Religion and alegiance [sic] in two sermons preached before the Kings Maiestie, the one on the fourth of Iuly, anno 1627. at Oatlands, the other on the 29. of Iuly the same yeere, at Alderton / by Roger Maynwaring ... ; by His Maiesties speciall command.
         Maynwaring, Roger, 1590-1653.
      
       
         
           1627
        
      
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             Religion and alegiance [sic] in two sermons preached before the Kings Maiestie, the one on the fourth of Iuly, anno 1627. at Oatlands, the other on the 29. of Iuly the same yeere, at Alderton / by Roger Maynwaring ... ; by His Maiesties speciall command.
             Maynwaring, Roger, 1590-1653.
          
           [2], 33, [1], 56 p.
           
             Printed by I.H. for Richard Badger,
             London :
             1627.
          
           
             Signatures: [A]¹ B-E⁴ F¹, ²B-H⁴.
             Includes marginal notes.
             Reproduction of original in the Harvard University Library.
             Includes bibliographical references.
          
        
      
    
     
       
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           Church of England -- Sermons.
           Bible. -- O.T. -- Ecclesiastes VIII, 2 -- Sermons.
           Sermons, English -- 17th century.
        
      
    
     
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           RELIGION
           AND
           ALEGIANCE
           :
           IN
           TVVO
           SERMONS
           Preached
           before
           the
           KINGS
           MAIESTIE
           :
        
         
           The
           one
           on
           the
           fourth
           of
           Iuly
           ,
           Anno
           1627.
           
           
             At
             OATLANDS
          
           .
        
         
           The
           other
           on
           the
           29.
           of
           Iuly
           the
           same
           yeere
           ,
           
             At
             ALDERTON
          
           .
        
         
           By
           
             ROGER
             MAYNVVARING
          
           Doctor
           in
           Diuinitie
           ,
           one
           of
           his
           Majesties
           Chaplaines
           
             in
             Ordinarie
             :
             and
             then
             ,
             in
             his
             Month
          
           of
           Attendance
           .
        
         
           By
           His
           MAIESTIES
           Speciall
           Command
           .
        
         
           LONDON
           ,
           Printed
           by
           
             I.
             H.
          
           for
           RICHARD
           BADGER
           .
           1627.
           
        
      
    
     
       
         
         
         
           THE
           FIRST
           SERMON
           ,
           Preached
           before
           the
           KINGS
           Majestie
           at
           Oatlands
           ,
           on
           the
           fourth
           day
           of
           Iuly
           ,
           1627.
           
        
         
           
             ECCLESIASTES
             8.
             2.
             
          
           
             I
             counsell
             thee
             ,
             to
             keepe
             the
             Kings
             commandement
             ,
             and
             that
             in
             regard
             of
             the
             oath
             of
             God.
             
          
        
         
           a
           VNity
           is
           the
           foundation
           of
           all
           difference
           and
           Distinction
           ;
           b
           Distinction
           the
           mother
           of
           
             Multitude
             ;
             Multitude
          
           and
           number
           inferre
           Relation
           ;
           which
           is
           the
           knot
           and
           confederation
           of
           things
           different
           ,
           by
           reason
           of
           
           some
           a
           Respect
           they
           beare
           vnto
           each
           other
           .
           These
           Reltions
           and
           Respects
           challenge
           Duties
           correspondent
           ;
           according
           as
           they
           stand
           in
           distance
           or
           deerenesse
           ,
           afarre
           off
           ,
           or
           neere
           conioyn'd
           .
        
         
           Of
           all
           Relations
           ,
           the
           first
           and
           most
           originall
           is
           that
           betweene
           the
           Creator
           ,
           and
           the
           Creature
           ;
           whereby
           that
           which
           is
           made
           depends
           vpon
           the
           Maker
           thereof
           ,
           both
           in
           Constitution
           and
           Preseruation
           :
           for
           which
           ,
           the
           Creature
           doth
           euer
           owe
           to
           the
           Creator
           ,
           the
           actuall
           &
           perpetuall
           performance
           of
           that
           ,
           which
           ,
           to
           yts
           Nature
           is
           most
           agreeable
           :
           which
           duty
           is
           called
           Naturall
           .
           And
           sometimes
           also
           is
           the
           Creature
           bound
           to
           submit
           in
           those
           things
           ,
           that
           are
           quite
           and
           cleane
           against
           the
           naturall
           ,
           both
           inclination
           ,
           and
           operation
           thereof
           ;
           if
           the
           Creators
           pleasure
           be
           so
           to
           command
           it
           :
           which
           dutifull
           submission
           is
           called
           by
           the
           Diuines
           ,
           an
           
             Obedientiall
             capacity
          
           ,
           in
           that
           which
           is
           made
           ,
           by
           all
           meanes
           to
           doe
           homage
           to
           him
           that
           made
           it
           of
           meere
           nothing
           .
        
         
           The
           next
           ,
           is
           that
           betweene
           Husband
           and
           Spouse
           ;
           a
           respect
           ,
           which
           euen
           
             Ethnick
             
             Antiquity
          
           call'd
           and
           accounted
           a
           Sacred
           :
           the
           foule
           violation
           of
           which
           
             sacred
             Bed
          
           and
           bond
           of
           Matrimony
           ,
           was
           euer
           counted
           hainous
           ;
           and
           iustly
           recompenced
           with
           
             that
             wound
             and
             dishonour
          
           ,
           that
           
             could
             neuer
             bee
             blotted
             out
          
           .
        
         
           Vpon
           this
           ,
           followed
           that
           third
           bond
           of
           reference
           which
           is
           betweene
           Parents
           ,
           and
           Children
           ;
           where
           ,
           if
           dutifull
           obedience
           be
           not
           performed
           by
           them
           that
           receiued
           ,
           to
           them
           that
           gaue
           their
           being
           ;
           the
           malediction
           is
           no
           lesse
           then
           this
           ,
           
           that
           
             their
             light
             shall
             be
             put
             out
             in
             obscure
             darkenesse
             ,
          
           
           
             the
             Rauens
             of
             the
             valleyes
             to
             picke
             out
             their
             eyes
             ,
             and
             the
             young
             Eagles
             to
             eate
             them
             vp
             .
          
        
         
           In
           the
           fourth
           place
           ,
           did
           likewise
           accrew
           that
           necessary
           dependance
           of
           the
           Seruant
           on
           his
           Lord
           ;
           God
           hauing
           so
           ordained
           ,
           
             that
             the
             eyes
             of
             Seruants
             should
             looke
             vnto
             the
             hand
             of
             their
             Masters
          
           ;
           
           
             and
             the
             eyes
             of
             the
             Hand-maid
             ,
             vnto
             the
             hand
             of
             her
             Mistresse
             .
          
        
         
           From
           all
           which
           forenam'd
           Respects
           ,
           there
           did
           arise
           that
           most
           
             high
             ,
             sacred
          
           ,
           and
           
             transcendent
             Relation
          
           ,
           which
           naturally
           growes
           betweene
           The
           d
           
             Lords
             Anointed
          
           ,
           
           and
           their
           loyall
           Subiects
           :
           to
           ,
           and
           ouer
           whom
           ,
           their
           lawfull
           Soueraignes
           are
           no
           lesse
           then
           Fathers
           ,
           
           
             Lords
             ,
             Kings
          
           ,
           and
           Gods
           on
           earth
           .
        
         
           Now
           ,
           as
           the
           Duties
           comporting
           with
           all
           these
           seuerall
           Relations
           ,
           if
           they
           shall
           be
           answerably
           done
           ,
           are
           the
           cause
           of
           all
           the
           prosperity
           ,
           happinesse
           ,
           and
           felicity
           which
           doth
           befall
           them
           in
           their
           seuerall
           stations
           :
           so
           is
           it
           ,
           in
           the
           world
           ,
           the
           onely
           cause
           of
           all
           tranquillity
           ,
           peace
           ,
           and
           order
           ;
           and
           those
           things
           ,
           which
           
             distinction
             ,
             number
          
           ,
           and
           disparitie
           of
           Condition
           haue
           made
           Different
           ,
           it
           most
           effectually
           reduceth
           to
           Vnion
           :
           that
           ,
           as
           of
           One
           there
           arose
           many
           ,
           so
           ,
           by
           this
           means
           ,
           doe
           Multitudes
           become
           to
           bee
           made
           One
           againe
           .
           Which
           happy
           Re-union
           ,
           d
           Nature
           doth
           by
           all
           meanes
           much
           affect
           :
           but
           the
           effecting
           thereof
           is
           the
           maine
           and
           most
           gratious
           worke
           of
           
           Religion
           .
           Which
           the
           wisedome
           of
           Salomon
           well
           seeing
           ,
           and
           the
           Spirit
           that
           was
           in
           him
           well
           searching
           into
           ,
           hee
           sends
           forth
           the
           sententious
           dictates
           of
           his
           diuine
           and
           Royall
           wisedome
           ,
           fenced
           with
           no
           lesse
           reason
           ,
           then
           the
           fortresse
           
           of
           Religion
           ;
           in
           these
           words
           following
           :
           
             I
             counselthee
             ,
             to
             keepe
             the
             Kings
             commandement
             ,
             and
             that
             in
             regard
             of
             the
             oath
             of
             God.
             
          
        
         
           This
           is
           Gods
           Text
           ,
           and
           the
           Kings
           :
           and
           for
           the
           sake
           of
           all
           Kings
           was
           it
           written
           .
           And
           as
           the
           King
           is
           the
           sacred
           &
           supreme
           Head
           of
           
             two
             Bodies
          
           ,
           the
           one
           Spirituall
           ,
           the
           other
           Secular
           :
           so
           ,
           this
           high
           and
           royall
           Text
           containes
           in
           it
           two
           parts
           correspondent
           :
           The
           one
           Ciuill
           ,
           which
           is
           a
           
             Counsell
             of
             
             State
          
           ,
           or
           a
           politique
           caution
           ;
           
             I
             counsell
             thee
             to
             keepe
             the
             Kings
             commandement
             :
          
           the
           other
           
           Spirituall
           ,
           which
           is
           a
           deuout
           or
           
             religious
             reason
             ;
             And
             that
             in
             regard
             of
             the
             oath
             of
             God.
          
           The
           First
           part
           is
           founded
           vpon
           the
           Second
           ;
           the
           Second
           is
           the
           ground
           of
           the
           
             First
             :
             Religion
          
           the
           stay
           of
           Politie
           ;
           which
           ,
           if
           it
           be
           truly
           taught
           ,
           deuoutly
           followed
           ,
           &
           sincerely
           practised
           ,
           is
           the
           roote
           of
           all
           virtues
           ;
           the
           foundation
           of
           all
           well-ordered
           Commonweales
           ;
           and
           the
           well-head
           ,
           from
           whence
           ,
           all
           ,
           euen
           temporall
           felicity
           doth
           flow
           .
           The
           zeale
           ,
           and
           feruor
           of
           which
           Religion
           ,
           if
           at
           any
           time
           it
           fall
           into
           a
           wane
           or
           declination
           ,
           contempt
           or
           derision
           ,
           
           portends
           euermore
           ,
           the
           Ruine
           and
           desolation
           of
           that
           State
           and
           Kingdome
           ,
           where
           ,
           the
           seruice
           and
           worship
           of
           him
           
             who
             sits
             in
             heauen
          
           ,
           is
           set
           at
           naught
           :
           and
           fills
           the
           world
           with
           terrible
           examples
           of
           Gods
           reuenging
           Iustice
           ,
           and
           most
           irefull
           indignation
           .
        
         
           Now
           ,
           in
           the
           first
           part
           ,
           doe
           lie
           these
           particulars
           .
        
         
           
           First
           ,
           there
           is
           Rex
           ,
           a
           King.
           
        
         
           
           Secondly
           ,
           
             Mandatum
             Regis
          
           ,
           the
           
             Commandement
             of
             a
             King.
          
           
        
         
           
           Then
           ,
           
             Custodia
             Mandati
             ,
             the
             Keeping
          
           of
           ,
           and
           obedience
           to
           this
           Commandement
           .
        
         
           
           After
           this
           ,
           
             Consilium
             ,
             Counsell
          
           to
           pursue
           ,
           and
           practise
           this
           obedience
           .
        
         
           
           And
           lastly
           ,
           the
           Counsellor
           ,
           who
           giues
           this
           most
           diuine
           and
           Royall
           Counsell
           ;
           which
           is
           no
           lesse
           then
           Salomon
           :
           who
           (
           as
           wee
           all
           know
           )
           was
           ,
        
         
           1.
           
           A
           King
           ,
           and
           the
           Sonne
           of
           a
           King.
           
        
         
           2.
           
           A
           King
           ,
           and
           the
           wisest
           of
           all
           Kings
           .
        
         
           3.
           
           A
           King
           ,
           and
           a
           
             Preaching
             King.
          
           
        
         
           4.
           
           A
           King
           ,
           and
           a
           very
           Faire
           (
           if
           not
           the
           
           Fairest
           and
           clearest
           )
           Type
           of
           him
           ,
           who
           was
           
             the
             King
             of
             Kings
          
           ,
           and
           
             Lord
             of
             Lords
          
           .
        
         
           To
           ingeminate
           againe
           ,
           the
           parts
           of
           the
           Text
           :
           1.
           
           Rex
           ,
           
           a
           King
           :
           and
           what
           is
           higher
           (
           in
           heauen
           or
           earth
           )
           then
           a
           King
           ?
           God
           onely
           excepted
           ,
           who
           is
           
             excelso
             excelsior
             :
             higher
             then
             the
             highest
             .
             2.
             
             Mandatum
             Regis
             :
          
           and
           what
           is
           stronger
           then
           it
           ?
           For
           ver
           .
           4.
           
           
             Sermo
             eius
             potestate
             plenus
             .
             3.
             
          
           Obedience
           to
           this
           Commandement
           :
           and
           what
           more
           rightfull
           ,
           iust
           ,
           and
           equall
           with
           men
           ?
           what
           with
           God
           more
           acceptable
           ?
           4.
           
           Counsell
           ,
           to
           follow
           this
           :
           what
           more
           needfull
           ,
           wise
           ,
           or
           gratious
           ?
           5.
           
           And
           all
           this
           from
           such
           a
           Counsellor
           ,
           then
           which
           ,
           none
           euer
           greater
           ,
           but
           he
           alone
           ,
           of
           whom
           it
           was
           said
           ,
           
             Ecce
             plus
             quàm
             Salomon
             ,
             hîc
             :
             Be●old
             ,
             a
             greater
             then
             Salomon
             ,
          
           
           
             is
             here
          
           .
        
         
           
             A
             King
          
           :
           This
           is
           the
           Suppositum
           ,
           
           or
           Person
           on
           whose
           behalfe
           this
           Counsell
           is
           giuen
           :
           and
           it
           is
           a
           Rule
           of
           that
           Science
           ,
           whose
           Maximes
           are
           priuiledged
           from
           errour
           ;
           that
           ,
           d
           
             Actiones
             sunt
             suppositorum
             ;
             Indiuidualls
             challenge
             all
             actiuity
          
           as
           
             peculiar
             vnto
             
             them
          
           .
           Now
           ,
           all
           things
           that
           worke
           ,
           and
           haue
           any
           operation
           ,
           must
           (
           of
           necessity
           )
           worke
           by
           some
           Power
           ,
           or
           ability
           which
           is
           in
           them
           .
           All
           Power
           is
           either
           such
           as
           is
           Created
           ,
           and
           deriued
           from
           some
           higher
           Cause
           ,
           or
           such
           ,
           as
           is
           Vncreated
           ,
           and
           Independent
           .
           Of
           this
           last
           kinde
           ,
           is
           that
           Power
           which
           is
           in
           God
           alone
           ;
           who
           is
           b
           selfe-able
           in
           al
           things
           ,
           and
           most
           puissant
           of
           himself
           ,
           and
           from
           ,
           and
           by
           no
           other
           .
           All
           Powers
           created
           are
           of
           God
           ;
           
           
             no
             power
             ,
             vnlesse
             it
             bee
             giuen
             from
             aboue
             :
          
           
           And
           
             all
             powers
          
           ,
           that
           are
           of
           this
           sort
           ,
           
             are
             ordained
             of
             God.
          
           Among
           all
           the
           Powers
           that
           be
           ordained
           of
           God
           ,
           the
           Regall
           is
           most
           
             high
             ,
             strong
          
           and
           
             large
             :
             Kings
          
           aboue
           all
           ,
           inferiour
           to
           none
           ,
           to
           no
           man
           ,
           to
           no
           multitudes
           of
           men
           ,
           to
           no
           Angell
           ,
           to
           no
           order
           of
           Angels
           .
           For
           though
           in
           d
           
             Nature
             ,
             Order
          
           ,
           and
           Place
           ,
           the
           Angels
           be
           superiour
           to
           men
           :
           yet
           ,
           to
           Powers
           and
           persons
           Royall
           ,
           they
           are
           not
           ,
           in
           regard
           of
           any
           dependence
           that
           Princes
           haue
           of
           them
           :
           Their
           Power
           then
           the
           e
           highest
           .
           No
           Power
           ,
           in
           the
           world
           ,
           or
           in
           the
           Hierarchy
           of
           the
           Church
           ,
           can
           lay
           restraint
           vpon
           these
           
           a
           supreames
           ;
           therfore
           theirs
           the
           strongest
           .
           And
           the
           largest
           it
           is
           ,
           for
           that
           no
           parts
           within
           their
           Dominions
           ,
           no
           persons
           vnder
           their
           Iurisdictions
           (
           be
           they
           neuer
           so
           great
           )
           can
           be
           priuiledged
           from
           their
           Power
           ;
           nor
           bee
           exempted
           from
           their
           care
           ,
           bee
           they
           neuer
           so
           meane
           .
           To
           this
           Power
           ,
           the
           highest
           and
           greatest
           Peere
           must
           stoope
           ,
           and
           cast
           downe
           his
           Coronet
           ,
           at
           the
           footstoole
           of
           his
           Soueraigne
           .
           The
           poorest
           creature
           ,
           which
           lyeth
           by
           the
           wall
           ,
           or
           goes
           by
           the
           high-way-side
           ,
           is
           not
           without
           sundry
           and
           sensible
           tokens
           of
           that
           b
           sweet
           and
           
             Royall
             care
          
           ,
           and
           prouidence
           ;
           which
           extendeth
           it selfe
           to
           the
           lowest
           of
           his
           Subiects
           .
           The
           way
           ,
           they
           passe
           by
           ,
           is
           the
           Kings
           high-way
           .
           The
           Lawes
           ,
           which
           make
           prouision
           for
           their
           reliefe
           ,
           take
           their
           binding
           force
           from
           the
           Supreame
           will
           of
           their
           c
           Liege-Lord
           .
           The
           bread
           ,
           that
           feedes
           their
           hungry
           soules
           ,
           the
           poore
           ragges
           ,
           which
           hide
           their
           nakednes
           ,
           al
           are
           the
           fruit
           and
           superfluity
           of
           that
           happie
           plenty
           and
           abundance
           caused
           by
           a
           wise
           and
           d
           peaceable
           gouernement
           .
           Whereas
           ,
           if
           we
           should
           come
           to
           heare
           
             the
             dread-full
             
             and
             confused
             noyse
             of
             warre
             ,
             and
             to
             see
             those
             garments
             rowl'd
             in
             blood
             ,
             if
             plough-shares
             should
             bee
             turned
             into
             swords
             ,
             and
             sithes
             into
             speares
          
           ;
           then
           Famine
           
             of
             bread
          
           ,
           and
           
             cleannesse
             of
             teeth
          
           ,
           
           and
           dearth
           of
           al
           good
           things
           ,
           would
           bee
           the
           iu●t
           and
           most
           deserued
           punishment
           ,
           of
           all
           ,
           both
           their
           ,
           and
           our
           sinnes
           .
        
         
           Now
           ,
           to
           this
           
             high
             ,
             large
          
           ,
           and
           most
           
             constraining
             Power
          
           of
           Kings
           ,
           not
           onely
           b
           Nature
           ,
           but
           euen
           God
           himselfe
           giues
           from
           heauen
           ,
           most
           full
           and
           ample
           testimonie
           :
           and
           that
           this
           Power
           is
           not
           meerely
           humane
           ,
           but
           Superhumane
           ,
           and
           indeed
           no
           lesse
           then
           a
           
             Power
             Diuine
          
           ,
           c
           Though
           Maiesty
           (
           saith
           Herodotus
           )
           be
           
             shrouded
             vnder
             Mortality
             ,
             yet
             is
             it
             endowed
             with
             such
             a
             Power
             from
             aboue
             ,
             as
             beares
             no
             small
             resemblance
             with
             the
             Deity
             .
          
           For
           if
           it
           were
           of
           men
           ,
           or
           if
           that
           Power
           which
           is
           dispersed
           in
           Communities
           and
           multitudes
           ,
           were
           collected
           and
           setled
           in
           the
           King
           ;
           then
           might
           this
           Power
           be
           thought
           humane
           ,
           and
           to
           rise
           from
           men
           .
           But
           ,
           because
           God
           would
           haue
           men
           to
           conceiue
           quite
           otherwise
           of
           
             Regal
             Soueraignty
          
           ;
           
           therefore
           himselfe
           pronounceth
           this
           of
           them
           ,
           who
           weare
           Crownes
           on
           their
           heads
           ,
           sit
           vpon
           Thrones
           ,
           and
           with
           Scepters
           in
           their
           hands
           rule
           Nations
           ;
           
             I
             said
             yee
             are
             Gods.
          
           
           
        
         
           That
           sublime
           Power
           therefore
           which
           resides
           in
           earthly
           Potentates
           ,
           is
           a
           not
           a
           Deriuation
           ,
           or
           Collection
           of
           humane
           power
           scattered
           among
           many
           ,
           and
           gathered
           into
           one
           head
           ;
           but
           a
           participation
           of
           Gods
           owne
           Omnipotency
           ,
           which
           hee
           neuer
           did
           communicate
           to
           any
           b
           multitudes
           of
           men
           in
           the
           world
           ,
           but
           ,
           onely
           ,
           and
           immediately
           ,
           to
           his
           owne
           Vicegerents
           .
           And
           ,
           that
           is
           his
           meaning
           when
           he
           saith
           ,
           
           
             By
             me
             Kings
             raigne
             ;
             Kings
          
           they
           are
           ,
           by
           m●
           c
           immediate
           constitution
           ;
           and
           by
           me
           also
           ,
           doe
           they
           Rule
           ,
           and
           exercise
           their
           so
           high
           and
           large
           Authoritie
           .
        
         
           This
           therefore
           may
           be
           well
           conceiued
           to
           be
           the
           cause
           ,
           wherfore
           God
           doth
           pleade
           in
           Scripture
           ,
           and
           that
           so
           mainely
           ,
           not
           onely
           for
           the
           
             Souer
             aignty
          
           ,
           but
           also
           for
           the
           Security
           of
           his
           
             Anointed
             ;
             I
             said
             yee
             are
             Gods
             :
          
           and
           he
           saith
           it
           in
           no
           secret
           ,
           but
           stāding
           in
           
             Synagoga
             Deorum
          
           ;
           for
           so
           the
           Psalme
           begins
           ,
           as
           if
           he
           
           would
           haue
           all
           the
           world
           take
           knowledge
           of
           what
           he
           said
           .
           
           Then
           ,
           
             Per
             me
             Reges
             regnant
          
           .
           After
           that
           ,
           
           
             Nolite
             tangere
             Christos
             meos
          
           .
           And
           lastly
           ,
           
           
             Curse
             not
             the
             King
             ;
             Ne
             detrahas
             Regi
          
           (
           sayes
           the
           Vulgar
           )
           
             Traduce
             not
             ,
             detract
             not
             from
             the
             King.
          
           Put
           all
           together
           .
           1.
           
           
             I
             said
             yee
             are
             Cods
          
           .
           2.
           
           By
           
             me
             Kings
             raigne
             .
             3.
             
             Touch
             not
             mine
             Anointed
             .
             4.
             
             And
             speake
             not
             amisse
             of
             the
             King
             ,
             no
             not
             in
             thy
             secret
             thought
             .
          
           And
           take
           we
           these
           sentences
           asunder
           againe
           ,
           thus
           :
        
         
           1.
           
           
             I
             said
             yee
             are
             Gods
          
           :
           there
           's
           their
           sublime
           and
           independent
           Soueraigntie
           .
        
         
           2.
           
           
             Per
             me
             Reges
             regnant
          
           :
           there
           's
           their
           vnresistable
           Authority
           .
        
         
           
             3.
             
             Nolite
             tangere
             Christos
             meos
             :
          
           there
           's
           their
           sacred
           and
           
             anointed
             Maiestie
          
           ,
           with
           the
           security
           of
           their
           royall
           State
           ,
           and
           persons
           .
        
         
           4.
           
           In
           cogitatione
           tuâ
           ,
           
             Regi
             ne
             detrahas
             :
             speake
             not
             ill
             of
             the
             King
             ,
             in
             thy
             thought
             :
          
           there
           's
           the
           tendering
           ,
           and
           preseruing
           of
           their
           great
           and
           pretious
           Names
           from
           obloquie
           ;
           and
           the
           safety
           ,
           and
           indemnity
           of
           their
           
             Royall
             fame
          
           and
           glorie
           .
        
         
         
           To
           put
           then
           ,
           an
           end
           to
           this
           first
           point
           :
           Royalty
           is
           an
           Honour
           ,
           wherein
           ,
           Kings
           are
           stated
           immediately
           from
           God.
           a
           Fathers
           they
           are
           ,
           &
           who
           gaue
           Fathers
           Authority
           ouer
           their
           Families
           ,
           but
           hee
           alone
           ,
           from
           whom
           all
           the
           
             Father
             hood
             in
             heauen
             and
             earth
             is
             named
             ?
          
           The
           power
           of
           Princes
           then
           ,
           is
           both
           b
           Naturall
           ,
           and
           Diuine
           ,
           not
           from
           any
           consent
           or
           allowance
           of
           men
           .
           And
           hee
           that
           gaine-saies
           this
           ,
           
             transgreditur
             terminos
             quos
             posuêrunt
             Patres
             ,
             saith
          
           c
           Antonine
           .
           Not
           therefore
           ,
           in
           any
           d
           consent
           of
           Men
           ,
           not
           in
           Grace
           ,
           not
           in
           any
           
             Municipall
             Law
          
           ,
           
           or
           
             Locall
             custome
          
           ,
           not
           in
           any
           law
           Nationall
           ,
           nor
           yet
           in
           the
           law
           of
           Nations
           ,
           which
           ,
           consent
           of
           men
           ,
           and
           tract
           of
           time
           ,
           hath
           made
           forcible
           ;
           not
           finally
           ,
           in
           the
           Pope
           ,
           or
           any
           People
           is
           
             Regall
             preheminencie
          
           founded
           ;
           for
           e
           Adam
           had
           Dominion
           setled
           in
           him
           ,
           before
           euer
           there
           was
           either
           Pope
           ,
           or
           People
           :
           neither
           Popes
           nor
           f
           
             Populous
             Multitudes
          
           haue
           any
           right
           to
           giue
           ,
           or
           take
           ,
           in
           this
           case
           .
           So
           
           that
           Royalty
           is
           a
           Prehemencie
           wherein
           Monarches
           are
           inuested
           ,
           immediately
           from
           a
           God
           ;
           For
           
             by
             him
             doe
             they
             raigne
          
           .
           And
           likewise
           Sacred
           to
           God
           himselfe
           ;
           
             For
             hee
             who
             toucheth
          
           them
           ,
           
             toucheth
             the
             apple
             of
             Gods
             owne
             eye
             :
          
           and
           therefore
           ,
           
             Touch
             not
             mine
             anointed
          
           .
        
         
           Supreame
           also
           it
           is
           ,
           and
           Independent
           vpon
           any
           
             Man
             ,
             Men
          
           ,
           or
           Angels
           ;
           and
           for
           this
           saith
           he
           ;
           
             They
             are
             Gods
          
           :
           whose
           glorious
           and
           dreadfull
           b
           Names
           ,
           must
           not
           bee
           medled
           with
           by
           any
           wicked
           tongues
           ,
           or
           pennes
           ,
           nor
           mingled
           with
           any
           lewd
           peruerse
           or
           deprauing
           thoughts
           ;
           and
           for
           this
           ,
           
             Curse
             not
             the
             King
             in
             thy
             thought
             .
          
        
         
           And
           yet
           notwithstanding
           this
           ;
           they
           are
           to
           bee
           sustained
           ,
           and
           supplied
           by
           the
           hands
           and
           helpes
           of
           men
           ;
           for
           
             The
             King
             himselfe
             is
             serued
             by
             the
          
           d
           
             field
             ;
             &
             Re●dite
             quae
             Caesaris
             ,
             Casari
             :
             Render
             as
             due
             ,
          
           not
           giue
           as
           arbitrary
           ,
           for
           ,
           
             for
             this
             cause
             pay
             wee
             tribute
             ,
          
           saith
           the
           great
           
             Apostle
             .
             God
          
           alone
           it
           is
           ,
           who
           hath
           set
           Crownes
           on
           their
           heads
           ,
           put
           scepters
           ,
           yea
           and
           reuenging
           swords
           into
           their
           hands
           ,
           setled
           them
           in
           their
           thrones
           ;
           
           for
           this
           ,
           doe
           their
           Royalties
           render
           to
           God
           (
           as
           a
           due
           debt
           )
           that
           great
           
             Care
             ,
             Paines
          
           ,
           and
           Prouidence
           which
           they
           sustaine
           in
           the
           ruling
           ouer
           ,
           and
           preseruing
           of
           their
           people
           in
           wealth
           ,
           peace
           ,
           and
           godlinesse
           :
           a
           and
           for
           this
           ,
           doe
           the
           people
           render
           ,
           
             as
             due
          
           ,
           to
           them
           againe
           ,
           by
           naturall
           and
           
             originall
             Iustice
             ,
             tribute
             ,
             to
             whom
             tribute
             ,
             custome
             ,
             to
             whom
             custome
             appertaineth
             .
          
        
         
           The
           second
           point
           was
           ,
           
             Mandatum
             Regis
          
           ;
           the
           
             Commandement
             of
             the
             King.
          
           Now
           ,
           a
           Mandate
           or
           Commaund
           is
           a
           signification
           of
           his
           will
           ,
           who
           hath
           power
           to
           send
           it
           forth
           .
           Fiue
           seuerall
           Intimations
           of
           the
           will
           are
           obserued
           by
           the
           Diuines
           .
           1.
           
           Either
           ,
           when
           a
           man
           doth
           vndertake
           the
           transacting
           ,
           and
           doing
           of
           any
           thing
           himselfe
           ,
           and
           that
           is
           a
           cleere
           intimation
           of
           his
           will
           ,
           by
           reason
           that
           
             all
             actions
             rise
             from
             the
          
           b
           will
           :
           whose
           proper
           sway
           is
           ,
           to
           set
           on
           worke
           all
           the
           powers
           of
           the
           soule
           ,
           and
           parts
           of
           the
           body
           .
           Or
           2.
           when
           some
           Counsell
           is
           giuen
           for
           ought
           to
           be
           dispatched
           ,
           by
           which
           the
           Will
           and
           Pleasure
           of
           him
           who
           giues
           the
           Counsell
           ,
           is
           signified
           ;
           and
           that
           which
           is
           
           counselled
           ,
           is
           shewne
           possible
           to
           be
           done
           ,
           and
           that
           ,
           in
           reason
           ,
           it
           ought
           not
           to
           be
           left
           
           vndone
           .
           3.
           
           The
           Permitting
           also
           of
           any
           thing
           to
           be
           done
           ,
           where
           there
           is
           power
           to
           hinder
           it
           ,
           is
           a
           cleere
           intimation
           (
           at
           least
           ,
           )
           of
           a
           kinde
           of
           resolution
           ,
           to
           haue
           it
           done
           .
           
           But
           4.
           the
           Resolute
           and
           
             Mandatory
             forbidding
          
           ,
           
           Or
           5.
           commanding
           of
           any
           thing
           ,
           is
           the
           most
           vndoubted
           and
           expresse
           declaration
           of
           his
           will
           ,
           who
           hath
           Power
           and
           Iurisdiction
           ,
           so
           to
           deriue
           his
           pleasure
           .
        
         
           Now
           then
           ,
           a
           Commandement
           is
           an
           act
           descending
           from
           three
           most
           eminent
           faculties
           of
           the
           humane
           soule
           .
           First
           ,
           from
           the
           Vnderstanding
           ,
           finding
           out
           by
           exact
           discourse
           ,
           aduice
           ,
           and
           counsell
           ,
           what
           is
           to
           be
           done
           ,
           by
           which
           c
           extensions
           of
           reason
           ,
           the
           Intellectuall
           part
           drawes
           to
           practise
           .
           Secondly
           ,
           from
           the
           d
           Iudgement
           ,
           decreeing
           and
           resoluing
           what
           is
           the
           meetest
           to
           bee
           done
           ,
           amongst
           many
           particulars
           .
           And
           lastly
           ,
           from
           the
           e
           Imperiall
           sway
           of
           the
           Will
           ,
           which
           fastens
           a
           Command
           on
           all
           other
           powers
           ,
           to
           doe
           their
           parts
           ,
           for
           the
           dispatch
           of
           such
           designes
           ,
           as
           Reason
           hath
           
           found
           out
           ,
           and
           Iudgement
           thought
           meete
           or
           necessary
           to
           be
           done
           .
        
         
           To
           draw
           then
           towards
           some
           conclusion
           of
           the
           point
           in
           hand
           ;
           a
           All
           the
           significations
           of
           a
           
             Royall
             pleasure
          
           ,
           are
           ,
           and
           ought
           to
           be
           ,
           to
           all
           
             Loyall
             Subiects
          
           ,
           in
           the
           nature
           ,
           and
           force
           of
           a
           Command
           :
           As
           well
           ,
           for
           that
           none
           may
           ,
           nor
           can
           search
           into
           the
           high
           discourse
           ,
           and
           deepe
           Counsells
           of
           Kings
           ;
           seeing
           
             their
             hearts
             are
             so
             deepe
          
           ,
           by
           reason
           of
           their
           distance
           from
           common
           men
           ,
           euen
           as
           the
           heauens
           are
           in
           respect
           of
           the
           earth
           .
           
           Therefore
           said
           he
           ,
           who
           was
           wise
           in
           heart
           ,
           and
           deepe
           in
           Counsell
           ,
           
             The
             heauens
             for
             height
             ,
             and
             the
             earth
             for
             depth
             ,
             and
             the
             heart
             of
             a
             King
             is
             vnsearchable
             .
          
           As
           also
           ,
           for
           that
           none
           may
           dare
           to
           call
           in
           question
           the
           c
           
             Iudgement
             of
             a
             King
          
           ,
           because
           ,
           the
           d
           heart
           of
           
             a
             King
             is
             in
             the
             hand
             of
             God
             ,
             and
             hee
             turneth
             it
             which
             way
             hee
             pleaseth
             .
          
           Who
           then
           may
           question
           that
           ,
           which
           ,
           God
           doth
           proclaime
           from
           heauen
           to
           bee
           in
           his
           hands
           ,
           and
           at
           his
           guidance
           ?
           And
           for
           his
           Soueraigne
           will
           (
           which
           giues
           a
           binding
           force
           ,
           to
           all
           his
           
             Royall
             Edicts
          
           ,
           concluded
           out
           of
           
           the
           Reasons
           of
           State
           ,
           and
           depth
           of
           Counsell
           )
           a
           who
           may
           dare
           resist
           it
           ,
           without
           incurable
           waste
           and
           breach
           of
           Conscience
           ?
           seeing
           the
           Apostle
           speakes
           vnder
           termes
           of
           so
           great
           terrour
           ;
           that
           he
           who
           resists
           commits
           a
           sinne
           done
           with
           an
           high
           hand
           ,
           
             for
             he
             resists
             the
             ordinance
             of
             God
             ▪
          
           and
           so
           contracts
           an
           hainous
           guilt
           ,
           and
           incurres
           likewise
           the
           
             heauiest
             punishment
          
           :
           for
           ,
           to
           his
           owne
           soule
           doth
           he
           receiue
           Damnation
           .
        
         
           Nay
           ,
           though
           any
           King
           in
           the
           world
           should
           command
           flatly
           against
           the
           Law
           of
           God
           ,
           yet
           were
           his
           Power
           no
           otherwise
           at
           all
           ,
           to
           be
           resisted
           ,
           but
           ,
           for
           the
           not
           doing
           of
           
             His
             will
          
           ,
           in
           that
           which
           is
           cleerely
           vnlawfull
           ,
           to
           indure
           with
           patience
           ,
           whatsoeuer
           penalty
           
             His
             pleasure
          
           should
           inflict
           vpon
           them
           ,
           who
           in
           this
           case
           would
           desire
           rather
           to
           obey
           God
           then
           Man.
           By
           which
           patient
           and
           meeke
           suffering
           of
           their
           Soueraignes
           pleasure
           ,
           they
           should
           become
           glorious
           Martyrs
           :
           whereas
           ,
           by
           resisting
           of
           
             His
             will
          
           ,
           they
           should
           for
           euer
           endure
           the
           paine
           ,
           and
           staine
           of
           odious
           Traitors
           ,
           and
           impious
           Malefactors
           .
        
         
         
           But
           ,
           on
           the
           other
           side
           ;
           if
           any
           King
           shall
           command
           that
           ,
           which
           stands
           not
           in
           any
           opposition
           to
           the
           originall
           Lawes
           of
           
             God
             ,
             Nature
             ,
             Nations
          
           ,
           and
           the
           Gospell
           ;
           a
           (
           though
           it
           be
           not
           correspondent
           in
           euery
           circumstance
           ,
           to
           Lawes
           Nationall
           ,
           and
           Municipall
           )
           no
           Subiect
           may
           ,
           without
           hazard
           of
           his
           own
           Damnation
           ,
           in
           rebelling
           against
           God
           ,
           question
           ,
           or
           disobey
           the
           will
           and
           pleasure
           of
           his
           Soueraigne
           .
           For
           ,
           as
           a
           Father
           of
           the
           Countrey
           ,
           hee
           commands
           what
           his
           pleasure
           is
           ,
           out
           of
           counsell
           and
           iudgement
           .
           As
           a
           King
           of
           Subiects
           ,
           he
           inioynes
           it
           .
           As
           a
           Lord
           ouer
           Gods
           inheritance
           ,
           hee
           exacts
           it
           .
           
           As
           a
           
             Supreame
             head
          
           of
           the
           body
           ,
           he
           aduiseth
           it
           .
           As
           a
           Defendour
           of
           the
           Faith
           ,
           hee
           requires
           it
           as
           their
           homage
           .
           As
           a
           Protectour
           of
           their
           persons
           ,
           liues
           ,
           and
           states
           ,
           he
           deserues
           it
           .
           And
           as
           the
           
             Soueraigne
             procurer
          
           of
           all
           the
           happinesse
           ,
           peace
           ,
           and
           welfare
           ,
           which
           they
           enioy
           ,
           
           who
           are
           vnder
           him
           ,
           hee
           doth
           most
           a
           iustly
           claime
           it
           at
           their
           hands
           .
           
             To
             Kings
          
           therefore
           ,
           in
           all
           these
           respects
           ,
           nothing
           can
           be
           denyed
           (
           without
           manifest
           and
           sinfull
           violation
           of
           Law
           and
           Conscience
           )
           that
           may
           answer
           their
           
             Royall
             state
          
           and
           Excellency
           :
           that
           may
           further
           the
           supply
           of
           their
           Vrgent
           Necessities
           :
           that
           may
           be
           for
           the
           security
           of
           their
           Royall
           persons
           (
           whose
           liues
           are
           worth
           milliōs
           of
           others
           :
           )
           that
           may
           serue
           for
           the
           Protection
           of
           their
           Kingdomes
           ,
           Territories
           ,
           and
           Dominions
           :
           that
           may
           enable
           them
           to
           yeeld
           Reliefe
           ,
           ayde
           ,
           and
           succour
           to
           their
           deere
           &
           Royall
           Confederates
           &
           Allyes
           :
           or
           that
           may
           be
           for
           the
           defence
           ,
           and
           Propagation
           of
           that
           sacred
           and
           pretious
           Truth
           ;
           the
           publique
           profession
           whereof
           ,
           They
           doe
           maintaine
           by
           their
           Lawes
           ,
           and
           Prerogatiues
           Royall
           .
        
         
           The
           third
           point
           is
           Obedience
           .
           
           Obedience
           is
           a
           willing
           and
           Vnderstanding
           act
           of
           an
           Inferiour
           ,
           
           done
           at
           the
           command
           ,
           and
           to
           the
           honour
           of
           a
           
             Superiour
             .
             Reasonable
          
           then
           ,
           
           and
           Willing
           ,
           
           must
           it
           be
           :
           
             Violenced-duties
             ,
             forced
          
           and
           
             extorted
             actions
          
           ,
           are
           not
           within
           the
           compasse
           of
           true
           
             Obedience
             .
             Voluntary
          
           seruice
           is
           that
           which
           pleaseth
           God
           and
           Man
           :
           And
           so
           well
           doth
           this
           sute
           with
           the
           nature
           of
           God
           ,
           (
           to
           whom
           all
           things
           ought
           to
           yeeld
           most
           willing
           obedience
           )
           that
           hee
           pronounceth
           it
           
             better
             then
             sacrifice
          
           ,
           
           
             and
             to
             hearken
             ,
             better
             then
             the
             fat
             of
             Rammes
             .
          
        
         
           Euery
           will
           therefore
           ,
           and
           Inclination
           that
           is
           in
           the
           Creature
           ,
           is
           charged
           with
           the
           dutie
           of
           Obedience
           toward
           the
           Maker
           of
           it
           .
           To
           this
           end
           ,
           God
           hath
           planted
           a
           double
           Capacity
           ,
           and
           possibility
           in
           the
           Creature
           ,
           to
           submit
           to
           his
           pleasure
           :
           The
           one
           is
           Naturall
           ,
           by
           which
           ,
           the
           Creature
           ,
           in
           all
           yts
           actions
           ,
           that
           follow
           ,
           and
           flow
           from
           yts
           forme
           ,
           doth
           actually
           and
           perpetually
           serue
           the
           Creatour
           :
           as
           the
           Heauens
           ,
           in
           mouing
           ;
           the
           Earth
           ,
           in
           standing
           still
           ;
           the
           Fire
           ,
           in
           burning
           ;
           the
           Ayre
           ,
           and
           Water
           ,
           in
           refreshing
           ,
           cooling
           ,
           and
           flowing
           .
        
         
           The
           other
           capacity
           ,
           is
           call'd
           Obedientiall
           :
           
           whereby
           the
           Creature
           is
           euer
           ready
           to
           doe
           that
           which
           is
           contrary
           to
           yts
           owne
           Nature
           ;
           if
           the
           Makers
           pleasure
           bee
           to
           command
           it
           so
           .
           And
           with
           this
           Obedience
           ,
           did
           the
           Earth
           fearefully
           shrinke
           ,
           and
           fali
           asunder
           ,
           
           to
           swallow
           vp
           those
           Rebells
           against
           God
           ,
           and
           the
           King
           ;
           so
           to
           giue
           them
           a
           suddaine
           and
           ready
           passage
           into
           hell
           ,
           by
           a
           direct
           and
           streight
           diameter
           .
           Thus
           ,
           did
           the
           waters
           stand
           on
           heapes
           ,
           
           and
           leaue
           the
           Channell
           dry
           ,
           that
           
             Gods
             people
             might
             finde
             amaruelous
             way
             ,
          
           
           
             and
             his
             enemies
             a
             strange
             death
             .
          
           Thus
           ,
           did
           stones
           yeeld
           to
           be
           lifted
           vp
           against
           their
           nature
           ,
           into
           the
           ayre
           ,
           that
           they
           might
           fall
           backe
           ,
           
           and
           recoyle
           with
           greater
           violence
           ,
           to
           bruise
           and
           braine
           the
           enemies
           of
           his
           people
           .
           Thus
           ,
           did
           the
           Fire
           of
           the
           Babilonian-Furnace
           refresh
           the
           three
           Children
           .
           
           And
           thus
           ,
           in
           fine
           ,
           did
           the
           
             Sunne
             stand
             still
          
           in
           Gibeon
           ,
           
           
             and
             the
             Moone
          
           ,
           in
           
             the
             Valley
             of
             Aialon
          
           ;
           to
           giue
           the
           longer
           light
           ,
           and
           lesser
           heate
           to
           them
           ,
           who
           fought
           for
           him
           ,
           that
           made
           both
           Sunne
           and
           Moone
           .
        
         
           Now
           ,
           this
           Power
           which
           God
           hath
           ouer
           ,
           
           &
           this
           kinde
           of
           Subiection
           which
           he
           receiues
           from
           the
           Creature
           ,
           is
           a
           priuiledge
           ,
           and
           prerogatiue
           ,
           which
           God
           hath
           reserued
           onely
           to
           himselfe
           ;
           and
           not
           commn●icated
           ,
           at
           any
           time
           ,
           to
           any
           King
           ,
           or
           Caesar
           ,
           to
           haue
           ,
           or
           to
           receiue
           Regularly
           :
           but
           onely
           ,
           by
           way
           of
           Impetration
           ,
           and
           extraordinary
           Dispensation
           ,
           for
           dispatch
           of
           some
           miraculous
           worke
           ,
           as
           it
           was
           in
           Moses
           ,
           and
           Iosuah
           .
        
         
           All
           the
           Obedience
           therefore
           ,
           that
           Man
           can
           challenge
           from
           man
           ,
           is
           ,
           in
           part
           ,
           Naturall
           ;
           as
           agreeable
           and
           conuenient
           to
           their
           inclinations
           :
           and
           ,
           in
           part
           ,
           c
           Morall
           ,
           in
           as
           much
           as
           it
           is
           Free
           and
           Willing
           .
           And
           this
           ,
           of
           right
           ,
           may
           euery
           Superiour
           exact
           of
           his
           Inferiour
           ,
           as
           a
           due
           debt
           :
           And
           euery
           Inferiour
           ,
           must
           yeeld
           it
           vnto
           his
           lawfull
           Superiour
           ,
           for
           the
           same
           reason
           .
           Children
           ,
           to
           Parents
           ,
           in
           discipline
           ,
           and
           Domesticalls
           :
           Seruants
           ,
           to
           their
           Lords
           ,
           in
           their
           respectiue
           and
           obliged
           duties
           :
           Souldiers
           ,
           to
           their
           Commanders
           ,
           in
           Martiall
           affaires
           ,
           and
           feates
           of
           Armes
           :
           People
           ,
           to
           their
           Pastours
           ,
           in
           Conscientious-duties
           and
           matters
           of
           Saluation
           :
           
           Subiects
           ,
           to
           their
           lawfull
           Soueraignes
           ,
           in
           the
           high
           Concernements
           ,
           of
           State
           and
           Policie
           .
           And
           This
           is
           that
           Obedience
           ,
           wherewith
           we
           are
           all
           charged
           in
           this
           Text
           ,
           by
           the
           Word
           of
           God
           ,
           and
           Wisedome
           of
           Sal●mon
           .
        
         
           To
           draw
           then
           toward
           an
           end
           of
           this
           third
           point
           :
           We
           may
           obserue
           ,
           that
           ,
           in
           the
           Text
           ,
           there
           is
           a
           double
           ,
           nay
           a
           treble
           Maiestie
           :
           The
           
             Diuine
             Maiestie
          
           of
           him
           ,
           
           who
           is
           the
           
             Liuing
             God
             ,
             and
             euerlasting
             King
          
           ;
           The
           Maiestie
           of
           
             King
             Salomon
          
           ,
           that
           giues
           the
           Counsell
           ;
           And
           the
           Maiestie
           of
           all
           Kings
           ,
           on
           whose
           behalfe
           this
           Counsell
           is
           giuen
           .
           And
           ,
           did
           we
           well
           consider
           the
           King
           ,
           that
           giues
           the
           Counsell
           ;
           and
           the
           King
           ,
           that
           is
           now
           to
           receiue
           the
           Obedience
           ;
           and
           the
           King
           ,
           for
           whose
           sake
           it
           is
           to
           be
           giuen
           ;
           and
           the
           Reason
           ,
           why
           :
           
             In
             regard
             of
             the
             oath
             of
             God
             :
          
           it
           were
           reason
           sufficient
           ,
           without
           any
           more
           adoe
           ,
           to
           perswade
           all
           Rationall-men
           ,
           to
           accept
           of
           this
           Counsell
           .
        
         
           But
           ,
           there
           be
           Pretenders
           of
           Conscience
           ,
           against
           Obedience
           ;
           of
           Religion
           ,
           against
           Allegiance
           ;
           of
           Humane
           Lawes
           ,
           against
           Diuine
           ;
           
           of
           Positiue
           ,
           against
           Naturall
           ;
           and
           so
           ,
           of
           Mans
           Wisedome
           ,
           against
           the
           will
           and
           wisedome
           of
           God
           ;
           and
           of
           their
           owne
           Counsells
           ,
           against
           the
           Counsell
           of
           Salomon
           .
           These
           men
           (
           no
           doubt
           )
           may
           bee
           wise
           in
           their
           generation
           ,
           but
           wiser
           then
           Salomon
           no
           man
           can
           thinke
           them
           :
           nor
           (
           as
           I
           hope
           )
           doe
           they
           thinke
           themselues
           so
           ,
           for
           if
           they
           did
           ,
           of
           such
           there
           were
           little
           hope
           .
           Some
           there
           were
           ,
           in
           the
           daies
           of
           b
           
             Iustin
             Martyr
          
           ,
           who
           were
           so
           strongly
           conceited
           of
           their
           owne
           waies
           ,
           as
           to
           thinke
           themselues
           wiser
           then
           the
           Scriptures
           .
           Vpon
           them
           ,
           and
           the
           like
           ,
           c
           Saint
           Augustine
           ,
           (
           against
           the
           Donatists
           ,
           )
           lets
           fall
           this
           sentence
           ,
           as
           an
           
             heauy
             beame
             to
             bruise
             their
             hayrie
             scalps
             :
             They
          
           (
           saith
           he
           )
           
             who
             preferre
             their
             owne
             desires
             of
             contention
             ,
             before
             diuine
             and
             humane
             testimonies
             ;
             deserue
             ,
             that
             ,
             neither
             their
             words
             should
             be
             euer
             held
             for
             Lawes
             ,
             nor
             their
             deeds
             taken
             for
             Precedents
             .
          
           Now
           therefore
           ,
           Salom●ns
           wisedome
           is
           great
           ,
           and
           his
           Counsell
           deepe
           ,
           and
           able
           to
           perswade
           ;
           and
           ,
           if
           these
           mens
           wisedome
           be
           from
           aboue
           ,
           as
           Salomos
           was
           ,
           it
           is
           no
           doubt
           e
           perswadeable
           :
           And
           ,
           if
           I
           wisht
           it
           
           were
           ,
           and
           that
           they
           would
           be
           perswad●d
           ,
           (
           as
           some
           haue
           beene
           )
           I
           would
           propound
           vnto
           their
           view
           ,
           a
           few
           short
           Considerations
           ,
           which
           ,
           (
           if
           they
           would
           please
           well
           ,
           and
           seriously
           to
           weigh
           them
           )
           might
           (
           with
           facility
           )
           remoue
           ,
           as
           well
           ,
           all
           their
           Speculatiue
           ,
           as
           ,
           Practique
           errcurs
           .
        
         
           First
           ,
           if
           they
           would
           please
           to
           consider
           ,
           that
           ,
           though
           such
           Assemblies
           ,
           as
           are
           the
           Highest
           ,
           and
           
             greatest
             Representations
          
           of
           a
           Kingdome
           ,
           be
           most
           Sacred
           and
           honourable
           ,
           and
           necessary
           also
           for
           those
           ends
           to
           which
           they
           were
           at
           first
           instituted
           :
           yet
           know
           we
           must
           ,
           that
           ,
           ordained
           they
           were
           not
           to
           this
           end
           ,
           to
           contribute
           any
           c
           Right
           to
           Kings
           ,
           whereby
           to
           challenge
           
             Tributary
             aydes
          
           and
           Subsidiary
           helpes
           ;
           but
           for
           the
           more
           equall
           Imposing
           ,
           and
           more
           easie
           Exacting
           of
           that
           ,
           which
           ,
           vnto
           Kings
           doth
           appertaine
           ,
           by
           d
           Naturall
           and
           
             Originall
             Law
          
           ,
           and
           Iustice
           ;
           as
           their
           proper
           Inheritance
           annexed
           to
           their
           
             Imperiall
             Crownes
          
           ,
           from
           their
           very
           births
           .
           And
           therefore
           ,
           if
           ,
           
           by
           a
           a
           Magistrate
           ,
           that
           is
           Supreame
           ;
           if
           ,
           vpon
           a
           Necessity
           ,
           extreame
           and
           vrgent
           ;
           such
           Subsidiary
           helpes
           be
           required
           :
           a
           a
           Proportion
           being
           held
           respectiuely
           to
           the
           abilities
           of
           the
           Persons
           charged
           ,
           and
           the
           
             Summe
             ,
             or
             Quantity
          
           so
           required
           ,
           surmount
           not
           (
           too
           remarkeably
           )
           the
           vse
           and
           charge
           for
           which
           it
           was
           leuied
           ;
           very
           hard
           would
           it
           be
           for
           any
           man
           in
           the
           world
           ,
           that
           should
           not
           accordingly
           satisfie
           such
           demaunds
           ;
           to
           defend
           his
           Conscience
           ,
           from
           that
           heauy
           preiudice
           of
           
             resisting
             the
             Ordinance
             of
             God
          
           ,
           and
           receiuing
           to
           himselfe
           Damnation
           :
           though
           euery
           of
           those
           Circumstances
           be
           not
           obserued
           ,
           which
           by
           the
           Municipall
           Lawes
           is
           required
           .
        
         
           Secondly
           ,
           if
           they
           would
           consider
           the
           
           Importunities
           ,
           that
           often
           may
           be
           ;
           the
           vrgent
           and
           pressing
           Necessities
           of
           State
           ,
           that
           cannot
           stay
           (
           without
           certaine
           and
           apparent
           danger
           )
           for
           the
           Motion
           ,
           and
           Reuolution
           of
           so
           great
           and
           vast
           a
           body
           ,
           as
           such
           Assemblies
           are
           ;
           nor
           yet
           abide
           those
           long
           and
           pawsing
           Deliberations
           ,
           when
           they
           are
           assembled
           ;
           nor
           stand
           vpon
           the
           answering
           of
           
           those
           iealous
           and
           ouerwary
           cautions
           ,
           and
           obiections
           made
           by
           some
           ,
           who
           (
           wedded
           ouer-much
           to
           the
           loue
           of
           Epidemicall
           and
           Popular
           errours
           )
           are
           bent
           to
           crosse
           the
           Iust
           and
           lawfull
           designes
           of
           their
           wise
           and
           gratious
           Soueraignes
           :
           and
           that
           ,
           vnder
           the
           plausible
           shewes
           of
           singular
           liberty
           ,
           and
           freedome
           ;
           which
           ,
           if
           their
           Consciences
           might
           speake
           ,
           would
           appeare
           nothing
           more
           then
           the
           satisfying
           either
           of
           priuate
           humours
           ,
           passions
           ,
           or
           purposes
           .
        
         
           
           In
           the
           third
           place
           ;
           if
           they
           would
           well
           weigh
           the
           
             Importance
             ,
             waight
          
           ,
           and
           moment
           of
           the
           present
           affaires
           ;
           for
           which
           such
           helpes
           are
           required
           .
        
         
           1.
           
           It
           is
           for
           the
           honour
           of
           his
           
             Sacred
             Maiestie
          
           ;
           and
           to
           enable
           him
           to
           do
           that
           which
           he
           hath
           promised
           in
           the
           word
           of
           a
           King
           :
           that
           is
           ,
           to
           giue
           supplie
           to
           those
           Warres
           ,
           which
           ,
           the
           Resolutions
           of
           his
           owne
           Subiects
           represented
           in
           the
           high
           Court
           of
           Parliament
           ,
           caused
           him
           to
           vndertake
           ;
           and
           that
           ,
           with
           the
           highest
           Protestations
           ,
           and
           fullest
           Assurances
           from
           them
           ,
           to
           yeeld
           him
           
           all
           those
           Subsidiarie
           helpes
           that
           way
           ,
           which
           ,
           the
           Power
           ,
           or
           Loue
           of
           Subiects
           ,
           could
           possibly
           reach
           vnto
           .
        
         
           2.
           
           
           It
           is
           for
           the
           Security
           of
           his
           Royall
           State
           and
           Person
           ,
           which
           ought
           euer
           to
           be
           most
           deare
           and
           tender
           vnto
           vs
           :
           his
           Life
           being
           worth
           Millions
           of
           ours
           .
        
         
           3.
           
           It
           is
           for
           the
           Safety
           and
           Protection
           of
           his
           
             Maiesties
             Kingdomes
             ,
             Territories
          
           ,
           and
           Dominions
           .
        
         
           4.
           
           It
           is
           for
           the
           Reliefe
           ,
           and
           Succour
           of
           his
           Royall
           and
           Confederate
           Vncle
           the
           King
           of
           Denmarke
           ;
           who
           ,
           in
           a
           Cause
           that
           much
           neerer
           concernes
           vs
           ,
           then
           it
           doth
           himselfe
           ,
           hath
           hazarded
           his
           life
           ,
           Crowne
           ,
           and
           Kingdome
           ;
           as
           they
           well
           know
           .
        
         
           5.
           
           It
           is
           also
           ,
           for
           the
           Securing
           ,
           and
           Preseruing
           of
           all
           our
           
             Liues
             ,
             Goods
          
           and
           States
           ,
           and
           the
           Preuenting
           of
           Forreigne
           Inuasions
           ,
           by
           bitter
           and
           sub●ile
           enemies
           of
           ours
           ,
           both
           intended
           ,
           and
           proiected
           .
        
         
           6.
           
           And
           lastly
           :
           It
           is
           for
           the
           Defence
           ,
           and
           Propagation
           of
           that
           Sacred
           and
           
             Pretious
             Truth
          
           ,
           which
           we
           all
           professe
           to
           follow
           ,
           
           protest
           our
           Interest
           in
           ,
           and
           resolue
           to
           die
           for
           ;
           if
           need
           require
           ,
           and
           occasion
           bee
           offered
           .
        
         
           
           Fourthly
           ,
           if
           they
           would
           Consider
           ,
           what
           Treasures
           of
           wealth
           are
           dispended
           within
           this
           Realme
           ,
           vpon
           purposes
           of
           infinite
           lesse
           importance
           :
           Nay
           ,
           to
           
             lewd
             &
             vile
          
           vses
           ,
           much
           is
           spent
           and
           with
           wonderfull
           alacrity
           quite
           cast
           away
           :
           what
           within
           ,
           and
           what
           without
           the
           body
           ;
           vpon
           backe
           ,
           and
           belly
           ,
           vpon
           fingers
           ,
           and
           feete
           ,
           Rings
           and
           Roses
           ,
           rioting
           ,
           and
           drunkennesse
           ,
           in
           chambering
           ,
           and
           wantonnesse
           ,
           in
           pride
           ,
           and
           vanity
           ,
           in
           lust
           ,
           and
           luxury
           ,
           in
           strife
           ,
           and
           enuie
           ;
           So
           that
           ,
           if
           God
           come
           to
           claime
           his
           Tenth
           ;
           or
           the
           King
           his
           Tribute
           ,
           the
           Diuell
           is
           gone
           away
           with
           all
           .
           So
           that
           ,
           we
           cannot
           say
           ,
           as
           d
           Saint
           Augustine
           yet
           sometimes
           said
           ,
           
             Quod
             non
             accipit
             Christus
             ,
             tollit
             fiscus
             :
          
           but
           where
           the
           Diuell
           hath
           deuoured
           all
           ,
           there
           ,
           God
           and
           the
           King
           ,
           doe
           loose
           their
           right
           .
           
           
             Mundus
             totus
             in
             maligno
             positus
          
           .
        
         
           
           Fifthly
           ,
           if
           they
           would
           consider
           ,
           what
           Aduantage
           this
           their
           Recusancy
           in
           Temporalls
           
           giues
           to
           the
           common
           Aduersarie
           :
           who
           ,
           for
           disobedience
           in
           Spiritualls
           ,
           hath
           hitherto
           alone
           inherited
           that
           Name
           .
           For
           ,
           that
           ,
           which
           we
           our selues
           condemne
           in
           them
           ,
           blame
           them
           for
           so
           doing
           ,
           and
           professe
           to
           hate
           that
           Religion
           ,
           that
           teacheth
           them
           so
           to
           doe
           ;
           that
           is
           ,
           to
           refuse
           subiection
           vnto
           Princes
           ,
           in
           Spiritualls
           :
           The
           same
           (
           if
           not
           worse
           )
           some
           of
           our
           owne
           side
           now
           (
           if
           ours
           they
           be
           )
           dare
           to
           practise
           .
           For
           ,
           in
           Temporalls
           they
           submit
           to
           his
           Maiestie
           ;
           though
           he
           be
           no
           Defendour
           ,
           but
           a
           Suppressour
           of
           their
           Religion
           .
           Of
           their
           Liues
           ,
           and
           States
           ,
           indeed
           ,
           his
           Maiestie
           is
           a
           most
           gratious
           Protectour
           ;
           but
           of
           their
           Religion
           not
           so
           :
           Of
           our
           
             Liues
             ,
             States
             ,
             Faith
          
           ,
           and
           Religion
           ,
           is
           his
           
             Sacred
             Maiestie
          
           a
           most
           gratious
           Defendour
           ,
           by
           his
           Lawes
           ,
           and
           
             Prerogatiue
             Royall
          
           ;
           and
           in
           his
           owne
           Person
           ,
           a
           most
           glorious
           Example
           of
           zealous
           and
           actiue
           Deuotion
           .
           Therefore
           ,
           wee
           must
           needs
           bee
           argued
           of
           lesse
           Conscience
           ,
           and
           more
           ingratitude
           ,
           both
           to
           God
           ,
           and
           the
           King
           ;
           if
           in
           Temporall
           things
           ,
           we
           obey
           not
           .
           They
           ,
           in
           Spiritualls
           ,
           denie
           Subiection
           ,
           wherein
           
           they
           may
           perhaps
           frame
           vnto
           themselues
           some
           reasons
           of
           probabilitie
           ,
           that
           their
           offence
           is
           not
           so
           haynous
           .
           If
           we
           ,
           in
           Temporalls
           ,
           shall
           bee
           Refractary
           ,
           what
           colour
           of
           reason
           can
           possibly
           we
           finde
           out
           ,
           to
           make
           our
           defence
           withall
           ,
           without
           the
           vtter
           shaming
           of
           our selues
           ,
           and
           laying
           a
           staine
           (
           that
           cannot
           easily
           be
           washed
           out
           )
           vpon
           that
           Religion
           ,
           which
           his
           Maiestie
           doth
           so
           gratiously
           maintaine
           ,
           and
           our selues
           Professe
           ?
        
         
           
           And
           last
           of
           all
           ,
           (
           to
           conclude
           )
           if
           they
           would
           consider
           and
           know
           ,
           that
           hee
           who
           doth
           not
           ,
           vpon
           the
           former
           reasons
           and
           Considerations
           ,
           yeeld
           all
           willing
           Obedience
           to
           this
           Counsell
           of
           grace
           ;
           and
           obserue
           the
           Command
           of
           his
           Soueraigne
           ;
           as
           Salomon
           here
           aduiseth
           :
           is
           so
           farre
           from
           being
           a
           good
           man
           ,
           or
           a
           good
           Christian
           ,
           or
           a
           good
           Subiect
           ,
           that
           he
           is
           not
           worthy
           to
           be
           reputed
           amongst
           the
           Reasonables
           ;
           
           but
           such
           as
           the
           Apostle
           calls
           
             absurd
             and
             vnreasonable
             men
          
           .
           And
           ,
           if
           they
           shall
           now
           at
           length
           thinke
           vpon
           this
           Transcendent
           dutie
           ,
           to
           doe
           it
           with
           all
           Obedience
           ,
           and
           Alacritie
           ;
           
           to
           God
           ,
           shall
           they
           doe
           that
           ,
           which
           ,
           to
           him
           ,
           will
           be
           most
           acceptable
           :
           to
           his
           Anointed
           ,
           shall
           they
           giue
           great
           content
           ,
           in
           the
           performance
           of
           that
           promise
           ,
           we
           all
           made
           to
           his
           Maiestie
           ,
           by
           way
           of
           Representation
           ,
           in
           that
           high
           and
           honourable
           Court
           of
           Parliament
           :
           to
           their
           deere
           and
           
             Natiue
             Countrie
          
           ,
           shall
           they
           doe
           that
           ,
           which
           ,
           by
           Nature
           they
           are
           bound
           to
           doe
           :
           to
           themselues
           ,
           shall
           they
           doe
           well
           ,
           yea
           ,
           their
           owne
           soules
           shall
           they
           reward
           with
           good
           ,
           and
           their
           Consciences
           with
           perpetuall
           Peace
           ,
           Amen
           .
        
         
           Et
           sic
           ,
           liberaui
           animam
           meam
           .
        
         
           FINIS
           .
        
      
       
         
         
         
           THE
           SECOND
           SERMON
           :
           Preached
           before
           the
           KINGS
           Maiesty
           at
           Alderton
           ,
           on
           the
           29.
           of
           Iuly
           ,
           1627.
           
        
         
           
             ECCLES
             .
             8.
             
             VER
             .
             2.
             
          
           
             —
             And
             that
             ,
             in
             regard
             of
             the
             Oath
             of
             God.
             
          
        
         
           
             THis
             Text
          
           is
           Scripture
           ,
           and
           the
           Word
           of
           God.
           The
           
             Word
             of
             God
          
           is
           a
           Mystery
           most
           deepe
           and
           
             Sacred
             :
             Sacred
          
           ,
           as
           well
           for
           the
           things
           it
           doth
           containe
           ,
           which
           are
           the
           Treasures
           of
           wonderfull
           depths
           ;
           as
           for
           the
           Fountaine
           from
           whence
           it
           flowes
           ,
           to
           wit
           ,
           the
           sublimity
           of
           Gods
           most
           blessed
           Vnderstanding
           ;
           to
           a
           whom
           ,
           the
           Scriptures
           
           are
           euen
           naturally
           knowne
           ,
           and
           with
           much
           more
           facility
           vnderstood
           ;
           then
           by
           Vs
           ,
           matters
           of
           Sense
           and
           Reason
           can
           possibly
           be
           discerned
           .
           From
           hence
           it
           is
           ,
           that
           Clemens
           saith
           ,
           e
           
             Scripturas
             esse
             validas
             ac
             ratas
             ,
             ex
             Omnipotenti
             Authoritate
             :
             from
             that
             Omnipotent
             and
             authenticke
             Copie
             ,
             which
             is
             in
             the
             minde
             of
             God
             ,
          
           are
           we
           secured
           of
           
             Scriptures
             infallibility
          
           ,
           and
           taught
           (
           in
           most
           dutifull
           manner
           )
           to
           submit
           to
           
             Scriptures
             Authority
          
           .
        
         
           Now
           ,
           the
           Commandements
           of
           God
           in
           Scripture
           ,
           though
           they
           differ
           in
           Matter
           and
           Manner
           of
           Reuelation
           ;
           yet
           haue
           they
           the
           same
           Author
           ,
           and
           one
           and
           the
           same
           end
           .
           If
           God
           please
           to
           command
           for
           himselfe
           ,
           
           and
           say
           ,
           
             Keepe
             my
             Commandements
          
           ;
           no
           man
           will
           deny
           ,
           but
           that
           all
           Audience
           and
           Obedience
           is
           to
           be
           giuen
           to
           it
           .
           And
           ,
           if
           God
           command
           for
           the
           King
           (
           as
           here
           hee
           doth
           )
           and
           say
           ,
           Keepe
           the
           
             Kings
             Commandement
          
           ,
           it
           is
           all
           from
           one
           Author
           ,
           and
           of
           the
           same
           Authoritie
           ;
           with
           the
           same
           Conscience
           ,
           and
           Reuerence
           to
           be
           receiued
           ;
           for
           the
           same
           Reason
           ,
           with
           the
           same
           Religion
           ,
           
           and
           vnder
           the
           same
           Obligation
           to
           be
           obserued
           .
           For
           ,
           as
           in
           things
           to
           be
           beleeued
           ,
           we
           rest
           in
           the
           credit
           of
           him
           that
           speakes
           ;
           So
           ,
           in
           a
           Matters
           of
           Fact
           ,
           and
           to
           be
           done
           ,
           we
           content
           our selues
           with
           the
           Authority
           of
           him
           that
           commands
           .
        
         
           This
           Text
           was
           rendred
           in
           two
           parts
           :
           First
           ,
           a
           Caution
           :
           and
           Secondly
           ,
           a
           Reason
           ,
           to
           inforce
           the
           same
           .
           In
           the
           first
           ,
           there
           
           was
           
             Rex
             ,
             a
             King
          
           :
           then
           ,
           
             Mandatum
             Regis
             ,
             
             the
             Commandement
             of
             a
             King
             :
          
           then
           ,
           
             Custodia
             
             Mandati
             ,
             the
             keeping
             of
             ,
             and
             obedience
             to
             this
             command
             :
          
           then
           ,
           Counsell
           ,
           to
           
           pursue
           and
           practise
           this
           Obedience
           :
           which
           was
           left
           vntouched
           .
        
         
           Now
           therefore
           ,
           Counsell
           is
           not
           any
           prophane
           thing
           ;
           But
           ,
           by
           the
           verdict
           of
           the
           Heathen
           ,
           call'd
           and
           accounted
           
             Sacred
             .
             Plato
          
           stiles
           it
           a
           e
           
             Sacred
             Engine
          
           .
           Besides
           this
           ,
           the
           Scriptures
           doe
           auerre
           ,
           That
           the
           first
           step
           to
           wise
           Counsell
           is
           the
           Gift
           of
           Vnderstanding
           ;
           this
           Vnderstanding
           is
           of
           
             God.
             There
             is
             a
             spirit
             in
             man
          
           (
           saith
           
             Iob
             )
             but
             the
             inspiration
             of
             the
             Almighty
             giueth
             Vnderstanding
             .
          
           
           This
           is
           so
           bright
           and
           cleere
           a
           
           Lampe
           ,
           in
           this
           darke
           house
           ,
           of
           
             Sin
             ,
             Mortality
          
           ,
           and
           Ignorance
           ,
           wherein
           we
           dwell
           ;
           that
           Salomon
           calls
           it
           ,
           
           
             The
             Candle
             of
             the
             Almighty
          
           .
           Now
           ,
           this
           Vnderstanding
           is
           the
           Mother
           of
           
             Knowledge
             :
             Knowledge
          
           brings
           vp
           to
           the
           maturity
           of
           Wisdome
           and
           Prudence
           :
           These
           two
           are
           th●
           Parents
           of
           wise
           Counsell
           .
           
           Therefore
           Salomon
           saith
           ,
           
             That
             a
             man
             of
             Vnderstanding
             ,
             shall
             attaine
             vnto
             wise
             Counsels
             .
          
           
           Counsell
           then
           ,
           drawes
           deepe
           ,
           and
           is
           far-fetch'd
           ;
           from
           Vnderstanding
           ,
           and
           Knowledge
           ,
           from
           Wisdome
           and
           Prudence
           ,
           all
           these
           from
           God
           ;
           who
           is
           the
           vnemptiable
           Fountaine
           of
           all
           Perfection
           .
        
         
           I
           will
           then
           finish
           this
           Point
           ,
           with
           certaine
           Aphorismes
           :
           and
           the
           first
           shall
           bee
           ;
        
         
           1
           That
           ,
           as
           there
           is
           nothing
           more
           high
           ,
           deepe
           ,
           or
           sacred
           than
           
             Wise
             Counsell
          
           ;
           So
           ,
           neither
           is
           there
           any
           way
           to
           preuent
           dangerous
           Sequeles
           in
           a
           Common-wealth
           ,
           more
           effectuall
           ;
           then
           the
           Soueraigne
           Counsel
           of
           Those
           ,
           who
           are
           
             Wise
             in
             Heart
             ,
             and
             Mightie
             in
             Power
             .
          
        
         
           2
           That
           ,
           no
           way
           so
           pregnant
           ,
           to
           raise
           vp
           a
           Damme
           against
           the
           ouer-flowing
           of
           
           Wickednesse
           ,
           and
           superfluity
           of
           Naughtinesse
           ,
           and
           those
           fearefull
           Euils
           ,
           into
           which
           our
           sinnes
           are
           like
           to
           sinke
           vs
           ;
           as
           hearkening
           to
           the
           Counsellors
           of
           Peace
           .
        
         
           3
           Nothing
           more
           seasonable
           ,
           in
           this
           Age
           ,
           wherein
           Prophanesse
           hath
           so
           farre
           ouer-run
           
             Pietie
             ;
             Pride
             ,
             Meeknesse
          
           ;
           and
           Vice
           ,
           in
           a
           manner
           ,
           drowned
           all
           Vertue
           and
           Modesty
           ;
           as
           to
           boare
           the
           eares
           of
           men
           ,
           that
           they
           may
           giue
           all
           Audience
           and
           Obedience
           to
           
             wise
             Counsell
          
           .
        
         
           4
           Nothing
           more
           the
           cause
           of
           so
           little
           feare
           of
           God
           ,
           and
           Reuerence
           toward
           Man
           (
           as
           there
           is
           in
           these
           daies
           )
           then
           is
           the
           supine-slacking
           of
           this
           Obedience
           .
        
         
           5
           And
           (
           in●fine
           )
           nothing
           so
           much
           the
           cause
           of
           this
           Neglect
           ,
           and
           (
           in
           a
           manner
           )
           Contempt
           of
           all
           dutifull
           submitting
           to
           
             Supreme
             authority
          
           ;
           as
           the
           want
           of
           that
           Discipline
           and
           due
           Correction
           ,
           wherewith
           men
           ought
           to
           bee
           framed
           ,
           and
           smoothed
           in
           their
           Minority
           ,
           and
           tender
           age
           .
           
             Dutifull
             obedience
          
           being
           eu●r
           the
           effect
           of
           
             morall
             and
             wel-disposed
             Minds
          
           ;
           of
           Regular
           and
           
             wel-composed
             Affections
          
           .
           And
           
           most
           certaine
           it
           is
           ,
           That
           ,
           if
           the
           hand
           of
           Discipline
           bee
           not
           held
           more
           streightly
           ,
           ouer
           this
           late
           and
           stif-necked
           Broode
           ,
           that
           is
           now
           growing
           to
           Maturity
           in
           the
           world
           ;
           nothing
           is
           more
           to
           be
           expected
           ,
           then
           that
           the
           comming
           -
           Generation
           will
           bring
           in
           such
           a
           Torrent
           of
           Vice
           and
           Corruption
           ,
           as
           will
           ouer-runne
           the
           World
           ,
           with
           
             Rudenesse
             ,
             Lewdnesse
          
           ,
           and
           extreme
           Barbaritie
           ;
           and
           bring
           vpon
           vs
           that
           Curse
           which
           Esay
           threatens
           to
           them
           ,
           who
           ought
           timely
           to
           represse
           such
           intemperancies
           ;
           
           
             That
             the
             Child
             shal
             behaue
             himselfe
             proudly
             against
             the
             Ancient
             ,
             and
             the
             Base
             against
             the
             Honourable
             :
          
           and
           which
           ,
           in
           time
           will
           grow
           to
           such
           Monsters
           ,
           as
           the
           same
           Prophet
           speakes
           of
           (
           in
           another
           place
           )
           who
           being
           but
           a
           little
           pinch'd
           with
           hunger
           ,
           or
           touch'd
           with
           the
           least
           Calamitie
           ,
           
           
             will
             Curse
             their
             King
             and
             their
             God
             ,
             and
             looke
             vpward
             :
          
           not
           being
           a
           whit
           ashamed
           of
           themselues
           ,
           or
           afraid
           of
           humane
           or
           diuine
           Reuenge
           .
           For
           ,
           what
           makes
           the
           Nature
           of
           Man
           more
           stiffe
           and
           inflexible
           ,
           than
           hardening
           in
           sinne
           ?
           
           What
           more
           desperate
           and
           daring
           ,
           then
           Impunity
           ,
           in
           their
           euill
           morall
           dispositions
           ;
           and
           neuer
           to
           suffer
           that
           smart
           of
           Correction
           ,
           which
           is
           meet
           for
           the
           
             backe
             of
             Fooles
          
           ?
           Hence
           it
           comes
           to
           passe
           ,
           that
           the
           hearts
           of
           men
           ,
           (
           in
           their
           tender
           yeares
           )
           being
           neuer
           subdued
           ,
           with
           any
           
             Religious
             Awe
          
           ;
           nor
           acquainted
           with
           any
           Reuerence
           or
           godly
           feare
           toward
           their
           Superiours
           ;
           doe
           afterward
           (
           in
           their
           riper
           times
           )
           become
           so
           desperate
           and
           audacious
           ,
           so
           lewd
           ,
           and
           licentious
           ,
           as
           to
           be
           so
           far
           from
           honouring
           the
           Person
           of
           the
           Ruler
           ,
           that
           they
           dare
           ,
           with
           great
           boldnesse
           ,
           Traduce
           his
           Actions
           .
           I
           will
           end
           this
           Point
           with
           an
           obseruation
           of
           e
           Plutarch
           ,
           who
           comparing
           these
           Tempters
           of
           
             Supreme
             Authoritie
          
           ;
           saith
           ,
           They
           be
           like
           vnto
           certaine
           Ouer-curious
           Men
           ,
           that
           desiring
           to
           trie
           conclusions
           with
           Poison
           ,
           doe
           taste
           it
           themselues
           ;
           whereby
           it
           comes
           to
           passe
           ,
           that
           ,
           together
           with
           an
           Experimentall
           Conclusion
           of
           their
           knowledge
           ,
           th●y
           draw
           vpon
           themselues
           (
           and
           that
           most
           
           iustly
           )
           the
           fatall
           conclusion
           of
           their
           Liues
           .
        
         
           I
           should
           now
           speake
           of
           the
           
             Counsellor
             ,
             Solomon
          
           :
           which
           was
           my
           
             Fift
             Circumstāce
          
           ;
           and
           ,
           I
           hope
           ,
           you
           know
           ,
           hee
           gaue
           a
           
             Wise
             mans
             Counsell
          
           ,
           and
           the
           Counsell
           of
           a
           Prophet
           :
           But
           I
           must
           passe
           to
           the
           Second
           generall
           Part
           of
           the
           Text.
           
        
         
           For
           Preparation
           whereunto
           ,
           and
           that
           I
           may
           deriue
           both
           my
           Discourse
           ,
           and
           your
           Contemplation
           ,
           to
           the
           view
           thereof
           :
           We
           must
           know
           ,
           That
           this
           World
           is
           not
           One
           thing
           only
           ,
           but
           many
           things
           ;
           yet
           fairely
           disposed
           ,
           and
           fitly
           ordered
           :
           and
           for
           this
           cause
           ,
           it
           is
           called
           a
           e
           World
           ;
           that
           is
           ,
           a
           Trim
           and
           
             goodly
             Ornament
          
           .
           Now
           ,
           no
           Ornament
           can
           be
           without
           Order
           ,
           but
           a
           tumultuous
           Motion
           and
           Confusion
           .
           f
           Order
           therefore
           (
           as
           Saint
           Augustine
           saith
           )
           
             facit
             quiescere
             :
             Order
             gives
             to
             euery
             thing
             its
             proper
             place
             ,
          
           and
           so
           procures
           ,
           and
           
             preserues
             Rest
          
           and
           Quiet
           thereunto
           .
           In
           Order
           therefore
           ,
           of
           necessitie
           ,
           must
           bee
           those
           two
           things
           which
           
             Iustine
             Martyr
          
           
           calls
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           Transcendencie
           ,
           and
           
             Lowlinesse
             :
             Sublimitie
          
           ,
           and
           
             Inferioritie
             :
             Supremacie
          
           ,
           and
           
             Subordination
             :
             Maiestie
          
           and
           Subiection
           .
        
         
           Now
           ,
           that
           which
           is
           most
           high
           and
           supreme
           (
           be
           it
           in
           Heauen
           aboue
           ,
           or
           on
           Earth
           beneath
           )
           that
           is
           euer
           the
           best
           .
           Which
           ,
           that
           wise
           and
           illuminate
           Heathen
           Ecphantas
           did
           see
           full
           well
           ,
           when
           he
           said
           ,
           d
           
             In
             Heauen
             ,
             God
             ;
             on
             earth
             ,
             the
             King
             is
             chiefe
             :
          
           e
           
             Of
             Creatures
             Man
             ,
             of
             Men
             ,
             the
             King
             most
             sacred
             is
             .
          
        
         
           Now
           ,
           a
           
             Naturall
             Ground
          
           it
           is
           ,
           That
           looke
           what
           is
           f
           best
           and
           most
           diuine
           ,
           that
           ought
           to
           Rule
           ;
           and
           what
           is
           of
           a
           lower
           straine
           of
           Goodnesse
           ,
           that
           ought
           to
           bee
           at
           Command
           ,
           and
           in
           Subiection
           .
           And
           so
           ,
           in
           
             Goodnesse
             ,
             God
          
           being
           the
           highest
           ,
           of
           necessity
           all
           g
           Power
           ,
           as
           well
           of
           Dominion
           ,
           as
           of
           
             Iurisdiction
             ,
             originally
          
           resides
           in
           him
           .
           And
           hence
           is
           that
           of
           the
           Prophet
           
             Esaiah
             :
             The
             Lord
             God
             is
             our
             Law-giuer
             ;
             the
             Lord
             God
             is
             our
             Iudge
             ;
             the
             Lord
             God
             is
             our
             King.
          
           In
           the
           first
           ,
           we
           doe
           beleeue
           that
           our
           Persons
           
           to
           him
           are
           acceptable
           :
           In
           the
           second
           ,
           that
           our
           Actions
           to
           him
           are
           accountable
           :
           In
           the
           third
           ,
           that
           our
           Substance
           is
           liable
           to
           his
           honour
           and
           seruice
           ,
           as
           Salomon
           ,
           elsewhere
           ,
           
           saith
           ;
           
             Honour
             God
             with
             thy
             Substance
             ,
             and
             with
             the
             first
             fruits
             of
             all
             thine
             Encrease
             .
          
           And
           ,
           from
           that
           naturall
           Right
           that
           is
           in
           d
           God
           ,
           to
           giue
           Lawes
           vnto
           the
           Creature
           ,
           and
           by
           them
           to
           gouerne
           all
           things
           ;
           and
           from
           that
           naturall
           Obligation
           which
           is
           in
           Man
           ,
           to
           submit
           to
           the
           
             Creators
             Law
          
           ;
           is
           supported
           ,
           and
           held
           vp
           all
           the
           
             Credit
             ,
             Reuerence
          
           ,
           and
           Obedience
           ,
           which
           is
           due
           to
           all
           Lawes
           both
           of
           
             God
             ,
             Nature
          
           ,
           and
           Men
           ,
           and
           all
           that
           Power
           ,
           which
           is
           deriued
           to
           Men
           ,
           be
           they
           Kings
           ,
           or
           
             Priests
             ▪
          
           is
           wholly
           ,
           and
           immediately
           transmitted
           from
           e
           God
           ;
           in
           whom
           is
           the
           Plenitude
           of
           all
           Power
           .
        
         
           To
           the
           King
           then
           ,
           as
           the
           best
           ,
           and
           highest
           vnder
           God
           ,
           and
           after
           God
           ,
           the
           most
           
           diuine
           ;
           is
           communicated
           all
           Power
           ;
           of
           f
           Dominion
           ouer
           the
           States
           ,
           and
           Persons
           ;
           and
           of
           Iurisdiction
           ouer
           the
           Deeds
           and
           Actions
           of
           mortall
           men
           .
        
         
           Nor
           yet
           ,
           doth
           Gods
           Prouidence
           stay
           here
           ;
           but
           goes
           further
           :
           and
           as
           he
           is
           the
           Fountaine
           of
           those
           Powers
           ,
           and
           doth
           deriue
           them
           to
           ,
           and
           bestow
           them
           on
           ,
           and
           settle
           them
           in
           ,
           all
           
             Earthly
             Potentates
          
           ;
           for
           the
           endlesse
           good
           of
           all
           Generations
           of
           Men
           :
           So
           hath
           he
           a
           speciall
           care
           to
           see
           that
           Power
           both
           feared
           ,
           and
           obeyed
           in
           Them
           ,
           who
           are
           the
           Dispensers
           of
           his
           Power
           ,
           and
           Ministers
           of
           his
           Prouidence
           .
           And
           for
           this
           cause
           therefore
           ,
           doth
           he
           himselfe
           ,
           call
           for
           in
           his
           Word
           ,
           the
           Actuall
           and
           
             perpetuall
             discharge
          
           of
           that
           
             naturall
             Obligation
          
           ,
           which
           lies
           vpon
           all
           the
           Sonnes
           of
           Adam
           ,
           To
           yeeld
           all
           Reuerence
           ,
           and
           Obedience
           to
           the
           sacred
           Mandates
           of
           their
           Soueraignes
           :
           and
           not
           onely
           so
           ;
           but
           fetcheth
           Reasons
           ,
           and
           fils
           his
           mouth
           with
           Arguments
           ,
           to
           presse
           ,
           and
           perswade
           the
           same
           .
           And
           further
           ,
           to
           this
           purpose
           not
           onely
           vseth
           Reason
           ,
           but
           Religion
           too
           (
           which
           is
           
           the
           Queene
           of
           all
           Vertues
           ,
           and
           Crowne
           of
           all
           
             Reason
             )
             And
             that
             ,
             inregard
             of
             the
             Oath
             of
             God
          
           ;
           that
           so
           wee
           might
           thereby
           conceiue
           ,
           That
           ,
           where
           the
           reason
           of
           Perswasion
           is
           more
           sacred
           ;
           there
           the
           Transgression
           is
           more
           vile
           and
           finfull
           .
        
         
           TO
           fall
           then
           ,
           vpon
           the
           Text
           :
           God
           is
           the
           Author
           of
           all
           Power
           ;
           of
           the
           Being
           ;
           of
           the
           deriuing
           therof
           vnto
           Men
           :
           of
           the
           Care
           and
           Prouidence
           ouer
           it
           :
           of
           the
           Obedience
           done
           vnto
           it
           .
           This
           Care
           is
           manifested
           in
           his
           Word
           :
           his
           Word
           is
           the
           seed
           of
           all
           
             Religion
             :
             Religion
          
           the
           Root
           of
           all
           rightly
           informed
           
             Conscience
             :
             Conscience
          
           the
           Mother
           of
           
             Allegeance
             :
             Allegeance
          
           the
           Mistresse
           of
           
             Obedience
             :
             Obedience
          
           the
           Way
           of
           Life
           (
           saith
           a
           Saint
           Gregory
           )
           For
           ,
           
             no
             sooner
             are
             we
             rendred
             to
             the
             Paths
             of
             our
             Obedience
             ,
             but
             we
             are
             set
             vpon
             the
             Borders
             of
             Eternall
             Life
             .
          
           That
           God
           therefore
           ,
           who
           ,
           by
           Religion
           ,
           brings
           vs
           ▪
           to
           Obey
           them
           that
           Raigne
           ouer
           vs
           ;
           by
           Obedience
           shall
           bring
           vs
           also
           to
           a
           Crowne
           ;
           if
           ,
           with
           Conscience
           to
           his
           Commandement
           ,
           wee
           performe
           the
           
           same
           :
           
             And
             that
             ,
             in
             regard
             of
             the
             Oath
             of
             God.
             
          
        
         
           
             And
             that
          
           ,
           
           
             in
             regard
             of
             the
             Oath
             of
             God.
          
           THe
           Interpreters
           ,
           on
           this
           Text
           ,
           are
           diuided
           into
           two
           Regiments
           .
        
         
           
             1
             Some
             say
             ,
             That
             here
             is
             meant
             the
             Oath
             of
             Religion
             .
          
           
             2
             Others
             ,
             the
             Oath
             of
             
               Allegeance
               .
               Both
            
             are
             great
             and
             Sacred
             .
          
        
         
           And
           first
           ;
           If
           the
           Oath
           of
           Religion
           bee
           
           here
           meant
           ,
           then
           God
           is
           a
           Partie
           ;
           and
           so
           it
           is
           
             Iuramentum
             Dei
          
           ,
           not
           onely
           a
           great
           Oath
           ;
           as
           
             Omnia
             Dei
             magna
          
           ;
           for
           so
           ,
           all
           Oathes
           are
           
             Iuramenta
             Dei
          
           :
           But
           for
           that
           God
           is
           the
           most
           high
           and
           
             Sacred
             Person
          
           ,
           to
           whom
           ,
           we
           ,
           by
           solemne
           protestation
           ,
           impledge
           our selues
           .
        
         
           Secondly
           :
           If
           the
           Oath
           of
           Allegeance
           
           be
           vnderstood
           ;
           there
           ,
           God
           is
           a
           Witnesse
           ,
           and
           an
           Vndertaker
           both
           :
           And
           so
           this
           is
           the
           Oath
           of
           God
           too
           :
           and
           a
           great
           
             Oath
             ▪
          
           wherein
           ,
           God
           becomes
           a
           Witnesse
           that
           we
           haue
           Sworne
           ;
           and
           an
           Vndertaker
           for
           vs
           ,
           that
           wee
           shall
           performe
           Faith
           ,
           and
           true
           Allegiance
           to
           his
           
             Anointed
             King.
          
           Howeuer
           
           we
           take
           it
           ,
           It
           is
           a
           Reason
           ;
           and
           t●e
           Reason
           is
           Religion
           ;
           and
           religiously
           to
           be
           obserued
           .
           Obedience
           therefore
           is
           the
           Conclusion
           intended
           ,
           and
           Religion
           ,
           the
           Reason
           represented
           ,
           to
           draw
           on
           the
           Conclusion
           .
        
         
           The
           whole
           matter
           of
           this
           Part
           of
           the
           Text
           ,
           
           may
           be
           resolued
           into
           foure
           Points
           .
        
         
           
           First
           ,
           to
           consider
           what
           Religion
           is
           ;
           and
           wherein
           it
           doth
           consist
           .
        
         
           
           Secondly
           ,
           what
           Power
           and
           Property
           it
           hath
           ,
           to
           
             perswade
             Obedience
          
           to
           God
           ,
           and
           the
           King.
           For
           ,
           as
           a
           Reason
           ,
           it
           ought
           to
           Perswade
           men
           ;
           as
           a
           
             Vertue
             ,
             Morall
          
           men
           ;
           as
           a
           
             Religious
             Vow
             ,
             Religious
          
           and
           Deuout
           men
           ,
           to
           Obedience
           .
        
         
           
           Thirdly
           ,
           what
           Obiections
           haue
           beene
           framed
           against
           her
           ,
           and
           what
           Aspersions
           haue
           beene
           cast
           vpon
           this
           Queene
           of
           Graces
           ;
           by
           a
           world
           of
           Enemies
           ,
           whose
           endeuour
           hath
           euer
           beene
           ,
           not
           onely
           to
           Traduce
           her
           Fame
           ,
           but
           to
           suppresse
           her
           very
           Being
           .
        
         
           
           Fourthly
           ,
           what
           Regard
           ,
           All
           (
           in
           whom
           there
           is
           as
           yet
           any
           Impression
           of
           this
           Vertue
           of
           Religion
           )
           ought
           to
           haue
           ,
           that
           ,
           
           they
           cause
           not
           the
           Name
           of
           God
           to
           bee
           blasphemed
           ,
           nor
           the
           way
           of
           Truth
           to
           bee
           euill-spoken
           off
           ,
           by
           pretending
           Religion
           ,
           as
           a
           Reason
           to
           perswade
           Rebellion
           ,
           or
           Disobedience
           in
           any
           wise
           ,
           to
           
             Supreme
             Authority
          
           .
        
         
           FIrst
           ,
           
           What
           Religion
           is
           :
           God
           ,
           who
           ,
           by
           his
           
             Will
             ,
             Goodnes
          
           ,
           and
           Power
           ,
           is
           the
           Author
           ,
           and
           Cause
           of
           all
           Things
           ,
           the
           same
           God
           ,
           by
           his
           Prouidence
           ,
           is
           the
           End
           for
           which
           they
           were
           Created
           ;
           
           For
           
             he
             Created
             all
             things
             for
             himselfe
             .
          
           This
           Prouidence
           is
           two-fold
           :
           The
           first
           is
           termed
           Naturall
           ;
           
           which
           some
           ,
           euen
           of
           the
           wiser
           Gentiles
           ,
           did
           acknowledge
           .
           One
           of
           them
           saith
           ,
           
             That
             impossible
             it
             is
             ,
             that
             so
             huge
             a
          
           c
           
             Frame
             ,
             as
             this
             Worlds
             compasse
             is
             ,
             should
             stand
             without
             some
             speciall
             Guardian
             to
             protect
             and
             ouer-looke
             it
             .
             And
          
           that
           Nature
           (
           saith
           d
           another
           )
           
             which
             workes
             vnder
             the
             command
             ,
             and
             moues
             at
             the
             instance
             of
             the
             First
             and
             most
             Vnderstanding
             Agent
             ;
             driues
             at
             some
             End
             ,
             which
             it
             desires
             ,
          
           and
           
             labours
             to
             attaine
          
           ;
           and
           
             vnto
             which
          
           ,
           it
           is
           secretly
           and
           vndiscernably
           guided
           ,
           by
           that
           
           Supreme
           Mouer
           ,
           
             who
             sets
             all
             the
             world
             on
             wheeles
             .
          
           Saint
           f
           Augustine
           calls
           this
           kinde
           of
           
             Prouidence
             ,
             a
             close
             and
             hidden
             Gouernment
             ,
             of
             Things
             in
             Heauen
             aboue
             ,
             and
             Earth
             beneath
             .
          
           For
           by
           This
           (
           saith
           he
           )
           
             The
             Night
             exchangeth
             with
             the
             Daie
             :
             The
             Sunne
             by
             daie
             ,
             the
             Moone
             and
             Stars
             by
             night
             doe
             take
             their
             turne
             :
             By
             this
             ,
             the
             Earth
             as
             Center
             stands
             ▪
             the
             Waters
             flow
             vpon
             the
             Surface
             of
             the
             Earth
             ▪
             the
             Ayre
             ,
             like
             oyle
             ,
             doth
             flote
             vpon
             the
             waters
             :
             By
             This
             ,
             all
             Liuing
             things
             doe
             breed
             ,
             increase
             ,
             decay
             ,
             and
             fall
             to
             dust
             againe
             :
             By
             This
             ,
             doe
             Angells
             flie
             to
             doe
             his
             will
             ,
             and
             Man
             doth
             haste
             vnto
             his
             worke
             :
             By
             This
             ,
             the
             Fields
             are
             till'd
             ,
             and
             bles't
             with
             fruitfull
             increase
             ;
             Arts
             and
             Sciences
             are
             learned
             ;
             and
             Cities
             ,
             Nations
             ,
             and
             Societies
             of
             men
             are
             setled
             and
             preserued
             in
             Peace
             ,
             and
             Order
             .
          
        
         
           
           The
           Second
           kinde
           of
           Prouidence
           is
           that
           ,
           which
           is
           called
           Morall
           ;
           distinctly
           guiding
           Reasonables
           (
           both
           Men
           ,
           and
           Angels
           )
           ●o
           such
           seuerall
           Ends
           ,
           as
           their
           deliberate
           and
           willing
           Actions
           may
           with
           Iustice
           bring
           them
           to
           :
           Which
           Prouidence
           
           morall
           ,
           doth
           mainely
           depend
           vpon
           the
           dispensation
           of
           diuine
           Graces
           ;
           and
           those
           
             Supernatur
             all
             Motions
             ,
             Eleuations
          
           ,
           and
           
             Directions
             heauenly
          
           ,
           that
           may
           render
           Men
           to
           their
           last
           End
           ,
           and
           chiefest
           good
           .
           Of
           all
           which
           ,
           Religion
           is
           the
           maine
           :
           For
           ,
           it
           is
           ,
           not
           onely
           a
           Sacred
           and
           
             diuine
             impression
          
           ,
           whereby
           the
           b
           
             Vnderstanding
             Part
          
           is
           possessed
           with
           most
           high
           and
           peerelesse
           Thoughts
           of
           God
           ;
           and
           the
           
             Part
             affectiue
          
           rapt
           with
           Admiration
           of
           that
           Glory
           and
           Excellency
           that
           shines
           in
           him
           ;
           But
           also
           a
           c
           Binder
           ,
           that
           Ties
           and
           Confederates
           our
           Soules
           to
           God.
           
        
         
           For
           ,
           though
           nothing
           that
           we
           can
           Doe
           ,
           or
           Say
           ;
           Promise
           ,
           or
           Sweare
           ;
           Vow
           ,
           or
           Protest
           ;
           addes
           any
           farther
           Right
           ,
           giues
           any
           other
           Title
           vnto
           God
           ,
           whereby
           to
           challenge
           other
           Soueraignty
           ouer
           vs
           ,
           then
           what
           originally
           he
           hath
           ;
           Yet
           doe
           our
           
             Religious
             Vowes
          
           and
           Oathes
           adde
           (
           and
           that
           very
           much
           )
           to
           our
           Obligation
           vnto
           him
           .
           Religion
           is
           the
           Belt
           or
           Girdle
           that
           doth
           claspe
           the
           Soule
           to
           God.
           And
           many
           waies
           doth
           this
           Religion
           ,
           tie
           vs.
           In
           Baptisme
           ,
           
           by
           a
           Vow
           ;
           whereby
           ,
           at
           our
           first
           Entrance
           ,
           we
           doe
           ,
           in
           expresse
           and
           solemne
           manner
           ,
           Impledge
           our
           Soules
           to
           God
           ,
           and
           voluntarily
           resigne
           and
           sweare
           our selues
           to
           his
           Seruice
           :
           with
           a
           Protestation
           to
           renounce
           all
           contrary
           Powers
           .
           In
           the
           Sacrament
           of
           the
           Altar
           are
           we
           tyed
           by
           a
           diuine
           Indenture
           ,
           sealed
           with
           the
           Bloud
           of
           Christ.
           To
           his
           Word
           ,
           are
           wee
           tyed
           by
           d
           Faith
           :
           To
           his
           Promises
           by
           Hope
           ;
           And
           by
           Loue
           ,
           are
           we
           ingaged
           to
           his
           infinite
           Goodnesse
           :
           By
           Gratitude
           ,
           to
           his
           Benefits
           :
           By
           Fidelity
           ,
           to
           his
           Couenant
           :
           And
           by
           Iustice
           ,
           to
           that
           e
           excellent
           Glory
           that
           shines
           in
           him
           .
        
         
           And
           not
           only
           doth
           our
           Religion
           bind
           vs
           vnto
           God
           ;
           But
           ,
           from
           many
           other
           things
           are
           we
           Tedered
           ,
           by
           this
           Oath
           of
           
             God.
             Humane
          
           Lawes
           ,
           
             Shame
             ,
             Disgrace
          
           ,
           and
           Feare
           of
           Punishment
           ;
           the
           hope
           of
           obtaining
           our
           wished
           Desires
           ,
           may
           tye
           ,
           and
           often
           doe
           manacle
           our
           
             Externall
             Actions
          
           :
           But
           to
           the
           very
           secret
           a
           Thoughts
           ,
           and
           most
           inward
           
             Cogitations
             ,
             Religion
          
           is
           a
           Curbe
           .
           The
           Hands
           it
           tyes
           from
           Violence
           ;
           
           the
           Tongue
           from
           speaking
           ;
           the
           Eare
           from
           hearing
           
             Blasphemy
             ,
             Slander
          
           ,
           or
           Detraction
           ;
           the
           Eyes
           from
           beholding
           Vanity
           ;
           the
           Heart
           from
           euill
           Thoughts
           ;
           the
           Head
           from
           wicked
           Imaginations
           ;
           the
           Feet
           from
           running
           swift
           to
           vile
           Excesse
           :
           On
           all
           these
           ,
           Religion
           laies
           a
           most
           sweet
           and
           easie
           yoake
           .
        
         
           And
           beside
           all
           these
           ,
           
             Religion
             praies
          
           ;
           it
           Adores
           ,
           and
           falls
           low
           before
           his
           Footstoole
           :
           It
           offers
           vp
           Praise
           and
           Thanksgiuing
           :
           Obserues
           daies
           assigned
           ;
           honours
           Places
           consecrated
           to
           his
           Seruice
           ;
           and
           desiring
           to
           yeeld
           no
           Reuerence
           to
           any
           f
           false
           Deitie
           ;
           doth
           thereby
           shun
           the
           one
           Extreme
           of
           Superstition
           :
           and
           labouring
           to
           giue
           all
           Reuerence
           to
           the
           True
           and
           
             Liuing
             God
          
           ,
           doth
           hereby
           also
           bawke
           the
           common
           Roade
           of
           Prophanation
           .
           With
           most
           willing
           and
           deuout
           Obedience
           ,
           paies
           
             Shee
             Vowes
          
           to
           
             God
             ;
             Tithes
          
           to
           the
           Tribe
           of
           
             his
             Inheritance
          
           ;
           and
           Tribute
           to
           his
           anointed
           Kings
           :
           labouring
           euer
           ,
           by
           most
           dutifull
           Obedience
           ,
           to
           submit
           ,
           wherein
           it
           is
           commanded
           ;
           and
           by
           sorrowfull
           Repentance
           
           to
           satisfie
           ,
           wherein
           it
           hath
           offended
           .
           And
           all
           this
           ,
           in
           that
           most
           deere
           affection
           ;
           with
           that
           most
           sweet
           Deuotion
           ;
           in
           that
           most
           pure
           Intention
           ,
           and
           humble
           Adoration
           of
           that
           God
           ,
           whose
           it
           is
           ,
           and
           whom
           it
           desires
           to
           Obey
           .
           For
           ,
           euen
           as
           the
           vertue
           of
           Obedience
           euer
           eyes
           the
           Precept
           or
           Command
           ;
           So
           Religion
           teaches
           to
           refer
           Obedience
           to
           the
           honour
           &
           glory
           of
           that
           high
           God
           ,
           who
           giues
           the
           Precept
           .
        
         
           To
           conclude
           then
           ,
           this
           first
           Point
           :
           Religion
           is
           our
           Vow
           :
           It
           is
           the
           Tye
           and
           Bond
           that
           doth
           knit
           our
           Soules
           to
           God
           ;
           and
           the
           Mistresse
           that
           learnes
           vs
           to
           refer
           all
           our
           Actions
           to
           his
           Glory
           .
           Without
           Religion
           therefore
           ,
           and
           without
           
             God.
             Take
             away
             Religion
          
           (
           faith
           a
           
             Lactantius
             )
             and
             men
             haue
             no
             more
             to
             doe
             with
             Heauen
             .
          
           If
           therefore
           ,
           we
           had
           no
           faith
           toward
           God
           ;
           No
           feare
           of
           the
           holy
           One
           ;
           No
           
             loue
             of
             things
             not
             seene
             ,
             but
             eternall
             in
             the
             Heauens
          
           ;
           No
           taste
           of
           the
           
             Powers
             of
             the
             Life
             to
             come
          
           ;
           No
           expectance
           of
           a
           
             Resurrection
             ,
             nor
             hope
             of
             that
             Reward
             laid
             vp
             for
             righteous
             soules
          
           ;
           but
           liued
           
             without
             all
             hope
          
           ,
           and
           
             without
             
             God
             in
             the
             world
             ,
          
           
           then
           were
           we
           ,
           not
           only
           
             of
             all
             Men
          
           ,
           
           
             but
             euen
             of
             all
             Creatures
             ,
             the
             most
             miserable
             :
          
           and
           so
           much
           the
           more
           ,
           by
           how
           much
           ,
           God
           hath
           giuen
           vs
           
             more
             Vnderstanding
             then
             the
             Beasts
             of
             the
             Field
             ,
             and
             made
             vs
             wiser
             then
             the
             Fowles
             of
             the
             Aire
          
           ;
           whereby
           we
           become
           able
           to
           Reflect
           vpon
           our
           owne
           wretchednesse
           ,
           which
           to
           doe
           ,
           the
           Beasts
           of
           the
           Field
           are
           in
           no
           wise
           able
           .
        
         
           The
           second
           Circumstance
           is
           ,
           What
           
           force
           Religion
           hath
           to
           winne
           Obedience
           to
           the
           God
           of
           Heauen
           ,
           and
           to
           all
           that
           is
           called
           God
           on
           Earth
           .
           And
           that
           appeares
           by
           This
           ;
           That
           the
           
             Wisest
             of
             Men
          
           perswades
           to
           Obedience
           by
           it
           .
           And
           yet
           farther
           then
           this
           ;
           The
           Power
           of
           Religion
           is
           seene
           by
           her
           Property
           ;
           This
           Property
           is
           a
           Passion
           ;
           This
           Passion
           is
           Loue
           ;
           and
           that
           kinde
           of
           Loue
           ,
           which
           ,
           by
           the
           Diuines
           ,
           is
           called
           Appretiatiue
           :
           the
           Loue
           of
           singular
           esteeme
           ,
           regard
           ,
           and
           honour
           ,
           which
           true
           Religion
           euer
           beares
           to
           Powers
           and
           
             Persons
             Royall
          
           .
           And
           this
           affection
           of
           Religion
           is
           expressed
           in
           this
           ;
           That
           
             Regall
             
             Sublimity
          
           is
           ,
           by
           her
           Command
           ,
           placed
           so
           neere
           the
           Presence
           of
           the
           Deitie
           .
           For
           ,
           as
           the
           Honour
           and
           Reuerence
           which
           is
           due
           to
           God
           ,
           and
           the
           King
           ,
           doe
           both
           (
           in
           f
           some
           manner
           )
           appertaine
           to
           one
           Table
           ;
           so
           is
           it
           (
           for
           the
           most
           part
           )
           conioyned
           in
           one
           Text
           ,
           thorowout
           the
           Scriptures
           .
        
         
           My
           Sonne
           ,
           feare
           God
           ,
           and
           the
           King.
           
        
         
           Giue
           to
           Caesar
           ,
           the
           Things
           that
           are
           Caesars
           ;
           and
           to
           God
           ,
           the
           Things
           that
           are
           Gods.
           
        
         
           Feare
           God
           :
           Honour
           the
           King.
           
        
         
           Keepe
           the
           Kings
           Commandement
           ;
           And
           that
           ,
           in
           regard
           of
           the
           Oath
           of
           God.
           
        
         
           So
           that
           ,
           
           if
           it
           speake
           of
           Feare
           ,
           or
           Reuerence
           ;
           of
           Supply
           ,
           or
           Maintenance
           ;
           of
           Honour
           ,
           or
           
             Obedience
             ;
             Religion
          
           is
           the
           Reason
           to
           perswade
           All
           ;
           
           Because
           It
           hath
           the
           Affection
           ,
           and
           Perswades
           ,
           because
           It
           Loues
           ;
           and
           nothing
           is
           more
           dutifull
           then
           Loue
           ,
           
           
             that
             beareth
             all
             things
          
           .
        
         
           Now
           ,
           if
           we
           demand
           the
           Reason
           ,
           why
           Religion
           doth
           thus
           associate
           God
           ,
           and
           the
           King
           ,
           It
           may
           be
           conceiued
           to
           be
           ,
           from
           
           three
           Causes
           :
           Either
           from
           the
           Communion
           of
           Names
           :
           For
           God
           ,
           is
           not
           onely
           
           said
           to
           be
           
             Standing
             in
             Synagôga
             Deorum
          
           ;
           
           
             in
             the
             Assembly
          
           of
           Princes
           ,
           as
           One
           of
           them
           ;
           But
           doth
           also
           vouchsafe
           them
           the
           Participation
           of
           his
           owne
           most
           blessed
           Name
           .
           A
           Priuilege
           ,
           which
           He
           neuer
           did
           impart
           to
           any
           Creature
           ,
           but
           onely
           vnto
           such
           ,
           as
           are
           most
           neere
           ,
           and
           deare
           vnto
           him
           ;
           namely
           ,
           to
           a
           Kings
           ,
           b
           Angels
           ,
           and
           c
           
             Priests
             ,
             whom
             alone
          
           ,
           the
           Scriptures
           honour
           with
           that
           high
           and
           noble
           Grace
           ,
           to
           be
           called
           Gods.
           
        
         
           Or
           else
           ,
           from
           the
           Propinquitie
           ,
           and
           neere-bordering
           of
           such
           Offences
           ,
           as
           reflect
           
           vpon
           God
           ,
           and
           his
           anointed
           King.
           That
           ,
           the
           Sinne
           of
           the
           next
           affinity
           vnto
           Sacrilege
           is
           Disloyalty
           vnto
           Princes
           ,
           was
           the
           d
           Rule
           of
           
             Vlpian
             :
             The
             highest
             Crime
          
           (
           saith
           he
           )
           
             that
             can
             reflect
             vpon
             heauenly
             Maiesty
             ,
             is
             Sacrilege
             ;
             the
             next
             doore
             to
             This
             ,
             is
             Rebellion
             ,
             and
             Disobedience
             vnto
             Kings
             .
          
           And
           hence
           it
           comes
           to
           passe
           (
           from
           this
           N●erenesse
           )
           that
           
             Sacrilegious
             Persons
          
           ,
           who
           are
           not
           afraid
           to
           rob
           God
           of
           his
           Tithes
           ,
           and
           Christ
           of
           his
           Patrimony
           ,
           (
           the
           onely
           e
           Tribute
           which
           the
           World
           
           must
           for
           euer
           owe
           ,
           and
           pay
           to
           God
           ,
           for
           his
           
             Vniuersall
             Dominion
          
           and
           Prouidence
           ouer
           the
           World
           )
           fall
           incontinently
           vpon
           Kings
           ,
           and
           make
           no
           bones
           to
           tie
           their
           hands
           ,
           or
           clip
           their
           wings
           ,
           or
           depresse
           that
           
             Regale
             Culmen
          
           ,
           vnto
           which
           God
           hath
           aduanced
           them
           with
           his
           owne
           immediate
           hand
           .
        
         
           
           Or
           else
           ,
           from
           that
           Paritie
           of
           Beneficence
           ,
           which
           ,
           Men
           enioy
           from
           God
           ,
           and
           sacred
           Kings
           .
           a
           Impossible
           it
           is
           for
           any
           Creature
           in
           the
           world
           ,
           
           to
           answer
           ,
           or
           proportion
           
             diuine
             Beneficence
             .
             My
             Goodnesse
             extendeth
             not
             vnto
             thee
          
           (
           saith
           Dauid
           .
           )
           Nor
           ,
           likewise
           ,
           can
           a
           King
           receiue
           ought
           from
           the
           People
           ,
           that
           may
           consist
           in
           that
           Indiuisibility
           of
           Iustice
           ,
           or
           haue
           that
           Condignity
           ,
           as
           to
           Merit
           or
           Recompence
           (
           in
           rigour
           )
           
             Imperiall
             Excellence
          
           in
           it selfe
           ,
           or
           
             Regall
             Prouidence
          
           ouer
           the
           World.
           For
           there
           is
           no
           way
           (
           as
           yet
           )
           in
           the
           world
           ,
           found
           out
           ,
           for
           
             Men
             to
             Recompence
             God
          
           ;
           or
           b
           
             Children
             to
             requite
             their
             Parents
          
           ;
           
           much
           lesse
           Him
           ,
           who
           is
           
             Pater
             Patriae
          
           ,
           and
           hath
           the
           Care
           of
           all
           ;
           and
           is
           ,
           (
           as
           ●
           may
           terme
           him
           )
           a
           generall
           Parent
           .
        
         
           Now
           ,
           as
           Iustice
           (
           properly
           so
           called
           )
           intercedes
           not
           betweene
           God
           and
           Man
           ;
           nor
           betweene
           the
           Prince
           ,
           being
           a
           f
           Father
           ;
           and
           the
           People
           ,
           as
           Children
           ;
           (
           for
           Iustice
           is
           betweene
           Equals
           )
           So
           cannot
           Iustice●e
           ●e
           any
           Rule
           ,
           or
           Medium
           ,
           whereby
           to
           giue
           God
           ,
           or
           the
           King
           ,
           his
           Right
           .
           Those
           Parts
           of
           Iustice
           therefore
           ,
           which
           the
           Diuines
           call
           Potentiall
           ;
           as
           
             Religion
             ,
             Pietie
             ,
             Deuotion
             ,
             Gratitude
             ,
          
           and
           most
           dutifull
           and
           submisse
           Obedience
           (
           all
           which
           respect
           not
           Equals
           ,
           but
           Superiours
           )
           are
           chosen
           and
           assigned
           ,
           to
           pay
           God
           and
           the
           King
           their
           right
           ,
           in
           some
           proportion
           :
           For
           though
           the
           Acts
           of
           these
           Vertues
           haue
           not
           any
           exact
           definition
           of
           ,
           or
           hold
           any
           equall
           proportion
           with
           Iustice
           ,
           yet
           ,
           some
           semblance
           they
           may
           bee
           said
           to
           haue
           therewith
           ;
           forasmuch
           as
           the
           affections
           of
           these
           Graces
           are
           of
           great
           extent
           ,
           and
           largenesse
           ;
           and
           are
           euer
           labouring
           most
           durifully
           to
           Submit
           ,
           in
           what
           
           they
           are
           inioyned
           ;
           and
           most
           abundantly
           to
           Satisfie
           and
           make
           amends
           ,
           wherein
           they
           haue
           Transgressed
           .
           And
           how
           farre
           ,
           a
           Religiously-affected
           Mind
           ,
           a
           pious
           and
           deuout
           Affection
           ,
           the
           Impression
           of
           true
           Thankfulnesse
           ,
           will
           reach
           and
           extend
           it selfe
           towards
           God
           ;
           may
           easily
           be
           discerned
           by
           
             Maries
             Oile
          
           ,
           
           and
           
             Martha's
             Toile
          
           to
           entertaine
           their
           Lord
           :
           
           by
           
             Zacheu's
             halfe
          
           ,
           and
           
             Peters
             All
          
           ,
           
           left
           for
           their
           Lords
           sake
           :
           by
           those
           willing
           Hearts
           and
           ready
           hands
           ,
           
           to
           pull
           out
           of
           their
           heads
           so
           many
           Eies
           ,
           
           to
           please
           their
           deare
           Apostle
           ;
           &
           by
           that
           world
           of
           Treasures
           poured
           out
           vpon
           Christ
           ,
           &
           his
           Seruice
           ,
           while
           the
           world
           was
           in
           loue
           with
           Religion
           .
           And
           to
           the
           King
           ,
           how
           farre
           ,
           the
           like
           Affections
           will
           goe
           ,
           may
           be
           seene
           by
           that
           
             Vnanimous
             Acclamation
          
           of
           those
           right-loyall
           ,
           and
           well-affected
           People
           to
           their
           Prince
           ;
           
           
             All
             that
             thou
             commandest
             vs
             ,
             will
             we
             doe
             ;
             and
             whithersoeuer
             thou
             sendest
             vs
             ,
             will
             we
             goe
             .
          
        
         
           And
           further
           ,
           for
           a
           more
           full
           inlightning
           of
           our
           minds
           in
           this
           Point
           ;
           what
           force
           Religion
           hath
           to
           worke
           Obedience
           :
           
           We
           must
           know
           ,
           that
           it
           is
           a
           Maxime
           Solemne
           with
           the
           Schoolemen
           ,
           That
           ,
           the
           Vertue
           of
           Religion
           is
           not
           onely
           a
           Transcendent
           amongst
           the
           other
           Vertues
           (
           as
           well
           Diuine
           as
           Morall
           )
           But
           ,
           that
           She
           doth
           also
           sit
           as
           Queene
           and
           Empresse
           of
           them
           all
           :
           at
           who●e
           
             Soueraigne
             Command
          
           ,
           those
           sacred
           Habits
           of
           acquired
           and
           infused
           Graces
           ,
           are
           sent
           forth
           about
           the
           exercise
           of
           their
           seuerall
           Acts
           :
           Saying
           to
           
             Faith
             ,
             Beleeue
          
           ;
           to
           
             Hope
             ,
             Relie
          
           ;
           to
           
             Loue
             ,
             Adhere
          
           ;
           to
           Prudence
           ,
           aduise
           well
           ;
           to
           Iustice
           ,
           diuide
           aright
           ;
           to
           Fortitude
           ,
           endure
           with
           Patience
           ,
           and
           doe
           valiantly
           ;
           to
           Temperance
           ,
           Abstaine
           ;
           to
           Repentance
           ,
           grieue
           for
           Sinne
           ;
           
           and
           to
           
             Obedience
             ,
             whatsoever
             thine
             hand
             findeth
             to
             doe
             ,
             doe
             it
             with
             thy
             might
             .
          
        
         
           To
           draw
           then
           to
           a
           Conclusion
           of
           this
           Point
           :
           As
           Men
           rule
           Beasts
           ,
           so
           Passions
           rule
           Men
           ,
           and
           Vertues
           ,
           command
           Passions
           ;
           and
           so
           ,
           God
           hath
           made
           Religion
           to
           command
           Vertues
           ,
           and
           to
           set
           them
           to
           ,
           and
           see
           them
           bestirre
           themselues
           about
           their
           seuerall
           Workes
           .
           Religion
           therefore
           (
           as
           Solomon
           saith
           of
           
             Wisdome
             )
             hath
             built
             
             
             her selfe
             a
             House
             ,
             and
             therein
             a
             glorious
             Throne
          
           ;
           and
           sate
           Her
           down
           thereon
           ,
           with
           the
           Diuine
           Graces
           on
           her
           right
           hand
           ;
           on
           her
           left
           hand
           ,
           the
           
             Vertues
             morall
          
           ;
           Before
           her
           
             Throne
             ,
             Deuotion
          
           and
           Adoration
           ;
           Behind
           her
           Chaire
           of
           
             State
             ,
             Humility
             ,
             Repentance
          
           ,
           and
           Obedience
           :
           And
           all
           These
           come
           to
           Her
           ,
           as
           did
           the
           People
           ,
           and
           the
           Publicans
           to
           Saint
           Iohn
           the
           Baptist
           ,
           to
           receiue
           their
           Charge
           ;
           Saying
           each
           One
           ,
           
             And
             what
             shall
             we
             doe
          
           ?
           
        
         
           g
           If
           Men
           therfore
           ,
           are
           made
           (
           as
           Philo
           saith
           )
           to
           rule
           Beasts
           ,
           Let
           not
           rebellious
           and
           vnruly
           Passions
           ,
           ouer-rule
           vs
           ;
           Let
           Vertues
           sway
           our
           Passions
           ,
           and
           Religion
           command
           our
           Vertues
           ,
           both
           Diuine
           ,
           and
           Morall
           ;
           both
           toward
           God
           ,
           and
           his
           anointed
           King
           ;
           for
           both
           must
           goe
           together
           ,
           as
           ,
           in
           
             Gods
             Command
          
           ,
           and
           
             Solomons
             Counsell
          
           ,
           so
           ,
           in
           
             Mans
             Obedience
          
           :
           And
           ,
           
             That
             which
             God
             hath
             ioyned
             ,
             Let
             no
             man
             dare
             to
             seuer
             .
          
           And
           ,
           if
           we
           be
           Rationals
           ,
           let
           Reason
           guide
           vs
           ;
           if
           
             Morall
             men
          
           ,
           let
           Vertues
           rule
           vs
           ;
           if
           
             Christian
             men
          
           ,
           let
           Religion
           sway
           vs
           ;
           for
           this
           is
           
             Gods
             Reason
             .
             Naturall
             Reason
          
           may
           
           be
           reasoned
           with
           ,
           cauill'd
           at
           ,
           and
           (
           be
           it
           neuer
           so
           conuincing
           )
           disputed
           against
           ;
           Religion
           may
           not
           :
           
           
             What
             art
             thou
             ,
             O
             Man
             ?
          
           (
           saith
           that
           great
           Apostle
           )
           For
           so
           doth
           He
           
             rebate
             the
             Insolency
             of
             such
             as
             dare
             dispute
             with
             God
             Religiō
          
           perswades
           Angels
           ;
           
           makes
           Deuils
           tremble
           ;
           
             Good
             men
          
           it
           ouercomes
           ;
           and
           from
           the
           worst
           of
           Men
           ,
           it
           drawes
           some
           
             Good
             :
             Great
          
           is
           the
           Power
           of
           true
           Religion
           ,
           and
           it
           preuailes
           :
           All
           things
           in
           Heauen
           ,
           and
           Earth
           ,
           doe
           Her
           homage
           :
           the
           greatest
           ,
           as
           feeling
           her
           Power
           ;
           the
           least
           ,
           as
           not
           exemp●ed
           from
           her
           Care.
           And
           indeed
           ,
           of
           Her
           ,
           we
           can
           confesse
           no
           lesse
           then
           ●hi●
           ,
           That
           her
           Words
           are
           Oracles
           ,
           her
           Sayings
           are
           Sentences
           ;
           her
           Rules
           ,
           Irr●uocable
           Truths
           ;
           her
           
             Reasons
             ▪
             Demonstrations
          
           ,
           her
           
             Certainties
             ,
             Syllogismes
          
           ;
           her
           Counsels
           ,
           peremptory
           Commands
           ;
           her
           Waies
           are
           Peace
           ;
           and
           the
           fruit
           of
           her
           
             Workes
             is
             Immortality
          
           .
        
         
           Now
           ,
           for
           the
           third
           Point
           ;
           Most
           true
           
           it
           is
           ,
           (
           as
           Tertullian
           saith
           )
           That
           
             Christian
             Religion
          
           ,
           not
           being
           a
           home-borne
           ,
           but
           a
           d
           
             Pilgrim
             here
             on
             earth
             ;
             most
             easie
             it
             is
             for
             Her
             ,
             in
             this
             case
             ,
             to
             finde
             few
             Friends
             ,
             and
             
             many
             Enemies
             .
          
           For
           ,
           no
           sooner
           did
           the
           Feathers
           of
           this
           true
           Religion
           beginne
           to
           grow
           ,
           and
           Shee
           able
           to
           flie
           abroad
           into
           the
           world
           ;
           but
           ,
           presently
           ,
           the
           mortall
           Enemy
           coin'd
           This
           ,
           as
           a
           Rasor
           to
           clip
           her
           wings
           ,
           and
           cause
           her
           to
           fall
           downe
           ,
           into
           the
           Clutches
           of
           those
           Birds
           of
           Prey
           ,
           that
           were
           euerready
           to
           deuoure
           her
           ;
           Namely
           ,
           That
           Christian
           Religion
           was
           a
           f
           
             fatall
             Superstition
          
           ;
           and
           the
           g
           Professors
           thereof
           (
           as
           Sueton
           calls
           them
           )
           the
           
             Authors
             of
             new
             and
             scandalous
             Incantations
             .
          
           Which
           misconceiued
           -
           Enmity
           ,
           against
           the
           Gospell
           ,
           while
           the
           Truth
           and
           Goodnesse
           thereof
           ,
           was
           vnto
           the
           world
           vtterly
           vnknowne
           ;
           was
           in
           cause
           ,
           wherefore
           ,
           the
           Professors
           thereof
           were
           so
           cruelly
           hated
           ,
           condemned
           ,
           and
           persecuted
           ,
           for
           the
           space
           of
           300.
           yeeres
           :
           duting
           which
           time
           ,
           
             The
             Heathen
             raged
          
           ,
           
           
             and
             the
             People
             imagined
             a
             vaine
             thing
             :
             The
             Kings
             of
             the
             Earth
             stood
             vp
             ,
             and
             the
             Rulers
             tooke
             Counsell
             against
             the
             Lord
             ,
             and
             against
             his
             Christ.
             
          
        
         
           For
           first
           ,
           They
           did
           quarrell
           the
           Christians
           ,
           as
           the
           cause
           of
           all
           those
           Troubles
           ,
           and
           calamities
           ,
           which
           ,
           at
           any
           time
           befell
           
           the
           
             Roman
             Common-weale
          
           ;
           which
           (
           as
           Tertullian
           saith
           )
           was
           but
           a
           d
           Maske
           ,
           or
           Vaile
           for
           their
           Malice
           ;
           and
           (
           as
           Saint
           Augustine
           obserues
           )
           a
           ready
           way
           to
           create
           e
           Mischiefe
           to
           the
           harmelesse
           Christians
           ,
           from
           such
           as
           had
           not
           Iudgement
           to
           weigh
           the
           cause
           .
           If
           therefore
           any
           Fire
           ,
           or
           Combus●ion
           ,
           had
           fallen
           vpon
           any
           Towne
           or
           City
           .
           if
           ,
           any
           fearefull
           Earthquake
           had
           shaken
           or
           swallowed
           vp
           (
           as
           sometimes
           it
           did
           )
           any
           
             City
             ,
             Towne
          
           ,
           or
           Territorie
           :
           If
           any
           f
           
             Goth
             ,
             Vandall
          
           ,
           or
           other
           barbarous
           Natian
           had
           made
           any
           Inrodes
           vpon
           the
           Bounds
           of
           the
           
             Roman
             Empire
          
           :
           If
           g
           Tybers
           swelling
           waues
           did
           but
           strike
           the
           walls
           of
           Rome
           ,
           and
           threaten
           Inundation
           :
           If
           Nilus
           flowed
           not
           on
           the
           Fields
           to
           make
           them
           fertile
           :
           If
           th●
           Heauens
           did
           at
           any
           time
           become
           Brasse
           ,
           and
           the
           
             Earth
             (
             Iron
             ▪
          
           If
           any
           
             Plague
             ,
             Famine
          
           ,
           or
           publike
           Calamity
           had
           h
           wasted
           the
           People
           :
           all
           was
           laid
           vpon
           the
           late
           
             Inchanting
             Superstition
          
           (
           as
           they
           termed
           it
           )
           of
           
             Christian
             Religion
          
           .
        
         
         
           The
           i
           Fathers
           therefore
           ,
           to
           purge
           the
           
             Christian
             Faith
          
           ,
           of
           such
           causelesse
           Imputations
           ;
           did
           ,
           (
           by
           way
           of
           Retortion
           )
           cause
           the
           edge
           of
           these
           Obiections
           to
           recoile
           vpon
           the
           Heathen
           .
           What
           sore
           Calamities
           (
           saith
           k
           Tertullian
           )
           befell
           those
           most
           famous
           and
           fortunate
           
             Islands
             ;
             Hierapolis
             ,
             Delos
             ,
             Rbodes
             ,
          
           and
           Choos
           ?
           Who
           in
           cause
           ,
           That
           the
           
             Atlantique
             Sea
          
           swallowed
           vp
           so
           vast
           a
           portion
           of
           the
           African
           ,
           and
           Asian
           Continents
           ?
           What
           in
           cause
           ,
           That
           Carthage
           gaue
           Rome
           such
           a
           defeat
           ,
           as
           that
           a
           whole
           l
           Bushell
           was
           filled
           with
           the
           Rings
           that
           were
           taken
           from
           the
           fingers
           of
           the
           Slaine
           ?
           Where
           could
           they
           lay
           the
           fault
           ,
           when
           the
           m
           Senones
           tooke
           the
           Capitoll
           ?
           All
           this
           being
           long
           before
           the
           Name
           of
           Christ
           ,
           or
           any
           of
           his
           Race
           ,
           was
           knowne
           ,
           or
           heard
           of
           in
           the
           world
           .
        
         
           When
           thou
           hearest
           (
           saith
           n
           
             S.
             Cyprian
          
           )
           
           such
           Complaints
           made
           by
           the
           Heathen
           ,
           of
           so
           often
           
             Warres
             ,
             Plagues
          
           ,
           and
           Famines
           ,
           and
           that
           all
           is
           cast
           vpon
           the
           Christians
           ,
           answer
           thus
           ;
           
             That
             as
             the
             Rebellious
             Iewes
             did
             impute
             it
             to
             Moses
             their
             Prince
             ,
             that
             so
             many
             Murmurers
             of
             Core
             and
             his
             Company
             ,
             were
             in
             a
             moment
             swallowed
             vp
             (
             which
             indeed
             was
             for
             their
             Sinne
             of
             Murmuring
             against
             God
             ,
             and
             their
             King.
             )
             Euen
             so
             doe
             yee
             Heathen
             impute
             those
             things
             to
             Christ
             and
             his
             Followers
             ,
             which
             God
             most
             instly
             inflicts
             on
             you
             ,
             for
             your
             horrible
             Impieties
             .
          
        
         
           
             And
             call
             to
          
           b
           mind
           (
           sa
           it
           Saint
           Augustine
           )
           how
           Rome
           (
           while
           the
           world
           was
           Heathen
           )
           hath
           beene
           scourged
           ;
           and
           if
           any
           Plagues
           ,
           at
           this
           time
           ,
           light
           vpon
           the
           world
           ,
           it
           is
           ,
           for
           resisting
           that
           
             Gospell
             ,
             which
             God
             hath
             decreed
             to
             be
             preached
             to
             all
             Nations
          
           ;
           and
           for
           their
           hatefull
           endeuour
           ,
           to
           Suppresse
           that
           Church
           ,
           which
           God
           hath
           foretold
           should
           bee
           glorious
           from
           East
           to
           West
           .
        
         
           Secondly
           ,
           c
           They
           did
           obiect
           ,
           That
           
             Christian
             Religion
          
           was
           the
           Mother
           of
           Impurities
           :
           
           And
           for
           This
           ,
           they
           may
           thanke
           a
           certaine
           d
           Sect
           of
           foule
           and
           Nasty
           Hereticks
           ,
           who
           stil'd
           themselues
           by
           the
           name
           of
           Gnosticks
           ,
           from
           the
           skill
           they●
           did
           professe
           ;
           as
           the
           onely
           knowing
           men
           aliue
           :
           There
           was
           (
           saith
           Epiphanius
           )
           in
           the
           Liues
           and
           Mysteries
           of
           these
           Monsters
           (
           e
           
             who
             did
             notwithstanding
             arrogate
             vnto
             themselues
             the
             Christian
             Name
             )
             such
             vnspeakeable
             wickednesse
             ,
             as
             did
             send
             forth
             that
             noisome
          
           f
           Sauour
           ,
           g
           
             which
             did
             Inuolue
             the
             whole
             Christian
             Name
             in
             Infamy
             .
          
           h
           Tertullian
           calls
           them
           the
           Ouerthrowers
           of
           Candlesticks
           ;
           and
           thereupon
           committing
           ,
           in
           the
           darke
           ,
           most
           detestable
           and
           vnspeakeable
           Polutions
           ;
           which
           ,
           in
           their
           
             Putride
             Language
          
           ,
           they
           termed
           
             The
             Paying
             of
             that
             due
             debt
             they
             owed
             vnto
             the
             flesh
          
           ;
           which
           ,
           common
           Modesty
           can
           find
           no
           Art
           to
           expresse
           ,
           without
           doing
           violence
           to
           Chaste
           and
           Christian
           Eares
           .
           Of
           this
           foule
           Staine
           caused
           by
           these
           odious
           Hereticks
           to
           the
           Professors
           of
           the
           Gospell
           ,
           the
           Authors
           speake
           (
           in
           effect
           )
           thus
           much
           :
           
             The
             Flagitious
             and
             hainous
             Liues
             of
             such
             
             Miscreants
             ,
             masking
             vnder
             the
             Christian
             Name
             ,
             i
             did
             open
             the
             petulant
             and
             vnbridled
             mouthes
             of
             Heathen
             men
             ,
             to
             stampe
             the
             note
             of
             perpetuall
             shame
             vpon
             the
             Christian
             Religion
             ;
             and
             to
             make
             the
             world
             beleeue
             ,
             as
             if
             She
             had
             beene
             the
             Mother
             of
             incomparable
             and
             vnspeakable
             Impurities
             :
             Which
             vgly
             blot
             ,
             once
             laid
             vpon
             the
             Christian
             Name
             ,
             soone
             fled
             both
             farre
             and
             wide
             .
             k
             Till
             at
             last
             ,
             the
             splendor
             of
             the
             Christian
             Liues
             ,
             and
             inuincible
             verity
             of
             their
             Doctrine
             did
             so
             preuaile
             ,
             and
             triumph
             so
             victoriously
             ouer
             the
             Liues
             and
             Tongues
             of
             all
             her
             Enemies
             ,
             that
             no
             man
             ,
             ever
             after
             ,
             durst
             so
             much
             as
             barke
             ,
             or
             hisse
             at
             our
             Profession
             .
          
        
         
           The
           third
           Imputation
           :
           That
           
             Christan
             Religion
          
           was
           a
           
             seditious
             Doctrine
          
           ,
           and
           did
           containe
           dangerous
           Principles
           ,
           and
           such
           ,
           as
           were
           aduerse
           to
           the
           
             Imperiall
             Crownes
          
           ,
           and
           dignities
           of
           Kings
           and
           Princes
           .
           And
           this
           the
           Deuill
           did
           ,
           Intending
           thereby
           ,
           to
           defeat
           that
           famous
           Prophesie
           of
           Esay
           ;
           where
           it
           is
           said
           ,
           *
           
             Kings
             shall
             be
             thy
             Nursing-Fathers
             ,
             
             and
             Queenes
             thy
             Nursing-Mothers
             :
          
           And
           also
           to
           Incense
           and
           Irritate
           that
           Power
           ,
           which
           is
           best
           able
           to
           Suppresse
           ,
           or
           to
           aduance
           it
           :
           knowing
           right
           well
           ,
           (
           himselfe
           being
           a
           1
           
             Prince
             of
             the
             Aire
          
           ,
           and
           2
           
             a
             King
             ouer
             all
             the
             Children
             of
             Pride
          
           )
           the
           iust
           and
           naturall
           Ielousie
           that
           is
           in
           
             Earthly
             Potentates
          
           ,
           ouer
           their
           
             Roiall
             Dignities
          
           ,
           and
           Prerogatiues
           :
           and
           that
           ,
           their
           3
           
             Sacred
             Spirits
          
           are
           auer
           ready
           to
           be
           raised
           ,
           against
           al
           that
           shall
           lift
           it selfe
           vp
           against
           their
           
             Irresistable
             Power
          
           .
           This
           weapon
           was
           first
           framed
           ,
           and
           sharpned
           too
           ,
           against
           the
           Lord
           himselfe
           .
           4
           
             Him
             haue
             we
             found
          
           (
           say
           the
           
             Iewes
             )
             subuerting
             the
             Nation
             ,
             and
             forbidding
             to
             pay
             Tribute
             to
             Caesar
             :
          
           And
           likewise
           ,
           in
           that
           
             Intangling
             Question
          
           ,
           and
           
             Tempting
             Probleme
          
           ,
           5
           
             Is
             it
             lawfull
             to
             pay
             Tribute
             to
             Caesar
             ?
          
           But
           Hee
           cleered
           the
           Point
           (
           and
           that
           most
           fully
           )
           with
           his
           owne
           Deed
           and
           Doctrine
           both
           ;
           By
           his
           Doctrine
           ,
           when
           he
           said
           ,
           
             Reddite
             quae
             Caesaris
             ,
             Caesari
          
           ;
           For
           ,
           by
           1
           naturall
           
           Iustice
           ,
           hath
           Caesar
           a
           Right
           vnto
           ,
           and
           a
           Portion
           in
           that
           ,
           which
           beares
           his
           Image
           ,
           and
           Superscription
           ;
           and
           which
           ,
           from
           his
           Authority
           alone
           ,
           receiues
           Price
           and
           Valuation
           .
           So
           ,
           by
           his
           owne
           Deed
           ,
           when
           he
           sent
           the
           Apostle
           Saint
           Peter
           to
           the
           Sea
           ,
           to
           fetch
           Money
           (
           by
           Miracle
           )
           out
           of
           the
           Mint
           of
           the
           Fishes
           mouth
           ,
           rather
           then
           He
           would
           giue
           offence
           ,
           or
           let
           Caesar
           bee
           scanted
           of
           his
           Right
           .
           And
           this
           ,
           our
           Blessed
           Lord
           did
           with
           that
           Readinesse
           ;
           not
           expecting
           any
           Parliament
           ,
           at
           Rome
           ,
           or
           in
           Iudea
           ,
           to
           bee
           first
           assembled
           ;
           Nor
           had
           Caesar
           ,
           at
           this
           time
           ,
           any
           Warres
           in
           hand
           ,
           the
           whole
           world
           being
           then
           at
           Peace
           .
           Remarkeable
           it
           is
           ,
           That
           m
           
             Christ
             Iesus
          
           our
           Lord
           ,
           who
           might
           (
           and
           that
           iustly
           )
           haue
           arraied
           himselfe
           with
           the
           Glory
           of
           all
           the
           Kingdoms
           in
           the
           world
           :
           Taken
           all
           thei●
           n
           
           did
           ,
           nor
           would
           doe
           :
           o
           The
           
             habit
             of
             all
             Regency
          
           was
           in
           him
           :
           the
           
             Exercise
             hee
             would
             not
             haue
          
           :
           p
           So
           vnmeet
           a
           thing
           (
           He
           thought
           )
           it
           was
           for
           Him
           ,
           who
           came
           to
           this
           end
           ,
           to
           bestow
           vpon
           them
           ,
           heauenly
           ,
           to
           take
           from
           Kings
           ,
           their
           earthly
           
             Crownes
             .
             Tribute
          
           ,
           therefore
           receiue
           He
           would
           not
           ,
           but
           Pay
           he
           would
           ;
           And
           ,
           no
           sooner
           was
           He
           demanded
           ,
           but
           (
           to
           make
           himselfe
           exemplary
           to
           all
           his
           
             Race
             )
             Pay
          
           hee
           did
           :
           And
           ,
           for
           denying
           so
           to
           doe
           ,
           his
           pleasure
           cleerely
           was
           ,
           That
           neither
           Himselfe
           ,
           nor
           His
           should
           euer
           suffer
           :
           And
           therefore
           q
           Pay
           it
           (
           he
           saith
           )
           for
           Me
           ,
           and
           Thee
           .
        
         
           Briefly
           then
           ,
           (
           to
           finish
           this
           Point
           )
           we
           may
           resolue
           ,
           That
           
             Christian
             Religion
          
           was
           neuer
           the
           cause
           of
           any
           dangerous
           
             Sequale
             ,
             Crosse
          
           ,
           or
           Calamitie
           ,
           to
           any
           Common-wealth
           ;
           nor
           was
           it
           euer
           preiudiciall
           ,
           but
           aduantageous
           to
           all
           States
           and
           Kingdomes
           ,
           while
           it
           had
           all
           due
           Reuerence
           done
           vnto
           it
           :
           
           But
           ,
           if
           the
           Arke
           be
           irreuerently
           handled
           ,
           it
           may
           bring
           a
           Plague
           vpon
           the
           Philistims
           .
        
         
           
           
             Christian
             Religion
          
           neuer
           taught
           any
           
           Vntruth
           ,
           or
           perswaded
           any
           r
           Impuritie
           ,
           or
           vncleane
           thing
           ,
           but
           the
           Contrary
           .
           For
           ,
           by
           it
           ,
           are
           Men
           called
           ,
           
             not
             to
             Vncleanesse
             ,
             but
             to
             Holinesse
             .
          
           And
           that
           Grace
           which
           came
           downe
           from
           heauen
           ,
           
             teacheth
             to
             deny
             all
             Vngodlinesse
             ,
             and
             worldly
             Lusts
             ,
             and
             to
             keepe
             themselues
             vnspotted
             of
             the
             world
          
           ;
           and
           that
           ,
           vnder
           the
           Paine
           of
           that
           eternall
           Losse
           of
           Heauen
           ,
           and
           of
           that
           intollerable
           Sense
           of
           Hell-fire
           .
           
             For
             no
             Whore
             monger
             ,
             nor
             Adulterer
             ,
             nor
             any
             vncleane
             person
             shall
             haue
             any
             Inheritance
             in
             the
             Kingdome
             of
             God
             ,
          
           
           
             or
             of
             Christ
          
           :
           For
           
             without
             shall
             be
             Dogges
             and
             Sorcerers
             ,
          
           
           
             and
             Idolaters
          
           ,
           
           
             and
             whatsoeuer
             loueth
             ,
             or
             maketh
             a
             Lye.
          
           Nor
           did
           
             Christian
             Religion
          
           euer
           teach
           Men
           ,
           to
           bee
           Wolues
           within
           ,
           and
           Sheepe
           without
           :
           to
           be
           Deuils
           within
           ,
           and
           Angels
           without
           :
           
           Noe
           ,
           to
           Hypocrisie
           ,
           it
           giues
           a
           Portion
           ,
           where
           shall
           be
           
             weeping
             and
             gnashing
             of
             teeth
          
           ;
           To
           Vaine-glory
           ,
           no
           better
           Recompence
           then
           the
           
             Praise
             of
             Men
          
           :
           for
           
             Amen
             dico
             vobis
          
           (
           saith
           our
           
             Lord
             )
             They
             haue
             their
             Reward
          
           ;
           
           All
           ,
           they
           shall
           haue
           ,
           they
           haue
           alreadie
           .
           It
           is
           that
           they
           Loued
           
           and
           looked
           for
           ,
           they
           haue
           it
           ;
           and
           ,
           though
           it
           be
           as
           much
           as
           nothing
           ,
           yet
           let
           them
           expect
           no
           other
           .
        
         
           
           Christian
           s
           Religion
           neuer
           taught
           any
           Soule
           ,
           (
           that
           thought
           it selfe
           tied
           by
           
             This
             Oath
             of
             God
          
           )
           to
           deny
           Subiection
           ,
           or
           Obedience
           to
           any
           lawfull
           Soueraine
           .
           But
           euen
           to
           the
           most
           
             Impious
             ,
             Infidell
          
           ,
           and
           
             Idola●rous
             Princes
          
           ,
           such
           as
           were
           
             Nero
             ,
             Iulian
             ,
             Dioclesian
          
           ;
           yea
           ,
           to
           such
           as
           pursued
           as
           well
           their
           Persons
           as
           Profession
           with
           implacable
           Rage
           ,
           and
           intolerable
           
             Torments
             ;
             Christian
             Religion
          
           euer
           taught
           ,
           t
           Christian
           men
           euer
           performed
           (
           and
           beleeued
           themselues
           euer
           tyed
           by
           this
           Oath
           of
           God
           so
           to
           doe
           )
           most
           willing
           Obedience
           ;
           notwithstanding
           all
           the
           bitter
           and
           Inuectiue
           u
           Eloquence
           of
           her
           most
           learned
           and
           subtile
           x
           Enemies
           ,
           to
           perswade
           the
           contrary
           .
           For
           ,
           this
           learned
           they
           from
           Christ
           ,
           the
           head
           of
           their
           Race
           ,
           who
           taught
           it
           with
           his
           owne
           
             Mouth
             ,
             Did
          
           it
           his
           in
           owne
           Person
           ,
           when
           he
           said
           ,
           
             Giue
             that
             for
             Mee
             and
             Thee
             .
          
           Thus
           did
           his
           Followers
           ,
           as
           they
           had
           learned
           of
           him
           ,
           and
           so
           they
           Taught
           ,
           
           Saint
           Peter
           (
           that
           was
           sent
           to
           teach
           the
           
             Iewes
             ,
             1
             Pet.
          
           2.
           13.
           )
           Saint
           Paul
           (
           who
           was
           inioyned
           to
           preach
           vnto
           the
           
             Gentiles
             ,
             Rom.
          
           13
           )
           not
           only
           preacheth
           this
           Point
           ,
           but
           presseth
           it
           with
           Arguments
           ,
           fetch'd
           from
           
             Gods
             Ordinance
          
           ,
           from
           
             Mans
             Conscience
          
           ,
           from
           
             Imperiall
             Wrath
             &
             Vengeance
          
           ,
           from
           that
           last
           &
           terrible
           
             sentence
             of
             Damnation
             (
             for
             he
             that
             resisteth
             ,
             receiues
             Damnation
             .
          
           )
           From
           within
           ,
           from
           without
           ,
           frō
           home
           ,
           from
           abroad
           ;
           from
           aboue
           ,
           from
           beneath
           ;
           from
           Heauen
           ,
           from
           
             Hell
             &
             Damnation
          
           it selfe
           ;
           doth
           the
           Apostle
           fetch
           Arguments
           to
           perswade
           this
           
             Transcēdent
             Duty
          
           .
           No
           mention
           ,
           nor
           so
           much
           as
           any
           touch
           of
           any
           
             Limitation
             ,
             Caution
             ,
             Protestation
          
           ,
           or
           
             Pragmaticall
             Sanction
          
           ,
           in
           all
           the
           holy
           Scriptures
           ;
           to
           barre
           Kings
           of
           that
           Obedience
           ,
           which
           ,
           by
           naturall
           Right
           to
           them
           doth
           appertaine
           ;
           In
           any
           case
           whatsoeuer
           ,
           but
           onely
           ,
           where
           their
           Commands
           stand
           in
           a
           cleere
           and
           direct
           y
           opposition
           ,
           to
           the
           Law
           of
           God.
           If
           Nebuchadnezar
           had
           not
           erected
           an
           Image
           ,
           and
           commanded
           the
           People
           to
           fall
           downe
           and
           worship
           it
           ;
           
           
           If
           Antiochus
           (
           z
           the
           mad
           )
           had
           not
           ,
           by
           his
           Decree
           ,
           constrained
           the
           Machabees
           to
           eat
           Swines-flesh
           ;
           If
           the
           
             Heathen
             Emperours
          
           had
           not
           compelled
           the
           Christians
           to
           cast
           Incense
           into
           the
           fire
           of
           Idols
           ;
           If
           these
           Kings
           had
           commanded
           no
           more
           then
           the
           Persons
           ,
           and
           some
           of
           the
           Purses
           of
           the
           People
           ;
           surely
           They
           ,
           for
           their
           disobedience
           ,
           would
           neuer
           haue
           suffered
           a
           Temporall
           ,
           nor
           ,
           for
           their
           a
           Obedience
           ,
           euer
           feared
           an
           
             eternall
             fire
          
           .
        
         
           And
           this
           is
           a
           Truth
           so
           solide
           and
           fundamentall
           ,
           that
           it
           hath
           the
           cleere
           and
           expresse
           Text
           and
           testimony
           of
           holy
           Writ
           :
           is
           grounded
           on
           the
           perpetuall
           practise
           of
           all
           the
           
             Primitiue
             Saints
          
           ,
           and
           Martyrs
           :
           hath
           the
           consent
           of
           all
           the
           holy
           Bishops
           and
           
             Catholike
             Writers
          
           .
           b
           
             Neuer
             any
             good
             ,
             or
             learned
             man
             taught
             ,
             or
             thought
             the
             contrary
             ,
             till
             the
             Deuill
             ,
          
           of
           late
           ,
           infused
           it
           into
           the
           heads
           of
           those
           Two
           fierie
           and
           entailed
           Foxes
           of
           the
           world
           ,
           the
           c
           
             Roman
             Iesuites
          
           ,
           and
           d
           
             German
             Puritans
          
           .
        
         
         
           To
           put
           an
           end
           then
           ,
           to
           this
           whole
           matter
           .
           It
           may
           cleerely
           (
           by
           what
           hath
           been
           already
           spoken
           )
           appeare
           vnto
           all
           ,
           of
           indifferent
           and
           impartiall
           Iudgement
           ;
           how
           many
           are
           the
           Paradoxes
           ,
           which
           They
           runne
           themselues
           into
           ,
           who
           (
           
             in
             this
             case
          
           )
           doe
           ,
           in
           so
           stiffe
           a
           manner
           ,
           Refuse
           Obedience
           to
           
             Supreme
             Authority
          
           .
        
         
           For
           (
           first
           )
           what
           a
           Paradox
           is
           it
           in
           Diuinity
           ;
           to
           opine
           ,
           
           That
           Religion
           is
           an
           Oratresse
           to
           perswade
           Rebellion
           ,
           or
           Disobedience
           to
           sacred
           and
           anointed
           Kings
           ?
           This
           being
           the
           Weapon
           wherewith
           Saint
           e
           Augustine
           did
           ward
           the
           blowes
           of
           Heathenish
           Objections
           made
           against
           the
           
             Christians
             :
             Give
             vs
          
           (
           if
           you
           can
           )
           
             such
             Cons●ls
             ,
             such
             Prouincials
             ▪
             such
             Husbands
             ,
             such
             Wives
             ;
             such
             Parents
             ▪
             such
             Children
             ;
             such
             Master
             ,
             such
             Seruants
             ;
             such
             Debtors
             ,
             such
             Creditors
             ;
             such
             Iudges
             ,
             such
             Officers
             ;
             such
             Kings
             ,
             such
             People
             or
             Subiects
             ;
             such
             Publicians
             ,
             such
             Tribute-Prayers
             as
             Christians
             are
             ,
             and
             the
             Doctrine
             they
             professe
             ,
             teacheth
             them
             to
             be
             .
          
           And
           (
           indeed
           )
           impossible
           it
           is
           ,
           That
           ,
           of
           Religion
           (
           which
           is
           the
           Mistresse
           
           of
           Obedience
           )
           any
           man
           should
           learne
           the
           euill
           Lesson
           of
           Disobedience
           .
        
         
           Againe
           ;
           
           What
           a
           Paradox
           is
           this
           in
           Nature
           ;
           to
           thinke
           ,
           That
           the
           Part
           should
           not
           con●orme
           it selfe
           to
           the
           whole
           ,
           f
           Nature
           hauing
           stampt
           this
           Law
           ,
           and
           it
           being
           the
           very
           Imprease
           of
           Natures
           light
           ;
           
             That
             euery
             Part
             ought
             ,
             in
             right
             ,
          
           to
           Comply
           with
           the
           whole
           ,
           or
           greater
           Part.
           So
           ,
           in
           all
           the
           Councels
           of
           the
           Church
           ,
           and
           Parliaments
           of
           the
           world
           ,
           hath
           it
           euer
           beene
           ,
           since
           the
           world
           began
           ;
           without
           which
           yeelding
           of
           the
           lesser
           to
           the
           
             greater
             Side
          
           ,
           or
           Number
           ,
           no
           Lawes
           could
           euer
           haue
           beene
           agreed
           vpon
           ,
           nor
           the
           World
           ,
           or
           the
           Church
           euer
           enjoyed
           any
           peaceable
           or
           happy
           daies
           .
           Now
           ,
           these
           Refusers
           of
           Obedience
           ,
           haue
           quite
           forgotten
           ,
           their
           very
           yee●ding
           to
           the
           maior
           part
           :
           For
           ,
           what
           a
           handfull
           are
           They
           ,
           compared
           with
           almost
           
             two
             hundred
             thousand
             men
          
           ,
           which
           haue
           willingly
           submitted
           ,
           and
           lead
           the
           way
           of
           most
           dutifull
           Obedience
           .
           towards
           his
           Majesty
           ?
           And
           therefore
           ,
           these
           Recusants
           must
           of
           necessity
           follow
           
           them
           ,
           in
           so
           good
           a
           Rule
           ,
           and
           Precedent
           ;
           vnlesse
           they
           will
           haue
           Men
           thinke
           ,
           that
           the
           very
           Light
           of
           
             naturall
             Illumination
          
           is
           damped
           in
           them
           .
        
         
           Thirdly
           ,
           
           What
           a
           Paradox
           is
           this
           in
           point
           of
           Policie
           ,
           to
           imagine
           ,
           that
           a
           part
           of
           the
           Republique
           (
           though
           the
           greater
           )
           should
           submit
           their
           shoulders
           to
           the
           Burthen
           of
           the
           whole
           ?
           For
           in
           euery
           well-ordered
           Common-wealth
           ,
           as
           ,
           by
           
             Distributiue
             Iustice
          
           ,
           each
           person
           hath
           a
           share
           in
           the
           Profits
           and
           Honours
           therein
           ;
           So
           ,
           by
           the
           same
           Iustice
           ought
           he
           to
           beare
           a
           part
           in
           the
           Taxes
           and
           Burthens
           thereof
           :
           For
           ,
           it
           hath
           the
           ground
           from
           that
           g
           
             Rule
             ,
             That
             euery
             Commodity
             that
             passeth
             vnto
             any
             man
             ,
             carries
             with
             it
             a
             certaine
             Burthen
             correspondent
             .
          
           Nay
           ,
           this
           is
           founded
           expresly
           on
           the
           Apostles
           words
           ;
           Where
           he
           teacheth
           ,
           (
           and
           that
           from
           the
           very
           sense
           of
           
             Nature
             )
             That
             the
             Members
             ought
             to
             haue
             the
             same
             care
             one
             of
             another
          
           ;
           
           much
           more
           ,
           of
           the
           whole
           ,
           or
           greater
           part
           .
           For
           any
           Members
           therefore
           ,
           in
           this
           case
           ,
           to
           enjoy
           a
           Priuiledge
           ,
           is
           to
           prei●dice
           the
           h
           whole
           ,
           
           and
           so
           ,
           to
           extinguish
           and
           ouerthrow
           the
           Safety
           and
           wel-●are
           ,
           as
           well
           of
           the
           N●turall
           ,
           as
           of
           the
           
             Politique
             Corporation
          
           ;
           and
           the
           
             Sacred
             Constitution
          
           of
           both
           .
        
         
           Fourt●ly
           ,
           
           What
           a
           Paradox
           is
           this
           in
           Loyalty
           ,
           (
           and
           that
           very
           soule
           )
           to
           farre
           to
           
             depresse
             supreme
             Authority
          
           ,
           and
           to
           i
           
             tie
             the
             hands
             ,
             and
             clip
             the
             wings
             of
             sacred
             Kings
          
           ;
           and
           to
           attempt
           the
           keeping
           of
           them
           within
           such
           straight
           and
           intolerable
           Bounds
           ,
           as
           not
           
             to
             be
             able
             to
             command
             that
             from
             their
             Subiects
             ,
             which
             ,
             the
             Lawes
             of
             God
             and
             Nature
             doe
             most
             plentifully
             allow
             them
             ,
          
           yea
           ,
           though
           it
           be
           for
           the
           singular
           
             Behoofe
             ,
             Benefit
          
           ,
           and
           Aduancement
           of
           the
           k
           Common-weale
           ;
           as
           at
           this
           Time
           ,
           and
           in
           this
           Case
           ,
           it
           is
           cleerely
           manifest
           ?
        
         
           Fiftly
           ,
           What
           a
           Parodox
           is
           this
           ,
           in
           the
           
             Practique
             Observation
          
           of
           
             humane
             Lawes
          
           ;
           
           so
           farre
           to
           preferre
           them
           in
           our
           Practice
           ,
           as
           to
           cause
           them
           hereby
           ,
           to
           preiudice
           and
           
             preponderate
             diuine
             Determinations
          
           ?
           and
           so
           ,
           through
           a
           kind
           of
           preposterous
           Zeale
           vnto
           the
           One
           ,
           to
           eleuate
           the
           Authority
           of
           the
           Other
           ?
           It
           being
           a
           certain
           truth
           ,
           That
           
           so
           farre
           are
           
             humane
             Lawes
          
           in
           force
           ,
           as
           they
           l
           derogate
           not
           ,
           from
           the
           
             Eternall
             Law
             of
             God
          
           ,
           and
           
             naturally
             Impressed
             Light.
          
           In
           preiudice
           of
           which
           Lawes
           of
           God
           ,
           and
           Nature
           ,
           if
           any
           man
           in
           the
           world
           should
           obserue
           the
           Constitutions
           of
           Men
           ,
           he
           did
           sinne
           mortally
           .
           Neither
           doe
           
             Mans
             Lawes
          
           exact
           Obedience
           any
           farther
           ,
           then
           so
           farre
           ,
           as
           the
           obseruance
           which
           they
           require
           ,
           may
           not
           cause
           men
           to
           Rush
           ouer
           the
           euerlasting
           bounds
           ,
           of
           
             Lawes
             ,
             diuine
          
           .
        
         
           Sixtly
           ,
           
           is
           this
           ,
           in
           Humanity
           ,
           and
           morall
           honesty
           ?
           That
           ,
           what
           one
           Friend
           vsually
           doth
           for
           another
           :
           One
           Christian
           ,
           nay
           one
           Man
           for
           another
           :
           nay
           ,
           What
           a
           Turke
           will
           doe
           for
           a
           Christian
           ,
           and
           a
           Christian
           for
           a
           Turke
           ,
           and
           a
           Iew
           for
           both
           ;
           What
           (
           and
           much
           more
           )
           the
           
             Primitiue
             Christians
          
           did
           at
           the
           command
           of
           such
           Princes
           ,
           who
           did
           pursue
           their
           Persons
           and
           Religion
           with
           cruell
           Torments
           ,
           and
           bitter
           Contumelies
           ;
           the
           same
           (
           and
           much
           lesse
           )
           
             Christian
             men
          
           should
           deny
           to
           a
           
             Christian
             King
          
           ;
           and
           such
           a
           King
           ,
           of
           so
           great
           Goodnesse
           ,
           and
           
             Patience
             ,
             Iustice
          
           ,
           
           and
           
             Clemency
             ,
             Wisdome
          
           ,
           and
           
             Prudence
             ,
             Pietie
          
           ,
           and
           pure
           Conscience
           ;
           that
           of
           Him
           ,
           we
           may
           say
           as
           Eadmer
           said
           of
           Saint
           Dunstane
           ;
           That
           he
           is
           m
           
             Vir
             ,
             totus
             ex
             Virtutibus
             factus
             .
          
           Or
           as
           the
           Scripture
           saith
           of
           Dauid
           the
           King
           of
           
             Israel
             ,
             A
             man
             after
             Gods
             owne
             heart
          
           ;
           yea
           ,
           and
           after
           the
           heart
           of
           all
           
             good
             men
          
           ,
           I
           am
           sure
           .
           And
           to
           say
           this
           ,
           is
           no
           Soloecisme
           :
           For
           this
           ,
           if
           we
           say
           not
           ,
           we
           shall
           be
           found
           Lyers
           against
           God
           ,
           who
           hath
           made
           him
           so
           .
           
             There
             was
             neuer
             such
             a
             thing
             heard
             in
             Israel
             .
          
        
         
           Lastly
           ,
           
           What
           a
           Paradox
           is
           this
           in
           point
           of
           Patience
           ,
           for
           any
           man
           to
           disobey
           the
           Commandements
           of
           a
           King
           ,
           requiring
           but
           what
           ,
           by
           Scripture
           ,
           and
           Nature
           ,
           is
           allowed
           him
           ;
           and
           for
           Disobedience
           ,
           to
           resolue
           to
           Suffer
           ,
           and
           in
           so
           Suffering
           ,
           to
           thinke
           themselues
           Martyrs
           ?
        
         
           By
           whom
           ,
           such
           Impressions
           as
           these
           ,
           are
           made
           in
           their
           minds
           ,
           is
           not
           hard
           to
           coniecture
           .
           I
           will
           say
           no
           more
           of
           it
           ,
           then
           what
           the
           Author
           of
           the
           
             imperfect
             work
          
           said
           somtime
           in
           the
           like
           case
           ,
           n
           
             Tolle
             hoc
             Vitium
             de
             Clero
          
           ;
           Remouefrō
           
             Clergy
             men
             ,
             that
             vitious
             
             and
             ambitious
             appetite
             ,
             to
             please
             the
             Peoples
             humours
             ,
             and
             to
             sew
             pillowes
             vnder
             their
             elbowes
             ;
             and
             all
             things
             shall
             succee'd
             right
             well
             ,
             both
             in
             Church
             and
             Common-wealth
             .
          
        
         
           But
           ,
           as
           for
           any
           Conformity
           that
           such
           Recusants
           may
           haue
           ,
           in
           their
           supposed-dese●ued
           Sufferings
           ,
           with
           Martyrs
           ,
           (
           Who
           altogether
           suffered
           for
           Righteousnesse-sake
           )
           I
           (
           for
           my
           part
           )
           can
           conceiue
           none
           at
           all
           .
           
             Core
             ,
             Dathan
          
           ,
           and
           Abiron
           ,
           whom
           ,
           for
           their
           Murmuring
           against
           the
           
             King
             ,
             God
          
           suddenly
           sunke
           into
           hell
           fire
           ,
           might
           as
           well
           alledge
           ,
           that
           their
           Sufferings
           had
           some
           semblance
           with
           that
           of
           the
           
             Three
             Children
          
           in
           the
           Babylon-Furnace
           .
           And
           o
           Theudas
           ,
           and
           Iudas
           ,
           the
           two
           Incendiaries
           of
           the
           People
           ,
           in
           the
           daies
           of
           
             Caesars
             Tribute
          
           ;
           might
           as
           well
           pretend
           ,
           their
           cause
           to
           be
           like
           the
           Machabees
           .
           And
           the
           two
           Malefactors
           ,
           who
           were
           crucified
           With
           our
           Lord
           at
           the
           same
           time
           ,
           might
           as
           well
           haue
           said
           ,
           That
           (
           for
           the
           sense
           and
           semblance
           of
           
             Bodily
             paines
          
           )
           their
           Sufferings
           were
           not
           vnlike
           His
           ;
           But
           for
           the
           Cause
           ,
           
           they
           differed
           as
           farre
           as
           Light
           and
           
             Darknesse
             :
             And
             the
             Cause
             it
             is
             ,
             not
             the
             Paine
             ,
             that
             makes
             vp
             a
             Martyrs
             definition
             .
          
        
         
           So
           that
           ,
           I
           resolue
           all
           ,
           into
           this
           Conclusion
           :
           Those
           Persons
           can
           haue
           no
           Conformity
           with
           Christ
           in
           their
           Sufferings
           (
           as
           Martyrs
           haue
           )
           who
           ,
           in
           their
           Doings
           ,
           runne
           cleane
           crosse
           to
           his
           Example
           and
           Doctrine
           both
           :
           That
           Cause
           cannot
           bee
           good
           ,
           nor
           that
           Conscience
           well
           warranted
           in
           what
           it
           doth
           ,
           that
           is
           not
           able
           to
           defend
           it selfe
           in
           what
           it
           doth
           ,
           or
           suffers
           :
           
             
               1
               Neither
               by
               any
               Law
               or
               light
               of
               Nature
               .
            
             
               2
               Nor
               by
               any
               Text
               ,
               or
               Testimony
               of
               holy
               Scripture
               .
            
             
               3
               Nor
               by
               any
               Rule
               of
               Morall
               honesty
               .
            
             
               4
               Nor
               by
               any
               
                 Original
                 Law
              
               or
               Iustice.
               
            
             
               5
               Nor
               guide
               it selfe
               in
               what
               it
               doth
               ,
               or
               suffers
               ,
               by
               any
               reasonable
               ,
               or
               
                 well-grounded
                 Precedent
              
               from
               Them
               ,
               who
               ,
               for
               their
               Wisdome
               and
               Religion
               ,
               haue
               beene
               Exemplary
               in
               their
               Generations
               .
            
          
           And
           now
           for
           the
           fourth
           and
           last
           
             Part.
             
             
             The
             Regard
             ,
             which
             we
             are
             to
             haue
             to
             Religion
             .
          
        
         
           Religion
           (
           as
           I
           said
           )
           is
           an
           Oath
           :
           the
           
             Oath
             of
             God
          
           :
           yea
           ,
           and
           our
           Oath
           too
           :
           for
           it
           ties
           vs
           to
           
             God
             :
             Regard
          
           it
           then
           we
           must
           ,
           and
           ought
           ,
           because
           an
           Oath
           ,
           for
           that
           it
           is
           
             Gods
             Oath
          
           ,
           and
           our
           owne
           Oath
           also
           .
        
         
           
             1
             Regard
             it
             we
             must
             ,
             as
             a
             Rule
             ,
             to
             direct
             .
          
           
             2
             As
             a
             Reason
             to
             perswade
             vs.
             
          
           
             3
             As
             a
             Vertue
             ,
             yea
             a
             Queene
             of
             Graces
             to
             Controll
             and
             Command
             vs.
             
          
           
             4
             As
             a
             Vow
             ,
             that
             strictly
             bindes
             vs
             vnto
             God.
             
          
        
         
           As
           a
           Rule
           of
           direction
           :
           p
           The
           Schoolemen
           haue
           a
           Maxime
           ,
           and
           they
           take
           it
           from
           the
           Scriptures
           ;
           That
           
             the
             will
             of
             Man
             being
             crosse
             ,
             and
             vnhappy
             in
             it selfe
             ,
             becomes
             then
             most
             right
             ,
             and
             equall
             ,
          
           when
           it
           
             receiues
             Motion
          
           ,
           or
           
             Direction
             from
             the
             will
             of
             God
             ,
             reuealed
             in
             his
             Word
             .
          
           This
           Word
           then
           ,
           which
           is
           the
           Seed
           of
           Religion
           ,
           is
           the
           Rule
           of
           Direction
           too
           .
           A
           dangerous
           thing
           therefore
           it
           is
           ,
           to
           suffer
           Men
           ,
           in
           any
           
             Christian
             Common-wealth
          
           ,
           to
           drinke
           in
           that
           Phanaticall
           ,
           and
           
             Erronious
             Spirit
          
           ,
           which
           
           teacheth
           them
           to
           relinquish
           those
           cleere
           and
           common
           Rules
           of
           
             Natures
             light
          
           ,
           and
           
             supernaturally-reuealed
             Truth
          
           ,
           by
           which
           all
           men
           ought
           to
           bee
           guided
           ;
           and
           to
           reduce
           all
           things
           ,
           to
           the
           Dictates
           of
           a
           priuate
           Conscience
           ;
           and
           (
           Enthusiast-like
           )
           so
           pertinaciously
           to
           adhere
           thereunto
           ;
           that
           they
           cannot
           be
           beaten
           from
           them
           ;
           
           Neither
           by
           any
           force
           of
           humane
           Reason
           ,
           
           Nor
           by
           any
           ground
           or
           Fortresse
           of
           Religion
           ,
           
           Nor
           by
           the
           weight
           and
           greatnesse
           of
           
           any
           
             Royall
             Iniunction
          
           ,
           Nor
           by
           the
           Representation
           of
           any
           (
           be
           they
           neuer
           so
           great
           )
           
           Vrgencies
           of
           State
           ,
           Neither
           by
           Mercy
           receiued
           ,
           
           Nor
           by
           Iustice
           inflicted
           ,
           Nor
           by
           
           the
           most
           laudable
           and
           religious
           Examples
           of
           Those
           ,
           who
           haue
           strewed
           vnto
           them
           the
           way
           of
           most
           dutifull
           Submission
           in
           this
           kinde
           .
        
         
           
           Regard
           it
           also
           we
           must
           as
           a
           Reason
           ,
           that
           ought
           euer
           to
           be
           most
           potent
           ,
           and
           able
           to
           perswade
           vs
           :
           For
           this
           was
           the
           very
           Stile
           &
           Character
           of
           the
           ancient
           Saints
           ,
           which
           they
           did
           professedly
           both
           Beleeue
           and
           Practise
           ;
           q
           
             That
             for
             their
             most
             blessed
             Lords
             
             sake
             ,
             who
             is
             eternall
             in
             the
             Heauens
             ,
             they
             did
             yeeld
             all
             Reuerence
             and
             Obedience
             vnto
             their
             Temporall
             Lords
             and
             Kings
             on
             earth
          
           ;
           Reigned
           they
           neuer
           so
           Despotically
           ,
           nay
           neuer
           so
           Tyrannically
           ,
           or
           with
           neuer
           so
           little
           Clemencie
           .
        
         
           To
           Regard
           it
           likewise
           ,
           as
           the
           Queene
           
           and
           Empresse
           of
           all
           other
           Graces
           are
           wee
           bound
           :
           without
           whose
           Actiue
           and
           
             Imperiall
             Charge
          
           ,
           the
           exercise
           of
           all
           other
           Vertues
           (
           as
           well
           Diuine
           as
           Morall
           )
           will
           proue
           remisse
           and
           idle
           .
           Religion
           being
           the
           only
           Grace
           that
           can
           bring
           to
           passe
           (
           as
           St.
           
           Peter
           speaks
           )
           
             That
             we
             neither
             become
             barren
             ,
             nor
             vnfruitfull
             in
             the
             kuowledge
             of
             our
             Lord
             Iesus
             Christ.
             
          
        
         
           And
           ,
           in
           the
           fourth
           place
           ;
           Wee
           stand
           
           bound
           ,
           religiously
           to
           obserue
           ,
           and
           keepe
           Sacred
           ;
           the
           grounds
           of
           that
           Religion
           ,
           by
           which
           ,
           our
           Soules
           are
           Confederate
           to
           God
           ;
           And
           to
           beleeue
           ,
           that
           we
           can
           doe
           nothing
           cōtrary
           to
           the
           Principles
           thereof
           ;
           without
           the
           fearfull
           Violation
           of
           that
           Oath
           ,
           whereunto
           ,
           God
           himselfe
           is
           not
           only
           a
           Witnesse
           ,
           and
           a
           Party
           ,
           but
           an
           Vndertaker
           .
           For
           whersoeuer
           
           these
           Bonds
           of
           Religion
           are
           wilfully
           and
           against
           Conscience
           violated
           ,
           there
           the
           very
           Light
           of
           Nature
           ,
           and
           Dictates
           of
           
             Right
             Reason
          
           are
           trampled
           vnder
           foot
           ;
           Humanity
           ,
           and
           morall
           Honesty
           find
           themselues
           grieued
           :
           the
           Conscience
           wounded
           cries
           secret
           Shame
           and
           Horrour
           to
           that
           Soule
           ,
           that
           wilfully
           rusheth
           ouer
           such
           cleere
           and
           open
           Land-markes
           :
           This
           tender
           -
           hearted
           
             Matron
             ,
             Religion
          
           ,
           weepes
           bitterly
           ,
           to
           see
           the
           sinfull
           Transgression
           of
           that
           
             Positiue
             Charge
          
           ,
           
           which
           saith
           ;
           
             Vow
             to
             God
             ,
             and
             deferre
             not
             to
             Pay.
             
          
        
         
           But
           fiftly
           ,
           aboue
           all
           ;
           
             To
             Regard
          
           it
           :
           because
           the
           Dis-regard
           of
           it
           Imposeth
           vpon
           God
           himselfe
           ,
           most
           heauie
           .
           Preiudices
           :
           causeth
           his
           Name
           to
           be
           blasphemed
           ,
           and
           the
           way
           of
           his
           Truth
           to
           be
           euill-spoken
           of
           :
           Takes
           from
           God
           the
           honour
           of
           being
           reputed
           the
           
             highest
             Truth
          
           :
           fastens
           vpon
           him
           an
           opinion
           of
           Ignorance
           :
           Charges
           that
           God
           ,
           that
           cannot
           Lie
           ,
           as
           if
           he
           did
           fauour
           Falshood
           ,
           when
           we
           call
           for
           him
           ,
           to
           stand
           by
           ,
           not
           onely
           as
           a
           Witnesse
           ,
           but
           as
           an
           Vndertaker
           to
           our
           
             Faithlesse
             Protestations
          
           :
           
           Impleades
           him
           as
           vnfaithfull
           in
           his
           owne
           Promises
           vnto
           Men
           ;
           and
           (
           
             in
             fine
          
           )
           bereaues
           him
           of
           that
           very
           
             Esteeme
             ,
             Regard
          
           ,
           and
           Honour
           ,
           which
           done
           vnto
           a
           mortall
           Man
           ,
           is
           worthily
           counted
           vile
           and
           hatefull
           ;
           and
           was
           neuer
           done
           to
           God
           ,
           without
           some
           fearefull
           Token
           of
           
             Di●ine
             Vengeance
          
           .
        
         
           Looke
           we
           then
           (
           and
           that
           seriously
           )
           to
           our
           Rule
           ,
           to
           our
           Reason
           ,
           to
           our
           Religion
           ,
           to
           the
           Oath
           of
           God
           ,
           to
           the
           Commandements
           of
           God
           ,
           to
           the
           Counsell
           of
           God
           ,
           to
           God
           himselfe
           ,
           to
           our
           owne
           Conscien●●
           toward
           all
           These
           ;
           to
           
             Gods
             W●ath
          
           and
           Vengeance
           threatned
           to
           the
           Contemners
           of
           All
           ,
           or
           any
           of
           These
           :
           to
           his
           Temporall
           and
           
             Eternall
             Promises
          
           to
           such
           ,
           as
           haue
           an
           Eye
           of
           Regard
           to
           euery
           of
           These
           .
           So
           shall
           we
           be
           good
           and
           f●ithfull
           Seruants
           vnto
           God
           ,
           and
           to
           his
           
             anointed
             King
          
           ,
           most
           dutifull
           and
           
             Obedient
             Subiects
          
           (
           the
           One
           whereof
           can
           in
           no
           wise
           be
           without
           the
           Other
           .
           )
           And
           so
           ,
           we
           being
           restored
           to
           the
           Paths
           of
           our
           dutifull
           Obedience
           ,
           wee
           shall
           bee
           (
           in
           Gods
           good
           time
           )
           rendred
           at
           the
           Gates
           of
           
             Eternall
             Paradise
          
           .
        
         
         
           And
           so
           ,
           
             Viuat
             Rex
             ,
             &
             Vincat
             Veritas
             :
          
           The
           Blessing
           of
           Life
           and
           Peace
           be
           vpon
           the
           Head
           of
           his
           most
           
             Sacred
             Maiesty
          
           ,
           that
           He
           may
           Liue
           long
           ,
           and
           long
           ;
           and
           Raigne
           gloriously
           ouer
           vs
           ,
           and
           Triumph
           Victoriously
           ouer
           His
           Enemies
           ;
           and
           so
           become
           an
           Inuincible
           Defendor
           of
           this
           
             Faith
             ,
             Religion
          
           ,
           and
           Truth
           :
           that
           so
           ,
           this
           
             Truth
             ,
             Faith
          
           ,
           and
           Religion
           ,
           may
           defend
           Him
           ;
           in
           His
           most
           
             Sacred
             Person
          
           ,
           in
           His
           Imperiall
           Power
           ,
           and
           in
           His
           Royall
           Posterity
           for
           euermore
           .
        
         
           And
           ,
           Let
           all
           those
           ,
           who
           loue
           God
           ,
           and
           the
           King
           ,
           say
           Amen
           :
           Euen
           so
           
             Amen
             ,
             Amen
          
           .
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A07368-e170
           
             a
             V●um
             ponitur
             in
             definitione
             multi●udinis
             .
             Thom.
             1●
             .
             11.
             2.
             ad
             4.
             
          
           
             b
             Distinctio
             est
             ,
             ex
             quâoritur
             multitudo
             .
             Sua●
             rez
             Me●ap●
             .
          
           
             a
             Amicabilia
             ad
             alterum
             ,
             venî●ūt
             ex
             amicb●l●bus
             quae
             sunt
             ●omini
             ad
             seips
             ū
             .
             Thom.
             1.
             99.
             1.
             ad
             3.
             ex
             〈◊〉
             Eth.
             9.
             ●ap
             .
             8.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Rodogin
             .
             col
             .
             1314.
             
             D●onys
             .
             Halicar
             .
             lib.
             2.
             
             Pro.
             6.
             35.
             
          
           
             Pro.
             2●
             .
             20.
             
          
           
             Pro.
             30.
             17.
             
          
           
             Psal.
             123.
             2.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Philo.
             de
             Nom.
             mu●at
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Synes
             .
             de
             regno
             .
             fol.
             8.
             
          
           
             Psal.
             82.
             6.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Arist.
             polit
             .
             1.
             cap.
             2.
             
             Natura
             non
             facit
             vnum
             ad
             multa
             ,
             sed
             vnum
             ad
             vnum
             .
             To●t
             .
             Gen.
             13.
             fol.
             784.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Dionys●
             .
             Areopag
             .
             c●elest
             .
             Hier.
             cap.
             1.
             
             Act.
             4.
             32.
             1
             
             Cor.
             10.
             17.
             
          
           
             Sentiunt
             eum
             ,
             Deum
             esse
             solum
             ,
             in
             cuius
             〈◊〉
             po●estate
             sunt
             ,
             a
             quo
             sunt
             secund●
             ,
             po●t
             quē
             primi
             ,
             ante
             omnes
             .
             Inde
             est
             Imperator
             ,
             vnde
             &
             homo
             ,
             antequam
             Imperalor
             :
             inde
             potestas
             illi
             ,
             vnde
             &
             spiritus
             .
             Tertul.
             Apolog.
             cop
             .
             30.
             
             Eccles.
             5.
             
             ●
             .
          
           
             S.
             Mat.
             12.
             42.
             
          
           
             1.
             
             Point
             .
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Arist.
             Metaph.
             lib.
             1.
             cap.
             1.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             S.
             Ioh.
             19.
             11.
             
          
           
             Rom.
             13.
             1.
             
          
           
             d
             Angel●s
             esse
             in
             supremo
             perfectionis
             gradu
             ,
             proximosque
             Deo.
             Suarez
             de
             Ang.
             lib.
             1.
             cap.
             1.
             num
             .
             6.
             
          
           
             e
             Primum
             dei
             ,
             deinde
             Regis
             est
             ,
             vt
             nulli
             sub●●ciatur
             .
             Ecphanta
             Phythagor
             ,
             lib.
             de
             Regno
             apud
             Stob●um
             .
             fol.
             335.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Strabo
             .
             lib.
             9.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Suidas
             verbo
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Philo.
             de
             vitâ
             Mosis
             .
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Arist.
             Eth.
             8.
             cap.
             13.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Phllo
             .
             Allegor
             .
             legis
             .
          
           
             Esay
             9
             5.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Polyb.
             Histor.
             lib.
             6.
             fol.
             452.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Herodot
             .
             apud
             〈◊〉
             .
             fol.
             326.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Synes
             de
             regno
             .
             pag.
             20.
             
          
           
             Psal.
             82.
             6.
             
          
           
             a
             Communi●●●
             ▪
             nihil
             sui
             consert
             Regibus
             ▪
             Spalet
             ▪
             Tom.
             2.
             5
             29.
             
          
           
             b
             Summum
             Imp●rium
             nunqu●
             suisse
             populo
             demandatum
             .
             D●
             .
             Sarau
             .
             fol.
             175.
             
          
           
             Pro.
             ●
             .
             15.
             
          
           
             c
             Vnctio
             Regum
             in
             cap●●e
             ,
             vt
             significaretur
             ,
             quod
             instituebantur
             Principes
             per
             Deum
             .
             To
             stat
             .
             ad
             1.
             
             Reg.
             fol.
             287.
             
             Proinde
             ,
             licet
             communicatio
             potestatis
             ,
             quandoque
             sit
             per
             conse●sum
             homin●●
             at
             potestas
             ipsa
             immediatè
             est
             ●
             D●o
             ,
             cui●s
             est
             po●testas
             .
             Roffens
             .
             de
             potestat
             .
             Pap●
             .
             fol.
             283.
             
          
           
             Pro.
             8.
             15.
             
          
           
             Psal.
             105.
             15.
             
          
           
             Eccles.
             10.
             20.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Dio.
             Cass.
             lib.
             53.
             
             An
             pote●●as
             Adami
             in
             fi●ios
             ,
             ac
             Nepotes
             ,
             Ade●que
             omnes
             vhique
             homines
             ,
             ex
             consensu
             filiorum
             ac
             nepotum
             dependel
             ,
             an
             a
             solo
             Deo
             ,
             ac
             naturâ
             profluit
             ?
             Roff.
             de
             potestat
             .
             Papae
             fol.
             282.
             
          
           
             b
             ●ure
             diuino
             naturali
             Reges
             regnant
             ,
             &
             iure
             diuino
             naturali
             homines
             a
             Regibus
             regi
             debent
             .
             Spalet
             .
             Tom.
             2.
             fol.
             529.
             
          
           
             c
             Antonin
             3.
             par
             ,
             tit
             .
             3.
             cap.
             2.
             
          
           
             d
             Nusquā
             inuenie
             Regem
             aliauem
             Iudeorum
             ,
             populi
             suffragijs
             crea●●
             :
             quin
             ,
             si
             primus
             ille
             erate
             ,
             de
             signunaretur
             a
             Deo
             ,
             vel
             a
             Proph●ta
             ,
             ex
             Dei
             iussu
             ,
             vel
             sorte
             aut
             aliâ
             ratione
             qu●
             Deus
             indicasset
             .
             Pinaed
             .
             de
             Reb.
             Salo●non
             lib.
             2.
             cap.
             2.
             
          
           
             Ephes.
             3.
             15.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Damascen
             .
             orthod
             .
             fidei
             lib.
             2.
             cap.
             11.
             fol.
             112.
             
          
           
             f
             Regnum
             etiam
             congregatum
             subest
             Regi
             ,
             regi●que
             pot●stati
             .
             Spalet
             .
             Tom.
             2.
             fol.
             531.
             
          
           
             b
             Person●m
             sustinent
             (
             scil
             Reges
             )
             cu●
             maiestatem
             inuiolabil●m
             impressit
             i●se
             (
             scil
             .
             ●●us
             )
             &
             〈…〉
             Eccles.
             5.
             9.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ▪
             S.
             
               Chrysost
               ad
               Rom.
               13.
               
               Penditur
               tributum
               ●d
               sustentationem
               Principis
               ,
               &
               ad
               satisfaciendum
               naturali
               obligationi
               ,
               in
               dando
               stipendium
               iu
               stum
               laboranti
               in
               nostr●vtilitatem
               .
               Suarez
               de
               legib
               ●ol
               .
               311.
               
               Sic
               Musculus
               ,
               Locis
               ,
               cap.
               de
               Magistrat
               .
               2.
               
               Point
               .
            
          
           
             b
             Voluntas
             〈◊〉
             actionis
             origo
             .
             Tertul.
             de
             P●eniten
             .
             ●ol
             .
             437.
             
          
           
             c
             Intellectus
             extensione
             fit
             practicus
             .
             I●ban
             .
             Scot.
             ad
             prim
             .
             Prolog
             .
             quaest
             .
             4.
             num
             .
             2.
             
          
           
             d
             Iudicij
             verbū
             hoc
             .
             faciendum
             est
             .
          
           
             e
             Imperij
             verb●u
             :
             fac
             hoc
             .
             Greg.
             de
             Val.
             Tom.
             2.
             in
             ●2.
             col
             .
             243.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ioseph
               .
               Antiquital
               .
               lib.
               11
               ▪
               cap
               ▪
               4.
               
            
          
           
             Pro.
             25.
             3.
             
          
           
             c
             Reges
             ,
             suo
             solius
             iudicio
             ,
             reseruauit
             Deus
             ;
             qui
             stans
             in
             Synagōga
             dêorum
             (
             i.
             e.
             Regum
             )
             dijudicat
             eos
             .
             Roff.
             de
             potestat
             .
             Papae
             .
             fol.
             291.
             
          
           
             d
             
               Quia
               per
               cor
               Regis
               gubernatur
               regnum
               ,
               ne
               cesse
               est
               regnum
               esse
               in
               potestate
               Dei
               ,
               in
               cuius
               manu
               ,
               cor
               Regis
               est
               .
               Tostat.
               ad
               Math.
               4
               quaest
               .
               50.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Nazian
               .
               orat
               .
               27.
               fol.
            
             471.
             
          
           
             a
             N●fas
             est
             ,
             in
             d●b●um
             vocare
             etus
             potes●a●em
             ,
             cui
             omnium
             g●berna●io
             supremo
             consiat
             〈◊〉
             iudicio
             .
             Concil
             .
             Tolet
             6
             ▪
             cap.
             14.
             
             Si
             quis
             ,
             potestati
             Regiae
             ,
             quae
             non
             est
             (
             i●xta
             Aposto●●
             )
             nisi
             à
             De●
             ,
             contumaci
             ▪
             &
             instito
             spiritu
             ,
             &c.
             obtemperare
             Irrefrigabiliter
             noluerit
             ;
             An●thematiz●tur
             .
             Concil
             Meldense
             .
             apud
             Roff.
             de
             potestat
             .
             Papae
             .
             lib.
             2.
             cap.
             5.
             
             Rom.
             13.
             
          
           
             a
             R●x
             non
             peccat
             ,
             suam
             legem
             non
             obseruans
             ,
             in
             ijs
             quae
             solùm
             deccāt
             subditos
             ,
             no●
             autem
             princi●ē
             ipsum
             :
             neque
             enim
             caput
             discordat
             corpori
             sinon
             sit
             subiectum
             ijs
             omnibus
             ,
             quibu●
             reliquum
             corpu●
             subditum
             est
             ,
             nisi
             in
             ijs
             rebus
             ,
             quae
             ae
             què
             ipsum
             ,
             ac
             reliquum
             corpus
             respicîunt
             .
             Vasquez
             in
             1●
             .
             d●sp
             .
             137.
             cap.
             3.
             ex
             Soto
             lib.
             1.
             de
             Iust.
             q.
             6.
             a.
             7.
             
          
           
             Et
             ,
             quisquis
             ,
             hoc
             summum
             obtinet
             Imperium
             ,
             siue
             is
             si●
             vnus
             Rex
             ,
             siue
             pauci
             Nobiles
             ,
             vel
             ipse
             populus
             vniuersus
             .
             supra
             omnes
             leges
             sunt
             .
             Ratio
             h●c
             est
             ,
             quòd
             nemo
             sibi
             ferat
             legem
             ,
             sed
             subdi●is
             :
             suis
             se
             legibus
             nemo
             adstringit
             .
             D
             ●
             .
             Sarau
             .
             de
             Imperād
             .
             Author
             lib.
             2.
             cap.
             3.
             
             Huc
             accedit
             &
             illa
             ratio
             ,
             quòd
             neque●uis
             legibus
             teneri
             possi●
             (
             scil
             .
             Rex
             )
             cùm
             nemo
             sit
             seipso
             superior
             ,
             nemo
             à
             seipso
             cogi
             possit
             ,
             &
             leges
             à
             superiore
             tantùm
             sciscantur
             ,
             denturque
             inferioribus
             :
             neque
             antecedentiū
             Principum
             ,
             cùm
             par
             in
             parem
             ,
             non
             habet
             imperium
             :
             neque
             populi
             ,
             cùm
             ipse
             populo
             superior
             sit
             .
             Barclaius
             contra
             Monarchomach
             .
             lib.
             3.
             cap.
             16.
             
             Quare
             qui
             Reges
             legibus
             subijciunt
             ,
             Ne
             quid
             prae●clari
             pro
             Repub.
             audeant
             ,
             impediunt
             ,
             &
             calumnijs
             Improbissimi
             cuiusuis
             exponū●
             .
             D
             ●
             .
             Sarau
             .
             ●ol
             .
             174
             Rom.
             13.
             2.
             
          
           
             a
             Hoc
             ●rit
             ius
             Regis
             1
             Sam
             8.
             6.
             h●c
             est
             ▪
             potestas
             legitima
             ,
             non
             tyrannica
             ,
             nec
             violenta
             .
             Spalet
             .
             tom
             .
             2.
             ful
             .
             251.
             
             Et
             ide●
             ,
             quando
             Rex
             ,
             propria
             negotia
             ,
             non
             poffit
             expedire
             per
             proprias
             res
             ac
             seruos
             ,
             possit
             ,
             pro
             negotijs
             proprijs
             ,
             tollere
             .
             res
             &
             seruos
             aliorū
             ;
             &
             i●●o
             mod●
             dicebat
             Deus
             ,
             quod
             p●rtiuebat
             ad
             ius
             Regis
             .
             1
             Sam.
             8.
             6.
             
             Gu●iel
             .
             Occā
             .
             tracta●
             .
             2.
             lib.
             2.
             cap.
             25.
             
             Tributa
             esse
             maxim
             è
             naturalia
             ,
             &
             praese
             ferre
             iustitiam
             :
             quia
             exiguntur
             de
             rebus
             proprijs
             .
             Nauar.
             apud
             Suarez
             de
             legib
             .
             fol.
             300
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Naz.
             Orat
             27.
             fol.
             471.
             
             Kings
             may
             iustly
             command
             the
             goods
             and
             bodies
             of
             all
             their
             Subiects
             ,
             in
             time
             both
             of
             Warre
             ,
             and
             Peace
             ,
             for
             any
             publique
             necessity
             or
             vtility
             .
             B.
             
               Bilson
               .
               d●ff
               .
               fol.
               356.
               
            
          
           
             3.
             
             Poynt
             .
          
           
             Rationabile
             obsequtum
             .
          
           
             Rom.
             12.
             1.
             
          
           
             1
             Sam.
             15.
             22.
             
          
           
             Num.
             16
             32.
             
          
           
             Exod.
             14.
             
             2●
             .
          
           
             Wisd.
             19.
             5.
             
          
           
             Iosuah
             10.
             11.
             
          
           
             Dan.
             3.
             27.
             
          
           
             ●os
             .
             10.
             12.
             
          
           
             c
             In
             re
             morali
             ,
             actio
             hominis
             ,
             vt
             homo
             est
             ,
             ea
             dicitur
             ,
             quae
             libera
             est
             .
             Azor.
             Instit.
             lib.
             1.
             ●ap
             .
             1.
             
          
           
             ●er
             .
             10.
             10.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Iustin.
             Martyr
             :
             dialog
             .
             cum
             Trypho
             .
             fol.
             312.
             
          
           
             c
             Testimonijs
             diuinis
             lites
             sua●
             praeferunt
             .
             —
             Qui
             enim
             Testimonia
             diuina
             non
             sequntur
             ,
             pondus
             humani
             testimounij
             perdid●r●n●
             .
             S.
             August
             .
             contra
             Donatistas
             .
             Tom.
             2.
             
             Epist.
             50.
             
          
           
             e
             Quae
             autem
             de
             sur●ùm
             est
             sapientia
             ,
             suadibilis
             ,
             bonis
             consentiens
             .
             S.
             Iacobi
             Epist.
             cap.
             3.
             ver
             .
             17.
             
          
           
             c
             In
             regnis
             h●●editarijs
             ,
             populus
             &
             P●oce●es
             nihil
             saciunt
             ;
             solùm
             cum
             plausu
             proclamant
             .
             Roff.
             de
             pot
             .
             Papae
             .
             fol.
             290.
             
             Communi●as
             ,
             nihl
             sui
             con●ert
             Regibus
             ,
             nisi
             ad
             summum
             perso
             .
             nam
             determinet
             ;
             &
             patiùs
             ,
             personam
             applicat
             diuinae
             potestati
             ,
             quàm
             diuinam
             potestatem
             pers●nae
             .
             Spalet
             .
             tom
             .
             2.
             fol.
             529.
             
             Populus
             nihil
             contulit
             :
             Christi
             Domini
             ,
             non
             Christi
             pop●li
             sunt
             .
             Oleo
             sancto
             infuso
             ,
             signare
             id
             ,
             Deus
             voluit
             ,
             &
             consignare
             .
             Winton
             .
             Respons
             .
             ad
             Math.
             Tort.
             fol.
             384.
             
          
           
             d
             Obligati●
             Pendendi
             Tributum
             ,
             it
             a
             naturalis
             est
             Principi
             ,
             &
             per
             se
             orta
             ex
             ratione
             Iustitiae
             ,
             v●
             non
             poffit
             quis
             excusari
             ,
             propter
             appar●tem
             ini●stitiam
             ,
             vel
             nimium
             grauamen
             .
             Suarez
             de
             legib
             .
             fol.
             316.
             
          
           
             a
             Tres
             conditiones
             Tributorum
             ,
             scilicet
             legitima
             potestas
             ,
             iusta
             causa
             ac
             debita
             proportio
             ,
             quaa
             planè
             videntur
             sufficientes
             ad
             iustitiam
             Tributi
             ,
             &
             ita
             illas
             tantùm
             ▪
             ponunt
             Castro
             &
             Medina
             .
             Suarez
             de
             legibus
             lib.
             5.
             cap.
             17.
             num
             .
             1.
             
             Acceptationem
             populi
             ,
             non
             esse
             conditionem
             necessariam
             ,
             ex
             vi
             iuris
             naturalis
             ,
             aut
             Gentium
             ,
             neque
             ex
             iure
             Communi
             .
             Suarez
             vbi
             supra
             ,
             num
             .
             3.
             
          
           
             
               2
               Sam.
               18.
               
               ●
            
             .
             Tu
             ,
             vn●s
             ,
             pro
             decem
             A●●llibus
             computaris
             .
          
           
             d
             S.
             August
             .
             tom
             .
             10.
             
             Homil.
             48.
             
          
           
             ●
             S.
             Ioh.
             5.
             19.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             2
             Thess.
             32.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             ●
             S.
             Pet.
             2.
             12.
             
          
        
         
           Notes for div A07368-e8620
           
             a
             Theologia
             e●●
             de
             his
             ,
             quae
             sunt
             soli
             Intellectui
             Diuino
             Naturali●●r
             cognita
             .
             Iohan.
             Scot.
             prolog
             .
             Senten
             .
             qu.
             3●
             .
             &
             2
             d●
             .
             laterali
             .
             num
             .
             7.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Clemens
             Alex.
             Stromat
             .
             lib.
             4.
             f●l
             .
             346.
             
          
           
             ●rou
             .
             7.
             1.
             
          
           
             a
             Hoc
             est
             insigne
             〈◊〉
             ,
             vt
             absqu●
             〈…〉
             ob●diat
             Imperanti●n●c
             vllamrationem
             exposc●●t
             imperij
             .
             Chrysost
             .
             tom
             2.
             col
             .
             63.
             
             Edit
             .
             Basil.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plato
             in
             Theag.
             
          
           
             Iob
             32.
             8.
             
          
           
             Prou.
             20.
             27.
             
          
           
             Prou.
             1.
             5.
             
          
           
             Prou.
             20.
             5.
             
          
           
             Esay
             3.
             5.
             
          
           
             Esay
             ●
             .
             21.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plutarch
             .
             de
             Curiositat
             .
          
           
             e
             Mundus
             est
             ornata
             Dei
             ordinatio
             ,
             constans
             societate
             Caeli
             ,
             ac
             terrae
             .
             Apul.
             de
             mundo
             .
          
           
             f
             Ordo
             ,
             est
             parium
             dispariumque
             ,
             rerum
             ,
             sua
             cuique
             ,
             loca
             tribuens
             dispositio
             .
             S.
             August
             .
             Ciuit.
             l.
             19.
             c.
             13.
             
             Sic
             Gerson
             .
             Considerat
             .
             13●
             .
             part
             .
             12.
          
           
             a
             Iust.
             Martyr
             .
             ad
             Or●hod
             .
             fol.
             434.
             
          
           
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               Ecp●ant
               .
               apud
               Stobaeum
               .
               fol.
            
             330.
             
          
           
             e
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Idem
               ibid.
               fol.
            
             332.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Phil●
             Iud.
             lib.
             2.
             legis
             Alleg.
             
          
           
             g
             Condere
             legem
             ▪
             unus
             est
             ex
             pr●cipuis
             actibu●
             gubernationis
             Reipub.
             ita
             praecipuam
             &
             superiorem
             requirit
             pot●statem
             ▪
             aec
             autem
             p●te●i●s
             primariò
             est
             in
             Deo
             ,
             et
             per
             essentiam
             .
             Suarez
             de
             legibus
             ,
             lib.
             1.
             cap.
             8.
             n.
             8.
             
             Esay
             33.
             22.
             
          
           
             Prou.
             3.
             9.
             
          
           
             d
             D●o
             ,
             nat●●aliter
             competit
             supremū
             dominiū
             rerum
             omnium
             :
             &
             home
             ,
             etiam
             natura●●ter
             ,
             est
             Deosubiectus
             :
             ex
             hac
             ergo
             subiectione
             ,
             ex
             parte
             himi●is
             ,
             &
             potestate
             ,
             ex
             parte
             Dei
             ,
             fundamenatum
             ●abent
             leg●s
             diuinae
             Iuxta
             illud
             ,
             Esay
             33.
             22.
             
             
               Suarez
               de
               legib
               .
               lib.
               1.
               cap.
               8.
               n.
            
             8.
             
             Deu●
             ,
             autho●itate
             propriâ
             ,
             leges
             ferre
             potest
             ,
             &
             coger●
             ad
             ●arum
             ●bseruationem
             ,
             et
             ●unire
             ,
             transgr●sseres
             .
             Suarez
             vbisupr●
             .
          
           
             e
             
               Potestas
               legislati●a
               primariò
               &
               per
               essentiam
               ,
               in
               Deo
               est
               ;
               communicatur
               autem
               Regibus
               ●er
               qua●dam
               participationem
               :
               Iuxta
               illud
               Sap.
               6.
               
               Audite
               Reges
               ,
               quoniam
               data
               est
               v●bis
               à
               Domino
               potestas
               :
               Non
               enim
               est
               po●estas
               ,
               nisi
               à
               Deo.
               Rom
               ▪
            
             13
             ▪
             
               Suarez
               de
               legib
               .
               lib.
               1.
               cap.
               8.
               n.
            
             8.
             
          
           
             f
             Qui
             est
             dominus
             aliquarum
             personarum
             ,
             est
             dominus
             rerum
             ,
             ad
             easdem
             pers●na
             ▪
             spectantium
             .
             Occam
             .
             tractat
             .
             2.
             lib.
             2.
             cap.
             22.
             
             Omnia
             ,
             quae
             sun●
             in
             r●g●o
             ,
             sunt
             Regis
             ,
             quoad
             potestatem
             vtendi
             eis
             ,
             pro
             bono
             communi
             .
             Occam
             .
             vbisupra
             .
             cap.
             25.
             
          
           
             a
             T●ties
             vitae
             reddimur
             ,
             quoties
             obediential
             .
             Sanctus
             Gregot
             .
             〈◊〉
             1
             Sam.
             cap.
             4.
             
          
           
             Text.
             
          
           
             Points
             .
             4.
             
          
           
             Point
             .
             1.
             
          
           
             Prou.
             16.
             4.
             
          
           
             c
             Tantum
             opus
             ,
             non
             s●ne
             Custode
             stare
             .
             Senec.
             lib.
             de
             prouidentiâ
             .
          
           
             d
             Natura
             ,
             vt
             est
             sub
             primo
             agente
             intellectuali
             ,
             operatur
             propter
             finem
             .
             Arist
             physic
             .
             2.
             cap.
             7.
             
          
           
             f
             Secundum
             illam
             primam
             ,
             coelest
             a
             Superiùs
             or●linari
             infer
             iúsque
             terrestria
             ,
             lumm●ria
             sidereque●utg●re
             ,
             dici
             noctisque
             vices
             agitari
             ,
             aquis
             terram
             fundatam
             interlui
             atque
             circun●lui
             ,
             aerem
             altius
             superfundi
             ,
             arbus●a
             &
             animalia
             concipi
             &
             nasci
             ,
             crescere
             &
             senescere
             ,
             occidere
             .
             —
             In
             bac
             autem
             alterâ
             ,
             signa
             dari
             ,
             doseri
             et
             discere
             ,
             agros
             coli
             ,
             socie●a●es
             administrari
             ,
             art●s
             excerceri
             .
             S.
             August
             .
             de
             Genes
             .
             ad
             Lit.
             lib.
             8.
             cap.
             9.
             
          
           
             b
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Trism●gist
               .
               Principium
               Religionis
               ,
               ritè
               sentire
               de
               Deo.
               Sanct.
               Chrys●st
               .
            
             
               Ag●oscere
               aute●
               Deū
               ,
               nihil
               ali●●
               est
               ,
               quàm
               in
               Deum
               credere
               ,
               deque
               ,
               eo
               ,
               vt
               par
               est
               ,
               sentire
               .
               Xisti
               Bethulei
               Comment
               .
               ad
               Lactant.
               lib.
               4.
               cap.
               28.
               
            
          
           
             c
             Dix●mus
             ,
             Religionis
             nomen
             à
             vinculo
             pietati●
             esse
             deductum
             ;
             quòd
             hominem
             sibi
             ,
             Deus
             religauerit
             ,
             &
             pietate
             constrinxerit
             .
             Lactant.
             Instit.
             lib.
             4.
             cap.
             28.
             
             Dictam
             ess'e
             Re●gionē
             quod
             quasi
             in
             fascc●
             ▪
             Domini
             ,
             vincti
             ,
             &
             relegati
             sumus
             .
             S.
             Hieron
             .
             ad
             Amos
             9.
             
          
           
             d
             Deratione
             virtutis
             Th●ologicae
             est
             ,
             ●t
             vniat
             nos
             Deo
             immediatè
             ,
             per
             actum
             internum
             ,
             proxime
             à
             se
             el●citum
             .
             Suarez
             de
             Relig.
             lib.
             3.
             cap.
             3.
             num
             .
             2.
             
          
           
             e
             Religio
             est
             cultus
             D●o
             debitus
             ,
             rationesuae
             excellentiae
             .
             Suarez
             de
             Relig.
             lib.
             1.
             c.
             9.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Athenag
             .
             l●gat
             ▪
             pro
             Chri●i
             .
             fol
             36
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             ibid.
             supra
             .
          
           
             f
             Nimirum
             Religio
             ,
             veri
             cultu●
             est
             ;
             superstitio
             ,
             falsi
             .
             Lactant.
             lib.
             4.
             cap.
             28.
             
          
           
             a
             Si
             Religio
             t●llitur
             ,
             nulla
             nobis
             rati●
             cum
             coel●
             est
             .
             Lactant.
             Instit●t
             .
             lib.
             3.
             c
             ▪
             10.
             
          
           
             Ephes.
             2.
             12.
             
          
           
             1
             Cor.
             15.
             19.
             
          
           
             f
             
               Et
               sic
               ,
               per
               quādam
               nomni●
               ex●ensionem
               ,
               illud
               ,
               quod
               pertinet
               ad
               〈◊〉
               Principis
               ,
               s●il
               .
               disputare
               de
               e●●s
               iudc●o
               ,
               anopor●ea●
               e●m
               s●qui
               ,
               sceundum
               quand●m
               similitudinem
               ,
               sacr●l●gium
               dicitur
               .
               Thom.
               2●
               .
               2ae
               .
               quaest
               99.
               
               Art.
               1.
               ad
               pri●um
               .
            
             
               Obedien●iam
               erga
               Principes
               ,
               cum
               Dcicul●●
               ,
               &
               timore
               ,
               s●mper
               co●iunctum
               esse
               .
               Caluin
               .
               ad
               Sanctum
               Matth.
               cap.
               22.
               vers
               .
               21.
               
            
          
           
             Prou.
             24.
             21.
             
             St.
             Matt.
             22.
             21.
             
          
           
             1
             Pet.
             2.
             17.
             
             Eccles.
             8.
             
          
           
             1
             Cor.
             13
             
          
           
             Psal
             82.
             
          
           
             a
             Psal.
             82.
             6.
             
          
           
             b
             Psal.
             8.
             5.
             
          
           
             c
             St.
             loh.
             10.
             35.
             
             
               Constantini
               dictum
               ad
               Episcopos
               ,
               Vos
               estu
               nobis
               Di●
               a
               Deo
               d●ti
               .
               citat
               .
               Dist.
               96.
               cap.
               Satis
               .
            
          
           
             d
             Proximum
             s●crilegio
             crimen
             ,
             quod
             Majestatis
             est
             ,
             dictur
             ▪
             lib.
             1.
             
             〈◊〉
             Iul.
             Maiest
             .
          
           
             e
             〈…〉
             
          
           
             a
             Homo
             ,
             per
             se
             ,
             potest
             iniuriam
             fa●ere
             Deo
             ,
             suo
             modo
             ,
             infi●itam
             ;
             recompe●sare
             autem
             ,
             ad
             equalitatem
             ,
             non
             potest
             ,
             non
             solù●
             per
             seipsum
             ,
             suisque
             ,
             viribus
             ,
             sed
             ,
             nec
             per
             auxilium
             gratiae
             ,
             quia
             semper
             infinitè
             distat
             à
             personâ
             of●ensâ
             .
             Suarez
             de
             Relig.
             lib.
             3.
             cap.
             7.
             num
             .
          
           
             12.
             
             Psal.
             16.
             2
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Philo
             Iud.
             de
             D●●alog
             .
          
           
             f
             Inter
             patrem
             &
             ●ilium
             ,
             non
             est
             propriè
             Ius
             ,
             Caiet
             .
             2.
             2.
             q.
             57
             a●t
             .
             8.
             
             &
             Sot●
             lib.
             1.
             de
             Iust
             ▪
             q.
             1.
             art
             ▪
             4.
             ex
             Suarez
             de
             Relig.
             lib.
             3.
             cap.
             4.
             num
             .
             17.
             
          
           
             St.
             Ioh.
             12.
             3.
             
          
           
             St.
             Luc.
             10.
             41.
             
          
           
             St.
             Luc.
             19.
             8.
             
          
           
             St.
             Matt.
             19.
             27.
             
          
           
             Gal.
             4.
             15.
             
          
           
             Iosuah
             ▪
             1.
             16.
             
          
           
             Eccles.
             9.
             10.
             
          
           
             Prou.
             9.
             1.
             
          
           
             St.
             Luc.
             3.
             10.
             12.
             
          
           
             g
             Deu●
             ,
             suis
             rebus
             ,
             rationales
             creatur
             as
             praéfêcit
             ,
             posuit
             (
             inquit
             )
             ibi
             hominem
             ,
             quem
             finx●rat
             .
             Philo
             de
             〈…〉
             
          
           
             Rom.
             9.
             20.
             
          
           
             Sic
             retundit
             Apostolus
             .
             Sanct.
             August
             .
          
           
             d
             Scit
             se
             ,
             peregrinam
             in
             terris
             agere
             ,
             inter
             extraneos
             ,
             facilè
             inimicos
             inu●●ire
             .
             Tert●l
             .
             Apolog.
             aduers.
             Gent.
             C.
             ●
             ▪
             
          
           
             f
             Exitiabilis
             superstitio
             .
             Tacit.
             Annal.
             lib.
             15.
             
          
           
             g
             Genus
             hominum
             ,
             superstitionis
             n●uae
             &
             male●icae
             .
             Sucton
             .
             in
             Neron
             .
             cap.
             16.
             
          
           
             Psal.
             2.
             1.
             
             ●
             .
          
           
             d
             Praetexentes
             ad
             odi●
             defensionem
             ,
             illam
             quoque
             vanitatem
             ,
             quod
             existiment
             ,
             omnis
             publicae
             cladis
             ,
             o●nis
             popularis
             incommodi
             ,
             Chriflines
             esse
             causam
             .
             Tertul
             Apologet
             .
             cap.
             39.
             
          
           
             e
             Vt
             nobis
             ,
             i●fensissimas
             reddant
             ,
             ineruditora●
             turbas
             .
             Sanctus
             August
             .
             lib.
             Ci●
             .
             2.
             cap.
             3.
             
          
           
             f
             Haec
             bella
             ,
             quibus
             mundus
             iste
             cōteritur
             ,
             maximeque
             Romanae
             Vrbis
             recentem
             à
             Barbaris
             vastationem
             ,
             Christianae
             Religi●ni
             t●ib●●nt
             .
             Sanct.
             August
             .
             Ci●it
             .
             2.
             cap.
             2.
             
          
           
             g
             Si
             Tyberis
             ascondit●●
             maenia
             ,
             si
             Nylus
             non
             ascand●●
             in
             〈◊〉
             c●elum
             stetit
             ,
             si
             terra
             m●uet
             ,
             si
             f●mes
             ,
             silues
             statim
             Christianos
             ad
             Leone●
             .
             Tertull
             .
             Apolog.
             ●
             .
             3●
             .
             〈…〉
             .
             126.
             
          
           
             h
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             〈…〉
             ad
             Or●hodox
             .
             quaest
             .
          
           
             i
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Euagrius
             lib.
             ●
             .
             ca.
             41.
             contra
             Z●simum
             .
             Ita
             Iust●n
             .
             Mart.
             in
             solution●
             quaestions
             26.
             
          
           
             k
             Orovos
             ;
             quātae
             clades
             ,
             Orbem
             &
             ●rbem
             ceciderant
             ▪
             legimus
             Hierapolin
             ,
             &
             Delon
             ,
             &
             R●●dō
             ,
             &
             Co●n
             Insul●s
             ,
             multis
             cum
             miltibus
             bominum
             pessum
             abi●sse
             :
             mem●rat
             &
             Plato
             maiorē
             Asiae
             ,
             ac
             Affricae
             terrā
             ,
             Atlantico
             mari
             ereptam
             .
             Tertul.
             Apologet.
             cap
             39.
             
          
           
             l
             Fama
             te●ui●
             ,
             quae
             propi●r
             vero
             est
             ,
             ●aud
             plus
             fuisse
             modi●
             ,
             Tit.
             Liu.
             lib.
             33.
             cap.
             12.
             
             Occid●ssesupr●
             ducenta
             millia
             .
             Idem
             vbisupra
             .
             Nemo
             adhuc
             ,
             Romae
             ,
             Deu●
             verum
             adorabat
             ,
             cum
             Han●ib●l
             apud
             Cannas
             ,
             per
             Romanos
             Annulos
             caedes
             suas
             metiebatur
             .
             Tertull.
             Apolog.
             c.
             39.
             
          
           
             m
             Onmes
             Dij
             vestri
             ab
             omnibus
             col
             bantur
             ,
             c●m
             ipsum
             capitoliū
             Senones
             occup●uêrunt
             .
             Idem
             vbi
             supra
             .
          
           
             n
             Cùm
             dicas
             plurimos
             couqueri
             ,
             quòd
             bella
             crebriùs
             surgant
             ,
             quò
             ●ues
             ,
             quod
             fames
             saeuiant
             ,
             quodque
             imbres
             ac
             pluuias
             serena
             longa
             suspendent
             ,
             nobis
             imputari
             :
             tacere
             vltrà
             non
             oportet
             ,
             quemadmodum
             Hebraei
             ,
             in
             Deserto
             ,
             mortem
             Sc●ismatici
             illius
             Core
             ,
             &
             sociorum
             ,
             in
             Mosem
             re●ere●an●
             ,
             ingrati
             in
             Deum
             &
             Mosen
             :
             Ita
             ●i
             ,
             ●ui●scemodi
             mala
             ,
             quae
             Deu●
             ob
             eorum
             flagitia
             immittebat
             ,
             ingrati
             in
             Christum
             ,
             &
             seruos
             eius
             ,
             Christia●is
             ascribebant
             .
             Sanctus
             Cyprian
             .
             ad
             De●etrian
             .
             tom
             .
             2.
             
             Ea
             ●ala
             ,
             quae
             ,
             pro
             suorum
             morum
             peruer
             ●it●●e
             ,
             meritò
             patiti●●tur
             ,
             bl●sphemantes
             ,
             Christ●
             imputant
             .
             Sanct
             ▪
             August
             .
             Ci●it
             .
             lib.
             1.
             cap.
             3.
             
          
           
             b
             Rec●lant
             erg●
             nob●cum
             ,
             antequam
             Christius
             venisse●
             in
             Care
             ,
             antequam
             eius
             nomen
             ,
             c●
             ,
             cui
             frustrà
             inuident
             ,
             gloriâ
             ,
             populis
             innotesceret
             :
             quibus
             cal●mitatibus
             ,
             Res
             Romanae
             ,
             multipliciter
             varieque
             contritae
             sunt
             .
             Sanctius
             August
             .
             Ciuit.
             2.
             cap.
             3.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Qu●ru●
             libidines
             Mysteria
             nominant
             .
             A●●enag
             .
             legat
             :
             pro
             Christian
             .
             pag.
             35.
             
          
           
             d
             Nam
             ,
             quaecu●que
             erant
             ,
             Gnostico●ū
             porte
             ●o
             ,
             vel
             al
             orum
             〈…〉
             Christianis
             ascribe●ant
             .
             Baron
             .
             A●n
             .
             143.
             ●um
             .
             4.
             
          
           
             e
             Indid●●unt
             ●bi
             nomen
             Christia●um
             ad
             hoc
             ,
             vt
             Ge●tes
             per
             ipsos
             ●ffen●●ntur
             Epiphan
             .
             ●aeres
             .
             27.
             
          
           
             f
             Turpis
             operationis
             caenosa
             male
             olentia
             Epiph.
             ●aeres
             .
             26.
             
          
           
             g
             Vt
             ●urpem
             ignominiae
             Notam
             vniuersae
             Christi●norum
             multitudini
             in●erent
             .
             Eusebius
             Histor.
             lib.
             4.
             cap
             7.
             
          
           
             h
             Tertul.
             Apolog.
             cap.
             7.
             
             Iustin.
             M●rt
             .
             orat
             .
             ad
             Ant.
             pium
             ,
             apud
             Baron
             .
             Ann.
             120.
             num
             .
             20.
             
             &
             31.
             
          
           
             i
             Dicimur
             s●el●ratissimi
             ,
             de
             sacramento
             Infanticidij
             ,
             &
             p●bulo
             inde
             ,
             &
             post
             conuiuium
             ,
             incesto
             ;
             quod
             euers●res
             luminum
             ,
             &c.
             Tertu●
             .
             Apolog
             .
             cap.
             7.
             
             Qui
             ,
             ad
             nostrae
             doctrinae
             n●tam
             ,
             &
             infomiam
             illud
             disseminabant
             .
             Origen
             .
             contra
             Caelsum
             ,
             lib.
             6.
             
             His
             ,
             Diabolusvs
             usu●
             est
             ,
             ministris
             ,
             sacrosanto
             Dei
             verbo
             ,
             petulanter
             ,
             impiéque
             obtrectandi
             .
             Euseb.
             Histor.
             lib.
             4
             c.
             7
             ▪
             Ipsi
             ad
             detracti●nem
             diuini
             ●ominis
             &
             Ecclesiae
             .
             —
             〈◊〉
             sunt
             .
             Irenae
             .
             lib.
             1.
             cap
             24.
             apud
             Baron
             .
             Ann.
             120.
             num
             .
             25.
             
          
           
             k
             Caeter●m
             ,
             insignis
             verae
             &
             catholicae
             Ecclesiae
             splendor
             ,
             ijsdem
             vir●utum
             vestigijs
             incedens
             ,
             &
             purae
             diuinae
             viuendi
             rationis
             Instituti●
             ,
             sic
             mirandum
             in
             mod●m
             entituit
             ,
             vt
             ,
             defor●is
             infamiae
             labes
             ,
             ●●mulcum
             tempore
             deleta
             :
             vt
             nemo
             ,
             ex
             illo
             tempore
             ,
             turpem
             aliquam
             dedec●ris
             maculam
             ,
             fidei
             ●ostrae
             auderet
             inferre
             .
             Euseb.
             lib.
             4.
             c.
             7.
             
          
           
             *
             Esay
             49.
             25.
             
          
           
             1
             Ephes.
             2.
             2.
             
          
           
             2
             Iob
             41.
             34.
             
          
           
             3
             Eccles.
             10.
             4.
             
          
           
             4
             St.
             Luc.
             23.
             2.
             
          
           
             5
             St.
             Matth.
             22.
             
          
           
             1
             Res
             ,
             eius
             esse
             censetur
             ,
             cuius
             ,
             iure
             praesert
             ,
             vel
             nomen
             ,
             vel
             imaginem
             ;
             Brugenf
             .
             ad
             Sanct
             Matth.
             cap.
             22.
             vers
             .
             20.
             
             Ius
             supremi
             dominij
             ,
             penes
             ●um
             man●t
             ,
             qui
             insculptâ
             imagine
             suâ
             ,
             nummum
             edidit
             ,
             va●oren
             .
             q
             ,
             praescribit
             .
             Ide●●
             ibid.
             Regum
             est
             potestas
             fabricandi
             ,
             c●dendi
             ,
             mutandi
             ,
             augendi
             ,
             minue●d●
             m●netam
             eius●
             pretium
             ,
             ac
             aestimationem
             .
             Azor.
             Institut
             .
             tom
             .
             2.
             lib.
             11.
             col
             .
             1217.
             
             Atqui
             ,
             nummus
             ,
             Caefarem
             vebis
             dominari
             ,
             testatur
             ,
             vt
             tacitâ
             qu
             ●
             vestrá
             approbotione
             ,
             perierit
             ,
             ac
             erepta
             sit
             libertas
             ,
             quam
             obtenditis
             ,
             calu
             .
             ad
             Sanct
             Matth
             ,
             22.
             vers
             .
             21.
             
          
           
             m
             Securus
             affirmo
             ,
             potuisse
             Dominum
             christū
             ,
             tempore
             mortalitatis
             surae
             ,
             disponere
             de
             temporalibus
             omnibus
             ;
             &
             Reges
             ,
             ac
             Principes
             ,
             regnis
             ,
             dominijsque
             priuare
             .
             ●ellarm
             .
             contra
             Barclaium
             .
             S●
             hanc
             potestast●m
             tribuit
             Christ●
             Bellarminus
             ,
             tanquam
             D●o
             ,
             fatemur
             id
             omn●s
             .
             Spalet
             .
             tom
             .
             2.
             pag.
             512.
             
          
           
             n
             Christus
             ,
             haeres
             vniuersorum
             cons●i●utus
             ,
             propter
             eminentiale
             Dominiū
             inomnes
             Creaturas
             ,
             ratione
             filiationis
             ,
             siue
             propter
             exal●ationem
             supra
             Angeles
             ,
             siue
             vuòd
             recuperâuit
             i●lud
             plenum
             dominium
             ,
             quod
             Adam
             perdidit
             .
             Spal●t
             .
             tom
             .
             2.
             pag.
             498.
             
          
           
             o
             Chrisuis
             ver●
             habuit
             ius
             Regis
             saper
             omnes
             a●ios
             Reges
             :
             q●amuis
             c●nol●eritvti
             ,
             et
             temporaliter
             regnare
             .
             Vasq.
             tom
             .
             1.
             in
             3●m
             .
             disputat
             .
             17.
             cap.
             2.
             cum
             multis
             alijs
             ibid.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Athanof
             .
             tom
             .
             1.
             de
             sanctiss
             .
             Deip.
             
          
           
             p
             Non
             eripit
             .
             terr●na
             ,
             qui
             regna
             dat
             coelestia
             .
             ex
             hymna
             Sedulij
             profesto
             Sanctorum
             In●ocent
             .
             vide
             Vasq.
             tom
             .
             1.
             in
             3am
             .
             disput
             .
             ●7
             .
             cap.
             1.
             num
             9.
             
          
           
             q
             St.
             Mat.
             17.
             26.
             
          
           
             1
             Sam.
             6.
             19.
             
          
           
             r
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Athenag
             .
             Legat.
             pro
             Christian
             fol.
             36.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Th●ophil
             .
             Antioch
             .
             ad
             Ant●lyc
             .
             lib.
             3.
             p.
             127.
             1
             
             Thess.
             4.
             7.
             
          
           
             Tit.
             2.
             11
             ,
             1●
             ▪
             
          
           
             Eph.
             5.
             5.
             
          
           
             Apoc.
             22.
             15.
             
          
           
             St.
             Mat.
             24.
             51.
             
          
           
             St.
             Matth.
             6.
             2.
             
          
           
             s
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theophil
             .
             Antioch
             ,
             ad
             Autolyc
             .
             l
             3.
             p.
             126.
             
          
           
             t
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Tatian
             .
             Assyr
             .
             orat
             .
             ad
             Gracos
             .
             sol
             ,
             144.
             
          
           
             u
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Tatian
             .
             Astyr
             .
             orat
             .
             contra
             Graecos
             .
             fol.
             142.
             
          
           
             x
             1
             Porphyrius
             .
             2
             Celsus
             .
             3
             Lucian
             .
             4
             In●ian
             .
          
           
             y
             In
             talibus
             no●●bedientes
             ,
             mortaliter
             Peccant
             :
             nisi
             foret
             illud
             quod
             praecipitur
             ,
             contra
             praeceptum
             Dei
             ,
             vel
             in
             salutis
             Dispendium
             ,
             Angel.
             sum
             .
             verb
             obed
             .
          
           
             Dan.
             1.
             6.
             
          
           
             z
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Athen●us
             .
             Deip.
             lib.
             5.
             
          
           
             a
             Bonum
             ,
             sine
             quo
             p●test
             esse
             salus
             ,
             dimitti
             ●ebet
             ,
             propter
             obedient
             ▪
             am
             .
             Angel.
             Sum.
             verb.
             Obedientia
             .
          
           
             b
             No
             Orthodox
             Father
             ,
             did
             ,
             by
             word
             ,
             or
             writing
             ,
             teach
             any
             resistance
             for
             the
             space
             of
             a
             thousand
             yee●es
             .
             
               Lichfield
               l●b
               .
               4.
               cap.
               19.
               
               Sec.
            
             19.
             
             All
             the
             worthy
             Fathers
             ,
             and
             Bishops
             of
             the
             Church
             ,
             perswaded
             themselues
             ,
             that
             they
             owed
             al
             duty
             to
             Kings
             ,
             though
             Heret●kes
             and
             Infidels
             .
             D
             ●
             .
             
               Field
               lib.
               5.
               c.
            
             30.
             
          
           
             c
             Bellarmin
             .
             de
             Laic
             .
             cap.
             6.
             
             Snarez
             defens
             .
             fidei
             Cathol
             .
             cap.
             3.
             
          
           
             d
             Parraeus
             ad
             Rom.
             13.
             
             Hotemannus
             ,
             Franc●gall
             .
             cap.
             6.
             
             Boucherius
             lib.
             2.
             cap.
             2
             ▪
             de
             abdica
             .
             Henr.
             3.
             
             Keckerman
             .
             System
             .
             p●lit
             .
             ca.
             32.
             
             Brutus
             v●dic
             ,
             quaest
             .
             2.
             pag.
             56.
             
          
           
             1.
             
             Parad●x
             .
          
           
             e
             Dent
             talem
             exercitum
             ,
             tales
             〈◊〉
             ,
             tales
             Marit●s
             ,
             tales
             ●oniuges
             ,
             tales
             Parentes
             ,
             tales
             filios
             ,
             tales
             〈◊〉
             ,
             tales
             serous
             ,
             tales
             Reges
             ,
             t●l●s
             ●ud●ces
             ,
             tales
             d
             b●torum
             redd
             ●●res
             ,
             &
             exact●●es●●
             sius
             fisci
             ,
             q●a●es
             〈◊〉
             doctrina
             Christi●na
             .
             〈◊〉
             .
             2.
             epist.
             5.
             ad
             Mar●ellin
             .
          
           
             2.
             
             Paradox
             .
          
           
             f
             Omnis
             pars
             debet
             se
             con●or
             mare
             toti
             .
          
           
             3.
             
             Paradox
             .
          
           
             g
             Res
             transit
             cum
             oncre
             .
             Regula
             Iuris
             .
          
           
             1.
             
             Cor.
             12.
             25.
             
          
           
             h
             Qui
             p●ccat
             in
             Regem
             ,
             pcccat
             quodammodo
             ,
             in
             omnes
             s●bi
             subditos
             ▪
             Occam
             ,
             tract●t
             .
             2.
             l.
             2.
             c
             ,
             25.
             
          
           
             4.
             
             Paradox
             .
          
           
             i
             Suut
             .
             〈…〉
             ar●od●●t
             ,
             ne
             numis
             al●●m
             v●lent
             :
             si
             ●
             is●i
             ita
             sub●jc●
             volūt
             :
             v●
             ,
             e●●am
             ipsis
             ,
             su●i●ctus
             sit
             Princeps
             ▪
             Dr
             Sarau
             de
             Imperandi
             Author●
             〈◊〉
             .
             175.
             
          
           
             k
             Vid●re
             viri
             sa●●entes
             ,
             quanquam
             libertatis
             amantissi●i
             ,
             Sum●um
             Imperium
             ,
             〈…〉
             leg●m
             A●gustias
             coerceatur
             ;
             non
             posse
             cum
             vtilitate
             Publicâ
             exer●eri
             .
             Dr.
             Sarau
             .
             fol.
             174.
             
          
           
             5.
             
             Paradox
             .
          
           
             l
             Lex
             nulla
             valeat
             contra
             ius
             diuinum
             .
             Laelius
             de
             priuileg
             .
             Eccles
             .
             122.
             
          
           
             6.
             
             Paradox
             .
          
           
             m
             Ea●mer
             .
             Histor
             .
             Nouor
             .
             lib.
             1.
             in
             Princip
             .
             Act.
             13.
             22.
             
          
           
             7.
             
             Paradox
             .
          
           
             n
             Tolle
             erg●
             ,
             hoc
             vitium
             de
             Clero
             ,
             ne
             velint
             popul●
             placêre
             ,
             &
             sine
             labore
             ,
             omn●a
             viti●
             resecantur
             .
             Author
             operi●
             imperfecti
             :
             tom
             .
             ●
             .
             col
             .
             917.
             
             Edit
             .
             〈◊〉
             .
          
           
             o
             Iosephus
             Autiquit
             .
             lib.
             18.
             cap.
             1.
             &
             lib.
             20.
             c.
             2.
             
          
           
             Regard
             .
          
           
             p
             Voluntas
             humana
             eatenùs
             bona
             eft
             ;
             quatenùs
             continuatur
             diuinae
             voluntati
             ,
             vt
             principio
             moun●nti
             ,
             &
             conso●matur
             ci
             ,
             vt
             Reguladirigeneti
             &c.
             Bonauent
             .
             ad
             2
             um
             .
             dist
             .
             35.
             
             Art.
             2.
             qu.
             1.
             
             Conclus
             .
          
           
             q
             Propter
             Dominum
             a
             ternum
             Domino
             temporali
             s●ruie●ant
             .
             Sanctus
             August
             .
             〈◊〉
             Psal.
             124.
             
          
           
             2
             Pet.
             ●
             .
             8.
             
          
           
             Eccles.
             5.
             4.