a
merrie
fellow
,
at
the
enumeration
of
their
abhominable
and
indeed
innumerable
wickednesses
,
to
say
,
Hell
was
never
better
then
it
is
now
,
The
speech
of
a
merrie
companion
.
because
he
thought
the
Devils
were
all
in
London
,
or
otherwise
it
were
impossible
that
the
Citizens
which
have
received
so
many
gracious
offers
of
pardons
from
His
Majestie
,
and
promises
of
other
favours
,
should
still
continue
so
wicked
as
they
are
,
so
gulled
and
seduced
by
this
Parliament
faction
,
that
non
suadebis
,
etiamsi
persuaseris
;
because
,
as
S.
Augustine
saith
,
impia
mens
nolit
intellectum
,
and
they
love
to
cozen
and
cheat
their
owne
soules
by
new
painting
these
old
sinnes
,
and
calling
their
faction
faith
,
their
madnesse
zeale
,
and
their
horrid
rebellion
fighting
for
religion
;
but
as
the
Poet
saith
,
—
Non
tanti
est
civilia
bella
movere
.
Whatsoever
pretences
move
them
to
it
,
this
remedy
will
increase
their
miseries
;
for
,
if
God
be
no
more
mercifull
to
us
then
their
sin
deserves
,
it
may
end
here
in
an
universall
destruction
,
and
hereafter
in
their
eternall
damnation
:
for
doth
not
all
the
world
see
how
God
scourgeth
us
with
the
rod
of
our
owne
furious
madnesse
,
2.
Chron.
20.23
.
and
like
as
it
befell
the
Ammonites
and
Moabites
,
that
fighting
against
the
Israelites
,
did
helpe
to
destroy
one
another
;
so
we
,
striving
not
against
Israel
,
but
as
we
pretend
,
both
against
the
Edomites
,
against
falshood
,
do
utterly
destroy
our selves
:
Exemploque
pari
ruit
Anglica
turba
,
suoque
Marte
cadunt
coesi
per
mutua
vulnera
fratres
.
And
we
that
did
keepe
our
enemies
in
awe
shall
be
now
destroyed
by
the
sonnes
of
our
owne
mother
;
but
I
confesse
our
Land
abounds
with
sinnes
,
and
our
sinnes
have
justly
deserved
this
heavy
punishment
to
light
upon
us
;
yet
I
beseech
our
God
to
chastise
us
with
his
owne
hands
,
and
let
us
not
fall
under
the
swords
of
the
uncircumcised
Philistines
,
that
are
a
people
much
more
wicked
then
our selves
;
and
if
he
will
let
our
soules
live
,
we
shall
praise
his
name
.
21.
When
they
had
most
fraudulently
gotten
His
Majestie
to
passe
an
Act
(
which
though
really
intended
,
yet
to
many
men
seemes
a
very
strange
Act
)
to
referre
the
managing
of
the
affaires
of
Ireland
to
the
Parliament
of
England
,
How
they
intended
to
get
all
Ireland
to
themselves
.
then
they
tooke
that
course
to
root
out
all
the
Papists
,
Irish
,
English
,
Brittish
,
and
indeed
all
the
inhabitants
of
Ireland
except
their
own
brotherhood
,
(
for
they
could
have
soone
discried
the
marke
of
the
beast
in
all
the
rest
)
which
they
thought
would
be
most
effectuall
to
further
their
designe
,
and
to
bring
the
whole
Kingdome
of
Ireland
to
be
inherited
by
their
owne
faction
;
that
is
,
to
sell
all
the
lands
of
the
Rebels
to
themselves
,
(
for
they
knew
none
else
would
buy
it
at
that
time
,
&
in
that
manner
as
they
determined
)
and
when
they
had
thus
locked
the
doore
,
and
stopped
the
way
of
all
reliefe
unto
the
distressed
Protestants
of
that
Kingdome
,
they
might
sing
,
Dimidium
toti
qui
benè
coepit
habet
;
For
they
had
setled
Scotland
,
and
they
had
now
grasped
Ireland
,
and
held
it
fast
in
Vulcans
net
;
and
therefore
now
it
might
stay
,
till
they
could
reduce
England
(
to
make
a
perfect
worke
in
all
the
three
Kingdomes
)
to
the
same
forme
of
governement
both
in
Church
and
State
,
as
they
projected
for
the
other
;
and
because
they
would
have
some
places
of
entrance
into
Ireland
,
and
hinder
the
Rebels
to
possesse
the
whole
Kingdome
,
How
they
blinded
the
people
by
their
proceedings
.
and
also
blind
the
eyes
of
the
ignorant
,
not
to
perceive
their
plot
,
but
to
keepe
them
still
in
some
hope
of
redresse
,
they
sent
such
a
party
over
(
and
the
Scots
must
be
the
most
considerable
part
)
as
might
keepe
their
owne
designe
on
foot
,
and
yet
yeild
not
an
inch
of
any
comfort
to
the
spoyled
and
expelled
Protestant
;
for
they
left
that
party
which
they
sent
thither
,
rather
as
a
prey
to
their
enemies
,
(
as
having
neither
cloathes
,
meat
,
nor
money
)
then
inabled
by
these
acoutrements
to
subdue
the
Rebels
;
as
it
is
better
and
more
fully
declared
by
the
Letter
of
the
State
of
Ireland
to
the
House
of
Commons
,
then
I
can
relate
unto
you
.
What
the
Author
saw
in
Ireland
.
And
I
being
in
Ireland
,
seeing
the
deplorable
state
of
that
Kingdome
,
the
miserable
distresse
of
the
mangled
,
sterved
;
and
naked
Protestants
;
the
little
children
calling
and
crying
for
bread
,
and
none
to
give
it
them
;
many
worthy
Ministers
beging
,
or
dying
for
want
in
the
streets
,
and
the
poore
bare-footed
and
hunger
bitten
Souldier
lamenting
his
hard
fortune
,
to
be
transplanted
out
of
Gods
blessing
into
the
warme
sunne
;
from
plenty
and
prosperity
,
to
be
left
as
the
traveller
betwixt
Hierusalem
and
Hierico
,
halfe
dead
,
betwixt
mercilesse
rebels
and
more
unmercifull
friends
;
neither
wholly
to
be
destroyed
,
nor
yet
to
be
relieved
,
was
much
troubled
and
perplexed
at
these
sad
aspects
;
and
being
intrusted
by
the
Bishops
my
Brethren
of
that
Kingdome
,
to
agitate
the
cause
of
the
Church
for
our
reliefe
here
in
England
;
and
to
that
end
having
a
Letter
unto
His
Majestie
,
and
a
Remonstrance
of
our
distressed
condition
,
though
with
the
great
hazard
of
my
life
at
Sea
,
How
used
as
soone
as
ever
he
came
to
h●●
house
.
yet
I
arrived
by
Gods
great
blessing
in
England
,
and
before
I
had
beene
two
dayes
at
home
,
my
house
was
surrounded
with
a
Troope
of
Armed
Souldies
,
they
entred
in
,
seized
upon
my
person
,
searched
every
roome
and
every
corner
with
a
candle
,
not
leaving
the
bed-straw
whereon
my
children
lay
unsearched
;
they
tooke
all
my
papers
and
all
the
money
they
found
in
my
house
,
(
even
my
servants
money
)
to
the
summe
of
40
l
,
and
carryed
all
with
me
their
poore
Prisoner
to
Northhampton
;
and
now
I
thought
it
was
but
an
ill
exchange
,
to
escape
the
Sea
,
and
to
fall
into
the
fire
;
to
shun
the
Lion
,
and
to
meet
a
Beare
;
to
eschew
the
Rebels
in
Ireland
,
and
to
fall
into
the
hands
of
Traytors
in
England
;
and
I
knew
not
why
,
but
onely
that
I
had
often
preached
at
Towcester
,
(
where
being
requested
by
Master
Lockwood
to
supply
the
place
,
How
a
precise
Churchwarden
would
have
hindered
a
Bishop
to
preach
.
the
precise
Church-wardens
very
peremptorily
told
me
I
should
not
doe
it
,
because
I
was
a
royalist
,
and
spake
against
the
Parliament
;
to
whom
I
replyed
,
that
he
had
no
such
authority
to
hinder
a
Bishop
to
Preach
,
and
bade
him
look
to
mend
his
glasse-windowes
,
that
were
all
full
of
holes
,
where
the
faces
of
the
pictures
were
plucked
out
)
and
in
other
Churches
thereabouts
,
that
they
should
so
honour
and
obey
their
King
,
as
God
commandeth
us
;
for
which
refusall
to
be
admonished
,
I
beleeve
they
are
now
(
and
perhaps
will
be
more
)
hereafter
sufficiently
punished
.
But
the
Committee
there
finding
in
me
no
cause
worthy
of
death
or
of
bonds
,
(
Gods
providence
so
mercifully
watching
over
me
,
that
it
stopped
their
eyes
,
that
they
looked
not
on
my
Grand
Rebellion
,
which
they
had
in
their
hands
,
and
would
no
doubt
have
utterly
undone
me
,
had
they
but
espied
the
Capitall
title
)
that
I
was
dismissed
,
and
I
confesse
courteously
used
by
Sir
John
Norwich
.
Then
afterwards
when
time
served
I
repaired
to
His
Majestie
,
and
having
delivered
my
Letters
,
I
spake
to
Him
and
drew
a
Petition
,
(
and
I
thinke
I
was
the
first
that
petitioned
in
this
kinde
,
I
doe
not
repent
it
,
neither
am
I
ashamed
to
confesse
it
)
and
got
some
hands
unto
it
,
(
as
that
worthy
and
noble
Gentleman
Colonell
Oneale
can
beare
witnesse
,
the
summe
whereof
was
that
,
the
Parliament
having
betrayed
the
trust
that
was
reposed
in
them
,
wholly
deserted
our
reliefe
,
and
giving
us
none
other
comfort
then
what
I
expressed
in
my
Discovery
of
Mysteries
,
c.
12.
p.
24.
his
Majestie
would
be
pleased
to
consider
,
that
we
were
his
Loyall
Subjects
,
and
that
the
care
of
us
was
committed
by
God
to
him
,
not
to
his
Parliament
,
who
had
left
us
in
a
worse
condition
then
the
Rebels
had
made
us
:
and
therefore
,
as
he
justly
required
our
faith
and
alleageance
,
so
we
humbly
be
sought
him
,
that
he
would
graciously
vouchsafe
unto
us
his
princely
care
&
assistance
,
some
waies
to
relieve
us
,
otherwise
then
by
leaving
us
still
in
their
hands
,
till
we
and
our
families
,
in
the
languishing
expectation
of
our
redresse
,
should
finally
and
irrecoverably
perish
,
while
these
crafty
Merchants
,
thus
bought
and
sold
us
,
and
under
the
pretence
of
reformation
used
all
their
endeavours
to
bring
both
Kingdomes
to
destruction
.
CHAP.
XIX
.
Sheweth
how
the
Rebellious
faction
have
transgressed
all
the
ten
Commandements
of
the
Law
,
and
the
new
Commandement
of
the
Gospell
;
how
they
have
committed
the
seven
deadly
sinnes
;
and
the
foure
crying
sinnes
;
and
the
three
most
destructive
sins
to
the
soule
of
man
,
and
how
their
Ordinances
are
made
against
all
lawes
,
1.
They
adore
and
put
their
trust
in
that
creature
.
Ps.
74.
v.
4.7.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Quis
tibi
in
mentem
dolorem
imposuit
ut
haec
perficias
magni
Dei
ore
relicto
?
equity
and
conscience
.
22
THey
have
,
in
no
small
measure
,
transgressed
all
the
commandements
of
God
,
the
ten
commandements
of
the
law
,
and
the
new
commandement
of
the
Gospell
.
for
1.
The
factious
Rebels
have
other
gods
besides
the
God
of
Israel
,
when
they
adore
the
creatures
,
and
ascribe
the
incommunirable
attributes
of
the
creator
unto
their
Parliament
,
by
calling
it
omnipotent
,
infallible
,
invincible
,
and
most
blessed
Parliament
,
as
some
of
them
have
most
blasphemously
termed
it
;
for
which
blasphemies
,
no
doubt
,
but
as
we
by
their
Declarations
and
Ordinances
know
they
are
not
infallible
,
so
God
,
I
feare
me
,
by
their
destruction
will
shew
they
are
neither
blessed
nor
invincible
.
2.
They
not
onely
make
an
idoll
of
their
Parliament
,
21
How
they
have
abused
Gods
house
.
but
are
so
farre
from
making
to
themselves
any
graven
image
,
that
they
destroy
all
images
,
and
are
just
such
as
the
Prophet
David
speakes
of
,
which
have
done
evill
in
Gods
Sanctuary
,
and
have
broken
downe
all
the
carved
worke
thereof
with
axes
and
hammers
,
that
have
set
fire
upon
his
holy
places
,
and
have
defiled
the
dwelling
place
of
Gods
name
,
even
unto
the
ground
:
for
it
is
almost
incredible
how
barbarously
,
worse
then
any
Turkes
or
Jewes
,
they
have
broken
down
those
rare
and
sweet
instruments
of
Musick
,
the
Organs
of
our
Churches
,
and
have
defaced
those
excellent
pieces
of
worke
,
that
,
to
the
honour
of
God
,
were
made
and
set
up
in
the
windowes
of
our
Churches
in
Canterbury
,
Winchester
,
Lincolne
and
the
other
Cathedrals
,
by
the
best
Artists
in
Christendome
:
which
is
a
most
horrible
fact
,
no
wayes
commanded
in
this
precept
,
and
an
irreparable
losse
to
us
and
our
posterity
;
and
therefore
the
Prophet
David
calleth
these
defacers
of
such
carved
and
painted
workes
,
set
up
in
his
house
,
the
adversaryes
and
enemies
of
God
,
vers.
4
,
and
5.
&
vers.
11.
foolish
people
,
vers.
19
,
and
23.
the
haters
of
God
,
vers.
24.
and
the
blasphemers
of
his
name
,
vers.
11.
for
none
but
such
would
have
done
such
Prophanations
as
is
done
in
Gods
house
:
but
let
them
take
heed
lest
the
Prophets
prayer
should
light
upon
them
,
lift
up
thy
feete
O
God
that
thou
mayest
utterly
destroy
every
one
of
these
enemies
,
which
hath
done
this
evill
in
thy
Sanctuary
.
3.
For
swearing
not
vainely
but
falsly
,
most
wickedly
,
Ps
74.
v.
4.
3.
How
they
forswear
themselves
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Menand
.
perjurium
est
,
nequiter
decipere
credentem
.
Aug.
4
How
they
prophaned
the
Sabboth
.
and
for-swearing
themselves
over
and
over
,
againe
and
againe
,
and
having
more
dispensations
and
absolutions
for
their
perjuries
by
their
holy
Prophets
then
ever
the
Popes
gave
for
adulteries
,
it
is
incredible
to
thinke
,
and
impossible
to
number
the
heads
of
these
transgressions
;
and
therefore
if
you
beleive
that
God
was
in
earnest
when
he
gave
this
precept
,
you
may
be
assured
he
will
not
hold
them
guiltlesse
that
are
such
transgressors
of
it
.
4.
For
the
day
wherein
we
should
serve
our
God
in
his
Church
most
reverently
,
some
of
them
worship
him
more
unmannerly
,
then
some
of
those
blinde
Indians
,
that
worship
the
Devill
himselfe
,
and
others
of
them
muster
their
men
,
plunder
their
neighbours
,
and
murder
their
brethren
,
which
they
beleive
to
be
the
best
way
to
sanctify
the
Sabbath
:
and
for
which
resting
from
their
worke
,
thus
religiously
to
serve
the
Lord
,
let
them
take
heed
,
left
God
should
sweare
in
his
wrath
,
that
they
shall
never
enter
into
his
rest
.
5.
How
they
curse
their
Fathers
and
Mothers
.
5.
They
curse
their
Father
and
their
Mother
that
their
dayes
may
be
long
in
the
Land
,
which
their
pretended
Parliament
hath
promised
to
give
them
;
for
the
King
is
the
Prince
and
Principall
Father
of
us
all
;
and
the
Prophet
saith
of
such
men
,
they
shall
curse
their
King
and
their
God
;
Esay
8.21
.
and
the
Bishops
are
their
Fathers
too
,
and
they
have
cursed
them
,
long
agone
;
and
I
feare
they
will
not
cease
to
curse
them
,
till
their
curses
fall
upon
their
owne
heads
:
and
for
all
other
bonds
of
duty
,
and
relations
of
Wives
unto
their
Husbands
;
Children
unto
their
Parents
;
Servants
unto
their
Masters
:
they
are
Preached
asunder
,
to
make
way
for
the
liberty
of
the
Subject
,
to
Rebell
by
authority
against
his
Soveraigne
.
6.
How
many
they
have
murdered
.
6.
Whereas
God
saith
,
thou
shalt
doe
no
murder
,
they
gave
that
first
commission
,
though
they
had
not
the
least
colour
of
any
authority
to
give
it
,
to
kill
,
slay
and
destroy
;
and
it
is
most
lamentable
to
consider
,
how
many
thousands
they
have
murdered
,
and
how
they
are
thought
worthy
of
the
greatest
honour
and
the
best
reward
,
that
have
killed
most
of
Gods
faithfull
servants
,
and
the
Kings
loyall
Subjects
.
1.
How
they
loosened
the
reins
to
all
lust
ho●
fonte
deri
.
vata
clades
in
patriam
populumque
fluxit
.
Horat.
car
.
l.
3.
7.
For
adulteries
,
Fornications
and
all
Uncleannesse
,
they
may
now
freely
doe
it
,
lust
may
flow
like
the
river
,
whose
bankes
are
broken
downe
,
when
they
have
overthrowen
those
courts
of
Justice
,
and
were
never
at
rest
till
they
had
most
violently
suppressed
the
power
and
execution
of
all
Ecclesiasticall
censures
,
that
were
the
chiefest
barres
and
hinderances
of
these
unlawfull
lusts
.
8.
How
they
are
like
Argivi
fures
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
8.
For
stealing
,
they
have
changed
the
name
but
not
the
nature
of
it
:
for
under
the
pretence
of
preserving
to
us
the
propriety
of
our
goods
,
they
have
not
stollen
,
but
plundered
away
,
that
is
robbed
us
of
all
our
goods
,
and
carried
them
into
those
Rebellious
Townes
,
that
are
now
the
dens
of
these
theeves
,
and
are
stronger
in
their
wickednesse
then
the
hils
of
the
robbers
:
and
that
which
makes
this
sinne
most
sinfull
,
Ps.
94.12
.
is
,
that
it
is
established
by
a
Law
.
9.
They
have
justified
the
Cretans
,
9.
How
they
belyed
all
sorts
of
good
men
.
Quomodo
Deus
pater
genuit
filium
veritatem
nempe
;
sic
diabolus
lapsus
genuit
quasi
filium
mendaciū
.
Aug.
super
Ioh.
Habac.
2.9
.
and
proved
themselves
the
right
bastard
sonnes
of
the
father
of
lyes
,
filling
all
and
every
corner
of
this
Kingdome
with
palpable
,
intolerable
,
and
incredible
lyes
,
slanders
,
and
false
witnesse-bearing
against
God
,
against
his
Annointed
,
against
the
Church
,
and
against
all
the
reverend
governours
of
the
Church
,
all
religious
Protestants
,
and
all
the
loyall
Subjects
of
this
Nation
,
that
the
Angels
doe
now
blush
,
and
the
Devils
doe
laugh
and
rejoyce
,
to
see
they
are
so
fruitfull
in
begetting
so
many
children
so
perfectly
formed
,
and
so
compleatly
perfected
in
their
owne
image
and
likenesse
;
and
if
ever
the
saying
of
Gildas
was
true
,
they
have
proved
it
now
:
Moris
continui
gentis
erat
,
sicut
&
nunc
est
,
Gildas
de
excidio
Britan.
ut
infirma
esset
ad
retundenda
hostium
tela
,
&
fortis
ad
civilia
bella
:
infirma
,
inquam
;
ad
exequenda
pacis
ac
veritatis
insignia
,
&
fortis
ad
scelera
&
mendacia
.
10.
They
have
coveted
an
evill
covetousnesse
,
10.
The
extent
of
their
covetousnesse
.
when
they
coveted
all
evill
unto
themselves
;
not
onely
their
neighbours
houses
,
goods
,
and
lands
,
and
all
that
are
theirs
,
but
also
the
patrimonie
of
the
Church
,
the
revenues
of
the
Clergy
,
and
all
the
rights
and
prerogatives
of
the
King
,
to
be
intayled
upon
themselves
and
their
faction
,
that
so
they
and
theirs
might
be
both
Kings
,
and
Priests
,
and
all
,
not
to
God
,
but
to
themselves
and
their
fellow
Rebels
in
the
government
of
this
Kingdome
.
And
as
they
have
thus
transgressed
all
the
old
Commandements
of
the
Law
,
How
they
transgressed
the
new
Commandement
of
the
Gospell
.
Gen.
4.9
.
so
they
come
no
wayes
short
in
transgressing
the
new
Commandement
of
the
Gospell
:
for
their
love
to
their
brethren
is
now
turned
to
perfect
hatred
,
when
they
say
not
with
Cain
,
am
I
my
brothers
keeper
?
but
with
Apollyon
,
I
will
be
the
destroyer
of
my
brethren
;
neither
will
I
sell
them
,
as
the
brethren
of
Joseph
did
him
unto
the
Egyptians
,
but
I
will
send
them
if
I
can
possible
quicke
to
hell
;
let
those
Loyall
subjects
,
that
have
beene
unexpectedly
murdered
,
and
those
many
many
thousands
,
that
have
beene
plundered
of
all
their
Estates
,
testifie
to
the
world
the
love
of
these
men
unto
their
brethren
,
who
have
felt
more
cruelty
and
barbarity
and
lesse
charity
from
these
holy
Saints
,
then
could
be
expected
from
Jewes
,
Turkes
and
Pagans
.
23.
How
they
have
committed
the
7
deadly
sins
.
Rom.
6.23
.
23.
Though
every
sinne
deserves
the
wrath
of
God
,
as
the
Apostle
saith
in
generall
,
the
reward
of
sinne
is
death
,
be
it
little
or
be
it
great
;
yet
because
some
sinnes
do
more
provoke
the
wrath
of
God
,
&
do
sooner
produce
this
deadly
fruit
then
other
sinnes
;
the
Divines
have
observed
7
speciall
sinnes
,
which
they
terme
the
7
deadly
sinnes
:
and
these
also
you
may
finde
committed
in
the
highest
degree
by
these
factious
Rebels
:
For
1.
Their
Pride
.
Quid
juvat
ô
homines
tanto
turgescere
fastu
?
Nam
ut
ait
Comteus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1.
Pride
,
which
is
an
high
conceit
of
a
mans
owne
worth
,
farre
beyond
his
just
deserts
,
and
therefore
,
beleiving
himselfe
to
be
inferiour
to
none
,
scornes
to
be
subject
unto
any
,
is
the
Father
that
produceth
,
and
the
nurse
that
cherisheth
all
rebellion
:
and
our
Parliamentary
faction
,
together
with
the
Assembly
of
their
Divines
,
thinking
themselves
holyer
then
the
Saints
,
and
wiser
then
their
Brethren
,
have
therefore
made
this
unnatarall
warre
to
destroy
us
all
,
because
we
will
not
subscribe
with
them
to
destroy
both
Church
and
State
:
this
is
the
fruit
of
pride
,
but
the
punishment
is
,
to
be
resisted
by
God
,
who
throweth
damnation
upon
their
heads
,
because
they
resist
the
ordinance
of
God
.
2.
Their
Covetousnesse
.
Sacrilegia
minuta
puniuntur
,
magna
jam
in
triumphis
feruntur
.
Sence
.
ep.
87.
2.
Pride
cannot
subsist
without
meanes
,
therefore
covetousnesse
must
support
it
;
and
I
shewed
you
before
how
covetous
these
rebels
are
,
not
of
any
good
,
but
of
our
goods
,
and
of
our
lives
,
that
they
may
enjoy
our
lands
,
even
the
lands
of
the
Church
,
that
they
may
take
the
houses
of
God
in
possession
:
which
may
prove
to
them
like
Aurum
Tholosanum
,
or
as
Midas
gold
,
that
was
the
destruction
of
that
covetous
wretch
.
3
Their
Luxury
.
Certa
quidem
tantis
causa
est
manifesta
ruinis
,
Luxuria
nimi
um
libera
facta
via
est
,
Propert.
eleg.
11.
l.
3.
3.
Their
luxury
and
lust
must
needs
proceed
from
fulnesse
and
pride
:
and
I
beleeve
it
is
not
unknowne
to
many
how
these
Rebels
spend
their
time
in
revelling
and
feasting
,
chambering
and
wantonnesse
,
which
though
never
so
secretly
done
by
them
in
the
night
,
yet
are
they
publiquely
seene
in
the
day
,
and
seene
to
their
shame
,
if
they
could
be
ashamed
of
any
thing
.
4.
How
envy
hath
possest
their
soules
,
it
is
almost
beyond
all
sence
to
consider
it
;
they
envy
that
any
man
should
be
King
and
themselves
Subjects
,
that
any
man
should
be
a
Bishop
and
themselves
Priests
,
4.
Their
Envy
.
or
that
any
man
should
be
rich
and
themselves
not
so
wealthy
;
therefore
they
will
needs
pull
downe
what
themselves
cannot
reach
unto
.
5.
If
Epicurus
were
now
living
,
5.
Their
Gluttony
and
drunkennesse
.
or
Sardanapalus
came
to
these
mens
feasts
,
they
might
thinke
themselves
the
teachers
of
sobriety
,
and
the
masters
of
abstinency
,
in
comparison
of
these
new
gulists
,
who
make
a
God
of
their
bellies
,
and
fare
deliciously
every
day
,
that
they
can
get
it
,
more
deliciously
then
Dives
;
it
is
incredible
to
consider
what
they
devoure
in
delicates
,
and
how
the
Sisters
teachers
eat
more
good
meat
,
and
drinke
better
wines
then
the
gravest
Bishops
.
6.
They
are
,
as
the
Psalmist
saith
,
6.
Their
wrath
and
malice
.
wrathfully
displeased
at
us
,
and
I
know
not
whether
their
envy
at
our
happinesse
,
or
their
wrath
and
anger
that
we
doe
live
,
is
the
greater
;
yet
thankes
be
to
God
,
Vivere
nos
dices
,
salvos
tamen
esse
negamus
.
And
God
I
hope
will
preserve
us
still
,
notwithstanding
all
their
malice
.
7.
For
their
sloath
,
7.
Their
Sloth
.
I
was
a
while
musing
how
these
factious
rebels
could
any
wayes
be
guilty
of
this
lazie
sinne
;
for
,
as
the
Devill
is
never
at
rest
,
but
goeth
about
continually
like
a
roaring
Lion
,
seeking
whom
he
may
devoure
;
and
he
saith
,
Job
.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Luke
16.8
.
he
compasseth
the
earth
to
and
fro
:
so
these
children
of
this
world
,
being
wiser
in
their
generation
then
the
children
of
light
,
are
as
diligent
as
their
father
,
they
imagine
mischiefe
upon
their
beds
,
and
are
a
great
deale
more
watchfull
,
and
more
painefull
to
doe
evill
,
to
serve
the
Devill
,
to
goe
to
Hell
,
then
the
faithfull
servants
of
God
are
to
goe
to
Heaven
;
witnesse
all
the
victories
and
successes
that
they
had
by
this
warre
,
in
the
night
,
not
by
any
manhood
,
but
by
taking
the
Kings
Souldiers
carelesse
in
their
beds
:
yet
,
notwithstanding
all
this
diligence
to
doe
wickednesse
,
they
are
as
lazie
as
any
stuggard
,
and
as
slow
as
the
snayle
to
any
goodnesse
:
they
are
asleepe
in
evill
,
and
are
dead
in
trespasses
and
sinnes
,
and
cannot
be
awakened
to
any
service
of
God
.
24.
24.
How
they
have
grievously
committed
the
foure
crying
sinnes
.
The
Scripture
maketh
mention
of
foure
crying
sinnes
that
doe
continually
cry
to
God
for
vengeance
against
the
sinners
;
Clamitat
ad
coelum
vex
sanguinis
,
&
Sodomorum
,
Vox
oppressorum
,
merces
retenta
laborum
.
And
they
are
not
free
from
any
of
these
.
For
1.
How
they
have
shed
abundance
of
innocent
bloud
.
1.
As
the
Psalmist
speaketh
,
Psal.
79.2
,
3.
so
they
have
done
;
and
the
streames
of
bloud
,
that
,
since
the
beginning
of
this
unnaturall
warre
,
they
have
most
unjustly
caused
to
be
spilt
,
and
doe
flow
like
the
rivers
of
waters
over
the
face
of
this
now
unhappy
Land
,
doe
with
Abels
bloud
continually
cry
against
them
,
and
cannot
chuse
but
pull
downe
vengeance
upon
their
heads
,
Psal.
9.12
.
when
God
shall
come
to
make
inquisition
for
bloud
:
and
therefore
though
Pacem
nos
poscimus
omnes
,
we
all
cry
for
peace
,
and
the
Kings
clemency
still
proclaimeth
pardon
;
yet
seeing
it
is
God
that
maketh
warres
to
cease
,
and
the
Prophet
saith
,
how
can
the
sword
be
quiet
,
seeing
the
Lord
hath
given
it
a
charge
against
Ashkelon
?
Jer.
47.7
.
as
the
bloudy
sinne
of
Saul
upon
the
poore
Gibeonites
,
never
left
crying
for
vengeance
,
untill
it
was
expiated
by
bloud
,
even
by
the
bloud
of
seven
of
his
sonnes
;
so
I
feare
me
the
much
bloud
that
these
rebels
spilt
,
and
the
bloud
of
so
many
innocents
that
they
caused
to
be
slain
,
can
never
be
expiated
,
and
the
wrath
of
God
appeased
,
untill
an
attonement
be
made
by
bloud
,
even
a
judiciarie
sentence
of
death
against
some
of
the
head
rebels
;
for
it
is
the
voyce
of
God
,
that
whosoever
sheddeth
mans
bloud
;
that
is
,
without
due
authority
,
by
man
shall
his
bloud
be
shed
,
that
is
,
by
the
due
course
of
Law
,
and
the
power
of
the
Magistrate
,
that
beareth
not
the
sword
in
vaine
,
but
is
bound
to
punish
murders
,
and
the
unlawfull
putting
of
innocents
to
death
,
with
the
sentence
of
a
just
death
.
Ob.
If
you
say
,
Why
may
not
this
rebellion
be
concluded
with
the
like
peace
,
by
a
generall
pardon
,
as
the
other
in
Ireland
is
like
to
be
?
Sol.
I
answer
,
the
case
is
not
alike
,
because
they
had
some
shew
of
reason
,
and
were
provoked
by
the
faction
and
emissaries
of
this
Parliament
;
but
our
rebels
had
not
the
least
colourable
cause
,
nor
were
provoked
by
any
,
but
their
owne
bloudy
desire
to
root
out
Gods
service
and
servants
,
when
they
had
almost
all
things
that
they
desired
,
I
am
sure
more
then
should
have
beene
granted
unto
them
;
and
therefore
in
these
and
in
many
other
respects
that
I
could
,
but
am
ashamed
to
set
downe
,
I
deeme
this
rebellion
of
our
English
,
and
the
invasion
of
the
Scots
,
ten
times
more
odious
,
then
the
insurrection
of
the
Irish
.
2.
The
iniquity
of
Sodome
was
Pride
,
fulnesse
of
bread
,
Ezech.
16.49
.
2.
The
sinnes
of
Sodom
among
them
.
abundance
of
idlenesse
,
and
contempt
of
the
poore
;
and
I
have
already
shewed
how
all
these
doe
rule
and
raigne
in
them
.
3.
For
oppression
,
3.
Their
oppression
.
let
their
ordinances
to
take
away
our
goods
,
without
any
colour
of
justice
,
and
their
actions
,
to
make
good
their
ordinances
,
to
take
away
our
states
,
and
deprive
us
of
our
liberties
,
be
well
examined
,
and
the
world
shall
then
see
whether
they
be
oppressors
,
or
I
a
transgressor
for
affirming
it
.
4.
For
retaining
of
wages
,
4.
The
detaining
of
the
wages
of
Gods
servants
.
letting
passe
their
Souldiers
that
deserve
not
pay
,
for
fighting
so
disloyally
a●●inst
their
King
,
and
transgressing
so
undutifully
the
Commandement
of
God
,
which
so
precisely
biddeth
them
to
honour
the
King
,
I
would
faine
know
by
what
authority
,
or
law
,
excepting
their
owne
lawlesse
Ordinances
,
have
they
detained
and
alienated
the
wages
,
meanes
,
and
maintenance
of
those
faithfull
Pastors
,
whom
they
sent
away
;
and
caused
them
to
fly
and
wander
like
Pilgrims
,
from
place
to
place
,
without
any
meanes
or
subsistence
?
O
let
them
never
thinke
that
these
things
can
be
buried
in
oblivion
,
but
that
the
sighes
and
groanes
of
those
faithfull
servants
of
Christ
doe
continually
cry
,
25.
How
they
are
filled
with
the
most
destructive
sinnes
against
their
soules
.
And
if
I
should
parallel
the
wickednesses
of
this
pretended
Parliament
with
the
Sicilian
Vespers
,
the
Massacre
of
Par●s
,
and
the
Gun-powder
Treason
,
it
would
exceed
them
all
.
and
cry
aloud
in
the
eares
of
God
for
vengeance
to
be
powred
downe
upon
the
heads
of
these
their
persecutors
,
which
cannot
escape
,
Cum
surrexerit
ad
judicandum
Deus
.
25.
As
there
be
three
Theologicall
graces
that
build
up
and
compleat
a
Christian
soule
,
Faith
,
Hope
,
and
Charity
;
so
there
be
three
maine
vices
that
do
poyson
and
kill
every
soule
,
Infidelity
,
Presumption
,
Philauty
;
and
three
others
that
are
destructive
to
all
Christianity
,
Prophanenesse
,
Impudency
,
and
Sacriledge
:
The
time
will
not
give
me
leave
to
tell
you
how
they
are
chayned
about
with
these
linkes
of
sinne
,
and
how
indeed
they
are
,
as
the
Apostle
saith
,
filled
with
all
unrighteousnesse
.
The
workes
that
they
doe
can
sufficiently
testifie
what
they
are
.
God
forgive
them
the
evill
that
they
have
done
,
and
give
them
grace
to
repent
in
time
,
that
they
may
not
perish
everlastingly
,
Amen
.
2.
The
wicked
Ordinances
o●
the
pretended
Parliament
.
2.
Having
treated
a
little
of
the
wicked
practices
and
abominable
actions
of
the
Puritane
Faction
of
this
Parliament
;
I
should
,
according
as
I
intended
,
set
downe
some
of
their
unjust
,
impious
,
and
diabolicall
Ordinances
;
which
I
finde
to
be
so
many
as
would
fill
up
a
whole
Volume
,
and
the
poyson
of
their
wickednesse
having
swelled
my
Booke
to
such
a
bulke
already
,
I
must
therefore
,
crave
leave
,
to
transmit
the
displaying
of
these
dismall
tragedies
to
some
other
scene
;
onely
I
must
remember
,
which
I
beleeve
will
never
be
forgotten
,
while
any
wickednesse
can
be
remembred
;
and
that
is
,
1.
Their
bloudy
ordinance
.
1.
Their
bloudy
Ordinance
to
kill
and
slay
,
while
we
were
all
in
peace
,
and
all
praying
for
the
Houses
of
Parliament
.
2.
Their
sacrilegious
ordinance
.
2.
Their
sacr●●●gious
Ordinance
of
taking
away
not
the
twentieth
part
,
nor
the
tenth
,
nor
yet
nine
parts
of
ten
,
but
all
and
every
part
of
the
goods
and
revenues
of
the
Bishops
,
Deanes
,
and
Prebends
;
and
let
them
now
,
in
their
old-age
,
after
they
have
wasted
their
strength
,
and
consumed
their
years
with
toylesome
labours
and
indefatigable
paines
,
in
the
Church
of
God
,
to
save
their
soules
,
either
digge
for
bread
,
or
begge
for
almes
,
or
like
out-worne
jades
,
die
in
a
ditch
;
their
care
for
these
men
was
to
leave
them
not
one
penny
to
relieve
themselves
while
they
lived
;
and
I
believe
the
prophanest
Pagan
,
(
it
may
be
)
the
Devill
himselfe
,
could
not
shew
greater
malice
,
or
inflict
a
severer
censure
upon
the
Clergy
,
then
these
zealous
Christians
have
ordained
;
because
such
a
miserable
life
must
needs
prove
far
worse
then
a
glorious
death
,
Jerem.
Lament.
4.5
.
&
c.
1.11
.
when
as
Jeremiah
saith
,
they
that
did
feed
delicately
,
must
stand
desolate
in
the
streets
,
and
they
that
were
brought
up
in
scarlet
,
must
embrace
dunghills
;
they
must
sigh
and
seeke
their
bread
,
and
give
their
pleasant
things
for
meate
to
releeve
their
soules
.
3.
Their
unrighteous
ordinances
.
3.
Their
unrighteous
Ordinance
,
and
ordinances
,
to
take
away
what
part
they
pleased
of
their
neighbours
goods
,
and
all
from
them
whom
they
deemed
Malignants
;
and
I
had
almost
said
,
that
God
him selfe
,
which
is
Lord
of
all
,
could
not
more
justly
take
them
,
then
these
men
have
unjustly
decreed
to
take
them
from
us
.
4.
Their
impious
,
odious
and
abominable
Ordinance
,
4.
Their
impious
ordinance
.
to
compell
men
by
Oathes
and
Covenants
to
give
themselves
unto
the
Devill
,
and
to
go
to
Hell
in
despight
of
their
teeth
;
and
that
which
makes
me
wonder
most
of
all
is
,
that
their
Synod
or
Assembly
hath
prefixed
an
exhortation
to
perswade
sillie
soules
to
take
that
wicked
Covenant
;
and
to
cast
a
mist
before
their
eyes
,
that
they
may
not
onely
let
downe
little
gnats
,
but
also
swallow
this
great
camell
,
they
would
justifie
the
doing
thereof
by
a
twofold
example
.
The
first
of
the
Jewes
in
Ezra's
time
,
Ezra
.
10.5
.
&
8.
Nehem.
9.38.10.1
.
that
made
a
Covenant
to
serve
the
Lord
,
and
to
put
away
their
strange
Wives
,
according
to
the
law
.
The
second
of
Christians
,
and
indeed
of
most
christian
Kings
and
Princes
,
that
is
,
of
Queene
Elizabeth's
assisting
the
Hollanders
against
the
King
of
Spaine
,
and
of
King
Charles
assisting
the
Rochellers
against
the
King
of
France
.
To
both
which
examples
,
and
all
other
things
that
are
conteined
either
in
the
Covenant
it selfe
,
or
the
exhortation
of
the
Assembly
thereunto
annexed
,
I
doe
understand
,
there
shall
be
a
full
and
a
perfect
answer
made
by
one
that
hath
undertaken
the
same
ex
professo
;
yet
give
me
leave
in
the
interim
to
say
this
much
,
First
,
touching
Covenants
and
Vowes
,
it
is
plaine
enough
,
1.
What
Vowes
and
Covenants
are
allowable
.
that
although
the
superiour
may
with
Ezra
cause
the
inferior
to
Vow
or
sweare
the
performance
of
his
duty
,
that
he
is
bound
by
the
law
of
God
and
nature
to
performe
;
so
Abraham
caused
his
servant
to
sweare
fidelity
,
when
he
sent
him
for
Isaack's
Wife
.
And
so
the
King
may
cause
his
Subjects
to
take
the
Oath
of
their
Alleageance
;
Gen.
24.3
.
and
the
lawfull
Generall
cause
his
Soldiers
to
sweare
their
fidelity
unto
him
;
yet
the
inferior
subject
can
not
sweare
,
or
if
he
sweares
he
ought
not
to
observe
it
,
when
be
doth
it
contrary
to
the
command
of
him
,
that
hath
command
over
him
;
Numb
.
30.
per
totum
.
as
you
may
see
in
Numb
.
30.
throughout
.
—
Therefore
,
as
children
may
not
vow
any
thing
,
though
it
be
never
so
lawfull
,
contrary
to
their
fathers
command
,
or
if
they
doe
,
they
ought
not
to
keepe
it
;
so
no
more
may
any
Subject
Vow
,
or
make
a
Covenant
,
contrary
to
their
Kings
command
;
or
if
they
doe
,
they
ought
not
to
observe
it
,
and
they
are
,
as
you
see
,
absolved
by
God
himselfe
.
Ob.
If
you
say
Ezra
and
the
Jewes
did
it
,
contrary
to
the
command
of
Artaxerxes
,
Sol.
that
was
then
their
King
;
I
answer
,
that
it
is
most
false
;
for
,
1.
Ezra
was
the
Priest
,
Nehem.
8.2
.
&
9.
and
the
chiefe
Prince
,
that
was
then
over
them
,
and
Nehemiah
had
his
authority
from
the
King
,
and
he
was
the
Tirshatha
,
that
is
,
their
governour
,
saith
the
Text
,
Nehem.
10.1
.
and
therefore
they
might
lawfully
cause
them
to
take
that
Covenant
.
2.
They
had
the
leave
,
and
a
large
commission
from
Artaxerxes
to
doe
all
that
they
did
;
as
you
may
see
[
](A96592-e144260-b)*
*
See
Ezra
.
7.11.22
.
&c.
;
neither
can
you
finde
any
syllable
that
Artaxerxes
forbad
them
to
doe
this
in
any
place
.
3.
This
Covenant
of
Ezra
and
his
people
,
and
Nehemiah's
,
was
to
doe
those
things
that
they
had
covenanted
before
to
doe
,
For
so
the
text
saith
,
Let
it
be
done
according
to
the
Law
.
Ezra
.
10.3
.
which
God
had
expressely
commanded
them
to
doe
,
and
which
they
could
not
omit
,
though
they
had
not
covenanted
to
doe
it
,
without
great
offence
;
so
if
our
covenanters
sweare
they
will
serve
God
,
and
be
loyall
unto
their
King
,
as
they
vowed
in
their
baptisme
,
they
shall
never
finde
me
to
speake
against
them
;
but
to
propose
a
lawfull
Covenant
,
to
doe
those
things
that
God
commandeth
,
and
is
made
with
the
leave
and
commission
of
the
supreme
Prince
,
to
justifie
an
unlawfull
Covenant
,
to
doe
those
things
that
were
never
done
before
,
never
commanded
by
God
,
but
forbidden
both
by
God
,
and
especially
by
the
King
,
in
the
expressest
termes
and
most
energeticall
manner
that
might
be
,
is
such
a
piece
of
Divinity
as
I
never
read
the
like
,
and
such
an
argument
,
a
dissimili
,
that
never
schollar
produced
the
like
.
2.
The
examples
of
Queen
Elizabeth
and
King
Charles
answered
.
2.
For
the
examples
of
Queen
Elizabeth
&
King
Charles
,
assisting
Subjects
for
their
Religion
sake
,
against
their
lawfull
Princes
,
two
things
may
be
said
;
the
one
in
Divinity
,
the
other
in
Policy
,
1.
By
way
of
Divinity
.
First
,
for
Divinity
,
I
say
,
vivendum
est
praeceptis
,
non
exemplis
,
we
have
the
sure
word
of
God
to
teach
us
,
what
we
should
doe
,
and
no
examples
,
unlesse
they
be
either
commended
or
allowed
in
Gods
word
,
ought
to
be
any
infallible
patterne
for
us
to
follow
;
Secondly
,
for
Policy
,
2.
By
way
of
Policy
.
which
may
be
justified
to
be
without
iniquity
,
I
doubt
not
,
but
those
men
,
which
knew
the
secrets
of
State
,
and
were
privie
to
the
causes
of
their
actions
,
are
able
to
justifie
the
proceedings
of
these
Princes
in
their
assistance
,
which
perhaps
they
did
not
so
much
simply
in
respect
of
their
Religion
;
as
of
some
other
State
policie
,
which
we
,
that
are
so
farre
from
the
helme
,
have
no
reason
to
prie
unto
;
Besides
,
you
may
know
that
neither
King
Charles
nor
Queen
Elizabeth
were
Subjects
to
the
other
Kings
,
but
were
every
way
their
equall
,
if
not
more
,
and
independent
Princes
.
And
to
bring
the
actions
of
such
absolute
Monarches
,
the
one
against
the
other
,
How
wickedly
they
deceive
the
simple
people
.
to
justifie
the
actions
of
Subjects
against
their
Soveraigne
,
is
such
Logicke
;
as
the
other
example
was
divinity
;
Queen
Elizabeth
did
so
against
the
King
of
Spaine
;
ergo
,
any
Subject
may
do
so
against
his
King
;
or
rather
Queen
Elizabeth
did
that
,
which
for
ought
we
know
,
was
most
lawfull
to
be
done
against
the
King
of
Spaine
;
ergo
,
the
Earle
of
Essex
may
doe
that
,
which
we
doe
know
to
be
most
unlawfull
against
King
Charles
:
This
is
the
doctrine
that
they
teach
their
Proselytes
,
but
that
they
give
this
poyson
in
a
golden
cup
,
and
hide
their
falshood
under
a
shew
of
truth
;
but
I
hope
ere
long
,
you
shall
have
these
things
more
fully
manifested
unto
you
.
CAP.
XX.
Sheweth
,
how
the
rebellious
Faction
forswore
themselves
;
what
trust
is
to
be
given
to
them
;
how
we
may
recover
our
peace
and
prosperity
;
how
they
have
unkingd
the
Lords
annointed
;
and
for
whom
they
have
exchanged
him
;
and
the
conclusion
of
the
whole
.
ANd
now
,
having
committed
all
these
things
,
and
much
more
wickednesse
then
I
,
though
I
had
the
tongue
of
Angells
,
can
expresse
,
I
am
perswaded
many
of
them
,
seeing
the
miraculous
mercies
of
our
God
in
protecting
and
assisting
His
Majesty
,
farre
beyond
their
thoughts
and
imaginations
,
doe
begin
to
thinke
on
peace
and
accommodation
,
which
they
presuming
on
the
Kings
lenity
made
sure
to
themselves
,
whensoever
they
pleased
;
and
indeed
,
dulce
nomen
paci●
;
and
the
feet
of
them
that
bring
tydings
of
peace
,
are
more
specious
then
the
fairest
countenance
of
aurora
,
Esay
52.7
.
then
the
sweet
face
of
Helen
;
Psal.
85.10
.
Rom.
1.7
.
1
Cor.
3.
2
Cor.
2.
&c.
But
seeing
righteousnesse
and
peace
have
kissed
each
other
,
and
the
Apostle
joyneth
grace
and
peace
alwayes
together
;
as
two
deere
friends
saith
S.
Aug.
so
deere
,
that
si
amicam
pacis
non
amaveris
neque
te
amabit
pax
ipsa
:
and
these
men
are
filled
with
all
unrighteousnesse
,
and
have
trampled
the
grace
of
God
and
their
King
under
feet
,
and
having
sworne
,
&
forsworn
themselves
over
and
over
,
as
,
at
their
baptisme
,
that
they
would
keep
Gods
commandements
,
whereof
this
is
one
,
to
be
obedient
unto
our
Kings
,
at
their
admittance
to
any
office
to
beare
faith
and
true
alleagiance
to
His
Majesty
,
Rom.
13.1
.
1
Pet.
2.13
.
at
the
beginning
of
this
last
Parliament
,
to
maintaine
the
Kings
just
rights
and
all
the
priviledges
of
Parliament
,
How
the
Rebels
swore
and
forswore
themselves
.
together
with
the
liberty
and
property
of
the
Subjects
;
and
yet
immediately
to
forget
their
faith
,
to
breake
all
these
oathes
,
and
to
make
shipwracke
of
their
conscience
,
to
drive
the
Bishops
out
of
their
House
,
which
is
one
of
the
first
and
most
fundamentall
priviledges
of
the
Parliament
,
they
being
the
first
of
the
three
Estates
of
this
Kingdome
,
to
take
away
,
not
some
,
but
all
the
Kings
rights
out
of
his
hands
,
and
to
make
him
no
King
indeed
,
to
take
away
all
our
goods
,
our
liberties
,
and
our
lives
at
their
pleasure
,
and
then
to
assure
the
Devill
they
would
be
faithfull
unto
him
,
Holland
and
Bedford
show'd
what
trust
is
to
be
given
them
.
which
were
thus
faithlesse
unto
God
,
to
sweare
againe
,
and
make
a
solemne
Covenant
with
Hell
,
they
would
never
repent
them
of
their
wickednesse
,
but
continue
constant
in
his
service
,
till
they
have
rooted
out
whom
they
deemed
to
be
Malignants
;
though
the
King
,
who
is
wise
as
the
Angell
of
God
,
that
hath
the
Kings
heart
in
his
hand
,
and
turneth
it
like
the
rivers
of
waters
,
Proverb
.
21.1
.
where
he
pleaseth
,
knoweth
best
what
to
doe
,
as
God
directeth
him
;
yet
for
mine
owne
part
,
No
trust
to
be
given
to
lyers
and
perjurers
.
2
Sam.
20.20
,
16.
either
in
peace
,
or
warre
,
I
would
never
trust
such
faithlesse
perjured
creatures
for
a
straw
;
and
seeing
that
to
spare
transcendent
wickednesse
is
to
increase
wickednesse
,
and
to
incourage
others
to
the
like
Rebellion
,
upon
the
like
hope
of
pardon
,
if
they
fayled
of
their
intention
,
if
our
great
Metropolis
of
London
partake
not
rather
of
the
wise
spirit
of
the
men
of
Abel
,
then
of
the
obstinacy
of
the
men
of
Gibe●h
,
and
deliver
not
unto
the
King
the
chiefe
of
those
rebells
that
rose
up
against
him
,
I
feare
that
Gods
wrath
will
not
be
turned
away
,
Judg.
20.
but
his
hand
will
be
stretched
out
still
,
untill
he
hath
fulfilled
his
determined
visitation
upon
this
Land
,
and
consummated
all
with
their
deplorable
destruction
,
How
the
King
desired
the
good
of
the
Rebels
.
even
as
he
did
those
obstinate
men
of
Gibeah
and
Benjamin
;
for
though
the
King
,
beyond
the
clemency
of
a
man
,
and
the
expectation
of
any
rebell
,
hath
most
christianly
laboured
,
that
they
would
accept
of
their
pardon
,
and
save
themselves
and
their
posterity
;
yet
their
wickednesse
,
(
being
so
exceeding
great
,
beyond
all
that
I
can
finde
in
any
history
,
rebellion
it
selfe
being
like
the
sinne
of
witchcraft
,
the
rebellion
of
Christians
farre
worse
,
and
a
rebellion
against
a
most
christian
pious
Prince
worst
of
all
;
and
such
a
rebellion
ingendered
by
pride
,
fostered
by
lyes
,
augmented
by
perjury
,
continued
by
cruelty
,
refusing
all
clemencie
,
The
unspeakeable
greatnesse
of
their
sins
.
despising
all
piety
,
and
contemning
God
their
Saviour
,
when
they
make
him
(
with
reverence
be
it
spoken
,
which
is
so
irreverently
done
by
them
)
the
very
pack-horse
to
beare
all
their
wickednesse
,
being
a
degree
beyond
all
degrees
of
comparison
,
)
hath
so
provoked
the
wrath
of
God
against
this
Nation
,
that
I
feare
his
justice
will
not
suffer
their
hearts
,
that
can
not
repent
,
to
accept
and
imbrace
their
owne
happinesse
,
till
they
be
purged
with
the
floods
of
repentant
teares
,
or
destroyed
with
the
streames
of
Gods
fearfull
vengeance
:
which
I
heartily
beseech
Almighty
God
may
(
by
the
grace
of
Christ
,
working
true
repentance
in
them
for
themselves
,
and
reducing
them
to
the
right
way
)
be
averted
from
them
.
And
the
best
way
that
I
conceive
to
avert
it
,
to
appease
Gods
wrath
,
and
to
turne
away
his
judgements
from
us
,
is
,
H●w
we
may
recover
the
peace
and
prosperity
of
this
land
.
to
returne
back
the
same
way
as
we
proceeded
hitherto
;
to
make
up
the
breaches
of
the
Church
,
to
restore
the
Liturgie
and
the
service
of
our
God
to
its
former
purity
,
to
repeale
that
Act
,
which
is
made
to
the
prejudice
of
the
Bishops
and
Servants
of
God
,
that
they
may
be
reduced
to
their
pristine
dignity
,
to
recall
all
Ordinances
that
are
made
contrary
to
Law
,
and
derogatory
to
the
Kings
right
,
and
to
be
heartily
sorry
that
these
unjust
Acts
and
Ordinances
were
ever
done
,
and
more
sorry
that
they
were
not
sooner
undone
;
and
then
God
will
turne
his
face
towards
us
,
he
will
heale
the
bleeding
wounds
of
our
land
,
and
he
will
powre
downe
his
benefits
upon
us
;
but
till
we
doe
these
things
,
I
doe
assure
my selfe
,
and
(
I
beleeve
)
you
shall
find
it
,
that
his
wrath
shall
not
be
turned
away
,
but
his
hand
will
be
stretched
out
still
and
still
,
untill
we
either
doe
these
things
,
or
be
destroyed
for
not
doing
them
.
Thus
it
is
manifest
to
all
the
World
,
that
as
it
was
often
spoken
by
our
sharpe
and
eagle
sighted
Soveraigne
,
King
Iames
his
speech
made
true
by
the
Rebels
.
King
James
of
ever
blessed
memory
,
no
Bishop
no
King
:
so
now
(
I
hope
)
the
dull-eyd
owle
,
that
lodgeth
in
the
desart
,
seeth
it
verifyed
,
by
this
Parliament
;
for
they
had
no
sooner
got
out
the
Bishops
,
but
presently
they
laid
violent
hands
upon
the
Crowne
,
seized
upon
the
Kings
Castles
,
shut
him
out
of
all
his
Townes
,
dispossest
him
of
his
owne
houses
,
tooke
away
all
his
ships
,
detayned
all
his
revenues
,
vilified
all
his
Declarations
,
nullified
his
Proclamations
,
How
the
Rebells
have
unkingd
our
King
.
hindered
his
Commmissions
,
imprisoned
his
faithfull
Subjects
,
killed
his
servants
,
and
at
Edge-hill
and
Newbury
did
all
that
ever
they
could
,
to
take
away
his
life
;
and
now
by
their
last
great
ordinance
for
their
counterfeit
Seale
,
they
pronounce
all
honours
,
pardons
,
grants
commissions
and
whatsoever
els
His
Majestie
passeth
under
his
Seale
,
to
be
invalid
,
void
,
and
of
none
effect
;
and
if
this
be
not
to
make
King
Charles
no
King
,
I
know
not
what
it
is
to
be
a
King
:
so
they
have
unkingd
him
sine
strepitu
;
and
as
the
Prophet
saith
,
they
have
set
up
Kings
,
but
not
by
me
;
they
have
made
Princes
,
and
I
knew
it
not
;
but
whom
have
they
made
Kings
?
even
themselves
,
who
,
in
one
word
,
Hos.
●
.
4
.
doe
,
and
have
now
exercised
all
or
most
of
the
regall
power
;
and
their
Ordinances
shall
be
as
firme
as
any
Statutes
:
and
what
are
they
,
that
have
thus
dis-robed
King
Charles
,
and
exalted
themselves
like
the
Pope
,
as
if
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
What
kings
they
would
have
to
rule
us
.
the
great
Antichrist
,
above
all
that
are
called
Gods
?
truly
none
other
then
king
Pym
,
king
Say
,
king
Faction
;
or
to
say
the
truth
most
truly
,
and
to
call
a
spade
a
spade
,
king
perjurers
,
king
murderers
,
king
traytors
;
[
](A96592-e147170-b)*
*
Which
S.
Peter
never
bade
us
honour
.
and
I
am
sorry
that
I
should
joyne
so
high
an
office
,
so
sacred
a
thing
as
King
to
such
wicked
persons
,
as
I
have
shewed
them
to
be
;
And
what
a
royall
exchange
would
the
Rebells
of
this
kingdome
make
?
just
such
as
the
Israelites
made
,
The
Rebels
brave
exchange
.
when
they
turned
their
glory
into
the
similitude
of
a
Calfe
that
eateth
hay
,
and
sayd
,
these
be
thy
Gods
,
ô
Israel
,
Psal.
146.20
.
which
brought
thee
out
of
the
land
of
Aegypt
;
for
now
,
after
they
have
changed
their
lawfull
King
for
unlawfull
Tyrants
,
Judg.
9.15
.
and
taken
Jothams
bramble
for
the
cedar
of
Lebanon
,
the
Devills
instruments
for
Gods
annointed
,
they
may
justly
say
,
these
be
thy
Kings
ô
Londoners
,
ô
Rebells
,
that
brought
thee
out
of
a
land
that
flowed
with
milke
and
hony
,
out
of
those
houses
that
were
filled
with
all
manner
of
store
,
into
a
land
of
misery
,
into
houses
of
sorrow
,
that
are
filled
with
wailings
,
lamentations
,
and
woes
,
when
we
see
the
faithfull
City
is
become
an
harlot
,
our
gold
drosse
,
and
our
happinesse
turned
to
continuall
heavinesse
.
But
,
as
the
Rutilians
,
considering
what
fruit
they
should
reape
by
that
miserable
warre
,
wherein
they
were
so
farre
ingaged
,
cried
out
at
last
,
Scilicet
ut
Turno
contingat
regia
conjux
;
Vi●gil
.
Aeneid
.
l.
12.
Nos
animae
viles
,
inhumata
,
infletaque
turba
Sternamur
campis
—
we
undoe
our selves
,
our
wives
,
and
our
children
,
to
gaine
a
wife
for
Turnus
:
so
our
seduced
men
may
say
,
we
ingage
our selves
to
die
like
doggs
,
that
these
rebells
may
live
like
kings
,
who
themselves
sit
at
ease
while
others
indure
all
woes
,
and
doe
grow
rich
by
making
all
the
kingdome
poore
:
and
therefore
,
ô
England
,
—
quae
tanta
licentia
ferri
?
—
lugebit
patria
multos
,
when
as
the
Apostle
saith
,
2
Tim.
3.13
.
evill
men
and
seducers
wax
worse
&
worse
,
deceiving
&
being
deceived
;
for
God
is
not
mocked
,
but
whatsoever
a
man
soweth
,
that
shall
he
also
reape
;
for
,
Gal.
6.7
.
though
we
for
our
sins
may
justly
suffer
these
,
and
many
other
more
miseries
;
we
doe
confesse
it
:
yet
the
whole
world
may
be
assured
,
that
these
rebells
,
The
Rebells
sure
to
be
destr●yed
.
the
generation
of
vipers
being
but
the
rod
of
Gods
fury
,
to
correct
the
offences
of
his
children
,
such
seeds
of
wickednesse
as
they
sow
,
Contemptrix
superum
,
savaque
avidissima
cadis
,
&
violenta
fuit
;
scires
è
sanguine
natam
.
can
produce
none
other
harvest
,
then
ruine
and
destruction
to
all
these
usurping
kings
and
traytors
,
who
thinke
to
please
God
by
doing
good
service
unto
the
Devill
,
and
to
goe
to
Heaven
for
their
good
intention
,
after
they
are
carried
into
Hell
for
their
horrid
Rebellion
.
God
Almighty
grant
them
more
grace
,
and
our
King
more
care
to
beware
of
them
,
and
,
when
God
doth
grant
him
rest
with
David
,
2
Sam.
7.1
.
on
every
side
round
about
him
,
to
restore
his
Bishops
and
Clergy
to
their
pristine
station
,
that
when
these
bramble
rods
are
burnt
,
and
these
rebels
fallen
,
the
King
and
the
Bishops
may
still
stand
like
Moses
and
Aaron
to
guide
and
governe
Gods
people
committed
to
their
charge
.
And
thus
I
have
shewed
thee
,
ô
man
,
some
of
the
sacred
rights
of
royall
Majesty
,
granted
by
God
in
his
holy
Scriptures
,
practised
by
Kings
from
the
beginning
of
the
world
,
yielded
by
all
nations
,
that
had
none
other
guide
,
but
the
light
of
nature
to
direct
them
;
I
have
also
shewed
thee
how
the
people
,
greedy
of
liberty
and
licenciousnesse
,
have
like
the
true
children
of
old
Adam
,
that
could
not
long
endure
the
sweet
yoke
of
his
Creator
,
strived
and
strugled
to
withdraw
their
necks
from
that
subjection
(
which
their
condition
required
,
and
their
frowardnesse
necessitated
to
be
imposed
upon
them
)
and
thereby
have
either
graciously
gained
such
love
and
favour
from
many
pious
and
most
clement
Princes
,
as
for
the
sweetning
of
their
well
merited
subjection
,
to
grant
them
many
immunities
and
priviledges
,
or
have
most
rebelliously
incroached
upon
these
rights
of
Kings
,
wresting
many
liberties
out
of
the
hands
of
government
,
and
forcibly
retaining
them
to
their
owne
advantage
,
sometimes
to
the
overthrow
of
the
royall
Government
(
as
Junius
Brutus
and
his
associates
did
the
Kings
of
Rome
)
sometimes
to
the
diminution
of
the
dimidium
if
not
more
then
halfe
his
right
,
(
as
the
Ephori
did
to
the
Kings
of
Lacedemon
,
)
but
alwayes
to
the
great
prejudice
of
the
King
,
and
the
greater
mischiefe
to
the
Common-wealth
;
because
both
reason
and
experience
hath
found
it
alwayes
true
,
that
the
regall
government
,
or
Monarchicall
State
,
though
it
might
sometimes
happen
to
prove
tyrannicall
,
is
farre
more
acceptable
unto
God
,
as
being
his
owne
prime
and
proper
ordinance
,
most
agreeable
unto
nature
,
and
more
profitable
unto
all
men
,
then
either
the
Aristocraticall
or
Popular
government
,
either
hath
,
or
possibly
can
be
;
for
,
as
it
is
most
true
,
that
prastat
sub
malo
principe
esse
,
quàm
sub
nullo
,
it
is
better
to
live
under
an
ill
governour
,
then
where
there
is
no
government
;
so
praestat
sub
uno
tyranno
vivere
,
quàm
sub
mille
,
it
is
better
to
be
under
the
command
of
one
tyrant
then
of
a
thousand
,
as
we
are
now
under
these
Rebells
:
who
being
not
faex
Romuli
,
the
worst
of
the
Nobility
,
but
faex
populi
,
the
dreggs
of
the
people
,
indigent
Mechanicks
,
and
their
Wives
captivated
Citizens
,
together
with
the
rabble
of
seduced
Sectaries
,
have
so
disloyally
incroached
upon
the
rights
of
our
King
,
and
so
rebelliously
usurped
the
same
,
to
the
utter
subversion
both
of
Church
and
Kingdome
,
if
God
himself
,
who
hath
the
hearts
of
all
Kings
in
his
hand
,
and
turneth
the
same
,
wheresoever
he
pleaseth
,
had
not
most
graciously
strengthned
his
Majesty
with
a
most
singular
and
heroick
resolution
,
assisted
with
perfect
health
from
the
beginning
of
their
insurrection
to
this
very
day
,
to
the
admiration
of
his
enemies
,
and
the
exceeding
joy
and
comfort
of
his
faithfull
Subjects
,
and
with
the
best
ayde
and
furtherance
of
his
chiefest
Nobility
,
of
all
his
learned
and
religious
Clergy
,
his
grave
and
honest
Lawyers
,
and
the
truly
worthy
Gentry
of
his
whole
Kingdome
,
to
withstand
their
most
treacherous
,
impious
,
barbarous
,
and
I
know
not
how
to
expresse
the
wickednesse
of
their
most
horrid
attempts
:
so
thou
hast
before
thee
life
and
death
,
fire
and
water
,
good
and
evill
.
And
therefore
,
I
hope
that
this
will
move
us
(
which
have
our
eyes
open
,
to
behold
the
great
blessings
,
and
the
many
almost
miraculous
deliverances
and
favours
of
God
unto
his
Majesty
,
and
to
consider
the
most
horrible
destruction
that
this
warre
hath
brought
upon
us
)
to
feare
God
and
to
honour
our
King
,
to
hate
the
Rebells
and
to
love
all
loyall
Subjects
;
to
doe
our
uttermost
endeavour
to
quench
this
devouring
flame
,
and
to
that
end
,
with
hand
and
heart
,
and
with
our
fortunes
and
with
the
hazard
of
our
lives
(
which
,
as
our
Saviour
saith
,
shall
be
saved
if
they
be
lost
)
to
assist
his
Majesty
to
subdue
these
Rebels
,
Luk.
9.24
.
to
reduce
the
Kingdome
to
its
pristine
government
,
and
the
Church
to
her
former
dignity
,
that
so
we
may
have
,
through
the
mercy
of
God
,
peace
and
plenty
,
love
and
unity
,
faith
and
true
religion
,
and
all
other
happinesse
remaineing
with
us
,
to
the
comfort
of
our
King
and
the
glory
of
our
God
,
through
Jesus
Christ
our
Lord
;
To
whom
with
his
father
,
and
the
holy
spirit
,
be
all
honour
,
thanks
,
prayse
,
and
dominion
for
ever
and
ever
,
Amen
,
Amen
.
Iehovae
liberatoni
.
FINIS
.