Royalty and loyalty or A short survey of the power of kings over their subjects: and the duty of subjects to their kings. Abstracted out of ancient and later writers, for the better composeing of these present distempers: and humbly presented to ye consideration of his Ma.tie. and both Howses of Parliament, for the more speedy effecting of a pacification / by Ro: Grosse dd: 1647
         Grosse, Robert, D.D.
      
       
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             Royalty and loyalty or A short survey of the power of kings over their subjects: and the duty of subjects to their kings. Abstracted out of ancient and later writers, for the better composeing of these present distempers: and humbly presented to ye consideration of his Ma.tie. and both Howses of Parliament, for the more speedy effecting of a pacification / by Ro: Grosse dd: 1647
             Grosse, Robert, D.D.
          
           [2], 62 p.
           
             s.n.,
             [London :
             1647]
          
           
             T.p. is engraved.
             Place of publication from Wing.
             Annotation on Thomason copy: "July 7th 1647".
             Imperfect: heavy foxing in places, affecting text.
             Reproduction of the original in the British Library.
          
        
      
    
     
       
         eng
      
       
         
           Prerogative, Royal -- Early works to 1800.
           Divine right of kings -- Early works to 1800.
           Executive power -- Early works to 1800.
           Kings and rulers -- Early works to 1800.
           Great Britain -- Politics and government -- 1642-1649 -- Early works to 1800.
        
      
    
       A85738  R201664  (Thomason E397_3).  civilwar no Royalty and loyalty or A short survey of the power of kings over their subjects: and the duty of subjects to their kings.:  Abstracted out o Grosse, Robert, D.D.  1647    21866 76 135 0 0 0 0 96 D  The  rate of 96 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 
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             ד
             ה
             ד
             ח
             
             ד
          
        
         
           
             
               Royalty
            
             Per
             me
             Reges
             regnant
          
           
             Quam
             bonum
             est
             conuenire
          
           
             Regem
             &
             Populum
             conuenire
          
           
             
               Loyalty
            
             Subdite
             estate
             Potestati
             Superem
             〈…〉
          
        
         
           
             ROYALTY
             AND
             LOYALTY
          
           or
           
             A
             short
             Survey
             of
          
           the
           Power
           of
           Kings
           over
           their
           Subjects
           :
           and
           the
           Duty
           of
           Subjects
           to
           their
           Kings
           .
        
         
           Abstracted
           out
           of
           Ancient
           and
           later
           Writers
           ,
           for
           the
           better
           Composeing
           of
           these
           present
           Distempers
           :
           And
           humbly
           presented
           to
           ye
           Consideration
           of
           his
           ●Ma
           .
           
             tie
          
           and
           both
           Howses
           of
           Parliament
           ,
           for
           the
           more
           speedy
           effecting
           of
           a
           Pacification
           .
        
         
           by
           Ro
           Grosse
           〈…〉
        
         
           By
           Gods
           Comand
           Wee
           rule
           this
           Land
           .
        
         
           Wee
           are
           all
           Yours
           And
           what
           is
           Ours
           .
        
      
    
     
       
       
       
         
           
             CHAP.
          
           1.
           
           THE
           KINGS
           ROYALTIE
           :
           OR
           
             The
             Power
             of
          
           KINGS
           
             over
             their
          
           SVBIECTS
           .
        
         
           AT
           the
           first
           ,
           there
           was
           no
           distinction
           ,
           or
           difference
           of
           men
           ;
           one
           man
           was
           as
           good
           as
           another
           :
           But
           afterwards
           ,
           some
           excelling
           others
           in
           desert
           ,
           were
           preferred
           before
           others
           in
           place
           .
           
           Nature
           ,
           saith
           
             Gregorie
             ,
          
           did
           produce
           all
           men
           alike
           :
           but
           the
           order
           of
           their
           ments
           varying
           ,
           occult
           dispensation
           did
           prefer
           some
           before
           others
           .
           But
           this
           distinction
           ,
           which
           happened
           from
           Sin
           ,
           is
           rightly
           ordered
           by
           the
           just
           judgement
           of
           God
           ,
           that
           ,
           because
           all
           men
           doe
           not
           goe
           the
           same
           course
           of
           Life
           ,
           one
           man
           should
           be
           governed
           by
           another
           .
           
           St.
           
             Augustine
          
           saith
           ,
           that
           God
           would
           not
           that
           man
           ,
           a
           rationall
           creature
           ,
           made
           after
           his
           owne
           Image
           ,
           should
           domineere
           over
           any
           but
           Irrationall
           Creatures
           ;
           not
           man
           over
           man
           ,
           but
           man
           over
           beasts
           .
           Hence
           it
           was
           that
           those
           first
           just
           men
           ,
           were
           constituted
           rather
           Pastors
           
           of
           Sheepe
           ,
           than
           governours
           of
           men
           :
           that
           even
           so
           ,
           God
           might
           insinuate
           both
           what
           the
           order
           of
           the
           Creatures
           did
           require
           ,
           and
           what
           the
           merit
           of
           Sinne
           had
           deserved
           .
           If
           men
           had
           continued
           in
           their
           first
           integrity
           and
           state
           of
           innocencie
           ,
           there
           had
           beene
           no
           use
           of
           Emperours
           ,
           or
           Commanders
           :
           every
           man
           would
           have
           seemed
           a
           King
           unto
           himselfe
           ;
           nor
           would
           he
           have
           had
           any
           other
           Law-giver
           ,
           than
           God
           and
           Nature
           .
           But
           when
           this
           could
           not
           be
           obtained
           ,
           and
           the
           perversenesse
           of
           degenerous
           man-kind
           grew
           such
           ,
           as
           that
           breaking
           the
           bonds
           of
           all
           Lawes
           ,
           they
           left
           nothing
           unattempted
           ,
           which
           did
           not
           tend
           to
           the
           height
           of
           impiety
           ,
           there
           was
           a
           great
           necessity
           of
           Magistrates
           ;
           without
           whose
           prudence
           ,
           
           and
           diligence
           ,
           a
           City
           could
           not
           then
           consist
           ;
           and
           by
           whose
           description
           and
           putting
           men
           into
           order
           ,
           the
           government
           of
           each
           Common-wealth
           is
           still
           continued
           ,
           and
           preserved
           .
           Hence
           came
           the
           command
           of
           man
           over
           men
           :
           
           without
           which
           ,
           as
           
             Cicero
          
           saith
           ,
           neither
           House
           ,
           nor
           City
           ,
           nor
           Nation
           ,
           nor
           Mankind
           ,
           nor
           the
           nature
           of
           things
           ,
           nor
           the
           World
           it selfe
           can
           subsist
           .
           For
           to
           governe
           ,
           and
           be
           governed
           ,
           
           is
           not
           onely
           (
           according
           to
           
             Aristotle
          
           )
           amongst
           those
           things
           that
           are
           necessary
           ,
           but
           those
           things
           that
           are
           profitable
           .
           
           And
           to
           use
           St.
           
           
             Chrysostoms
          
           words
           ,
           in
           our
           dialect
           :
           If
           you
           take
           away
           judiciall
           Tribunals
           ,
           you
           take
           away
           all
           order
           of
           Life
           :
           For
           ,
           as
           a
           Ship
           cannot
           but
           miscarry
           without
           a
           Pilot
           ;
           and
           an
           Army
           cannot
           march
           in
           due
           number
           ,
           or
           decent
           order
           ,
           without
           a
           Captain
           :
           So
           ,
           without
           
           a
           Governour
           ,
           a
           City
           cannot
           be
           well
           ordered
           ;
           and
           without
           a
           King
           ,
           a
           Kingdome
           must
           needs
           come
           to
           ruine
           .
           If
           you
           take
           a
           King
           from
           his
           Command
           ,
           or
           Authority
           from
           a
           King
           ,
           we
           shall
           live
           a
           more
           beastly
           life
           ,
           than
           irrationall
           creatures
           :
           some
           biting
           and
           devouring
           others
           ;
           he
           that
           is
           Rich
           ,
           him
           that
           is
           Poore
           ;
           he
           that
           is
           strong
           ,
           him
           that
           is
           weaker
           ;
           he
           that
           is
           fierce
           ,
           him
           that
           is
           milder
           ;
           so
           farre
           ,
           and
           to
           this
           purpose
           ,
           the
           golden-mouthed
           
             Chrysostome
             .
          
           With
           whom
           ,
           is
           agreeable
           that
           of
           the
           Scriptures
           ,
           
             In
             those
             dayes
             there
             was
             no
             King
             in
             Jsraell
             :
          
           and
           what
           follows
           ?
           
             every
             one
             did
             that
             which
             was
             right
             in
             his
             own
             eies
             ,
          
           
           Iud.
           17.6
           .
           So
           that
           ,
           as
           
             Tacitus
          
           hath
           it
           ,
           it
           is
           better
           to
           be
           under
           an
           evil
           Prince
           ,
           than
           under
           none
           .
           
           The
           
             Tragoedian
          
           tels
           us
           ,
           that
           there
           is
           no
           greater
           evill
           than
           
             Anarchie
             :
          
           it
           brings
           all
           things
           to
           confusion
           ;
           it
           ruines
           Cities
           ;
           layes
           waste
           Houses
           ;
           overthrows
           Armies
           :
           but
           the
           submissive
           and
           due
           obedience
           of
           true
           Subjects
           ,
           doth
           preserve
           both
           life
           and
           fortunes
           .
           An
           Empire
           now
           being
           constituted
           amongst
           men
           ,
           it
           must
           needs
           be
           that
           one
           ,
           or
           more
           ,
           must
           have
           the
           preheminence
           :
           The
           former
           is
           called
           a
           
             Monarchie
             ,
          
           or
           a
           Kingdome
           ;
           the
           latter
           an
           
             Optimacie
             ,
          
           
           or
           State
           of
           the
           People
           .
           A
           Kingdome
           then
           ,
           which
           is
           most
           proper
           to
           us
           ,
           is
           the
           Command
           ,
           or
           Soverainty
           of
           one
           man
           ,
           for
           the
           good
           of
           all
           .
           I
           will
           not
           dwell
           long
           in
           describing
           the
           causes
           of
           it
           :
           I
           would
           they
           were
           as
           well
           observed
           ,
           as
           they
           are
           knowne
           ;
           or
           better
           knowne
           ,
           that
           they
           might
           be
           the
           better
           observed
           .
           All
           power
           over
           the
           Creature
           ,
           is
           originally
           in
           God
           the
           Creator
           :
           but
           out
           of
           his
           goodnesse
           
           to
           Mankind
           ,
           communicated
           to
           Man
           above
           all
           others
           .
           So
           that
           God
           is
           the
           onely
           Author
           ,
           and
           efficient
           Cause
           ,
           as
           of
           Things
           ,
           so
           of
           Kings
           :
           For
           however
           there
           are
           divers
           wayes
           to
           attaine
           to
           the
           Princely
           Scepter
           ;
           as
           some
           have
           mounted
           the
           Imperiall
           Throne
           by
           force
           and
           armes
           ;
           others
           by
           the
           command
           of
           God
           ,
           have
           been
           designed
           Kings
           ,
           as
           
             David
             ,
             Hazael
             ,
             Jehu
             ,
          
           and
           others
           ,
           of
           which
           you
           may
           reade
           in
           the
           holy
           Scriptures
           ;
           others
           have
           been
           elected
           Princes
           by
           the
           Suffrages
           of
           the
           people
           ;
           and
           others
           borne
           in
           purple
           ,
           by
           hereditary
           right
           ,
           to
           a
           Kingdome
           :
           Yet
           it
           is
           most
           certaine
           ,
           that
           whether
           by
           these
           ,
           or
           any
           other
           wayes
           ,
           men
           doe
           ascend
           the
           Chaire
           of
           State
           ,
           they
           have
           their
           power
           ,
           whatsoever
           it
           is
           ,
           solely
           from
           God
           ;
           and
           ought
           to
           use
           it
           to
           the
           glory
           of
           God
           ,
           and
           the
           good
           of
           their
           Subjects
           .
           
           
             Seneca
          
           tells
           us
           ,
           that
           Nature
           at
           first
           did
           invent
           a
           King
           :
           which
           is
           to
           be
           seen
           both
           in
           Animals
           ,
           and
           in
           Inanimates
           :
           For
           the
           Bees
           ,
           Cranes
           ,
           and
           other
           living
           creatures
           ,
           have
           their
           Kings
           or
           Commanders
           :
           So
           among
           foure-footed
           beasts
           ,
           the
           Lyon
           ;
           and
           amongst
           Birds
           ,
           the
           Eagles
           doe
           excell
           .
           In
           Inanimates
           likewise
           the
           same
           is
           evident
           ;
           
           the
           Sun
           amongst
           the
           Stars
           ,
           the
           fire
           amongst
           the
           elements
           ,
           sight
           amongst
           the
           senses
           ,
           gold
           amongst
           metals
           ,
           wine
           amongst
           liquids
           have
           the
           precedencie
           .
           And
           to
           speak
           truth
           ,
           under
           God
           ,
           the
           Law
           of
           Nature
           is
           a
           speciall
           cause
           for
           to
           effect
           
           and
           perfect
           Monarchie
           .
           It
           is
           certaine
           ,
           faith
           that
           great
           States-man
           amongst
           the
           Romans
           ,
           
           that
           all
           ancient
           Nations
           did
           at
           first
           subject
           themselves
           to
           Kings
           :
           and
           that
           was
           the
           first
           name
           of
           
           Government
           upon
           earth
           .
           
           The
           Jews
           had
           a
           Monarchie
           from
           
             Saul
          
           to
           
             Zedekiah
             ,
          
           as
           may
           be
           seen
           in
           sacred
           Histories
           .
           The
           Assyrians
           from
           
             Nimrod
          
           to
           
             Sardanapalus
             .
          
           The
           Medes
           from
           
             Arbaces
          
           to
           
             Astyages
             .
          
           The
           Persians
           from
           
             Cyrus
          
           to
           
             Darius
          
           the
           son
           of
           
             Arsamus
             .
          
           The
           Macedonians
           from
           
             Caranus
          
           to
           
             Perseus
             .
          
           
           
             Herodotus
          
           testifyeth
           of
           the
           Egyptians
           ,
           that
           they
           could
           be
           at
           no
           time
           without
           a
           King
           ,
           
           and
           therefore
           they
           did
           voluntarily
           carry
           the
           rods
           before
           them
           ,
           and
           submit
           themselves
           to
           be
           ruled
           by
           them
           .
           
           The
           first
           King
           ,
           so
           far
           as
           may
           be
           gathered
           from
           Antiquity
           ,
           
           was
           called
           
             Menes
             .
          
           The
           same
           custome
           was
           also
           prevalent
           among
           other
           Nations
           :
           The
           first
           King
           of
           the
           Indians
           was
           
             Alexander
             ;
          
           of
           the
           Trojans
           ,
           
             Trojus
             ;
          
           of
           the
           Danes
           ,
           the
           first
           that
           was
           King
           ,
           was
           
             Graemus
             ;
             Brito
          
           of
           the
           Britains
           ;
           
             Fergusius
          
           of
           the
           Scots
           ;
           
             Craco
          
           of
           the
           Polonians
           ;
           
             Attilas
          
           of
           Hungary
           ;
           
             Zechus
          
           of
           Bohemia
           ;
           
             Pharamundus
          
           of
           France
           ;
           and
           
             Pelagius
          
           of
           Spain
           .
           The
           first
           Kings
           that
           are
           celebrated
           of
           the
           Grecians
           ,
           were
           
             Saturne
             ,
          
           
           
             Jupiter
             ,
          
           and
           
             Cecrops
             ;
          
           of
           the
           Garamantes
           ,
           a
           people
           of
           the
           middle
           of
           Lybia
           ,
           
             Cambyses
             ;
          
           of
           the
           Romanes
           ,
           
             Romulus
             ,
          
           from
           whom
           at
           first
           to
           
             L.
             Tarquinius
             Superbus
             ,
          
           and
           afterwards
           from
           
             C.
             Julius
             Caesar
          
           to
           this
           day
           ,
           they
           have
           retained
           a
           Monarchie
           .
           
           
             Bellarmine
          
           would
           divine
           ,
           that
           the
           Civill
           power
           ought
           to
           be
           immediately
           ,
           if
           not
           by
           the
           Law
           of
           God
           ,
           yet
           by
           the
           Law
           of
           Nature
           ,
           in
           the
           whole
           multitude
           as
           in
           its
           subject
           ;
           and
           from
           it
           to
           be
           transferred
           by
           the
           same
           law
           of
           Nature
           to
           one
           or
           more
           :
           But
           he
           much
           deceives
           himselfe
           ,
           and
           others
           also
           ,
           with
           such
           his
           hallucination
           .
           For
           this
           
           power
           of
           Life
           and
           Death
           is
           given
           by
           Nature
           unto
           none
           .
           
           None
           seemes
           to
           be
           Lord
           of
           his
           owne
           Members
           ;
           much
           lesse
           of
           anothers
           .
           Onely
           God
           ,
           who
           gives
           Life
           to
           Men
           ,
           hath
           the
           power
           of
           taking
           it
           away
           from
           them
           ;
           or
           those
           ,
           to
           whom
           ,
           by
           a
           speciall
           favour
           ,
           he
           hath
           communicated
           that
           power
           .
           And
           surely
           your
           blood
           of
           your
           lives
           wil
           I
           require
           
           (
           saith
           God
           )
           at
           the
           hands
           of
           every
           Beast
           will
           I
           require
           it
           ,
           and
           at
           the
           hand
           of
           Man
           ,
           at
           the
           hand
           of
           every
           Mans
           Brother
           will
           I
           require
           the
           Life
           of
           Man
           .
           
             Whosoever
             sheddeth
             mans
             bloud
             ,
             by
             man
             shall
             his
             bloud
             be
             shed
             :
             for
             in
             the
             image
             of
             God
             made
             he
             man
             .
          
           Hence
           is
           that
           precept
           both
           of
           God
           and
           Nature
           :
           
             Thou
             shalt
             not
             kill
             .
          
           
           But
           ,
           if
           this
           power
           were
           given
           by
           Nature
           unto
           men
           ,
           it
           should
           surely
           have
           been
           given
           to
           one
           man
           ,
           rather
           than
           to
           all
           :
           for
           the
           command
           of
           one
           man
           (
           even
           
             Bellarmine
          
           himselfe
           being
           the
           Judge
           )
           is
           the
           best
           ,
           
           and
           most
           agreeable
           unto
           nature
           ;
           but
           the
           command
           of
           a
           multitude
           ,
           the
           worst
           .
           Now
           Nature
           in
           every
           thing
           (
           as
           the
           Philosophers
           will
           have
           it
           )
           doth
           intend
           that
           which
           is
           best
           :
           So
           that
           ,
           out
           of
           the
           politique
           society
           ,
           and
           a
           certaine
           forme
           of
           Civill
           Government
           ,
           there
           is
           not
           any
           Politique
           or
           Civill
           Power
           given
           unto
           men
           .
           
           But
           all
           consent
           ,
           that
           all
           ancient
           Nations
           (
           as
           formerly
           was
           spoken
           )
           did
           at
           first
           obey
           Kings
           :
           and
           ,
           
           that
           it
           was
           the
           first
           name
           of
           command
           upon
           earth
           .
           
           Yea
           ,
           as
           
             Bellarmine
          
           himselfe
           confesseth
           ,
           Kingdomes
           are
           of
           greater
           antiquity
           than
           Common-wealths
           .
           In
           the
           beginning
           of
           States
           ,
           (
           saith
           
             Justine
          
           )
           the
           command
           of
           People
           and
           Nations
           
           was
           in
           the
           Kings
           .
           It
           must
           needs
           be
           then
           ,
           that
           Kings
           
           not
           receive
           their
           power
           and
           authority
           from
           the
           multitude
           ,
           or
           men
           ,
           but
           from
           God
           onely
           the
           King
           of
           Kings
           .
           
           For
           it
           is
           a
           Maxime
           and
           Principle
           among
           the
           Lawyers
           ,
           that
           no
           man
           can
           transfer
           more
           power
           upon
           another
           than
           he
           hath
           himselfe
           .
           Nor
           is
           this
           assertion
           contradicted
           ,
           though
           you
           should
           alledge
           ,
           that
           Princes
           ,
           as
           I
           said
           before
           ,
           are
           sometimes
           chosen
           by
           men
           ;
           more
           often
           ,
           if
           not
           alwayes
           ,
           inaugurated
           by
           them
           .
           For
           hence
           it
           is
           that
           S.
           
             Peter
          
           calleth
           a
           King
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           the
           ordinance
           of
           man
           :
           which
           is
           not
           so
           to
           be
           understood
           ,
           
             Causally
             ,
          
           as
           if
           it
           were
           excogitated
           or
           invented
           by
           men
           ;
           but
           
             Subjectively
             ,
          
           because
           it
           is
           exercised
           by
           men
           ;
           and
           
             Objectively
             ,
          
           because
           it
           is
           versed
           about
           the
           government
           of
           humane
           society
           ;
           and
           then
           
             Finally
             ,
          
           because
           it
           is
           constituted
           by
           God
           for
           the
           good
           of
           men
           ,
           and
           the
           conservation
           of
           humane
           policie
           .
           For
           the
           word
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           doth
           recall
           us
           to
           God
           ,
           as
           to
           the
           first
           Author
           of
           authority
           :
           and
           although
           Kings
           are
           created
           by
           men
           ,
           that
           is
           ,
           erected
           ,
           anointed
           ,
           and
           inaugurated
           by
           them
           ;
           yet
           the
           first
           Creator
           of
           Kings
           is
           God
           ,
           to
           whom
           all
           creation
           doth
           appertaine
           ,
           and
           from
           whom
           all
           power
           doth
           come
           .
           
           
             For
             there
             is
             no
             power
             but
             of
             God
             ,
          
           if
           we
           will
           beleeve
           S.
           
             Paul
             ,
          
           who
           from
           his
           Master
           tels
           us
           ,
           
           that
           
             the
             powers
             that
             be
             〈◊〉
             ordained
             of
             God
             .
          
           The
           Finall
           cause
           of
           sover
           aignty
           is
           the
           glory
           of
           God
           ,
           and
           the
           happinesse
           of
           the
           subject
           :
           that
           a
           King
           ,
           as
           the
           Keeper
           of
           the
           two
           Tables
           in
           the
           Decalogue
           ,
           with
           one
           eye
           looks
           up
           unto
           God
           ,
           whose
           Vicegerent
           he
           is
           ,
           in
           advancing
           and
           defending
           Religion
           and
           piety
           ;
           and
           with
           the
           other
           upon
           his
           Subjects
           ,
           that
           they
           may
           live
           in
           peace
           and
           
           prosperity
           .
           
           For
           this
           cause
           ,
           saith
           
             Epiphanius
             ,
          
           are
           powers
           ordained
           ,
           that
           all
           things
           from
           God
           may
           be
           well
           disposed
           and
           administred
           to
           the
           good
           order
           of
           government
           of
           the
           whole
           world
           .
           This
           is
           that
           goale
           to
           which
           the
           Princely
           Champion
           runs
           ;
           
           which
           is
           no
           other
           ,
           as
           
             Lipsius
          
           speaks
           ,
           than
           the
           commodity
           ,
           security
           ,
           and
           prosperity
           of
           Subjects
           .
           And
           this
           is
           the
           end
           which
           S.
           
             Paul
          
           expresseth
           ,
           
           when
           as
           he
           saith
           ,
           that
           
             the
             Magistrate
             is
             the
             Minister
             of
             God
             to
             them
             for
             good
             :
          
           Where
           ,
           by
           [
           
             good
          
           ]
           we
           may
           understand
           ,
           good
           Naturall
           ,
           good
           Moral
           ,
           good
           Civill
           ,
           and
           good
           Spirituall
           .
           First
           ,
           the
           King
           is
           the
           minister
           of
           God
           to
           his
           Subjects
           for
           their
           good
           naturall
           ,
           whenas
           he
           makes
           provision
           of
           corn
           and
           victuals
           ,
           whereby
           they
           may
           live
           .
           Secondly
           ,
           he
           is
           a
           minister
           of
           God
           for
           their
           good
           morall
           ,
           when
           as
           he
           doth
           prescribe
           such
           Laws
           to
           his
           Subjects
           ,
           as
           that
           they
           conforming
           their
           lives
           to
           them
           may
           live
           honestly
           .
           Thirdly
           ,
           he
           is
           the
           Minister
           of
           God
           to
           them
           for
           good
           Civill
           ,
           when
           as
           by
           his
           sword
           he
           doth
           preserve
           their
           persons
           and
           estates
           from
           injury
           ,
           and
           mainteine
           the
           publique
           peace
           .
           And
           lastly
           ,
           he
           is
           the
           Minister
           of
           God
           for
           good
           unto
           them
           ,
           good
           spirituall
           ,
           when
           as
           hee
           doth
           advance
           and
           maintain
           Religion
           and
           piety
           ,
           and
           suppresse
           prophanenesse
           and
           superstition
           .
           The
           materiall
           cause
           of
           Soverainty
           ,
           is
           the
           King
           and
           people
           ;
           with
           which
           ,
           as
           with
           its
           integrall
           parts
           ,
           it
           is
           compleat
           and
           absolute
           ;
           and
           without
           which
           ,
           it
           cannot
           at
           all
           subsist
           .
           The
           formal
           cause
           of
           it
           ,
           consists
           in
           that
           order
           which
           is
           betweene
           the
           King
           and
           his
           Subjects
           :
           by
           which
           ,
           he
           is
           above
           them
           ,
           and
           they
           under
           him
           ;
           
           he
           commands
           ,
           and
           they
           obey
           ;
           he
           rules
           ,
           and
           they
           submit
           :
           
           of
           which
           ,
           as
           
             Lipsius
          
           saith
           ,
           there
           is
           so
           great
           a
           force
           ,
           or
           necessity
           rather
           ,
           that
           this
           alone
           is
           the
           stay
           or
           prop
           of
           all
           humane
           things
           .
           This
           is
           that
           same
           Bond
           ,
           
           saith
           
             Seneca
             ,
          
           by
           which
           the
           Common-wealth
           coheres
           ;
           that
           vitall
           spirit
           ,
           which
           so
           many
           thousands
           of
           men
           doe
           draw
           :
           who
           ,
           otherwise
           of
           themselves
           ,
           would
           be
           nothing
           but
           a
           burthen
           and
           a
           prey
           ,
           if
           this
           soule
           of
           command
           were
           withdrawn
           from
           them
           .
           This
           is
           that
           same
           
             Circaean
          
           rod
           ,
           with
           the
           touch
           of
           which
           both
           beasts
           and
           men
           become
           tame
           and
           ruley
           ;
           
           &
           which
           of
           all
           ,
           otherwise
           head-strong
           and
           untractable
           ,
           makes
           every
           one
           obedient
           and
           plyable
           :
           each
           man
           with
           the
           feare
           of
           it
           .
           A
           Common-wealth
           ,
           
           saith
           
             Aristotle
             ,
          
           is
           a
           certaine
           description
           ,
           or
           order
           of
           those
           men
           which
           doe
           inhabit
           it
           .
           The
           King
           ,
           he
           is
           above
           all
           others
           ,
           according
           to
           that
           power
           which
           God
           Almighty
           hath
           communicated
           unto
           him
           ;
           and
           the
           Subjects
           ,
           they
           are
           under
           him
           ,
           by
           the
           same
           authority
           .
        
         
           And
           therefore
           Princes
           are
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           that
           is
           ,
           supereminent
           ,
           seated
           in
           a
           more
           sublime
           estate
           :
           And
           Subjects
           ,
           they
           are
           called
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           subordinate
           ,
           reduced
           into
           order
           .
           The
           metaphor
           is
           taken
           from
           military
           discipline
           ,
           in
           which
           the
           Commander
           placed
           above
           all
           others
           ,
           over-looks
           the
           whole
           body
           ,
           whiles
           every
           one
           ,
           besides
           him
           standing
           in
           their
           ranks
           ,
           keepe
           their
           stations
           .
           Whereupon
           ,
           as
           souldiers
           in
           an
           Army
           placed
           in
           order
           ,
           are
           subordinate
           to
           their
           Captain
           ,
           and
           performe
           obedience
           to
           him
           ,
           as
           their
           supream
           head
           :
           In
           the
           same
           manner
           ,
           Subjects
           are
           subordinate
           to
           
           their
           Prince
           ,
           and
           bound
           to
           performe
           obedience
           to
           him
           .
           Now
           what
           this
           power
           of
           a
           King
           is
           ,
           is
           not
           of
           all
           sides
           agreed
           upon
           .
           If
           we
           looke
           into
           the
           sacred
           records
           ,
           we
           may
           see
           the
           manner
           of
           the
           Israelites
           King
           to
           be
           described
           .
           
           
             And
             Samuel
             told
             all
             the
             words
             of
             the
             Lord
             unto
             the
             people
             ,
             that
             asked
             of
             him
             a
             King
             .
             And
             he
             said
             ,
             This
             will
             be
             the
             manner
             of
             the
             King
             that
             shall
             reigne
             over
             you
             :
             he
             will
             take
             your
             sons
             ,
             and
             appoint
          
           them
           
             for
             himselfe
             ,
             for
             his
             chariots
             ;
             and
             to
             be
             his
             horsemen
             ,
             and
          
           some
           
             shall
             run
             before
             his
             chariots
             .
             And
             he
             wil
             appoint
          
           them
           
             Captains
             over
             thousands
             ,
             and
             Captains
             over
             fifties
             ,
             and
          
           will
           set
           them
           
             to
             care
             his
             ground
             ,
             and
             to
             reap
             his
             harvest
             ,
             and
             to
             make
             his
             instruments
             of
             war
             ,
             and
             instruments
             of
             his
             chariots
             ,
             And
             he
             will
             take
             your
             daughters
             to
             be
             confectionaries
             ,
             and
             to
             be
             cooks
             ,
             and
             to
             be
             bakers
             .
             And
             he
             will
             take
             your
             fields
             ,
             and
             your
             vine-yards
             ,
             and
             your
             olive
             yards
             ,
          
           even
           
             the
             best
          
           of
           them
           ,
           
             and
             give
          
           them
           
             to
             his
             servants
             .
             And
             hee
             will
             take
             the
             tenth
             of
             your
             seede
             ,
             and
             of
             your
             vineyards
             ,
             and
             give
             to
             his
             officers
             ,
             and
             to
             his
             servants
             .
             And
             he
             will
             take
             your
             men
             servants
             ,
             and
             your
             maid-servants
             ,
             and
             your
             goodliest
             young
             men
             ,
             and
             your
             asses
             ,
             and
             put
             them
             to
             his
             work
             .
             He
             will
             take
             the
             tenth
             of
             your
             sheep
             ,
             and
             ye
             shall
             be
             his
             servants
             .
          
           Some
           ,
           from
           this
           description
           of
           
             Samuel
             ,
          
           doe
           think
           ,
           that
           the
           rights
           of
           Majestie
           are
           set
           forth
           :
           
           So
           
             Luthen
             (
             in
             Postil
             .
             super
             Evang
             Dom.
          
           23.
           
             post
             Trinit.
             Conc.
          
           1.
           
           Those
           things
           (
           saith
           he
           )
           which
           are
           said
           to
           be
           
             Caesars
             ,
             Mat.
          
           22.21
           .
           are
           those
           rights
           of
           Kings
           which
           are
           described
           ,
           1
           
             Sam.
          
           8.
           
           Now
           those
           things
           which
           Christ
           affirmeth
           to
           be
           
             Caesars
             ,
          
           
           ought
           of
           right
           to
           be
           given
           unto
           him
           .
           So
           
             Strigelius
          
           in
           1
           
             Sam.
          
           8.
           
             p.
          
           27.
           
           
             Hic
             dicunt
             aliqui
          
           
           
             describi
             tyrannum
             ,
             non
             regem
             ,
             &c.
             Sed
             textus
             nominal
             jus
             regis
             ,
             &
             loquitur
             de
             oneribus
             stipendiorum
             causâ
             mpositis
             .
          
           Some
           say
           ,
           that
           here
           a
           tyrant
           is
           described
           ,
           not
           a
           King
           ;
           and
           that
           these
           things
           are
           not
           so
           spoken
           ,
           as
           if
           the
           Lord
           did
           approve
           of
           servitude
           :
           but
           the
           Text
           (
           saith
           he
           )
           doth
           name
           the
           rights
           of
           Kings
           ,
           and
           speaks
           of
           burthens
           imposed
           by
           way
           of
           Stipend
           .
           But
           these
           ,
           with
           others
           of
           the
           same
           opinion
           ,
           are
           much
           mistaken
           and
           deceived
           .
           For
           God
           constituting
           Judges
           under
           him
           ,
           was
           himselfe
           in
           a
           peculiar
           manner
           (
           which
           never
           hapned
           unto
           any
           other
           Nation
           )
           a
           King
           to
           the
           Israelites
           ,
           who
           now
           did
           ask
           a
           King
           of
           him
           ,
           as
           the
           other
           Nations
           had
           .
           
           
             Hearken
          
           (
           saith
           God
           to
           
             Samuel
             )
             unto
             the
             voice
             of
             the
             people
             ;
             in
             all
             that
             they
             say
             unto
             thee
             :
             for
             they
             have
             not
             rejected
             thee
             ,
             but
             they
             have
             rejected
             me
             ,
             that
             I
             should
             not
             reigne
             over
             them
             .
             Samuel
          
           therefore
           ,
           as
           the
           Lord
           commanded
           him
           ,
           that
           he
           might
           reprehend
           the
           rashnesse
           of
           this
           people
           ,
           describes
           unto
           them
           the
           impune
           licence
           ,
           the
           rage
           and
           violence
           of
           this
           man
           ,
           (
           whom
           ,
           in
           stead
           of
           God
           ,
           they
           did
           desire
           to
           be
           set
           over
           them
           )
           and
           so
           ,
           in
           his
           person
           ,
           of
           all
           kings
           .
           As
           if
           the
           Prophet
           had
           said
           ;
           the
           lust
           of
           this
           Kings
           licence
           shall
           break
           forth
           so
           far
           ,
           that
           it
           shall
           not
           be
           in
           your
           power
           to
           restraine
           it
           :
           who
           yet
           shall
           have
           this
           one
           thing
           betide
           you
           ,
           to
           receive
           his
           commands
           ,
           and
           to
           be
           obedient
           to
           him
           .
           
             Insomuch
          
           (
           sayth
           he
           )
           
             that
             ye
             shall
             cry
             out
             in
             that
             day
             ,
             because
             of
             your
             King
             which
             ye
             shall
             have
             chosen
             you
             ,
             and
             the
             Lord
             will
             not
             heare
             you
             .
          
           For
           Kings
           are
           exempted
           from
           the
           punishments
           of
           humane
           Lawes
           ,
           and
           have
           God
           only
           to
           be
           their
           Judge
           and
           
           their
           avenger
           .
           
           The
           vertue
           of
           the
           Law
           (
           as
           
             Modestinus
          
           hath
           it
           )
           is
           this
           ,
           to
           command
           ,
           forbid
           ,
           permit
           ,
           and
           punish
           :
           But
           no
           man
           can
           command
           himselfe
           ;
           or
           be
           compelled
           by
           himselfe
           ;
           or
           so
           make
           a
           Law
           that
           he
           may
           not
           recede
           from
           it
           .
           Lawes
           are
           given
           by
           Superiours
           to
           inferiours
           :
           but
           no
           man
           is
           superior
           ,
           or
           inferior
           ,
           to
           himself
           .
           It
           is
           impossible
           therefore
           for
           Kings
           to
           be
           bound
           by
           their
           owne
           Lawes
           :
           much
           lesse
           ,
           by
           the
           Lawes
           of
           their
           predecessors
           ,
           
           or
           the
           people
           .
           For
           an
           equal
           hath
           not
           power
           over
           an
           equall
           :
           much
           lesse
           ,
           an
           inferiour
           over
           a
           superiour
           .
           There
           are
           three
           sorts
           of
           Civill
           government
           ,
           according
           to
           
             Aristotle
             :
          
           Monarchie
           ,
           Aristocracie
           ,
           and
           Democracie
           .
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           
           It
           is
           necessary
           ,
           saith
           he
           ,
           that
           the
           chiefe
           be
           one
           ,
           or
           a
           few
           ,
           or
           many
           :
           For
           all
           Nations
           and
           Cities
           (
           as
           that
           great
           Secretary
           of
           State
           to
           many
           Emperours
           hath
           it
           )
           are
           governed
           either
           by
           the
           People
           ,
           
           or
           by
           the
           Peeres
           ,
           or
           by
           the
           Prince
           .
           As
           then
           ,
           in
           Aristocracie
           and
           Democracie
           ,
           it
           must
           needs
           be
           that
           the
           Government
           be
           in
           the
           hands
           of
           some
           few
           ,
           or
           many
           :
           so
           in
           Monarchie
           ,
           it
           is
           in
           one
           mans
           hands
           onely
           ;
           whose
           lawes
           all
           men
           are
           bound
           to
           obey
           ,
           but
           himselfe
           none
           ,
           save
           the
           Law
           of
           God
           .
           For
           otherwise
           ,
           it
           is
           not
           a
           Monarchie
           ,
           but
           a
           Polyarchie
           ,
           that
           is
           ,
           the
           state
           of
           the
           Peers
           ,
           or
           People
           .
           A
           King
           subject
           to
           Laws
           ,
           
           (
           saith
           the
           Philosopher
           )
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           is
           not
           a
           
             species
          
           of
           a
           Republike
           .
           
             Cicero
          
           being
           to
           defend
           King
           
             Deiotarus
             ,
          
           before
           
             Caesar
             ,
          
           begins
           his
           oration
           from
           the
           insolencie
           and
           novelty
           of
           the
           thing
           ;
           telling
           him
           
           that
           it
           was
           so
           unusuall
           a
           thing
           for
           a
           King
           to
           be
           accused
           ,
           
           as
           that
           ,
           before
           that
           time
           ,
           it
           was
           never
           heard
           of
           .
           
             C.
             Memmius
          
           a
           popular
           man
           ,
           and
           of
           great
           power
           ,
           although
           he
           were
           a
           most
           deadly
           enemie
           to
           Nobilitie
           ,
           
           yet
           he
           subscribes
           to
           the
           same
           opinion
           .
           For
           ,
           to
           doe
           any
           thing
           without
           being
           questioned
           ,
           
           is
           to
           be
           a
           King
           ,
           saith
           he
           .
           A
           Prince
           ,
           saith
           
             Ulpian
             ,
          
           is
           free
           from
           all
           Lawes
           .
           
             Dio
             ,
          
           his
           Coaetanie
           ,
           speaks
           to
           the
           same
           purpose
           :
           They
           are
           free
           from
           Lawes
           (
           saith
           he
           )
           as
           the
           Latine
           words
           doe
           sound
           :
           that
           is
           ,
           
           from
           all
           necessity
           of
           the
           Laws
           ,
           or
           the
           necessary
           observation
           of
           the
           Laws
           :
           nor
           are
           they
           tyed
           to
           any
           written
           Laws
           .
           
             Constantinus
             Harmenapolus
             ,
          
           a
           Greek
           Interpreter
           ,
           to
           the
           same
           sense
           thus
           delivers
           himself
           .
           
           A
           King
           is
           not
           subjected
           to
           Laws
           ;
           that
           is
           ,
           he
           is
           not
           punished
           ,
           if
           he
           offends
           .
           To
           which
           ,
           I
           might
           adde
           the
           common
           consent
           of
           the
           Interpreters
           of
           both
           Laws
           ,
           unanimously
           affirming
           and
           concluding
           ,
           that
           a
           King
           is
           to
           give
           an
           account
           for
           his
           offences
           to
           God
           onely
           ,
           and
           onely
           before
           him
           to
           justifie
           his
           innocencie
           .
           Excellently
           
             Solomon
             :
             Where
             the
             word
             of
             a
             King
             is
             ,
          
           
           
             there
             is
             power
             ;
             and
             who
             may
             say
             unto
             him
             ,
             What
             dost
             thou
             ?
          
           And
           therefore
           the
           Wise
           man
           ,
           in
           the
           
             Wisdome
             of
             Solomon
             ,
          
           thus
           addresseth
           his
           speech
           unto
           them
           :
           
             Heare
             therefore
             O
             ye
             Kings
             ,
          
           
           
             learne
             ye
             that
             be
             Judges
             of
             the
             ends
             of
             the
             earth
             :
             Give
             care
             you
             that
             rule
             the
             people
             ,
             and
             glory
             in
             the
             multitude
             of
             Nations
             :
             for
             power
             is
             given
             you
             of
             the
             Lord
             ,
             and
             soveraignty
             from
             the
             Highest
             ,
             who
             shall
             try
             your
             works
             ,
             and
             search
             out
             your
             counsels
             .
          
           Let
           us
           heare
           some
           of
           the
           Fathers
           about
           this
           matter
           :
           Irenaeus
           tels
           us
           ,
           
           that
           the
           Princes
           of
           the
           world
           having
           the
           
           Laws
           as
           the
           garment
           of
           Justice
           ,
           shall
           not
           be
           questioned
           for
           those
           things
           they
           shall
           doe
           according
           to
           Law
           and
           Justice
           ,
           nor
           yet
           suffer
           punishment
           :
           but
           if
           they
           shall
           practice
           any
           thing
           contrary
           to
           Law
           ,
           in
           a
           tyrannicall
           manner
           ,
           to
           the
           subversion
           of
           Justice
           ,
           in
           this
           case
           they
           are
           reserved
           to
           the
           judgement
           of
           God
           ,
           sinning
           against
           him
           onely
           .
           Of
           those
           things
           which
           are
           committed
           to
           Kings
           by
           God
           ,
           they
           are
           only
           to
           give
           an
           account
           unto
           God
           .
           So
           far
           he
           .
           
           
             Tertullian
          
           in
           his
           Apologie
           Rhetorizes
           it
           thus
           :
           We
           ,
           saith
           he
           ,
           doe
           invoke
           the
           eternall
           God
           ,
           the
           true
           God
           ,
           the
           living
           God
           ,
           for
           the
           safety
           of
           Emperours
           ,
           whom
           even
           the
           Emperours
           desire
           above
           all
           others
           to
           be
           propitious
           unto
           them
           .
           They
           know
           who
           hath
           given
           power
           unto
           them
           ,
           who
           men
           under
           them
           ,
           who
           their
           owne
           soules
           :
           They
           acknowledge
           it
           is
           God
           onely
           ,
           in
           whose
           power
           alone
           they
           are
           ;
           from
           whom
           they
           are
           
             second
             ;
          
           next
           him
           the
           
             first
             ,
          
           before
           all
           Gods
           ,
           and
           above
           all
           men
           .
           
           Saint
           
             Jerome
          
           saith
           of
           
             David
             ,
          
           that
           he
           repenting
           ,
           after
           he
           had
           accumulated
           murther
           upon
           his
           adultery
           ,
           
           did
           say
           to
           God
           ,
           
             Against
             thee
             onely
             have
             I
             sinned
             ,
          
           because
           he
           was
           a
           King
           ,
           and
           feared
           not
           man
           .
           Before
           S.
           
             Jerome
             ,
          
           S.
           
             Ambrose
          
           thus
           descants
           on
           him
           :
           
           
             David
          
           sinned
           ,
           as
           most
           Kings
           doe
           ;
           but
           
             David
          
           repented
           ,
           wept
           ,
           and
           mourned
           ,
           which
           most
           Kings
           doe
           not
           .
           That
           which
           private
           men
           are
           ashamed
           to
           doe
           ,
           the
           King
           was
           not
           ashamed
           to
           confesse
           :
           they
           that
           are
           bound
           by
           Laws
           ,
           dare
           deny
           their
           sin
           ,
           and
           disdaine
           to
           aske
           pardon
           ;
           which
           he
           implored
           ,
           who
           was
           not
           bound
           by
           humane
           Lawes
           .
           He
           was
           a
           King
           ,
           he
           was
           tyed
           by
           no
           Laws
           :
           because
           Kings
           
           are
           free
           from
           the
           〈◊〉
           of
           transgressions
           ,
           for
           they
           are
           not
           called
           to
           punisment
           by
           the
           Laws
           ,
           being
           free
           by
           the
           power
           of
           their
           command
           .
           He
           did
           not
           therefore
           sin
           against
           man
           ,
           because
           he
           was
           not
           subject
           to
           man
           .
           
           After
           him
           let
           us
           confort
           〈…〉
           lar
           :
           How
           far
           better
           then
           is
           the
           Emperour
           ,
           〈◊〉
           not
           tyed
           to
           the
           same
           Laws
           ,
           and
           hath
           power
           to
           make
           other
           Lawes
           :
           and
           in
           another
           ●ce
           ,
           there
           is
           a
           command
           upon
           Judges
           ,
           that
           they
           〈◊〉
           revoke
           sentence
           that
           is
           once
           passed
           upon
           an
           offender
           ,
           and
           shall
           the
           Emperour
           be
           under
           the
           same
           Law
           ?
           
           for
           he
           alone
           may
           revoke
           the
           sentence
           ,
           absolve
           him
           that
           is
           condemned
           ,
           and
           give
           him
           his
           life
           .
           
             Gregorie
          
           Arch
           Bishop
           of
           
             Tours
             ,
          
           thus
           speaks
           to
           
             Chelperick
          
           King
           of
           France
           .
           If
           any
           of
           us
           ,
           O
           King
           ,
           shall
           transgresse
           the
           limits
           of
           Justice
           ,
           
           he
           may
           be
           corrected
           by
           you
           :
           but
           if
           you
           shall
           exceed
           the
           same
           limits
           ,
           who
           shall
           question
           〈◊〉
           for
           we
           indeed
           doe
           speake
           unto
           you
           ;
           and
           if
           you
           will
           ,
           you
           heare
           us
           :
           if
           you
           will
           not
           ,
           who
           shall
           condemne
           you
           ,
           but
           onely
           he
           who
           hath
           pronounced
           him selfe
           to
           be
           Justice
           it selfe
           ?
           
             Otto
             Frisingensis
          
           writes
           to
           
             Frederick
             O●n●barius
          
           in
           these
           words
           :
           Furthermore
           ,
           whereas
           there
           is
           no
           person
           in
           the
           world
           ,
           which
           is
           not
           subject
           to
           the
           Laws
           of
           the
           world
           ,
           by
           being
           subject
           may
           not
           be
           enforced
           ;
           onely
           Kings
           ,
           as
           being
           constituted
           above
           Laws
           ,
           and
           reserved
           to
           the
           Judgement
           of
           God
           ;
           
           are
           not
           〈◊〉
           by
           the
           Laws
           of
           men
           .
           Hence
           is
           that
           testimony
           of
           that
           King
           and
           Prophet
           ,
           
             Against
             thee
             onely
             have
             I
             sinned
          
           it
           〈…〉
           then
           a
           King
           ,
           not
           onely
           nobilitated
           with
           magnanimity
           of
           spirit
           ,
           but
           illuminated
           〈◊〉
           divine
           
           grace
           ,
           to
           acknowledge
           his
           Creator
           ,
           to
           have
           alwayes
           in
           his
           mind
           the
           King
           of
           Kings
           ,
           and
           Lord
           of
           Lords
           ,
           and
           ,
           as
           much
           as
           in
           him
           lyes
           ,
           to
           take
           heed
           by
           all
           means
           not
           to
           fall
           into
           his
           hands
           .
           For
           ,
           when
           as
           ,
           according
           to
           that
           of
           the
           Apostle
           to
           every
           man
           ,
           
             It
             is
             a
             fearfull
             thing
             to
             fall
             into
             the
             hands
             of
             the
             living
             God
             :
          
           It
           will
           be
           so
           much
           the
           more
           fearfull
           for
           Kings
           ,
           who
           besides
           him
           ,
           have
           none
           above
           them
           ,
           whom
           they
           may
           feare
           ,
           by
           how
           much
           above
           others
           they
           may
           sin
           more
           freely
           .
           Which
           sayings
           of
           the
           Fathers
           and
           other
           Writers
           ,
           Divine
           and
           profane
           ,
           thus
           premised
           ,
           I
           cannot
           but
           wonder
           at
           the
           stupid
           ignorance
           ,
           and
           ignorant
           wilfulnesse
           ,
           of
           such
           men
           ,
           who
           would
           make
           the
           world
           believe
           ,
           that
           it
           is
           in
           the
           power
           of
           the
           
             Pope
             ,
          
           or
           of
           the
           
             People
             ,
          
           or
           of
           the
           
             Peeres
             ,
          
           to
           call
           Kings
           in
           question
           ,
           and
           reduce
           them
           to
           order
           ,
           if
           they
           be
           extravagant
           .
           And
           if
           there
           be
           a
           lawfull
           cause
           ,
           (
           saith
           
             Bellarmine
          
           )
           the
           
             Multitude
          
           may
           change
           the
           Kingdome
           into
           an
           Aristocracie
           
           or
           Democracie
           ;
           and
           on
           the
           contrary
           ,
           as
           we
           reade
           hath
           beene
           done
           at
           Rome
           .
           But
           to
           speak
           truly
           ,
           there
           can
           be
           no
           cause
           ,
           without
           the
           expresse
           command
           of
           God
           ,
           either
           expressed
           or
           excogitated
           ,
           for
           which
           it
           may
           be
           lawfull
           for
           Subjects
           ,
           either
           to
           depose
           ,
           or
           put
           to
           death
           ,
           or
           any
           other
           way
           restrain
           their
           King
           ,
           be
           he
           never
           so
           wicked
           ,
           never
           so
           flagitious
           .
           We
           doe
           not
           deny
           but
           this
           thing
           hath
           been
           done
           at
           Rome
           ,
           
           (
           as
           
             Bellarmine
          
           confesseth
           )
           but
           by
           what
           right
           ,
           let
           him
           look
           to
           it
           .
           We
           must
           not
           look
           so
           much
           what
           hath
           been
           done
           at
           Rome
           ,
           (
           as
           the
           Romane
           Laws
           advise
           us
           )
           as
           what
           ought
           to
           be
           done
           .
           But
           
             Bellarmine
          
           doth
           affirme
           that
           the
           King
           
           is
           above
           the
           people
           and
           that
           ,
           he
           acknowledgeth
           no
           other
           ,
           beside
           〈…〉
           his
           〈…〉
           temporall
           things
           .
        
         
           But
           to
           returne
           whe●
           〈…〉
           .
           
           The
           power
           of
           a
           King
           over
           his
           people
           is
           expressed
           by
           
             Samuel
             ,
          
           to
           which
           they
           must
           of
           necessity
           〈…〉
           without
           resistances
           .
           Not
           that
           the
           King
           was
           to
           〈◊〉
           so
           by
           right
           ,
           as
           
             Samuel
          
           had
           told
           the
           Israelites
           〈◊〉
           would
           ,
           (
           for
           the
           Law
           of
           God
           did
           prescribe
           〈◊〉
           a
           far
           more
           differing
           forme
           of
           Government
           ,
           
           
             Then
             sh●ls
             in
             any
             wise
             set
          
           him
           
             〈…〉
             whom
             the
             Lord
             thy
             God
             shall
             choose
          
           (
           saith
           
             Moses
             .
          
           )
           
             But
             he
             shall
             not
             〈…〉
             to
             himselfe
             ,
             nor
             cause
             the
             people
             to
             returne
             into
             Egypt
             ,
             to
             the
             end
             that
             he
             should
             multiply
             horses
             :
             forasmuch
             as
             the
             Lord
             hath
             said
             unto
             you
             ,
             Ye
             shall
             henceforth
             returne
             no
             more
             that
             way
             .
             Neither
             shall
             he
             multiply
             〈◊〉
             himselfe
             that
             his
             heart
             turne
             〈…〉
             neither
             shall
             he
             greatly
             multiply
             to
             himself
             silver
             and
             gold
             )
          
           But
           because
           it
           was
           the
           common
           custome
           of
           the
           Kings
           of
           the
           Nations
           (
           whose
           example
           they
           desired
           to
           imitate
           ,
           in
           asking
           of
           a
           King
           ,
           as
           other
           Nations
           had
           )
           so
           to
           doe
           .
           For
           
             Samuel
          
           doth
           not
           speak
           to
           him
           that
           should
           be
           their
           King
           ,
           but
           to
           the
           people
           that
           desired
           a
           King
           :
           Yea
           ,
           and
           he
           wrote
           this
           Law
           of
           a
           Kingdome
           ,
           which
           he
           there
           describes
           ,
           in
           a
           〈◊〉
           and
           put
           it
           before
           the
           Lord
           ,
           that
           is
           ,
           into
           〈…〉
           of
           the
           Covenant
           ,
           that
           it
           might
           be
           for
           〈…〉
           all
           for
           ever
           ,
           and
           a
           testimony
           to
           their
           posterity
           ,
           of
           those
           things
           which
           he
           had
           foretold
           .
           
           
             Joseph
             .
             l.
             6.
             
             Antiq.
             Judaic
             .
             c.
             5.
             
          
           Where
           yet
           we
           must
           distinguish
           ,
           between
           
             the
             rash
             and
             gready
             desire
             of
             Kings
             ,
          
           and
           
             the
             utility
             and
             necessity
             of
             Common-wealths
             .
          
           If
           a
           King
           ,
           
           spurred
           on
           by
           a
           private
           desire
           ,
           and
           ravenous
           lust
           of
           having
           ,
           doth
           claime
           such
           things
           as
           are
           there
           described
           ,
           he
           deales
           unjustly
           and
           tyrannically
           :
           but
           if
           ,
           the
           safety
           and
           necessity
           of
           the
           Common-wealth
           so
           requiring
           ,
           he
           demands
           those
           things
           ;
           then
           ,
           he
           doth
           not
           unjustly
           ,
           if
           he
           doth
           use
           his
           Kingly
           power
           .
           Againe
           ,
           we
           must
           distinguish
           also
           betweene
           the
           
             thing
             ,
          
           and
           the
           
             manner
             of
             the
             thing
             .
          
           If
           a
           King
           in
           exacting
           these
           things
           doth
           observe
           
             a
             just
             and
             lawfull
             manner
             ,
          
           and
           without
           compulsion
           &
           violence
           doth
           require
           the
           help
           of
           his
           subjects
           ,
           as
           their
           labours
           ,
           tenths
           ,
           and
           tributes
           ,
           for
           the
           supporting
           of
           the
           State
           ,
           and
           necessity
           of
           his
           Kingdome
           ;
           he
           cannot
           be
           said
           〈◊〉
           be
           a
           tyrant
           ,
           or
           deale
           injuriously
           :
           But
           if
           he
           shall
           goe
           beyond
           the
           bounds
           of
           
             Necessity
             and
             ●egality
             ;
          
           and
           onely
           shall
           aime
           at
           his
           owne
           private
           ends
           ,
           to
           the
           inconvenience
           and
           detriment
           of
           the
           publique
           good
           of
           his
           Kingdome
           ,
           he
           doth
           abuse
           his
           Kingly
           power
           ,
           and
           degenerates
           into
           tyrannie
           .
           Excellently
           and
           satisfactorily
           to
           this
           purpose
           is
           that
           of
           
             Lyra
             (
             in
             Comment
             .
          
           1
           
             Sam.
          
           8.
           )
           
           
             Sciend●
             quod
             aliqua
             sunt
             de
             jure
             regis
             in
             necessitate
             positi
             ,
             &c.
             
          
           We
           must
           (
           saith
           he
           )
           know
           ,
           that
           there
           are
           some
           things
           ,
           which
           by
           right
           are
           the
           Kings
           ,
           being
           placed
           in
           necessity
           for
           the
           common
           good
           of
           the
           Kingdome
           ,
           and
           so
           all
           those
           things
           which
           are
           here
           expressed
           ,
           are
           by
           right
           the
           Kings
           ;
           because
           that
           ,
           in
           such
           a
           case
           ,
           all
           things
           that
           are
           the
           Kings
           or
           Princes
           ,
           are
           to
           be
           exposed
           and
           expended
           for
           the
           common
           good
           :
           Even
           as
           we
           see
           in
           the
           naturall
           body
           ,
           that
           the
           hand
           ,
           or
           any
           other
           part
           of
           the
           body
           ,
           even
           by
           instinct
           of
           nature
           ,
           is
           exposed
           for
           the
           preservation
           
           of
           the
           life
           of
           the
           who
           〈◊〉
           But
           if
           the
           ●ight
           of
           a
           King
           be
           taken
           otherwise
           ,
           out
           of
           necessity
           ,
           then
           there
           are
           more
           things
           expressed
           there
           ,
           than
           doe
           appertain
           to
           the
           right
           of
           a
           King
           :
           as
           all
           those
           things
           which
           doe
           make
           a
           people
           to
           be
           〈◊〉
           subject
           ,
           and
           those
           which
           doe
           not
           respect
           the
           common
           good
           ,
           but
           rather
           the
           will
           of
           that
           man
           that
           is
           set
           above
           others
           in
           〈◊〉
           some
           .
           And
           such
           things
           〈◊〉
           the
           Prophet
           
             Samuel
          
           fore-tell
           them
           ,
           to
           with
           d●
           their
           minds
           from
           asking
           after
           a
           King
           ,
           because
           it
           was
           not
           so
           expedient
           for
           them
           ,
           and
           because
           the
           power
           of
           a
           King
           ,
           by
           reason
           of
           its
           greatnesse
           doth
           easily
           degenerate
           into
           tyrannie
           .
           
             Gregorio
          
           calls
           the
           power
           given
           unto
           Kings
           ,
           
           
             Jus
             Regium
             turannerum
             ,
          
           the
           Kingly
           right
           of
           tyrants
           .
           He
           calls
           it
           ●gly
           ,
           saith
           
             Arnisaeus
             ,
          
           
           because
           it
           is
           common
           to
           all
           Kings
           :
           and
           he
           calls
           it
           the
           right
           ,
           or
           power
           of
           tyrants
           ,
           because
           it
           doth
           easily
           degenerate
           into
           tyranne
           ,
           i●
           Kings
           doe
           not
           use
           it
           in
           opportune
           and
           convenient
           time
           and
           place
           ,
           with
           due
           moderation
           .
        
         
           The
           elect
           King
           
             David
             ,
          
           
           (
           as
           〈…〉
           the
           fore-named
           place
           when
           he
           was
           〈…〉
           unto
           the
           Lord
           ,
           he
           would
           not
           〈◊〉
           at
           〈…〉
           power
           and
           right
           of
           tyrants
           ;
           but
           he
           did
           〈…〉
           the
           threshing
           floore
           of
           
             Araunah
          
           the
           〈…〉
           for
           his
           money
           Yea
           ,
           and
           
             Ahab
             ,
          
           even
           〈…〉
           King
           ,
           did
           usurpno
           such
           power
           unto
           himselfe
           ,
           when
           as
           he
           sought
           to
           acquire
           the
           Vineyard
           of
           〈◊〉
           for
           the
           worth
           of
           it
           in
           money
           ,
           
           or
           in
           exchange
           for
           a
           better
           Vineyard
           :
           But
           whiles
           he
           did
           ,
           upon
           a
           pretended
           crime
           ,
           take
           both
           life
           and
           Vineyard
           away
           from
           
             Na●th
             ,
          
           because
           he
           refusing
           the
           conditions
           he
           
           had
           propounded
           to
           him
           ,
           he
           did
           fulfill
           the
           Prophecie
           of
           
             Samuel
             ,
          
           
           and
           justly
           suffered
           the
           reward
           of
           his
           impiety
           .
           So
           that
           ,
           though
           Kings
           be
           constituted
           only
           by
           God
           ,
           &
           are
           to
           give
           an
           account
           of
           their
           actions
           onely
           to
           God
           ;
           though
           they
           be
           above
           the
           people
           ,
           and
           for
           no
           crime
           soever
           may
           be
           deposed
           or
           coerced
           by
           the
           people
           ;
           yet
           they
           must
           not
           deale
           with
           their
           Subjects
           as
           they
           list
           :
           they
           must
           neither
           make
           slaves
           of
           their
           persons
           ,
           unjustly
           oppressing
           them
           with
           their
           power
           ;
           nor
           yet
           make
           havock
           of
           their
           estates
           ,
           tyrannically
           usurping
           them
           at
           their
           pleasure
           .
           They
           must
           know
           ,
           that
           as
           God
           hath
           set
           them
           over
           men
           ;
           so
           it
           is
           for
           the
           good
           of
           those
           men
           .
           They
           are
           not
           onely
           Lords
           and
           Arbiters
           ,
           
           saith
           
             Lipsius
             ,
          
           but
           they
           are
           Tutors
           and
           Administers
           of
           States
           .
           They
           are
           lewd
           and
           wicked
           Princes
           ,
           as
           he
           speaks
           ,
           who
           being
           constituted
           in
           an
           Empire
           ,
           doe
           think
           of
           nothing
           but
           to
           be
           imperious
           :
           And
           they
           are
           proud
           and
           carelesse
           ,
           (
           saith
           he
           )
           who
           doe
           think
           that
           they
           are
           not
           given
           for
           the
           good
           of
           their
           people
           ,
           but
           their
           people
           onely
           for
           them
           .
           For
           ,
           as
           in
           the
           superiour
           world
           ,
           the
           stars
           have
           their
           splendour
           ;
           yet
           so
           ,
           as
           they
           may
           be
           usefull
           for
           men
           :
           So
           ,
           in
           this
           inferiour
           would
           ,
           Princes
           likewise
           have
           their
           dignity
           ;
           yet
           so
           ,
           as
           with
           it
           they
           have
           their
           duty
           .
           The
           Commonweal●
           is
           by
           God
           conferred
           upon
           them
           :
           
           but
           it
           is
           committed
           ,
           as
           it
           were
           ,
           into
           their
           bosome
           ;
           that
           it
           may
           be
           fostered
           and
           preserved
           ,
           not
           ruined
           and
           devoured
           by
           them
           .
           Happy
           is
           that
           Prince
           ,
           who
           in
           the
           highest
           pitch
           of
           fortune
           ,
           desires
           not
           so
           much
           to
           be
           held
           great
           ,
           as
           good
           ,
           in
           the
           esteeme
           of
           his
           people
           ;
           and
           he
           is
           no
           lesse
           fortunate
           ,
           that
           can
           so
           
           temper
           Power
           and
           Modestie
           ,
           the
           two
           most
           differing
           things
           ,
           in
           his
           behaviour
           and
           carriage
           ,
           as
           that
           his
           people
           cannot
           tell
           whether
           they
           shall
           salute
           him
           as
           a
           Lord
           ,
           or
           as
           a
           Father
           .
           There
           are
           
             Prerogatives
          
           and
           
             Royalties
             ,
          
           which
           must
           by
           no
           meanes
           be
           denyed
           to
           the
           Prince
           :
           and
           there
           are
           
             Immunities
          
           and
           
             Priviledges
             ,
          
           which
           must
           not
           be
           kept
           back
           from
           the
           Subject
           .
           The
           Prince
           must
           so
           use
           his
           
             Royall
             Prerogative
             ,
          
           as
           that
           he
           doth
           not
           infringe
           the
           
             Subjects
             rights
             ;
          
           and
           the
           Subjects
           must
           so
           lay
           claime
           to
           their
           
             rights
             ,
          
           as
           that
           they
           doe
           not
           derogate
           from
           the
           
             Regality
          
           of
           the
           Prince
           :
           That
           so
           ,
           he
           ruling
           as
           a
           
             Royall
             Prince
             ,
          
           and
           they
           obeying
           ,
           as
           
             Loyall
             Subj●
             ,
          
           may
           be
           both
           happy
           in
           the
           enjoyment
           of
           each
           other
           .
           Now
           the
           
             Prerogatives
          
           which
           by
           right
           belong
           unto
           the
           Prince
           ,
           are
           
             Ripaticks
             ,
          
           or
           watertoles
           ,
           which
           are
           commonly
           called
           
             Customes
             ,
          
           for
           the
           importing
           and
           transporting
           of
           commodities
           ,
           by
           Sea
           ,
           
             Ship-money
             ,
          
           the
           profit
           
             of
             fines
             and
             amercements
             ,
          
           
           
             vacant
          
           goods
           ,
           the
           
             goods
             of
             condemned
             and
             proscribed
             persons
             ,
          
           and
           other
           emoluments
           ,
           which
           the
           Lawyers
           doe
           terme
           Royaltyes
           ,
           
           
             which
             are
             due
          
           unto
           the
           Prince
           ,
           not
           only
           for
           the
           splendor
           and
           glory
           of
           his
           Court
           ,
           but
           for
           the
           better
           maintaining
           of
           the
           publique
           affaires
           .
           Princes
           may
           al●
           be
           use
           of
           the
           
             propes
             goods
          
           and
           labours
           of
           their
           Subjects
           ,
           for
           the
           〈◊〉
           of
           the
           common
           ,
           good
           〈…〉
           may
           exact
           
             tributes
             ,
          
           and
           
             taxes
          
           of
           the
           〈…〉
           they
           may
           impose
           
             Lawes
          
           to
           them
           ,
           whe●
           〈…〉
           will
           or
           no
           ,
           and
           they
           may
           command
           〈…〉
           which
           doe
           not
           repugne
           the
           Law
           of
           
             God
          
           〈…〉
           of
           
             Nature
             ,
          
           and
           the
           Law
           of
           the
           
             Land
             ,
          
           O●
           〈…〉
           
           
             Christ
          
           to
           the
           Pharises
           asking
           him
           whether
           it
           were
           lawfull
           to
           pay
           tribute
           to
           
             Caesar
          
           or
           no
           ,
           looking
           upon
           the
           money
           which
           had
           the
           impression
           ,
           and
           inscription
           of
           
             Caesars
          
           image
           ,
           gave
           this
           answer
           ,
           
             Render
             therefore
             unto
             Caesar
             ,
             the
             things
             that
             are
             Caesars
             ;
          
           and
           
             unto
             God
             ,
          
           
           
             the
             things
             that
             are
          
           Gods
           .
           And
           Saint
           
             Paul
          
           to
           the
           Romans
           ,
           
             Render
             therefore
             to
             all
             their
             dues
             :
             Tribute
             to
             whom
             tribute
             is
             due
             ,
             custome
             to
             whom
             custome
             ,
             feare
             to
             whom
             feare
             ,
             honour
             to
             whom
             〈◊〉
             :
          
           and
           the
           same
           Apostle
           to
           
             Titus
             ,
             Put
             them
             in
             minde
             ,
             to
             be
             subject
             to
             Principalities
             and
             Powers
             ,
             to
             obey
             Magistrates
             ,
          
           
           
             to
             be
             ready
             to
             every
             good
             worke
             .
          
           For
           as
           
             Seneca
          
           hath
           it
           ,
           the
           power
           of
           all
           things
           pertaine
           unto
           the
           King
           ,
           the
           
             propriety
          
           unto
           the
           Subject
           .
           The
           King
           hath
           all
           things
           in
           his
           command
           ,
           every
           man
           in
           their
           possession
           .
           The
           King
           hath
           all
           things
           within
           his
           dominions
           ,
           his
           exchequer
           onely
           ,
           those
           things
           which
           properly
           belong
           unto
           him
           :
           and
           all
           things
           are
           within
           his
           power
           ,
           his
           owne
           things
           onely
           in
           his
           patrimony
           .
           
           Rightly
           
             Cicero
             :
          
           we
           must
           endeavour
           that
           we
           doe
           not
           (
           which
           often
           times
           happened
           amongst
           our
           Ancestors
           )
           give
           tribute
           by
           reason
           of
           the
           renuitie
           of
           the
           treasurie
           ,
           and
           assiduity
           of
           wars
           :
           which
           that
           it
           may
           not
           come
           to
           passe
           ,
           we
           must
           make
           provision
           long
           aforehand
           ;
           but
           if
           any
           necessity
           of
           this
           duty
           shall
           happen
           unto
           a
           Common
           wealth
           (
           for
           I
           had
           rather
           Prophecie
           of
           another
           then
           our
           own
           ,
           nor
           doe
           I
           speake
           so
           much
           of
           our
           〈◊〉
           as
           of
           every
           Common-wealth
           )
           diligence
           〈…〉
           that
           all
           may
           come
           to
           know
           and
           understand
           if
           they
           will
           bee
           safe
           )
           that
           they
           must
           obey
           
             necessity
             .
          
           
           For
           as
           
             Tacitus
          
           hath
           it
           ,
           neither
           
           the
           quiet
           of
           Nations
           can
           be
           had
           without
           Armes
           ;
           nor
           Armes
           be
           had
           without
           Stipends
           ;
           
           nor
           can
           Stipends
           be
           had
           without
           Tributes
           .
           
           These
           ,
           these
           ,
           (
           saith
           
             Cicero
          
           )
           are
           the
           ornaments
           of
           Peace
           ,
           and
           the
           muniments
           of
           Warre
           .
           In
           the
           beginning
           of
           things
           (
           saith
           
             Justine
          
           )
           the
           government
           of
           Countreyes
           and
           Nations
           was
           in
           the
           power
           of
           Kings
           :
           whom
           ,
           no
           popular
           ambition
           ,
           
           but
           approved
           moderation
           ,
           amongst
           good
           men
           ,
           did
           advance
           to
           this
           heighth
           of
           honour
           .
           The
           people
           was
           not
           tyed
           by
           any
           Laws
           :
           but
           the
           Arbitrament
           ,
           and
           pleasure
           of
           their
           Princes
           ,
           was
           instead
           of
           Laws
           unto
           them
           .
           
             Pomponius
          
           speakes
           to
           the
           same
           purpose
           ,
           
           Whenas
           hee
           saith
           :
           And
           to
           speake
           truth
           in
           the
           beginning
           of
           our
           City
           ,
           all
           things
           were
           governed
           by
           the
           Kings
           disposall
           .
           
           And
           
             Ulpian
          
           seconds
           him
           :
           That
           which
           pleaseth
           the
           King
           (
           saith
           he
           )
           had
           the
           force
           of
           a
           Law
           :
           As
           when
           by
           the
           Royall
           Law
           ,
           which
           is
           given
           concerning
           his
           Empire
           ,
           the
           people
           doth
           confer
           all
           their
           power
           and
           authority
           to
           him
           ,
           and
           on
           him
           .
           Whatsoever
           therefore
           the
           Emperour
           hath
           ordained
           &
           subscribed
           by
           writing
           ,
           or
           by
           any
           edict
           commanded
           ,
           it
           is
           a
           Law
           without
           contradiction
           :
           these
           are
           those
           which
           we
           commonly
           call
           Constitutions
           .
           
             Justinian
          
           the
           Emperour
           to
           
             Demostenes
          
           thus
           writeth
           .
           
           If
           the
           Imperiall
           Majesty
           shall
           have
           throughly
           examined
           the
           cause
           ,
           and
           given
           sentence
           to
           the
           parties
           present
           ,
           let
           the
           Judges
           know
           ,
           who
           are
           within
           our
           Empire
           ,
           that
           this
           shall
           be
           a
           Law
           ,
           not
           onely
           for
           that
           cause
           for
           which
           it
           was
           given
           ,
           but
           for
           all
           causes
           of
           the
           like
           nature
           .
           For
           what
           is
           greater
           ,
           what
           more
           inviolable
           
           than
           the
           Imperiall
           Majesty
           ?
           or
           who
           is
           So
           puft
           up
           with
           the
           conceit
           of
           pride
           ,
           as
           that
           hee
           dare
           contemne
           the
           understanding
           of
           the
           King
           ?
           Whenas
           the
           founders
           of
           the
           old
           law
           doe
           plainely
           &
           clearely
           define
           ,
           that
           those
           Constitutions
           which
           did
           proceede
           from
           Imperiall
           determination
           ,
           doe
           obtaine
           the
           force
           and
           vigour
           of
           a
           Law
           .
           
             And
             a
             little
             after
             hee
             addeth
             these
             words
             :
          
           For
           ,
           if
           ,
           for
           the
           present
           ,
           it
           be
           granted
           to
           the
           Emperour
           onely
           to
           make
           Laws
           ,
           it
           is
           onely
           worthie
           an
           Emperour
           to
           interpret
           Laws
           .
           Whereupon
           he
           thus
           concludes
           ;
           Therefore
           ,
           these
           ridiculous
           ambiguities
           exploded
           ,
           the
           Emperour
           alone
           shall
           be
           most
           justly
           reputed
           to
           be
           both
           the
           maker
           and
           interpreter
           of
           Laws
           :
           This
           Law
           nothing
           derogating
           from
           the
           makers
           of
           the
           old
           Laws
           :
           because
           
             Imperiall
             Majesty
          
           gave
           the
           same
           priviledge
           even
           unto
           them
           .
           
             By
             me
          
           (
           saith
           the
           eternall
           Wisdome
           of
           God
           )
           
             doe
             Kings
             reigne
             ,
          
           
           and
           Princes
           decree
           Justice
           .
           From
           whence
           Saint
           
             Augustine
          
           (
           whose
           sentence
           is
           reckoned
           amongst
           the
           Canons
           )
           doth
           thus
           argue
           :
           By
           what
           right
           do
           you
           defend
           the
           Church
           ?
           
           by
           Gods
           Law
           ,
           or
           by
           mans
           ?
           we
           have
           the
           Law
           of
           God
           in
           the
           
             Scriptures
             ;
          
           and
           we
           have
           the
           law
           of
           man
           in
           the
           Constitutions
           of
           Kings
           .
           And
           not
           far
           after
           :
           Therefore
           by
           the
           law
           of
           man
           ,
           by
           the
           Law
           of
           Kings
           .
           Why
           so
           ?
           Because
           God
           hath
           distributed
           the
           Laws
           of
           men
           to
           mankinde
           by
           Kings
           and
           Princes
           .
           
             So
             in
             another
             place
             be
             thus
             reasons
             :
          
           For
           ,
           if
           it
           be
           lawfull
           for
           a
           King
           in
           a
           City
           ,
           where
           he
           hath
           dominion
           ,
           to
           command
           anything
           ,
           which
           neither
           ever
           any
           before
           him
           ,
           nor
           yet
           he
           himselfe
           commanded
           ,
           and
           not
           
           contrary
           to
           the
           society
           of
           that
           Citie
           ,
           
           he
           is
           obeyed
           ;
           yea
           ,
           contrary
           to
           the
           society
           he
           is
           not
           obeyed
           (
           for
           it
           is
           a
           generall
           pact
           and
           covenant
           amongst
           humane
           society
           to
           obey
           their
           Kings
           )
           how
           much
           more
           then
           ought
           we
           to
           obey
           God
           the
           governour
           of
           every
           creature
           ,
           and
           serve
           him
           ,
           without
           any
           doubt
           ,
           in
           those
           things
           which
           he
           hath
           commanded
           ?
           
             Aristotle
          
           teacheth
           that
           there
           are
           three
           parts
           of
           every
           Common-wealth
           :
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           One
           which
           consults
           for
           the
           good
           of
           the
           Republique
           :
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           another
           which
           is
           versed
           in
           government
           :
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           a
           third
           which
           doth
           exercise
           it selfe
           in
           judicature
           .
           But
           that
           is
           the
           chiefest
           which
           consults
           of
           Warre
           and
           Peace
           ,
           of
           society
           and
           leagues
           ;
           of
           Laws
           and
           death
           ;
           of
           banishment
           and
           publicating
           of
           goods
           ;
           of
           making
           and
           receiving
           accounts
           .
           Yet
           ,
           in
           another
           place
           he
           seemes
           to
           recall
           these
           three
           into
           two
           parts
           ,
           in
           these
           words
           :
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           
           For
           there
           are
           actions
           of
           a
           City
           :
           both
           of
           those
           who
           doe
           command
           ,
           and
           of
           those
           who
           doe
           obey
           :
           but
           the
           scope
           and
           office
           of
           him
           that
           governes
           ,
           consists
           in
           commanding
           and
           in
           judgeing
           .
           
           Of
           later
           wrjters
           
             Bodinus
          
           (
           whose
           sentence
           yet
           is
           approved
           with
           the
           common
           consent
           of
           the
           learned
           )
           defines
           this
           power
           of
           the
           supreame
           Magistrate
           (
           which
           he
           calls
           by
           the
           name
           of
           
             Majesty
          
           )
           to
           be
           an
           
             absolute
             and
             perpetuall
             authority
             over
             Citizens
             and
             Subjects
             ,
             and
             not
             tyed
             to
             any
             Laws
             .
          
           It
           is
           manifest
           therefore
           ,
           that
           all
           other
           heads
           of
           Majesty
           are
           included
           in
           this
           absolute
           power
           of
           making
           and
           taking
           away
           of
           Laws
           :
           Insomuch
           ,
           
           that
           we
           may
           rightly
           call
           it
           ,
           
             the
             chiefest
             power
             of
             a
             Common-weale
             ,
             comprehended
             in
             this
             one
             thing
             ,
             which
             is
             ,
             to
             give
             Laws
             to
             all
             and
             every
             Subject
             ,
             never
             to
             receive
             any
             from
             them
             ,
          
           For
           ,
           by
           his
           own
           right
           ,
           to
           
             make
             warre
             with
          
           adversaries
           ,
           and
           at
           pleasure
           to
           
             contract
          
           peace
           with
           them
           ,
           although
           they
           may
           seeme
           to
           be
           somewhat
           discrepant
           from
           the
           appellation
           of
           Law
           ;
           yet
           they
           are
           done
           by
           law
           ,
           that
           is
           ,
           the
           command
           of
           
             Imperiall
             authority
             :
          
           So
           likewise
           ,
           it
           is
           a
           Prerogative
           of
           
             Majesty
          
           to
           take
           notice
           of
           
             Appeales
          
           fro
           higher
           powers
           ,
           to
           give
           and
           abrogate
           
             Commands
          
           to
           supreame
           Officers
           ;
           
           to
           dispose
           of
           
             Offices
          
           when
           they
           are
           vacant
           ;
           to
           give
           
             Immunities
             ,
          
           and
           free
           Citizens
           fró
           ,
           Laws
           ;
           to
           have
           the
           
             Power
             of
             life
             &
             death
             ;
          
           to
           
             set
             a
             price
             ,
             name
          
           and
           
             figure
             upon
             moneyes
             ;
          
           and
           to
           impose
           an
           
             Oath
          
           upon
           Subjects
           :
           All
           which
           things
           both
           of
           commanding
           &
           forbidding
           ,
           come
           within
           the
           supreame
           power
           ;
           that
           is
           ,
           to
           give
           Laws
           to
           all
           &
           every
           Subject
           ,
           and
           to
           receive
           from
           none
           but
           the
           immortall
           God
           .
        
         
           These
           are
           some
           of
           the
           
             Royall
             Prerogatives
             ,
          
           which
           have
           been
           premised
           in
           generall
           and
           promiscuously
           :
           but
           the
           Politicians
           are
           more
           exact
           in
           describing
           these
           rights
           of
           
             Majesty
          
           and
           
             Royaltie
             ,
          
           and
           they
           make
           them
           of
           two
           sorts
           :
           
             Greater
          
           and
           
             Lesser
             .
          
           The
           
             Greater
             prerogatives
          
           belonging
           unto
           Majesty
           are
           those
           which
           doe
           primarily
           and
           more
           principally
           appertaine
           to
           the
           chiefe
           authority
           of
           the
           King
           of
           Emperour
           .
           And
           they
           are
           ,
           First
           ,
           
             The
             power
             of
             making
             and
             abrogating
             Laws
          
           at
           pleasure
           ,
           as
           the
           necessity
           of
           the
           Common
           wealth
           shall
           require
           .
           
           For
           this
           is
           ,
           as
           
             Bodinus
          
           hath
           it
           ,
           the
           prime
           and
           principall
           head
           of
           
             Majesty
             ,
          
           and
           without
           this
           
           the
           
             Folitique
             Power
          
           cannot
           long
           stand
           .
           
           For
           it
           is
           ,
           as
           the
           
             Juris-consults
          
           have
           determined
           ,
           the
           
             propriety
             of
             Law
             to
             command
             .
          
           But
           an
           Emperour
           ,
           or
           King
           without
           a
           command
           ,
           what
           other
           thing
           is
           he
           ,
           than
           as
           a
           dreame
           without
           sleepe
           ?
           But
           this
           must
           be
           understood
           of
           the
           
             Nomothetique
          
           or
           
             Legislative
          
           power
           ,
           which
           doth
           institute
           Laws
           by
           its
           own
           authority
           ,
           and
           not
           by
           the
           command
           of
           another
           .
           And
           therefore
           ,
           it
           is
           more
           than
           manifest
           that
           the
           
             Decemuiri
          
           amongst
           the
           Romans
           ,
           who
           were
           enforced
           to
           seek
           to
           the
           people
           for
           the
           confirmation
           of
           those
           Laws
           which
           they
           had
           made
           ,
           as
           
             Livie
          
           relates
           ,
           could
           not
           be
           said
           to
           make
           them
           by
           the
           right
           of
           
             Majestie
             .
          
        
         
           Secondly
           ,
           a
           second
           
             Right
             of
             Majesty
          
           is
           
             extreame
             provocation
             ;
          
           that
           is
           ,
           that
           Subjects
           cannot
           appeale
           from
           the
           Laws
           that
           are
           made
           by
           
             Imperiall
             Majesty
             .
          
           
           For
           it
           is
           a
           most
           certain
           signe
           of
           a
           
             limited
             power
             ,
          
           if
           an
           appeale
           may
           be
           made
           from
           the
           Law
           giver
           to
           a
           Superiour
           .
           And
           hereupon
           
             Bodinus
          
           infers
           ,
           that
           the
           
             Dictators
          
           did
           not
           shine
           with
           
             Royall
             Majesty
             ,
          
           and
           that
           they
           were
           not
           the
           chiefe
           Magistrates
           ,
           but
           
             Curatours
          
           onely
           ,
           or
           Commisaries
           ,
           as
           we
           call
           them
           .
           For
           the
           Father
           of
           
             Fabius
          
           did
           appeale
           from
           
             Papirius
          
           then
           Dictatour
           unto
           the
           people
           .
           
             Ad
             Tribunos
             appello
          
           (
           so
           
             Livie
          
           repeates
           his
           words
           )
           
             &
             ad
             populum
             provoco
             ,
             qui
             plus
             quàm
             Dictatura
             potest
             ,
          
           
           I
           appeale
           ,
           saith
           he
           ,
           to
           the
           
             Tribunes
             ,
          
           I
           protest
           to
           the
           people
           ,
           who
           have
           more
           power
           than
           the
           
             Dictatorship
             .
          
           Now
           an
           
             Appeale
          
           (
           as
           
             Bedinus
          
           hath
           it
           )
           is
           a
           Suspension
           of
           the
           jurisdiction
           of
           an
           inferiour
           Judge
           ,
           by
           a
           lawfull
           invocation
           of
           a
           superior
           ;
           made
           in
           the
           same
           judicial
           place
           ,
           and
           alwayes
           ascends
           with
           the
           order
           of
           Magistrates
           ,
           
           untill
           it
           comes
           to
           the
           highest
           power
           ,
           in
           which
           it
           must
           necessarily
           acquiesce
           and
           rest
           .
           As
           for
           example
           :
           In
           the
           
             Romane
          
           Empire
           the
           chiefe
           tribunall
           is
           the
           
             Imperiall
             Chamber
             :
          
           
           In
           
             France
          
           and
           with
           us
           in
           
             England
             ,
          
           the
           
             High
             Court
             of
             Parliament
             :
          
           and
           in
           other
           inferiour
           Principalities
           ,
           the
           
             Princes
             chiefe
             Court
             .
          
        
         
           A
           third
           right
           of
           
             Majesty
             ,
          
           is
           the
           
             Creation
          
           of
           Dukes
           ,
           Marquesses
           ,
           Earles
           ,
           Barrons
           ,
           and
           other
           Noble
           men
           .
           
           For
           it
           is
           without
           doubt
           ,
           that
           the
           King
           or
           Emperour
           is
           the
           Fountaine
           of
           all
           Nobility
           and
           Dignity
           .
        
         
           Fourthly
           ,
           another
           
             Prerogative
          
           of
           
             Majesty
          
           is
           the
           founding
           of
           
             Academies
             .
          
           
           For
           this
           is
           referred
           to
           the
           eminence
           &
           preheminence
           of
           Kings
           &
           Emperours
           ,
           &
           which
           ,
           
           the
           Pope
           cannot
           (
           as
           
             Baldus
          
           doth
           insinuate
           )
           without
           unjust
           usurpation
           ascribe
           to
           himselfe
           .
           And
           this
           ,
           not
           to
           speak
           of
           our
           own
           two
           famous
           Universities
           ,
           the
           most
           ancient
           Academies
           ,
           do
           evidence
           unto
           us
           :
           of
           which
           the
           University
           of
           
             Bononia
             ,
          
           the
           mother
           of
           Students
           ,
           which
           was
           first
           erected
           by
           
             Theodosius
             ,
          
           afterwards
           repaired
           by
           
             Carolus
             Magnus
             ,
          
           and
           endued
           by
           them
           with
           many
           immunities
           and
           priviledges
           ,
           
           is
           a
           sufficient
           witnesse
           .
           What
           shall
           I
           say
           of
           the
           Vniversities
           of
           
             Prague
             ,
             Paris
          
           and
           
             Padua
             ,
          
           who
           acknowledge
           ,
           not
           without
           respective
           gratitude
           ,
           the
           Emperours
           of
           the
           same
           name
           to
           be
           their
           Founders
           and
           Benefactors
           ?
           And
           therefore
           the
           approbation
           of
           the
           
             Pope
          
           is
           not
           requisite
           for
           the
           founding
           of
           an
           
             Academy
             :
          
           because
           the
           Civilians
           tell
           us
           ,
           that
           the
           jurisdiction
           ,
           which
           is
           exercised
           beyond
           the
           territory
           of
           him
           that
           commands
           ,
           is
           most
           worthily
           to
           be
           rejected
           .
        
         
         
           Lastly
           ,
           other
           Politicians
           are
           wont
           to
           referre
           to
           the
           
             Regalities
          
           of
           
             Majesty
             ,
          
           the
           
             Calling
          
           of
           
             Councills
          
           and
           
             Synods
             ,
             Legitimation
             ,
             Restitution
          
           of
           fame
           ,
           the
           
             ordering
             of
             all
             judicialls
             ,
          
           the
           
             indicting
             of
             war
             ,
          
           and
           
             conclusion
          
           of
           Peace
           ,
           
           and
           the
           like
           ,
           of
           which
           you
           may
           reade
           in
           
             Althus
             :
          
           in
           
             Pol.
             C.
             7.
          
           and
           
             Thom.
             
             Mich
             :
             de
             jurisdict
             :
             Concil.
          
           11.32
           .
           and
           47.
           
        
         
           The
           
             lesser
             Rights
          
           belonging
           to
           
             Majesty
             ,
          
           
           which
           the
           King
           ,
           or
           Emperour
           may
           more
           easily
           dispence
           with
           then
           the
           
             Greater
             ,
          
           are
           the
           
             Remitting
          
           or
           
             lessening
          
           of
           
             penalties
          
           and
           
             mulcts
             ,
             customes
             ,
             tributes
             ,
          
           the
           
             rights
             of
             faires
          
           or
           
             publiplique
             Mercats
             ,
          
           
           of
           which
           you
           may
           likewise
           reade
           
             L.
             un
             .
             C.
             de
             nund
             .
             Jus
             Saxon.
             l.
             3.
             art
             .
             66.
          
           and
           
             l.
             2.
             art
             .
             26.
             
             Mysing
             .
             5.
             obser.
             29.
             n.
             1.2
             .
             Nou.
             89.
             
             C.
             9.
             
             Vult
             .
             l.
             1.
             
             Iurisp
             .
             c.
             23.
             n.
             13.
             
          
           But
           to
           returne
           ,
           where
           we
           did
           digresse
           ,
           
             the
             King
             ,
          
           (
           who
           hath
           the
           cheife
           and
           absolute
           command
           in
           
             Monarchy
          
           )
           the
           parent
           ,
           yea
           the
           author
           of
           the
           law
           ,
           and
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           a
           living
           law
           ,
           
             is
             far
             greater
             then
             the
             law
             :
          
           as
           one
           ,
           who
           by
           authority
           given
           him
           from
           God
           ,
           can
           ,
           when
           he
           sees
           it
           fitting
           ,
           whether
           his
           Subjects
           will
           or
           no
           ,
           yea
           without
           their
           consent
           ,
           either
           make
           or
           abrogate
           the
           law
           .
           Nor
           hinders
           it
           that
           he
           makes
           use
           of
           Counsellours
           and
           Ministers
           ,
           for
           so
           he
           doth
           lessen
           his
           care
           and
           sollicitude
           ,
           which
           in
           the
           government
           of
           a
           Kingdom
           aright
           is
           the
           greatest
           ;
           but
           not
           diminish
           the
           power
           of
           his
           Command
           ,
           or
           Ecclipse
           his
           Majesty
           .
           The
           Emperours
           were
           wont
           to
           say
           ,
           that
           we
           account
           it
           of
           our
           Princely
           clemencie
           (
           Worthy
           Senatours
           )
           if
           when
           hereafter
           any
           emergent
           necessity
           shall
           happen
           ,
           
           either
           in
           the
           
             private
          
           or
           
             publique
          
           cause
           ,
           which
           doth
           require
           a
           generall
           forme
           and
           
           not
           inserted
           in
           the
           ancient
           laws
           ,
           that
           it
           be
           treated
           of
           by
           all
           ;
           as
           well
           the
           
             Peeres
          
           of
           our
           Court
           aforehand
           ,
           as
           by
           your
           most
           
             Honourable
             assembly
             :
          
           and
           that
           ,
           if
           it
           shall
           seeme
           good
           to
           all
           the
           Iudges
           ,
           as
           well
           as
           your selves
           ,
           it
           be
           then
           dictated
           as
           a
           law
           ;
           and
           so
           ,
           when
           you
           be
           all
           met
           together
           ,
           that
           it
           be
           read
           again
           :
           and
           when
           all
           shall
           have
           consented
           unto
           it
           ,
           then
           at
           length
           that
           it
           be
           repeated
           in
           the
           sacred
           
             Consistorie
          
           of
           our
           
             Majesty
             :
          
           that
           so
           the
           common
           consent
           of
           all
           may
           be
           confirmed
           with
           the
           authority
           of
           our
           
             Highnesse
             ,
          
           &c.
           
           Hence
           is
           that
           ,
           of
           the
           Iurisconsults
           ,
           that
           a
           
             Prince
             alone
             can
             make
             statutes
             ,
          
           although
           it
           be
           his
           courtesie
           that
           he
           doth
           admit
           the
           Counsell
           of
           his
           Peeres
           .
           The
           Communication
           of
           Counsels
           doth
           not
           introduce
           a
           Consortship
           of
           the
           Kingdom
           .
           
           For
           the
           
             rights
             of
             Majesty
          
           (
           as
           
             Bodinus
          
           hath
           it
           )
           may
           be
           attributed
           to
           the
           chiefe
           Prince
           ;
           but
           not
           to
           Magistrates
           ,
           or
           private
           men
           :
           but
           if
           they
           be
           ascribed
           to
           either
           ,
           then
           they
           cease
           to
           be
           the
           
             prerogatives
          
           of
           
             Majesty
             .
          
           And
           ,
           as
           a
           crown
           ,
           if
           it
           be
           
             distracted
          
           into
           parts
           ,
           or
           communicated
           ,
           loseth
           the
           name
           of
           a
           Crown
           ;
           so
           the
           
             rights
             of
             Majesty
          
           vanish
           if
           they
           be
           communicated
           with
           the
           subject
           .
           That
           which
           is
           more
           evident
           ,
           by
           the
           common
           decrees
           of
           the
           Lawyers
           :
           Those
           rights
           can
           neither
           be
           passed
           away
           ,
           nor
           divided
           ,
           nor
           any
           wayes
           abalienated
           from
           the
           chiefe
           Prince
           ,
           nor
           can
           they
           be
           prescribed
           by
           any
           diuturnity
           of
           time
           .
           For
           which
           cause
           
             Baldus
          
           doth
           call
           them
           
             Sacra
             Sacrorum
             ;
          
           and
           
             Cynus
          
           the
           
             Individualls
          
           of
           
             Majesty
             :
          
           But
           if
           the
           chief
           Prince
           shal
           once
           Communicate
           these
           unto
           the
           subject
           ,
           instead
           of
           a
           
             Servant
             ,
          
           he
           is
           like
           to
           have
           a
           
             consort
          
           of
           his
           Empire
           :
           
           and
           in
           the
           meane
           while
           ,
           he
           loseth
           the
           
             Regality
          
           of
           
             Majesty
             ,
          
           in
           that
           he
           cannot
           be
           said
           to
           be
           the
           chief
           Prince
           :
           because
           he
           is
           chiefe
           who
           neither
           hath
           a
           Superiour
           nor
           yet
           Co-partner
           of
           his
           Empire
           .
        
         
           But
           because
           Princes
           when
           they
           are
           publikely
           inaugurated
           ,
           
           doe
           religiously
           promise
           that
           they
           wil
           maintain
           the
           
             rights
          
           of
           their
           Ancestors
           ,
           &
           the
           former
           
             Constitutions
          
           of
           the
           Empire
           ,
           and
           other
           things
           of
           that
           nature
           ;
           therefore
           may
           some
           thinke
           they
           are
           tyed
           by
           their
           oath
           to
           observe
           them
           ,
           nor
           can
           they
           with
           a
           safe
           conscience
           any
           way
           relinquish
           them
           .
        
         
           To
           this
           it
           is
           answered
           ,
           
           that
           Princes
           do
           no
           wayes
           prejudice
           themselves
           by
           swearing
           ,
           but
           that
           they
           may
           as
           freely
           administer
           to
           the
           good
           of
           the
           Common-wealth
           ,
           as
           if
           they
           had
           not
           sworn
           at
           al
           :
           for
           they
           sweare
           nothing
           ,
           but
           that
           ,
           to
           which
           if
           they
           had
           not
           sworne
           they
           are
           obliged
           .
           For
           ,
           that
           which
           is
           just
           and
           equal
           ,
           that
           by
           their
           office
           they
           are
           bound
           to
           observe
           and
           do
           ;
           but
           ,
           to
           doe
           that
           which
           is
           evil
           and
           unjust
           ,
           they
           cannot
           be
           bound
           by
           any
           Covenant
           or
           promise
           whatsoever
           ,
           though
           they
           have
           confirmed
           it
           with
           an
           oath
           .
           Now
           what
           is
           more
           unjust
           ,
           than
           that
           a
           Prince
           should
           be
           bound
           to
           maintain
           and
           keepe
           those
           Laws
           ,
           which
           it
           is
           necessary
           that
           they
           must
           be
           either
           Antiquated
           ,
           or
           the
           Common-wealth
           come
           to
           ruine
           ?
           Although
           
             all
             change
             whatsoever
          
           (
           as
           it
           is
           in
           the
           
             Proverb
          
           )
           
             is
             very
             dangerous
             ,
          
           yet
           that
           of
           
             Laws
             ,
             is
             most
             pernicious
             :
          
           And
           yet
           it
           is
           as
           certaine
           on
           the
           other
           side
           ,
           that
           the
           change
           of
           manners
           doth
           efflagitate
           a
           change
           of
           Laws
           ,
           and
           that
           there
           is
           no
           
             Law
          
           so
           honest
           and
           inviolable
           ,
           or
           so
           deare
           ,
           even
           by
           the
           shew
           of
           antiquity
           it selfe
           ,
           
           but
           that
           ,
           necessity
           so
           requiring
           ,
           it
           may
           &
           ought
           to
           receive
           a
           change
           .
           
             Salus
             Populi
             ,
             suprema
             lex
             esto
             :
          
           The
           peoples
           safety
           is
           the
           chiefest
           Law
           .
           To
           conclude
           ,
           If
           that
           Kings
           and
           Princes
           ,
           breaking
           all
           bonds
           of
           Laws
           (
           which
           yet
           God
           forbid
           they
           should
           )
           doe
           falsifie
           their
           promises
           ,
           and
           disrespect
           their
           vowes
           ,
           making
           no
           account
           of
           what
           they
           have
           engaged
           themselves
           to
           by
           their
           
             Protestations
             ;
          
           yet
           the
           people
           must
           not
           rise
           up
           in
           rebellion
           against
           them
           ,
           or
           shake
           off
           the
           yoake
           of
           obedience
           from
           them
           ,
           seeing
           they
           are
           to
           have
           no
           other
           than
           God
           himselfe
           to
           be
           their
           Judge
           and
           their
           avenger
           .
        
      
       
         
           CHAP.
           II.
           THE
           SVBJECTS
           LOYALTY
           ,
           OR
           ,
           
             The
             duty
             of
             Subjects
             to
             their
             Kings
             .
          
        
         
           HAving
           in
           the
           former
           Chapter
           set
           forth
           unto
           you
           the
           
             Royalty
          
           of
           Kings
           over
           their
           Subjects
           :
           where
           I
           have
           declared
           their
           Originall
           from
           God
           ,
           and
           their
           end
           ,
           next
           to
           God
           ,
           their
           Subjects
           good
           ;
           and
           that
           though
           they
           should
           come
           short
           of
           that
           end
           for
           which
           they
           were
           constituted
           and
           ordeined
           ,
           yet
           they
           ought
           not
           to
           be
           cut
           short
           by
           the
           people
           under
           them
           ,
           but
           are
           to
           be
           reserved
           to
           the
           judgement
           of
           God
           ,
           next
           to
           whom
           they
           are
           second
           here
           upon
           earth
           ,
           and
           under
           whom
           they
           have
           no
           Superiour
           ,
           being
           above
           all
           Laws
           of
           men
           ,
           and
           themselves
           a
           Law
           unto
           
           their
           Subjects
           :
           I
           now
           come
           to
           describe
           unto
           you
           the
           
             Loyaltie
          
           of
           Subjects
           towards
           their
           Kings
           ,
           and
           the
           peoples
           duty
           .
           For
           ,
           a
           King
           and
           Subjects
           being
           relatives
           ;
           and
           the
           formall
           cause
           of
           a
           Kingdome
           consisting
           in
           that
           order
           which
           is
           betweene
           the
           King
           and
           his
           Subjects
           ;
           by
           which
           he
           rules
           ,
           and
           they
           submit
           ;
           he
           governe
           ,
           and
           they
           be
           governed
           ;
           he
           commands
           ;
           and
           they
           obey
           ;
           It
           is
           very
           requisite
           in
           these
           miserably
           distracted
           times
           ,
           where
           most
           men
           would
           shake
           off
           the
           yoke
           of
           obedience
           from
           their
           shoulders
           ,
           and
           live
           as
           they
           list
           without
           all
           order
           :
           That
           ,
           having
           spoken
           of
           Kings
           and
           their
           power
           over
           their
           Subjects
           ,
           I
           should
           now
           say
           somwhat
           of
           Subjects
           ,
           and
           their
           duty
           to
           their
           Kings
           .
        
         
           And
           here
           ,
           that
           we
           may
           the
           better
           setforth
           their
           duty
           ,
           it
           will
           not
           be
           amisse
           to
           expresse
           their
           nature
           :
           for
           ,
           so
           knowing
           what
           they
           be
           ,
           we
           shall
           the
           sooner
           come
           to
           know
           what
           they
           must
           doe
           .
           Now
           if
           wee
           consult
           
             Bodinus
          
           about
           them
           ,
           
           he
           will
           tell
           us
           ,
           that
           
             Subjects
             are
             those
             ,
             who
             are
             bound
             to
             maintain
             ,
             and
             fight
             for
             the
             dignity
             &
             safety
             of
             their
             Prince
             as
             for
             themselves
             :
             and
             to
             have
             the
             same
             friends
             and
             enemies
             with
             their
             Prince
             .
          
           
           Or
           ,
           as
           others
           doe
           describe
           them
           :
           
             Subjects
             are
             a
             part
             of
             the
             Common-wealth
             ,
             which
             are
             obliged
             to
             the
             supreme
             power
             ,
             even
             to
             all
             that
             they
             have
             :
          
           and
           for
           this
           cause
           it
           is
           ,
           that
           they
           doe
           enjoy
           all
           the
           priviledges
           of
           the
           Weale
           publike
           .
           This
           is
           the
           nature
           of
           a
           Subject
           .
           But
           then
           ,
           if
           any
           should
           aske
           me
           who
           are
           Subjects
           as
           well
           as
           what
           are
           Subjects
           ;
           I
           must
           again
           have
           recourse
           to
           the
           Politicians
           ;
           who
           do
           give
           us
           to
           understand
           ,
           that
           by
           the
           name
           of
           Subjects
           ,
           we
           are
           to
           take
           notice
           of
           the
           multitude
           of
           men
           ,
           which
           
           are
           governed
           ;
           or
           rather
           ,
           who
           submit
           themselves
           to
           be
           governed
           .
           And
           in
           this
           name
           ,
           we
           must
           comprehend
           all
           ,
           and
           every
           one
           ,
           of
           what
           state
           and
           condition
           soever
           they
           be
           ,
           that
           are
           in
           that
           City
           ,
           Provance
           ,
           &
           Countrey
           ,
           where
           a
           
             Magistrate
          
           is
           the
           head
           :
           For
           ,
           so
           many
           as
           do
           belong
           to
           a
           Common-wealth
           ,
           doe
           appertaine
           to
           the
           one
           part
           of
           it
           :
           
             viz.
          
           They
           are
           referred
           to
           be
           either
           
             Magistrates
             ,
          
           or
           
             Subjects
             :
          
           whence
           it
           follows
           ,
           that
           the
           name
           of
           
             Subject
          
           is
           more
           general
           than
           that
           of
           
             Citizen
             ,
          
           specifically
           and
           properly
           so
           called
           ;
           although
           in
           writers
           we
           finde
           them
           to
           bee
           promiscuously
           used
           .
           For
           ,
           he
           that
           is
           a
           partaker
           with
           others
           of
           publike
           honour
           and
           dignity
           is
           properly
           a
           
             Citizen
             :
          
           but
           hee
           that
           partakes
           onely
           of
           burthens
           and
           taxes
           ,
           &
           not
           as
           wel
           of
           honours
           and
           dignity
           in
           the
           Common-wealth
           ,
           where
           he
           resides
           &
           lives
           ,
           is
           not
           a
           
             Citizen
             ,
          
           but
           a
           
             Subject
             .
          
           They
           are
           termes
           contrariant
           ,
           not
           reciprocall
           .
           Every
           
             Citizen
             ,
          
           is
           a
           
             Subject
             :
          
           but
           every
           
             Subject
             ,
          
           is
           not
           a
           
             Citizen
             .
          
           There
           is
           also
           another
           disagreeing
           respect
           ,
           for
           a
           
             Citizen
          
           is
           so
           called
           ,
           in
           respect
           of
           his
           native
           Countrey
           or
           Common-wealth
           ,
           where
           he
           is
           borne
           ,
           or
           to
           which
           he
           is
           ascribed
           :
           But
           he
           is
           a
           
             Subject
          
           in
           respect
           of
           that
           Magistrate
           which
           he
           obeyes
           ,
           wheresoever
           he
           is
           .
        
         
           Now
           men
           are
           said
           to
           be
           
             Subjects
          
           two
           manner
           of
           wayes
           ;
           either
           by
           their
           
             nativity
          
           and
           
             birth
             ;
          
           or
           by
           their
           
             dwelling
          
           and
           
             habitation
             .
          
           That
           a
           mans
           nativity
           and
           birth
           doe
           make
           him
           to
           be
           a
           Subject
           ,
           
           is
           plainly
           evidenced
           
             ex
             L.
             assumptio
             6.
             
          
           §
           1.
           
             ad
             Municip
             .
             Filius
             Civitatem
             ,
             ex
             quâ
             pater
             ejus
             originem
             duxit
             ,
             non
             domicilium
             sequitur
             .
          
           A
           sonne
           follows
           the
           City
           from
           which
           his
           Father
           doth
           derive
           his
           originall
           ,
           not
           
           his
           house
           .
           And
           if
           a
           man
           be
           born
           of
           parents
           of
           divers
           Cities
           ,
           he
           follows
           the
           condition
           of
           his
           father
           ,
           not
           of
           his
           mother
           .
           
           
             L.
             Municip
             .
          
           1.
           
           §
           2.
           
             F.eod.
          
           The
           house
           ,
           or
           dwelling
           ,
           in
           which
           any
           doth
           fixe
           and
           settle
           the
           seat
           of
           his
           fortunes
           ,
           doth
           make
           him
           a
           Subject
           .
           But
           what
           space
           of
           time
           is
           required
           to
           contract
           a
           house
           or
           dwelling
           ,
           the
           Interpreters
           of
           Law
           doe
           varie
           :
           Because
           ,
           in
           this
           thing
           the
           Laws
           and
           manners
           of
           every
           particular
           Common-wealth
           is
           to
           be
           respected
           .
           Agreeable
           to
           this
           ,
           is
           that
           distinction
           of
           the
           Jurisperites
           ,
           who
           discriminate
           Subjects
           by
           a
           
             naturall
             ,
          
           and
           a
           
             voluntarie
          
           obligation
           .
           He
           is
           a
           Subject
           ,
           say
           they
           ,
           by
           a
           
             naturall
             obligation
             ,
          
           who
           is
           borne
           under
           the
           jurisdiction
           ,
           and
           in
           the
           Dominions
           of
           that
           Magistrate
           ,
           to
           whom
           he
           is
           subject
           :
           And
           he
           is
           a
           Subject
           by
           a
           
             voluntary
             obligation
             ,
          
           who
           willingly
           and
           spontaneously
           offers
           himselfe
           to
           any
           Magistrate
           ,
           and
           acknowledgeth
           him
           for
           his
           supreame
           head
           ,
           although
           he
           be
           not
           born
           within
           his
           territories
           and
           dominions
           .
           To
           which
           two
           sorts
           of
           subjects
           ,
           we
           may
           ,
           not
           without
           good
           reason
           ,
           adde
           another
           
             species
             ,
             viz.
          
           such
           a
           one
           ,
           as
           being
           vanquished
           in
           warre
           ,
           is
           made
           subject
           to
           him
           that
           did
           subdue
           him
           .
           For
           ,
           when
           a
           Prince
           or
           Magistrate
           overcomes
           any
           in
           a
           lawfull
           War
           ,
           they
           are
           then
           made
           subject
           to
           his
           jurisdiction
           and
           power
           .
           But
           be
           they
           subjects
           these
           ,
           or
           any
           other
           wayes
           ,
           they
           are
           bound
           ,
           whosoever
           they
           be
           that
           are
           subjects
           ,
           to
           yeeld
           obedience
           to
           him
           who
           is
           their
           Prince
           and
           Governour
           .
           If
           any
           should
           doubt
           of
           the
           truth
           of
           this
           assertion
           ,
           (
           because
           the
           contrary
           doctrine
           is
           now
           broached
           and
           published
           by
           our
           Novel
           Divines
           )
           let
           him
           but
           consult
           
           the
           Apostle
           to
           the
           
             Romanes
             ,
          
           (
           unlesse
           perchance
           for
           the
           same
           tenet
           he
           be
           held
           a
           Malignant
           )
           and
           he
           will
           satisfie
           him
           :
           
             Let
             every
             soule
          
           (
           saith
           he
           )
           
             submit
             himself
             unto
             the
             higher
             powers
             .
          
           They
           are
           his
           expresse
           words
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           In
           which
           universall
           precept
           he
           includes
           all
           ,
           of
           all
           orders
           ,
           and
           states
           ,
           all
           sexes
           and
           conditions
           .
           As
           if
           hee
           should
           have
           said
           :
           All
           ,
           whatsoever
           they
           be
           ,
           that
           do
           live
           in
           a
           Common-wealth
           ,
           must
           submit
           themselves
           to
           the
           supreme
           Magistrate
           ,
           that
           is
           the
           head
           of
           that
           Common-wealth
           .
           So
           that
           ,
           in
           the
           Apostles
           precept
           ,
           we
           have
           not
           onely
           implyed
           the
           qualities
           of
           their
           persons
           that
           are
           subjects
           ;
           but
           we
           have
           also
           expressed
           the
           nature
           of
           their
           duties
           :
           
             viz.
             Subjection
          
           and
           
             obedience
             .
          
           We
           shall
           not
           need
           to
           goe
           farre
           then
           to
           search
           after
           the
           duty
           of
           Subjects
           to
           their
           Prince
           :
           the
           Apostle
           he
           hath
           done
           it
           to
           our
           hands
           :
           
           it
           is
           
             Obedience
             .
          
           And
           so
           the
           
             Augustane
             Confession
          
           in
           the
           16.
           
           Article
           doth
           acknowledge
           it
           .
           The
           first
           Commandement
           of
           the
           second
           Table
           ,
           which
           (
           as
           the
           Apostle
           speaks
           )
           is
           
             the
             first
             Commandement
             with
             promise
             ,
          
           
           doth
           set
           forth
           this
           duty
           by
           the
           name
           of
           
             Honour
             .
          
           For
           So
           we
           read
           it
           in
           the
           Decalogue
           ,
           
           
             Honour
             thy
             father
             and
             thy
             mother
             ,
             that
             thy
             dayes
             may
             be
             long
             in
             the
             land
             which
             the
             Lord
             thy
             God
             giveth
             thee
             .
             Exod.
          
           20.12
           .
           Where
           ,
           by
           
             father
             ,
          
           according
           to
           the
           unanimous
           consent
           of
           all
           Divines
           ,
           we
           are
           to
           understand
           ,
           not
           onely
           our
           
             naturall
          
           father
           ,
           that
           did
           beget
           us
           ;
           but
           our
           
             spirituall
          
           Father
           also
           ,
           that
           doth
           teach
           us
           ;
           and
           our
           
             Civill
          
           father
           likewise
           ,
           the
           King
           ,
           who
           is
           
             Pater
             patriae
             ,
          
           the
           Father
           of
           our
           Country
           ,
           that
           doth
           protect
           us
           .
           And
           then
           ,
           by
           
             honour
          
           which
           
           we
           are
           commanded
           to
           yeeld
           to
           this
           Father
           ,
           we
           are
           to
           conceive
           all
           those
           duties
           which
           are
           comprehended
           in
           it
           .
           Now
           the
           Politicians
           doe
           tell
           us
           ,
           that
           this
           name
           of
           
             Honour
             ,
          
           doth
           consist
           of
           sixe
           severall
           members
           ,
           which
           doe
           imply
           as
           many
           severall
           duties
           ,
           which
           every
           Subject
           is
           bound
           to
           performe
           to
           the
           Prince
           his
           head
           ,
           
             viz.
             Agnition
             ,
             Reverence
             ,
             Love
             ,
             Obedience
             ,
             Gratitude
             ,
          
           and
           
             Equity
             .
          
        
         
           The
           first
           member
           ,
           wherein
           this
           honour
           doth
           consist
           ,
           and
           the
           first
           duty
           ,
           which
           every
           Subject
           is
           to
           performe
           unto
           his
           Prince
           ,
           is
           
             Agnition
             :
          
           that
           is
           ,
           an
           acknowledgement
           of
           Gods
           Ordinance
           in
           the
           office
           of
           the
           Prince
           .
           For
           God
           will
           have
           his
           owne
           Ordinance
           to
           be
           acknowledged
           in
           the
           Civill
           Magistrate
           ;
           and
           that
           we
           doe
           conceive
           of
           him
           ,
           as
           constituted
           by
           God
           :
           seeing
           that
           as
           the
           Apostle
           speaks
           ,
           
             there
             is
             no
             power
             but
             of
             God
             ;
          
           
           
             and
             the
             powers
             that
             be
             ,
             are
             ordained
             of
             God
             .
          
           After
           which
           manner
           ,
           did
           the
           woman
           of
           
             Tekoah
          
           conceive
           of
           King
           
             David
             ,
          
           when
           as
           she
           being
           sent
           by
           
             Joab
          
           to
           intercede
           for
           
             Absolom
             ,
          
           that
           he
           might
           returne
           from
           his
           banishment
           into
           the
           Kings
           favour
           :
           
           
             For
             as
             an
             Angel
             of
             God
             ,
          
           (
           saith
           she
           )
           
             so
             is
             my
             Lord
             the
             King
             ,
             to
             discern
             good
             and
             bad
             .
          
           And
           a
           little
           after
           ,
           
           
             My
             Lord
             is
             wise
             according
             to
             the
             wisdome
             of
             an
             Angel
             of
             God
             .
          
           And
           so
           did
           
             Mephibosbeth
          
           esteem
           of
           him
           ,
           when
           as
           he
           did
           compellate
           him
           with
           the
           same
           title
           :
           
           
             But
             my
             Lord
             the
             King
             ,
             is
             as
             an
             Angel
             of
             God
             .
          
           Which
           agnition
           and
           acknowledgement
           of
           Gods
           ordinance
           in
           him
           ,
           is
           a
           notable
           meanes
           to
           stir
           up
           our
           obedience
           to
           him
           .
        
         
           The
           second
           member
           wherein
           this
           honour
           doth
           consist
           ,
           is
           
             Reverence
             :
          
           when
           as
           ,
           Subjects
           look
           upon
           
           their
           Prince
           not
           onely
           as
           a
           man
           ,
           but
           as
           a
           man
           of
           God
           ;
           and
           reverence
           ,
           not
           so
           much
           his
           person
           ,
           as
           his
           office
           .
           
           For
           the
           King
           is
           Gods
           legat
           ,
           and
           his
           Vicar
           ,
           presenting
           his
           person
           .
           And
           therefore
           Saint
           
             Peter
             ,
          
           when
           he
           exhorts
           to
           the
           feare
           of
           God
           ,
           he
           doth
           annex
           the
           honour
           of
           the
           King
           :
           as
           if
           there
           can
           be
           no
           true
           feare
           of
           God
           ,
           without
           due
           reverence
           to
           the
           King
           ,
           who
           presents
           Gods
           person
           .
           For
           which
           cause
           ,
           
             Solomon
          
           the
           wisest
           of
           men
           ,
           
           &
           richest
           of
           Kings
           ,
           doth
           joyne
           the
           feare
           of
           God
           and
           the
           King
           together
           :
           the
           King
           ,
           for
           presenting
           Gods
           perion
           is
           called
           
             God
             ,
          
           not
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
           as
           
             Plato
          
           styles
           him
           ,
           as
           a
           God
           amongst
           men
           ;
           but
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           an
           earthly
           God
           ,
           being
           
             Gods
             Minister
             .
          
           
           Yea
           ,
           as
           the
           Prophet
           
             David
             ,
          
           and
           before
           him
           
             Moses
             ,
             God
             himselfe
             .
          
           Yea
           ,
           to
           goe
           farther
           ,
           God
           himselfe
           doth
           so
           call
           him
           ,
           
             Ego
             dixi
             ,
          
           I
           have
           said
           it
           ,
           
           
             Ye
             are
             Gods
             .
          
           Which
           yet
           we
           must
           not
           understand
           ,
           as
           if
           they
           were
           so
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           indeed
           ;
           but
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           in
           name
           :
           not
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           by
           nature
           ;
           but
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           by
           office
           .
           And
           so
           much
           the
           very
           heathen
           did
           acknowledge
           .
           
           For
           it
           is
           reported
           of
           
             Philip
          
           of
           
             Macedonia
             ,
          
           that
           he
           was
           wont
           to
           say
           ,
           that
           a
           King
           ought
           to
           remember
           ,
           that
           he
           being
           a
           man
           ,
           doth
           discharge
           the
           office
           of
           God
           :
           and
           the
           office
           which
           he
           doth
           execute
           ,
           is
           from
           thence
           named
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           a
           power
           like
           unto
           Gods
           .
           
           Whence
           it
           is
           ,
           that
           S.
           
             Augustine
          
           saith
           ,
           the
           King
           bearing
           the
           image
           of
           God
           ,
           ought
           therefore
           to
           be
           reverenced
           ,
           if
           not
           for
           himselfe
           ,
           at
           least
           ,
           yet
           for
           his
           office
           sake
           .
        
         
           The
           third
           member
           ;
           wherein
           this
           honour
           doth
           consist
           ,
           is
           
             Love
             .
          
           And
           it
           is
           another
           duty
           of
           Subjects
           to
           love
           their
           Princes
           :
           Not
           onely
           for
           their
           office
           ,
           
           which
           they
           ,
           in
           the
           name
           and
           place
           of
           God
           ,
           do
           undergoe
           ;
           but
           for
           the
           manifold
           benefits
           and
           commodities
           which
           they
           receive
           from
           them
           ,
           by
           their
           happy
           government
           :
           
           Thus
           was
           
             King
             David
             accepted
             in
             the
             eyes
             of
             all
             the
             people
             ,
             whither
             soever
             he
             was
             sent
             .
          
           Kings
           ,
           as
           you
           heard
           ,
           are
           
             Patres
             patriae
             ,
          
           Fathers
           of
           their
           Country
           ;
           and
           therefore
           Subjects
           ought
           to
           respect
           them
           with
           a
           filiall
           love
           ,
           even
           as
           children
           do
           love
           their
           fathers
           .
        
         
           A
           fourth
           member
           ,
           wherein
           this
           honour
           doth
           consist
           ,
           is
           
             Obedience
             :
          
           Subjects
           must
           willingly
           ,
           and
           readily
           yeeld
           obedience
           ,
           to
           all
           the
           just
           and
           honest
           commandes
           of
           their
           Princes
           ,
           which
           do
           no
           wayes
           repugne
           the
           lawes
           of
           God
           .
           They
           must
           not
           onely
           acknowledge
           ,
           
             Reverentiam
             Subjectionis
             ,
          
           a
           reverence
           of
           Subjection
           ;
           but
           they
           must
           also
           give
           them
           
             obedientians
             jussionis
             ,
          
           an
           obedience
           to
           their
           just
           commands
           .
           
           For
           ,
           as
           Saint
           
             Chrysost
             〈◊〉
          
           observeth
           :
           a
           people
           that
           obeyeth
           not
           their
           Prince
           ;
           is
           like
           to
           them
           that
           have
           no
           Prince
           at
           all
           :
           yea
           ,
           and
           in
           a
           worse
           estate
           :
           for
           you
           cannot
           call
           that
           a
           Kingdome
           ,
           where
           the
           King
           is
           neglected
           ,
           and
           his
           Laws
           not
           observed
           .
           He
           seemeth
           to
           mee
           to
           have
           lost
           his
           Kingdome
           ,
           
           saith
           the
           Philosopher
           ,
           who
           hath
           lost
           his
           due
           obedience
           from
           his
           Subjects
           .
           And
           therefore
           
             Subjects
             must
             obey
             their
             Prince
             ,
             not
             onely
             for
             feare
             of
             wrath
             ,
          
           that
           is
           ,
           to
           escape
           punishment
           ,
           if
           they
           neglect
           their
           duty
           ;
           
           
             but
             also
             for
             conscience
             sake
             ,
          
           as
           the
           Apostle
           teacheth
           ,
           because
           God
           commands
           them
           .
        
         
           The
           fift
           member
           ,
           wherein
           this
           Honour
           doth
           consist
           ,
           is
           
             Gratitude
             .
          
           Subjects
           are
           bound
           ,
           by
           way
           of
           thankfulnesse
           ,
           to
           honour
           their
           Princes
           ,
           if
           it
           were
           
           for
           no
           other
           reason
           ,
           but
           because
           they
           do
           dayly
           enjoy
           the
           benefits
           of
           peace
           ,
           prosperity
           ,
           and
           protection
           by
           them
           .
           Which
           gratitude
           must
           expresse
           it self
           by
           two
           other
           virtues
           ,
           as
           necessary
           as
           it self
           ;
           and
           without
           which
           ,
           it
           cannot
           subsist
           :
           and
           they
           are
           these
           :
           
           
             Verity
          
           and
           
             Justice
             :
             Verity
             ,
          
           in
           acknowledging
           what
           great
           blessings
           ,
           favours
           ,
           and
           emoluments
           they
           receive
           by
           them
           ;
           and
           
             Justice
             ,
          
           in
           endeavouring
           to
           make
           satisfaction
           ,
           and
           compensation
           for
           them
           .
           And
           for
           this
           cause
           it
           is
           ,
           that
           they
           pay
           them
           Tenths
           ,
           Subsidies
           ,
           Customes
           ,
           and
           Tributes
           :
           without
           which
           ,
           not
           the
           King
           onely
           ,
           but
           the
           Kingdome
           also
           ,
           would
           be
           debilitated
           and
           go
           to
           ruine
           .
           In
           these
           Tributes
           and
           Contributions
           ,
           
           (
           saith
           
             Ulpian
          
           )
           there
           is
           none
           but
           may
           know
           that
           the
           strength
           of
           a
           Kingdome
           doth
           consist
           .
           They
           are
           the
           very
           nerves
           of
           a
           Common-wealth
           .
           
           They
           are
           ,
           saith
           
             Cicero
             ,
          
           the
           ornaments
           of
           peace
           ,
           and
           the
           supporters
           of
           war
           .
           It
           is
           impossible
           ,
           
           said
           the
           Emperour
           ,
           that
           otherwise
           a
           Republique
           could
           be
           conserved
           ,
           if
           it
           were
           not
           for
           the
           religious
           observation
           ,
           and
           due
           collation
           of
           tributes
           .
           The
           necessity
           of
           which
           ,
           
             Menenius
             Agrippa
             ,
          
           in
           
             Livie
             ,
          
           would
           teach
           the
           
             Romans
             ,
          
           with
           this
           not
           more
           wittie
           than
           apposite
           Apologie
           :
           
           For
           ,
           as
           if
           food
           and
           nourishment
           be
           denyed
           to
           the
           belly
           ,
           the
           whole
           body
           must
           of
           necessity
           languish
           and
           waste
           away
           by
           a
           Consumption
           :
           So
           ,
           if
           you
           with-hold
           Subsidies
           and
           Tributes
           from
           the
           chiefe
           Magistrate
           ,
           the
           Common-wealth
           must
           of
           necessity
           come
           to
           ruine
           .
           And
           therefore
           wel
           said
           
             Tacitus
             ,
          
           you
           soone
           teach
           the
           dissolution
           of
           an
           Empire
           ,
           
           if
           you
           diminish
           the
           revenue
           ,
           by
           which
           it
           should
           be
           sustained
           :
           
           
           nay
           ,
           if
           ,
           as
           
             Lipsius
          
           hath
           it
           ,
           you
           doe
           not
           sometimes
           augment
           them
           .
        
         
           Lastly
           ,
           the
           sixt
           member
           wherein
           the
           honour
           of
           Subjects
           towards
           their
           Prince
           consists
           ,
           is
           
             Equity
             .
          
           Which
           is
           a
           vertue
           ,
           whereby
           every
           Subject
           is
           bound
           with
           candour
           ,
           either
           to
           cover
           the
           imperfections
           and
           errors
           of
           his
           Prince
           ,
           and
           to
           interpret
           them
           in
           the
           best
           sense
           ;
           or
           ,
           by
           a
           prudent
           dissimulation
           to
           passe
           them
           by
           ,
           and
           take
           no
           notice
           of
           them
           :
           or
           ,
           if
           the
           reason
           of
           his
           place
           doth
           so
           require
           it
           ,
           by
           moderate
           counsels
           and
           admonitions
           to
           endeavour
           to
           reforme
           them
           .
           For
           ,
           that
           which
           is
           spoken
           unto
           children
           by
           the
           son
           of
           
             Sirach
             ,
          
           
           every
           true
           subject
           ought
           to
           apply
           it
           to
           himselfe
           :
           
             Glory
             not
             in
             the
             dishonour
             of
             thy
             father
             :
             for
             thy
             fathers
             dishonour
             is
             no
             glory
             unto
             thee
             :
             for
             the
             glory
             of
             a
             man
             is
             from
             the
             honour
             of
             his
             father
             .
          
           And
           we
           cannot
           but
           be
           knowing
           of
           
             Chams
          
           curse
           ,
           
           for
           laying
           open
           ,
           or
           not
           covering
           his
           fathers
           nakednesse
           .
           It
           is
           the
           office
           and
           duty
           therefore
           of
           every
           Subject
           ,
           according
           to
           their
           respective
           places
           ,
           not
           to
           discover
           ,
           but
           rather
           to
           cover
           and
           conceale
           the
           naeves
           ,
           infirmities
           ,
           and
           imperfections
           of
           their
           Princes
           ;
           and
           ,
           as
           opportunity
           shal
           serve
           ,
           in
           an
           humble
           way
           ,
           seek
           by
           wholsome
           admonitions
           ,
           and
           moderate
           counsels
           ,
           to
           reclaime
           them
           .
           This
           was
           
             Luthers
          
           doctrine
           ,
           that
           great
           instrument
           of
           Reformation
           ,
           which
           at
           this
           day
           is
           so
           much
           pretended
           .
           The
           office
           of
           Subjects
           ,
           saith
           he
           ,
           doth
           require
           ,
           that
           they
           doe
           declare
           unto
           Princes
           what
           they
           know
           not
           .
           For
           ,
           as
           Princes
           may
           sinne
           by
           not
           knowing
           those
           things
           which
           they
           doe
           to
           ,
           
           be
           sins
           ;
           so
           ,
           Subjects
           may
           sin
           more
           in
           not
           shewing
           to
           
           Princes
           those
           things
           which
           they
           doe
           to
           be
           sins
           .
           The
           one
           sinnes
           by
           ignorance
           ,
           the
           other
           by
           negligence
           .
           And
           to
           this
           end
           he
           alledgeth
           that
           passage
           of
           
             Abimelock
          
           King
           of
           
             Gerar
             :
          
           
           who
           having
           taken
           to
           himselfe
           
             Abrahams
          
           wife
           ,
           because
           
             Abraham
          
           had
           told
           him
           she
           was
           his
           sister
           ;
           and
           being
           warned
           by
           God
           in
           a
           dreame
           to
           restore
           her
           to
           him
           ;
           did
           lay
           all
           the
           fault
           upon
           
             Abraham
             ,
          
           because
           he
           had
           no
           sooner
           imparted
           the
           villanie
           and
           wickednesse
           of
           his
           Courtiers
           unto
           him
           .
           And
           thus
           you
           see
           wherein
           the
           duty
           of
           Subjects
           consists
           :
           either
           in
           one
           word
           of
           
             Obedience
             ,
          
           as
           Saint
           
             Paul
          
           expresseth
           it
           :
           or
           in
           one
           word
           of
           
             Honour
             ,
          
           which
           comprehends
           Acknowledgment
           ,
           Reverence
           ,
           Love
           ,
           Obedience
           ,
           Gratitude
           and
           Equity
           ,
           as
           the
           fift
           Commandement
           doth
           desire
           it
           .
           So
           then
           ,
           to
           bring
           all
           to
           a
           head
           :
           All
           ,
           and
           every
           Subject
           ,
           are
           bound
           to
           submit
           themselves
           unto
           their
           Princes
           ,
           in
           those
           things
           which
           they
           command
           ,
           not
           being
           contrary
           to
           the
           laws
           of
           God
           ,
           and
           the
           laws
           of
           nature
           .
        
         
           It
           is
           true
           ,
           that
           in
           the
           Apostles
           times
           ,
           there
           were
           some
           ,
           who
           absurdly
           interpreting
           the
           Holy
           Scriptures
           ,
           as
           too
           many
           now
           ,
           fanatically
           given
           ,
           by
           an
           unknown
           spirit
           ;
           and
           extending
           their
           Christian
           liberty
           further
           then
           the
           simplicity
           of
           the
           Gospel
           would
           permit
           them
           ,
           did
           maintaine
           ,
           that
           it
           was
           a
           most
           unworthy
           thing
           ,
           that
           they
           ,
           who
           were
           freed
           by
           the
           Sonne
           of
           God
           ,
           and
           governed
           by
           the
           Spirit
           of
           God
           ,
           should
           be
           under
           the
           power
           of
           man
           .
           Of
           this
           leaven
           ,
           was
           
             Judas
          
           of
           
             Galile
             ,
          
           of
           whom
           we
           〈◊〉
           in
           the
           Acts
           of
           the
           Apostles
           .
           
           He
           ,
           as
           
             Joseph
          
           〈◊〉
           late
           's
           ,
           taught
           ,
           that
           by
           the
           Law
           of
           God
           ,
           none
           ought
           fit
           
           to
           be
           called
           Lord
           ,
           but
           God
           himselfe
           ;
           and
           that
           there
           was
           no
           obedience
           due
           to
           the
           Politique
           Magistrate
           ,
           no
           tribute
           to
           
             Caesar
             .
          
        
         
           After
           them
           ,
           sprung
           up
           the
           Donatists
           ,
           Anabaptists
           ,
           and
           their
           Disciples
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           all
           birds
           of
           an
           ill
           brood
           ,
           who
           did
           likewise
           reject
           the
           command
           of
           the
           Civil
           Magistrate
           .
        
         
           Lastly
           ,
           the
           Pontisicians
           ,
           though
           not
           in
           the
           same
           manner
           ,
           did
           oppose
           the
           power
           of
           Princes
           ,
           cavilling
           with
           the
           Civill
           Authority
           ,
           and
           maintaining
           that
           their
           Clergie
           can
           by
           no
           means
           be
           punished
           by
           a
           Civill
           Judge
           :
           or
           compelled
           to
           appeare
           before
           the
           Tribunall
           of
           a
           Secular
           Magistrate
           ;
           but
           that
           all
           their
           goods
           ,
           as
           well
           Ecclesiasticall
           as
           Civill
           ,
           〈◊〉
           free
           ,
           and
           so
           ought
           to
           be
           from
           the
           tributes
           and
           taxes
           of
           secular
           Princes
           .
        
         
           All
           whose
           erroneous
           tenents
           ,
           and
           opinions
           ,
           the
           Spirit
           of
           God
           having
           confuted
           in
           his
           holy
           Word
           ,
           doth
           exactly
           and
           precisely
           determine
           the
           contrary
           ;
           expresly
           setting
           forth
           ,
           and
           commanding
           the
           office
           of
           subjects
           to
           their
           Princes
           .
           
             S.
             Paul
             ,
          
           as
           you
           heard
           ,
           
           gives
           this
           exhortation
           :
           
             Let
             every
             souls
             submit
             himselfe
             unto
             the
             higher
             powers
             :
             Rom.
          
           13.1
           .
           He
           excepts
           no
           order
           ,
           nor
           sex
           ,
           nor
           condition
           ,
           nor
           any
           thing
           that
           hath
           the
           nature
           of
           man
           .
           And
           a
           little
           after
           ,
           
             Render
             wherefore
             unto
             all
             their
             dues
             :
             tribute
             ,
             to
             whom
             tribute
             is
             doe
             ;
             custome
             ,
             to
             whom
             custome
             ;
             fear
             ,
             to
             whom
             feare
             ;
             honour
             to
             whom
             honour
             .
          
           And
           ,
           in
           his
           Epistle
           to
           
             Titus
             ,
          
           he
           layes
           a
           charge
           upon
           him
           ,
           then
           Bishop
           of
           
             〈◊〉
             ,
          
           that
           he
           should
           give
           it
           in
           charge
           to
           the
           
             Cretians
             ,
          
           to
           be
           
             subject
             to
             principalities
             and
             powers
             ,
             to
             obey
             Magistrates
             ,
          
           
           
             and
             to
             be
             ready
             to
             every
             good
             work
             .
          
           
           
             Tit.
          
           3.1
           .
           So
           in
           his
           first
           Epistle
           to
           
             Timothie
             :
             I
             exhort
             ,
          
           saith
           he
           ,
           
           
             that
             first
             of
             all
             ,
             supplications
             ,
             prayers
             ,
             intercessions
             ,
             and
             giving
             of
             thanks
             be
             made
             for
             all
             men
             :
             for
             Kings
             and
             for
             all
             that
             are
             in
             authority
             ,
             that
             we
             may
             live
             a
             quiet
             and
             a
             peaceable
             life
             ,
             in
             all
             godlinesse
             and
             honesty
             :
          
        
         
           The
           same
           thing
           ,
           before
           Saint
           
             Paul
             ,
          
           yea
           ,
           before
           our
           Saviour
           himselfe
           ,
           as
           he
           was
           in
           the
           flesh
           ,
           did
           the
           Prophet
           
             Jeremiah
          
           exhort
           the
           Jews
           unto
           ,
           that
           were
           exiles
           from
           their
           own
           Countrey
           in
           
             Assyria
             :
          
           and
           that
           not
           without
           especiall
           command
           from
           God
           ,
           that
           they
           should
           pray
           to
           God
           for
           the
           safety
           of
           the
           King
           ,
           and
           the
           Kingdom
           of
           Babylon
           ,
           where
           they
           were
           Captives
           ;
           and
           withall
           ,
           he
           doth
           sharply
           reprove
           the
           rashnesse
           of
           those
           false
           prophets
           ,
           who
           by
           vaine
           promises
           ,
           and
           hopes
           of
           immature
           libertie
           did
           incite
           them
           to
           rebellion
           .
           
           
             Thus
             saith
             the
             Lord
             of
             Hosts
             ,
             the
             God
             of
             Israel
             unto
             all
             that
             are
             carried
             away
             Captives
             ,
             whom
             I
             have
             caused
             to
             be
             carried
             away
             from
             Jerusalem
             to
             Babylon
             :
             Seeke
             the
             peace
             of
             the
             City
             ,
             where
             I
             have
             caused
             you
             to
             be
             carried
             away
             Captives
             ;
             and
             pray
             unto
             the
             Lord
             for
             it
             :
             for
             in
             the
             peace
             thereof
             yee
             shall
             have
             peace
             .
          
           Nor
           ,
           is
           Saint
           
             Peter
          
           backward
           to
           informe
           the
           strangers
           scattered
           throughout
           
             Pontus
             ,
             Galatia
             ,
          
           
           
             Cappadocia
             ,
          
           and
           
             Bithynia
             ,
          
           with
           the
           same
           doctrine
           .
           
             Submit
             your selves
             ,
          
           saith
           he
           ,
           
             to
             every
             Ordinance
             of
             man
             ,
             for
             the
             Lords
             sake
             :
             whether
             it
             be
             to
             the
             King
             ,
             as
             supreme
             ;
             or
             unto
             Governours
             ,
             that
             are
             sent
             by
             him
             :
          
           
           And
           presently
           after
           ,
           
             Feare
             God
             :
             Honour
             the
             King
             .
          
           From
           which
           wholsome
           doctrine
           of
           Saint
           
             Paul
             ,
          
           the
           Prophet
           
             Jeremiah
             ,
          
           and
           Saint
           
             Peter
             ,
          
           you
           may
           see
           ,
           not
           onely
           the
           pernicious
           tenets
           and
           positions
           of
           those
           ,
           and
           all
           other
           Schismatically
           affected
           
           Reformadoes
           ,
           
             alias
          
           Renegadoes
           ,
           confuted
           ;
           but
           the
           truth
           of
           
             obedience
             ,
          
           due
           to
           the
           Civill
           Magistrate
           confirmed
           :
           and
           ,
           that
           in
           
             obedience
             ,
          
           honour
           ,
           reverence
           ,
           tributes
           ,
           and
           other
           duties
           ,
           formerly
           mentioned
           ,
           to
           be
           by
           Subjects
           performed
           to
           their
           Princes
           ,
           comprehended
           and
           enjoyned
           .
        
         
           But
           ,
           to
           what
           kind
           of
           Princes
           do
           the
           Apostles
           &c
           Prophets
           in
           Scriptures
           enjoyne
           these
           duties
           to
           be
           performed
           ?
           That
           wil
           be
           a
           question
           wel
           worth
           the
           time
           to
           be
           resolved
           ,
           especially
           at
           this
           time
           ,
           when
           every
           one
           almost
           doth
           take
           the
           liberty
           to
           himself
           ;
           peremptorily
           to
           affirm
           that
           Subjects
           ought
           not
           to
           give
           obedience
           to
           their
           King
           ,
           if
           he
           doth
           not
           ,
           as
           they
           they
           would
           have
           him
           ,
           &
           wil
           not
           be
           perswaded
           &
           ruled
           by
           them
           .
           For
           say
           they
           ,
           it
           would
           not
           bee
           grievous
           or
           irksom
           to
           us
           to
           yeeld
           obedience
           and
           that
           respective
           observance
           ,
           w●
           you
           have
           alleadged
           fro
           the
           Holy
           Scriptures
           ,
           unto
           good
           &
           gracious
           Princes
           ;
           but
           it
           goes
           against
           our
           consciences
           to
           performe
           these
           duties
           to
           one
           King
           ,
           seeing
           hee
           swerves
           from
           the
           Holy
           Scriptures
           ,
           which
           are
           the
           word
           of
           God
           ;
           and
           wil
           not
           be
           ruled
           by
           his
           great
           Counsel
           ,
           but
           is
           seduced
           by
           Malignant
           Councellors
           ,
           to
           wicked
           and
           ungodly
           acts
           of
           tyrannie
           .
        
         
           To
           this
           ,
           I
           answer
           ;
           That
           if
           our
           Gracious
           King
           (
           which
           God
           forbid
           )
           should
           degenerate
           so
           far
           from
           himself
           ,
           as
           to
           comit
           such
           outrages
           as
           they
           would
           suggest
           (
           which
           blessed
           be
           God
           as
           hitherto
           he
           hath
           not
           ,
           nor
           is
           there
           likelyhood
           that
           he
           ever
           wil
           ,
           although
           ,
           if
           he
           were
           not
           so
           good
           and
           so
           gracious
           as
           he
           is
           ,
           he
           might
           soone
           by
           their
           rebellious
           carriage
           be
           invited
           to
           it
           )
           yet
           they
           are
           bound
           in
           duty
           to
           
           performe
           obedience
           to
           him
           ;
           and
           not
           of
           as
           too
           many
           abuse
           〈…〉
           ,
           &c
           misled
           ,
           do
           ,
           hand
           over
           headrise
           up
           in
           rebellion
           against
           him
           .
           For
           ,
           if
           we
           consult
           the
           same
           Apostle
           ,
           and
           other
           places
           of
           the
           holy
           Scriptures
           ,
           we
           shall
           finde
           ,
           that
           the
           forementioned
           duties
           ,
           are
           not
           only
           to
           be
           performed
           to
           good
           and
           gracious
           Princes
           ;
           but
           even
           to
           wicked
           and
           Tyranicall
           ,
           even
           ,
           to
           those
           that
           are
           most
           cruel
           ;
           as
           were
           
             Tiberius
             ,
             Caligula
             ,
             Claudius
             ,
             Nero
             :
          
           For
           under
           all
           these
           the
           Apostles
           lived
           ,
           &
           their
           Epistles
           coetanie
           to
           them
           ,
           directed
           for
           obedience
           to
           them
           .
           Nor
           is
           it
           without
           good
           reason
           ,
           that
           such
           obedience
           should
           be
           given
           to
           them
           :
           for
           ,
           they
           are
           of
           God
           ,
           as
           well
           as
           good
           Kings
           :
           
           
             there
             is
             no
             power
          
           (
           saith
           the
           Apostle
           )
           
             but
             of
             God
             :
          
           that
           is
           ,
           all
           power
           is
           from
           God
           onely
           .
           For
           that
           negative
           Apostolicall
           Axiome
           is
           equipollent
           on
           all
           sides
           to
           an
           universall
           affirmative
           .
           So
           
             Daniel
          
           telleth
           
             Nebuchadnezzer
             ,
          
           
           that
           
             the
             most
             high
             ruleth
             in
             the
             Kingdome
             of
             men
             ,
             and
             giveth
             it
             to
             whomsoever
             he
             will
             ,
             and
             setteth
             up
             over
             at
             the
             basest
             of
             men
             .
          
           So
           Christ
           himselfe
           pronounceth
           of
           
             Pilate
             ,
          
           that
           wicked
           president
           of
           the
           Jews
           ,
           
           that
           he
           had
           
             no
             power
             over
             him
             ,
             were
             it
             not
             given
             him
             from
             above
             .
          
           And
           therefore
           ,
           seeing
           their
           power
           is
           alike
           from
           God
           ,
           we
           must
           give
           the
           like
           obedience
           to
           them
           ,
           as
           to
           God
           .
           It
           was
           the
           saying
           of
           him
           ,
           who
           sometimes
           was
           
             Nazianzens
          
           Worthie
           ,
           
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           Subjects
           must
           submit
           themselves
           to
           good
           and
           gracious
           Princes
           ,
           as
           to
           God
           :
           and
           they
           must
           submit
           to
           evil
           and
           ungodly
           Princes
           ,
           for
           God
           :
           that
           is
           ,
           because
           God
           hath
           so
           commanded
           it
           .
           Let
           us
           heare
           the
           Fathers
           a
           little
           farther
           in
           this
           point
           ,
           
           and
           we
           shall
           finde
           that
           they
           doe
           all
           unanimously
           give
           their
           votes
           unto
           it
           .
           
             Tertullian
             ,
          
           if
           we
           addresse
           our selves
           to
           him
           ,
           resolves
           us
           in
           these
           words
           :
           For
           as
           much
           therefore
           as
           concernes
           the
           honour
           of
           Kings
           and
           Emperours
           ,
           we
           have
           a
           sufficient
           prescript
           that
           we
           should
           be
           subject
           ,
           according
           to
           the
           Apostles
           precept
           ,
           
           in
           all
           obsequiousnesse
           to
           Magistrates
           ,
           Princes
           ,
           and
           higher
           powers
           .
           But
           yet
           within
           the
           bounds
           and
           limits
           of
           Religion
           ,
           so
           far
           ,
           as
           we
           are
           separated
           from
           Idolatrie
           .
           For
           therefore
           is
           that
           example
           of
           the
           
             three
             brethren
          
           excelling
           ,
           who
           otherwise
           obsequious
           to
           King
           
             Nabuchodonosor
             ,
          
           did
           most
           constantly
           refuse
           to
           give
           honour
           to
           his
           Image
           ;
           proving
           that
           it
           was
           Idolatry
           ,
           whatsoever
           was
           exalted
           above
           the
           measure
           of
           humane
           honour
           ,
           after
           the
           manner
           of
           Divine
           Majesty
           .
           And
           so
           
             Daniel
          
           relying
           upon
           
             Darius
          
           forother
           things
           ,
           so
           long
           continued
           in
           his
           office
           ,
           as
           he
           was
           free
           from
           the
           danger
           of
           his
           Religion
           :
           But
           rather
           then
           he
           would
           run
           that
           hazard
           ,
           he
           did
           no
           more
           feare
           the
           Kings
           Lyons
           ,
           then
           the
           others
           were
           afraid
           of
           the
           Kings
           Fornace
           .
        
         
           
             Optatus
             Milevitanus
             ,
          
           speaking
           of
           
             Davids
          
           observance
           to
           King
           
             Saul
             ,
          
           
           hath
           these
           words
           :
           
             David
          
           had
           the
           opportunity
           of
           victory
           in
           his
           hands
           :
           he
           might
           have
           killed
           his
           adversaries
           ,
           unwitting
           of
           him
           and
           secure
           ,
           without
           much
           adoe
           ,
           and
           he
           might
           have
           changed
           ,
           without
           much
           bloud-shed
           ,
           or
           the
           conflict
           of
           many
           ,
           his
           tedious
           warfare
           into
           a
           sudden
           slaughter
           :
           both
           his
           servants
           and
           opportunity
           did
           invite
           him
           to
           it
           .
           Opportunity
           did
           spur
           him
           on
           to
           Victory
           .
           Now
           he
           began
           to
           draw
           his
           sword
           :
           and
           
           now
           his
           armed
           hand
           was
           ready
           to
           seize
           upon
           his
           adversaries
           throat
           :
           But
           the
           remembrance
           of
           divine
           institutions
           did
           altogether
           withstand
           these
           intentions
           :
           He
           contradicts
           not
           onely
           his
           servants
           ,
           but
           opportunity
           ,
           egging
           him
           on
           to
           victory
           .
           As
           if
           he
           should
           have
           said
           thus
           unto
           them
           :
           
             O
             victorie
             ,
             causelesly
             dost
             thou
             provoke
             me
             on
             :
             O
             victorie
             ,
             thou
             dost
             in
             vaine
             invite
             me
             to
             triumph
             :
             I
             would
             willingly
             overcome
             mine
             enemie
             ,
             but
             I
             must
             first
             observe
             the
             commands
             of
             God
             .
             I
             will
             not
          
           (
           saith
           he
           )
           
             lay
             my
             hands
             on
             the
             Lords
             Anointed
             .
          
           He
           did
           represse
           both
           his
           hand
           and
           his
           sword
           ;
           and
           whiles
           he
           did
           revere
           the
           oyle
           ,
           he
           saved
           his
           adversary
           ;
           and
           performing
           observance
           to
           him
           ,
           though
           his
           adversary
           ,
           he
           did
           vindicate
           him
           from
           slaughter
           .
        
         
           Saint
           
             Augustine
          
           speaking
           of
           the
           same
           person
           ,
           
           speaks
           in
           this
           manner
           :
           
             David
          
           well
           knowing
           that
           there
           was
           a
           Divine
           constitution
           in
           the
           office
           of
           Kings
           ,
           doth
           therefore
           still
           honour
           King
           
             Saul
             ,
          
           being
           in
           the
           same
           condition
           ,
           lest
           he
           should
           seeme
           to
           injure
           God
           ,
           who
           decreed
           honour
           to
           this
           Order
           .
           For
           a
           King
           hath
           the
           image
           of
           God
           ,
           even
           as
           a
           Bishop
           the
           image
           of
           Christ
           .
           So
           long
           therefore
           as
           he
           is
           in
           that
           condition
           ,
           he
           is
           to
           be
           honoured
           ;
           if
           not
           for
           himself
           ,
           yet
           for
           his
           order
           .
           Whereupon
           the
           Apostle
           saith
           ,
           
             Be
             subject
             to
             the
             higher
             powers
             ,
             for
             there
             is
             no
             power
             but
             of
             God
             ,
             and
             the
             powers
             that
             be
             are
             ordained
             of
             God
             .
          
           Hence
           it
           is
           that
           we
           doe
           honour
           an
           Infidel
           in
           authority
           ,
           although
           he
           be
           unworthy
           of
           it
           ;
           who
           performing
           Gods
           office
           in
           that
           order
           ,
           doth
           gratifie
           the
           Devil
           :
           yet
           the
           power
           he
           hath
           ,
           doth
           require
           that
           we
           give
           honour
           to
           him
           ,
           &c.
           
           And
           in
           another
           
           place
           :
           but
           in
           that
           the
           Apostle
           saith
           ,
           
             Let
             every
             soule
             submit
             himselfe
             to
             the
             higher
             powers
             :
             for
             there
             is
             no
             power
             but
             of
             God
             :
          
           he
           doth
           rightly
           admonish
           ,
           that
           no
           man
           be
           puffed
           up
           with
           pride
           ,
           for
           that
           he
           is
           called
           by
           the
           Lord
           into
           liberty
           ,
           and
           made
           a
           Christian
           ;
           and
           that
           he
           doth
           not
           think
           there
           is
           no
           order
           to
           be
           kept
           in
           the
           course
           of
           this
           life
           ;
           and
           that
           he
           is
           not
           to
           be
           subject
           to
           the
           higher
           powers
           ,
           to
           whom
           for
           a
           time
           the
           government
           of
           temporall
           things
           is
           concredited
           .
           
           And
           a
           little
           farther
           ,
           If
           any
           man
           therefore
           think
           ,
           that
           because
           he
           is
           a
           Christian
           ,
           he
           is
           not
           to
           pay
           custome
           ,
           tribute
           ,
           or
           due
           honour
           to
           those
           higher
           powers
           ,
           to
           whom
           those
           things
           of
           right
           doe
           appertaine
           ,
           he
           is
           in
           a
           great
           errour
           :
           But
           this
           rule
           is
           to
           be
           observed
           which
           the
           Lord
           himself
           prescribed
           ,
           that
           we
           
             give
             unto
             Caesar
             ,
             the
             things
             that
             are
             Caesars
             ,
             and
             unto
             God
             ,
             the
             things
             that
             are
             Gods
             .
          
        
         
           S.
           
             Jerome
             ,
          
           
           whose
           sentence
           is
           inscribed
           among
           the
           Canons
           ,
           saith
           thus
           :
           If
           it
           be
           good
           ,
           which
           the
           Emperour
           ,
           or
           Magistrate
           ,
           commands
           ,
           obey
           the
           will
           of
           him
           that
           commands
           :
           but
           if
           it
           be
           evill
           ,
           answer
           him
           out
           of
           the
           Acts
           of
           the
           Apostles
           ,
           
             It
             is
             better
             to
             obey
             God
             then
             men
             .
          
        
         
           S.
           
             Chrysostome
             ,
          
           
           upon
           the
           words
           of
           the
           Apostle
           ,
           
             Let
             every
             soule
             submit
             himselfe
             to
             the
             higher
             powers
             ,
          
           thus
           descants
           :
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           Although
           thou
           beest
           an
           Apostle
           ,
           although
           an
           Euangelist
           ,
           although
           a
           Prophet
           ,
           or
           whatsoever
           else
           thou
           beest
           ,
           thou
           must
           submit
           .
        
         
           S.
           
             Ambrose
          
           thus
           expresseth
           himselfe
           :
           
           I
           could
           grieve
           ,
           I
           could
           weep
           ,
           I
           could
           mourne
           :
           my
           teares
           are
           weapons
           against
           the
           armies
           and
           soldiers
           of
           the
           
           
             Goths
             ,
          
           for
           such
           are
           the
           weapons
           of
           a
           Priest
           .
           Otherwise
           ,
           I
           neither
           ought
           ,
           nor
           will
           resist
           .
        
         
           
             Bernard
          
           to
           
             Lodowick
          
           King
           of
           France
           ,
           
           writes
           in
           this
           manner
           :
           But
           whatsoever
           it
           shall
           please
           your
           Majesties
           mind
           to
           doe
           ,
           we
           that
           are
           the
           sonnes
           of
           the
           Church
           ,
           cannot
           ,
           in
           the
           least
           ,
           dissemble
           the
           injuries
           ,
           contempts
           and
           scorn
           even
           to
           the
           trampling
           under
           foot
           of
           our
           mother
           ,
           &c.
           
           And
           a
           little
           after
           ,
           But
           we
           will
           stand
           out
           ,
           and
           fight
           even
           to
           the
           death
           ,
           if
           necessity
           shall
           require
           ,
           for
           our
           mother
           :
           but
           with
           such
           weapons
           as
           are
           lawful
           for
           us
           to
           use
           :
           Not
           with
           swords
           ,
           but
           with
           words
           ;
           not
           with
           shields
           ,
           but
           with
           prayers
           and
           tears
           to
           God
           .
           And
           in
           another
           place
           ,
           If
           the
           whole
           world
           should
           conspire
           against
           me
           ,
           to
           make
           me
           attempt
           any
           thing
           against
           Royall
           Authority
           ,
           yet
           I
           would
           feare
           God
           ,
           and
           would
           not
           dare
           to
           doe
           any
           thing
           rashly
           against
           the
           King
           ,
           that
           is
           ordained
           by
           him
           .
           For
           I
           well
           know
           where
           I
           have
           read
           ,
           
             Whosoever
             resisteth
             the
             power
             ,
             resisteth
             the
             ordinance
             of
             God
             ,
             &c.
             
          
        
         
           Amongst
           later
           Writers
           ,
           
           Cardinall
           
             Cajetan
          
           thus
           Comments
           upon
           Saint
           
             Paul
             :
          
           After
           that
           the
           Apostle
           had
           instructed
           the
           
             Romans
          
           about
           the
           use
           of
           the
           body
           ,
           affaires
           of
           the
           world
           ,
           and
           the
           gifts
           of
           God
           ;
           he
           doth
           now
           prosecute
           his
           instruction
           about
           the
           use
           of
           liberty
           in
           respect
           of
           Princes
           .
           For
           he
           gives
           them
           a
           caution
           ,
           lest
           by
           reason
           of
           the
           liberty
           which
           they
           had
           obtained
           by
           Christ
           ,
           they
           should
           think
           themselves
           to
           be
           exempted
           from
           the
           power
           of
           Secular
           Princes
           .
           And
           to
           this
           end
           he
           doth
           instruct
           them
           ,
           that
           they
           should
           be
           subject
           to
           Secular
           Powers
           .
           And
           whereas
           he
           ought
           to
           have
           said
           ,
           
             Every
             
             man
             ,
          
           he
           doth
           more
           significantly
           say
           ,
           
             every
             soule
             ;
          
           that
           so
           we
           might
           understand
           ,
           not
           only
           our
           estates
           ,
           not
           onely
           our
           bodies
           ,
           but
           even
           our
           souls
           ought
           to
           be
           subject
           to
           temporal
           Kings
           ,
           in
           those
           things
           which
           they
           may
           lawfully
           command
           .
           And
           in
           saying
           
             All
             ,
          
           or
           
             every
             ,
          
           he
           excepteth
           none
           .
        
         
           See
           ,
           how
           the
           Fathers
           doe
           ,
           with
           one
           consent
           Vote
           that
           we
           must
           give
           obedience
           to
           Kings
           ,
           although
           they
           be
           wicked
           ,
           in
           all
           things
           that
           are
           not
           unlawfull
           ;
           That
           honour
           ,
           tribute
           ,
           obedience
           ,
           and
           the
           like
           ,
           must
           be
           given
           to
           lawfull
           Princes
           ;
           and
           that
           there
           is
           no
           other
           remedy
           against
           their
           violence
           and
           injustice
           ,
           but
           prayers
           and
           teares
           to
           Almighty
           God
           .
           What
           ,
           doe
           we
           think
           that
           they
           were
           destitute
           of
           strength
           ,
           that
           they
           could
           not
           oppose
           one
           power
           with
           another
           ,
           or
           repell
           one
           injury
           with
           another
           ?
           Were
           they
           so
           stupid
           and
           ignorant
           that
           they
           did
           not
           understand
           what
           power
           was
           in
           the
           
             Pope
          
           or
           
             People
             ,
          
           to
           reduce
           their
           Kings
           into
           good
           government
           ?
           They
           wanted
           neither
           power
           to
           resist
           ,
           nor
           forces
           to
           rebell
           ,
           
           if
           we
           dare
           give
           credit
           to
           
             Tertullian
             ,
          
           (
           who
           yet
           is
           of
           sufficient
           authority
           and
           antiquity
           to
           be
           beleeved
           ,
           even
           without
           our
           assent
           )
           thus
           writing
           in
           his
           Apologie
           against
           the
           Gentiles
           .
           But
           far
           be
           it
           that
           either
           the
           children
           of
           
             God
          
           should
           be
           exempted
           from
           the
           furie
           of
           man
           ;
           or
           that
           they
           should
           grieve
           to
           suffer
           in
           that
           thing
           wherein
           they
           are
           tryed
           .
           For
           if
           we
           would
           take
           upon
           us
           to
           be
           open
           and
           professed
           enemies
           ,
           doe
           you
           think
           that
           wee
           could
           want
           money
           or
           men
           ?
           Are
           we
           not
           more
           in
           in
           number
           then
           the
           
             Moores
             ,
          
           and
           
             Marcomanns
             ,
          
           &
           the
           
             Parthians
          
           themselves
           ,
           or
           the
           
             Gentiles
             ,
          
           how
           great
           soever
           
           they
           be
           ,
           let
           them
           be
           but
           of
           one
           place
           ,
           and
           of
           their
           neighbours
           adjoyning
           unto
           them
           ,
           yea
           ,
           then
           of
           the
           whole
           world
           besides
           .
           We
           are
           but
           of
           yesterday
           ,
           and
           yet
           we
           have
           filled
           all
           places
           among
           you
           :
           your
           Cities
           ,
           Islands
           ,
           Cittadels
           ,
           Burroughs
           ,
           Assemblies
           ;
           your
           very
           Camps
           ,
           your
           Tribes
           of
           the
           common
           people
           ,
           Decuries
           of
           the
           Judges
           ,
           Palaces
           ,
           Senats
           ,
           Judicatories
           ;
           onely
           we
           leave
           your
           Temples
           to
           your selves
           :
           for
           what
           war
           have
           we
           not
           been
           fit
           ,
           and
           ready
           to
           manage
           ,
           even
           with
           fewer
           forces
           ,
           who
           thus
           willingly
           suffer
           our selves
           to
           be
           put
           to
           death
           ;
           if
           that
           we
           were
           not
           disciplined
           by
           our
           Religion
           ,
           that
           it
           is
           more
           lawfull
           for
           us
           to
           be
           killed
           then
           to
           kill
           ?
           Thus
           far
           
             Tertullian
             ,
          
           with
           whom
           S.
           
             Augustine
          
           is
           not
           discrepant
           :
           you
           may
           find
           his
           sentence
           to
           be
           registred
           among
           the
           Canons
           in
           these
           words
           :
           
             Julian
          
           was
           an
           Infidel
           and
           unbeleeving
           Emperour
           ;
           was
           he
           not
           likewise
           an
           Apostate
           ,
           an
           enemie
           ,
           
           an
           Idolater
           ?
           yet
           the
           Christian
           soldiers
           served
           under
           this
           unbeleeving
           Emperour
           .
           When
           they
           came
           to
           the
           cause
           of
           Christ
           ,
           they
           did
           acknowledge
           none
           but
           him
           that
           is
           in
           heaven
           ;
           when
           he
           would
           have
           them
           to
           worship
           Idols
           ,
           and
           to
           sacrifice
           ,
           then
           they
           did
           prefer
           God
           before
           him
           :
           but
           when
           he
           said
           unto
           them
           ,
           Lead
           forth
           the
           Armie
           ,
           &
           go
           against
           such
           a
           Nation
           ,
           they
           did
           presently
           obey
           him
           .
           They
           did
           distinguish
           the
           Lord
           eternall
           from
           a
           Temporall
           Lord
           ;
           and
           yet
           they
           were
           subject
           unto
           their
           Temporall
           Lord
           ,
           for
           their
           eternall
           Lords
           sake
           .
        
         
           When
           
             Jovianus
          
           after
           the
           death
           of
           the
           fore-named
           
             Julian
          
           was
           elected
           by
           his
           armie
           to
           be
           their
           
           Emperour
           ,
           and
           he
           refusing
           ,
           began
           to
           speake
           in
           these
           words
           unto
           them
           :
           
           
             I
             cannot
             ,
             seeing
             I
             am
             a
             Christian
             ,
             command
             such
             men
             ,
             nor
             take
             the
             Government
             upon
             me
             ,
             of
          
           Julians
           
             Armie
             ,
             which
             he
             hath
             imbued
             with
             such
             venemous
             precepts
             ,
             and
             pernicious
             discipline
             .
          
           Which
           ,
           and
           words
           of
           the
           like
           nature
           ,
           when
           the
           Souldiers
           had
           heard
           ,
           they
           began
           to
           shout
           with
           one
           acclamation
           ,
           and
           say
           :
           
             O
             Emperour
             ,
             let
             not
             your
             minde
             be
             troubled
             with
             such
             doubtings
             ,
             nor
             yet
             wave
             the
             command
             of
             us
             ,
             as
             if
             we
             were
             prophane
             and
             wicked
             ,
             for
             you
             shall
             finde
             both
             Christians
             of
             us
             ,
             and
             men
             disciplin'd
             in
             piety
             to
             doe
             you
             service
             .
          
           From
           which
           recited
           places
           ,
           it
           may
           appeare
           that
           it
           was
           no
           such
           difficult
           matter
           for
           the
           Christians
           in
           the
           Primitve
           times
           to
           have
           coërced
           their
           Emperours
           ,
           by
           whom
           they
           were
           miserably
           afflicted
           ,
           and
           most
           cruelly
           used
           ,
           if
           it
           had
           beene
           lawfull
           for
           Subjects
           to
           rise
           up
           against
           their
           Princes
           .
           But
           if
           those
           forementioned
           fathers
           ,
           endued
           with
           no
           lesse
           science
           then
           conscience
           ,
           and
           furnished
           with
           as
           much
           knowledge
           as
           zeale
           ,
           had
           thought
           it
           lawfull
           ,
           either
           for
           the
           
             Pope
             ,
          
           or
           the
           
             People
             ,
          
           or
           any
           other
           men
           to
           regulate
           their
           Princes
           ,
           as
           they
           thought
           fit
           ;
           without
           all
           question
           ,
           they
           would
           never
           have
           suffered
           themselves
           and
           the
           whole
           Church
           of
           God
           ,
           to
           bee
           so
           cruelly
           oppressed
           by
           those
           wicked
           Emperours
           .
           But
           as
           they
           did
           most
           freely
           reprehend
           their
           vices
           ,
           so
           they
           would
           at
           least
           have
           admonished
           them
           of
           their
           office
           ,
           if
           they
           had
           beene
           wanting
           to
           it
           .
           But
           when
           they
           knew
           that
           Kings
           (
           as
           have
           beene
           formerly
           ,
           not
           onely
           touched
           ,
           but
           oftentimes
           urged
           )
           have
           onely
           God
           to
           be
           their
           judge
           and
           their
           avenger
           ;
           
           hence
           it
           is
           ,
           that
           they
           did
           only
           flee
           to
           him
           ,
           and
           piously
           and
           happily
           implore
           his
           aid
           .
        
         
           These
           things
           (
           saith
           
             Nazianzen
          
           )
           did
           
             Julian
          
           meditate
           and
           deliberate
           ,
           
           (
           as
           those
           that
           were
           witnesses
           and
           co-partners
           of
           his
           secrets
           have
           imparted
           and
           divulged
           to
           the
           world
           )
           yet
           hee
           was
           restrained
           by
           the
           Ordinance
           of
           God
           ,
           and
           the
           teares
           of
           Christians
           ,
           which
           were
           then
           many
           ,
           and
           shed
           by
           many
           ,
           seeing
           they
           had
           no
           other
           remedie
           against
           their
           persecutors
           .
           The
           like
           may
           be
           said
           of
           divers
           other
           wicked
           Princes
           ,
           who
           have
           either
           beene
           taken
           away
           by
           the
           singular
           providence
           of
           God
           ,
           or
           at
           length
           reduced
           to
           a
           better
           minde
           :
           for
           God
           who
           is
           the
           Father
           and
           Judge
           of
           all
           alike
           ,
           doth
           oftentimes
           most
           justly
           send
           ungodly
           Princes
           unto
           a
           people
           for
           the
           punishment
           of
           their
           sins
           :
           although
           ,
           they
           minding
           nothing
           lesse
           ,
           than
           the
           justice
           or
           purpose
           of
           Gods
           wil
           doe
           most
           unjustly
           .
           
             Shall
             there
             be
             any
             evill
             in
             the
             City
          
           (
           saith
           God
           by
           the
           Prophet
           
             Amos
          
           )
           
           which
           the
           Lord
           hath
           not
           done
           ?
           But
           no
           sooner
           doe
           Subjects
           repent
           them
           of
           their
           sins
           ,
           and
           depart
           from
           their
           evil
           courses
           ,
           
           but
           God
           
             (
             In
             whose
             hands
             the
             heart
             of
             Kings
             is
             ,
             and
             which
             way
             soever
             it
             pleaseth
             him
             ,
             as
             the
             rivers
             of
             waters
             ,
             he
             doth
             incline
             it
             )
          
           according
           to
           his
           great
           goodnesse
           and
           singular
           mercie
           ,
           wherewith
           he
           is
           affected
           towards
           afflicted
           Penitents
           ,
           makes
           those
           wicked
           princes
           either
           cease
           to
           be
           ,
           or
           to
           bee
           tyrants
           .
        
         
           
             Vengeance
             is
             mine
          
           (
           saith
           the
           Lord
           )
           
             I
             wil
             repay
             it
             .
          
           This
           is
           the
           onely
           fort
           and
           sure
           defence
           against
           all
           injuries
           of
           wicked
           Kings
           :
           they
           are
           the
           weapons
           that
           are
           to
           be
           taken
           up
           against
           ungodly
           Princes
           :
           
           and
           ,
           this
           ,
           lastly
           is
           the
           most
           expedite
           way
           to
           
             pessundate
          
           all
           Tyranny
           .
        
         
           But
           then
           you
           will
           say
           ,
           
           If
           the
           King
           should
           make
           aprey
           of
           his
           Subjects
           ,
           and
           impose
           greater
           taxes
           on
           them
           ,
           and
           exact
           more
           grievous
           Tributes
           and
           Customs
           on
           them
           ,
           oppressing
           all
           and
           every
           one
           of
           them
           with
           his
           Tyrannicall
           power
           ,
           shall
           we
           not
           in
           this
           Case
           resist
           and
           oppose
           him
           ?
        
         
           For
           answer
           of
           this
           ,
           
           I
           must
           tell
           you
           ,
           if
           we
           will
           be
           as
           we
           professe
           our selves
           to
           bee
           ,
           Christs
           Disciples
           and
           obey
           his
           word
           ,
           which
           we
           desire
           ,
           at
           least
           pretend
           ,
           above
           all
           things
           to
           be
           sincerely
           preached
           unto
           us
           ,
           wee
           must
           not
           resist
           him
           .
           Now
           what
           saith
           Christ
           .
           
             But
             I
             say
             unto
             you
             that
             yee
             resist
             not
             evill
             ,
             &c.
             
          
           
           Our
           Lord
           and
           Saviour
           
             Jesus
             Christ
             ,
          
           being
           King
           of
           Kings
           ,
           and
           Lord
           of
           Lords
           ,
           as
           he
           is
           stiled
           in
           holy
           Scripture
           ,
           yea
           and
           the
           sonne
           of
           Kings
           according
           to
           the
           flesh
           ,
           being
           of
           the
           seede
           of
           
             David
             ,
          
           yet
           lest
           he
           should
           give
           offence
           ,
           though
           he
           were
           free
           ,
           payed
           Tribute
           to
           
             Caesar
             ;
          
           For
           so
           wee
           finde
           him
           discoursing
           with
           
             Peter
             :
             The
             Kings
             of
             the
             Earth
             ,
             of
             whom
             doe
             they
             take
             Custome
             or
             Tribute
             ,
             of
             their
             owne
             Children
             or
             of
             Strangers
             ?
             Peter
             saith
             unto
             him
             of
             Strangers
             .
          
           
           
             Jesus
             saith
             unto
             him
             ,
             then
             are
             the
             Children
             free
             ;
             Notwithstanding
             lest
             we
             should
             offend
             them
             ,
             goe
             thou
             to
             the
             Sea
             and
             cast
             an
             booke
             and
             take
             up
             the
             fish
             that
             first
             cometh
             up
             ,
             and
             when
             thou
             hast
             opened
             his
             mouth
             thou
             shalt
             finde
             a
             peece
             of
             money
             ,
             that
             take
             ,
             and
             give
             for
             thee
             &
             mee
             .
          
           Hereupon
           
             Bernard
          
           to
           
             Henry
          
           then
           Arch-bishop
           of
           the
           
             Senones
          
           thus
           elegantly
           writeth
           :
           
             Let
             every
             Soule
             bee
             subject
             to
             the
             higher
             Powers
             :
          
           
           If
           every
           Soule
           ,
           then
           yours
           ;
           who
           doth
           except
           you
           from
           the
           universality
           ?
           If
           any
           endeavor
           to
           deceive
           you
           ,
           hearken
           not
           to
           their
           Councols
           ,
           who
           seeming
           to
           be
           Christians
           ,
           hold
           it
           yet
           a
           disparagement
           to
           them
           to
           follow
           the
           Deedes
           or
           observe
           the
           
           Words
           of
           
             Christ
          
           their
           Master
           .
           
             And
             a
             little
             after
             :
          
           These
           things
           ,
           saith
           he
           ,
           doe
           they
           ;
           but
           Christ
           he
           did
           both
           bid
           otherwise
           ,
           and
           did
           otherwise
           :
           
             Give
             unto
             Caesar
             the
             things
             that
             are
             Caesars
             ,
             and
             unto
             God
             the
             things
             that
             are
             Gods
             .
          
           What
           he
           spake
           with
           his
           tongue
           ,
           hee
           performed
           with
           his
           hand
           ;
           as
           he
           taught
           so
           hee
           wrought
           :
           The
           maker
           of
           
             Caesar
          
           did
           not
           deny
           to
           pay
           tribute
           to
           
             Caesar
             ,
          
           for
           he
           gave
           an
           example
           to
           you
           ,
           that
           you
           should
           also
           doe
           the
           like
           .
           
             And
             a
             little
             farther
             he
             saith
             to
             this
             purpose
             .
          
           Doe
           you
           contemne
           the
           saecular
           power
           ?
           None
           was
           more
           saecular
           then
           
             Pilat
          
           before
           whom
           our
           Lord
           stood
           to
           be
           adjudged
           .
           
             Thou
             couldst
             have
             no
             power
          
           (
           saith
           hee
           )
           
             over
             me
             ,
             if
             it
             were
             not
             g●ven
             thee
             from
             above
             ;
          
           even
           then
           did
           he
           speake
           by
           himself
           ,
           and
           in
           himselfe
           shew
           ,
           what
           afterwards
           he
           did
           by
           his
           Apostles
           in
           his
           Church
           .
           
             That
             there
             is
             no
             power
             but
             of
             God
             ,
             and
             that
             hee
             that
             resisteth
             the
             Power
             ,
             resisteth
             the
             Ordinance
             of
             God
             .
          
        
         
           Before
           
             Bernard
          
           St.
           
             Ambrose
          
           wrote
           to
           the
           same
           purpose
           .
           If
           the
           Emperor
           demands
           tribute
           ,
           we
           doe
           not
           deny
           it
           :
           the
           lands
           of
           our
           Church
           do
           pay
           him
           tribute
           :
           If
           he
           requires
           our
           fields
           ,
           
           he
           hath
           power
           to
           lay
           claim
           unto
           them
           ;
           none
           of
           us
           doe
           interpose
           or
           withstand
           him
           .
           The
           Collation
           of
           the
           people
           may
           redound
           to
           the
           poore
           ;
           let
           them
           not
           conceive
           displeasure
           about
           our
           fields
           ,
           let
           them
           have
           them
           if
           they
           like
           them
           ;
           I
           doe
           neither
           give
           them
           the
           Emperor
           nor
           deny
           them
           .
           
             And
             againe
             ,
          
           
           I
           was
           commanded
           by
           the
           Court
           officers
           and
           tribunes
           ,
           to
           make
           a
           speedy
           surrender
           of
           the
           Church
           ,
           they
           alleaging
           that
           the
           Emperor
           doth
           but
           use
           his
           right
           in
           demanding
           it
           ,
           for
           as
           much
           as
           all
           things
           are
           in
           his
           power
           .
           I
           made
           this
           answer
           ,
           that
           if
           hee
           did
           require
           of
           me
           what
           was
           mine
           owne
           to
           give
           ,
           
             viz.
          
           my
           ground
           ,
           or
           my
           goods
           ,
           or
           any
           thing
           of
           the
           like
           nature
           ,
           this
           my
           right
           I
           would
           not
           deny
           him
           ;
           although
           even
           those
           
           things
           of
           mine
           are
           the
           poores
           also
           .
           Very
           excellently
           St.
           
             Ang.
          
           But
           whereas
           the
           Apostle
           saith
           ,
           
             Wherefore
             yee
             must
             needes
             bee
             subject
             ;
          
           it
           is
           as
           much
           as
           if
           hee
           should
           have
           said
           ,
           there
           is
           a
           necessity
           for
           this
           life
           that
           we
           be
           subject
           ,
           not
           resisting
           ;
           
           if
           they
           will
           take
           any
           thing
           away
           from
           us
           ,
           in
           that
           they
           have
           power
           given
           them
           over
           our
           temporall
           things
           .
           Now
           then
           ,
           if
           it
           were
           not
           lawfull
           for
           subjects
           ,
           without
           sin
           ,
           to
           resist
           their
           kings
           when
           they
           did
           exact
           unjust
           tributes
           of
           them
           ,
           and
           by
           violence
           take
           away
           their
           estates
           from
           them
           ;
           much
           lesse
           may
           we
           deny
           to
           Princes
           just
           tributes
           ,
           &
           other
           things
           of
           the
           like
           nature
           ,
           which
           are
           requisite
           and
           necessary
           for
           the
           safety
           of
           the
           Common-wealth
           ,
           and
           cannot
           bee
           denied
           without
           its
           certaine
           ruine
           ,
           and
           the
           great
           hazard
           of
           the
           whole
           Christian
           Policie
           .
        
         
           In
           the
           law
           of
           
             Moses
          
           we
           reade
           ,
           that
           the
           
             Man
             that
             would
             doe
             presumptuously
             ,
             and
             would
             not
             hearken
             to
             the
             Priest
             (
             that
             stood
             to
             Minister
             before
             the
             Lord
             ,
             or
             unto
             the
             Judge
             ,
          
           even
           that
           man
           was
           to
           be
           put
           to
           death
           .
           
           And
           since
           by
           the
           Lawes
           of
           men
           they
           have
           proceeded
           no
           lesse
           severely
           against
           Rebels
           .
           But
           most
           strict
           is
           that
           Law
           of
           God
           promulged
           by
           the
           mouth
           of
           the
           Apostle
           :
           
             Therefore
             whosoever
             resisteth
             the
             Power
             ,
             &c.
             resisteth
             the
             Ordinance
             of
             God
             ,
          
           and
           they
           
             that
             resist
             shall
             receive
             to
             themselves
             damnation
             :
          
           that
           is
           ,
           as
           all
           Divines
           expound
           it
           ,
           temporall
           here
           ;
           and
           ,
           without
           repentance
           eternall
           hereafter
           .
        
         
           And
           as
           for
           those
           that
           doe
           calumniate
           and
           derogate
           from
           the
           Power
           ,
           &c.
           of
           Princes
           here
           ,
           by
           their
           seditious
           words
           ,
           and
           scandalous
           writings
           ,
           although
           perhaps
           they
           may
           escape
           the
           hands
           of
           men
           ;
           yet
           they
           shall
           never
           avoid
           the
           judgements
           of
           God
           ,
           from
           whose
           all-seeing
           eye
           of
           Providence
           nothing
           can
           bee
           hid
           ,
           against
           whose
           omnipotent
           Power
           nothing
           can
           resist
           ,
           and
           by
           whose
           most
           just
           judgements
           no
           wickednesse
           can
           goe
           unpunished
           .
           No
           lesse
           wittily
           then
           pithily
           St.
           
             Ang.
          
           For
           whereas
           the
           doctrine
           of
           
           the
           Apostle
           doth
           make
           mention
           of
           these
           earthly
           powers
           ,
           
           he
           doth
           insinuate
           into
           our
           apprehensions
           even
           the
           parts
           of
           the
           heavenly
           judgement
           .
           For
           whenas
           hee
           doth
           enjoyne
           us
           to
           obey
           the
           Lawes
           of
           the
           world
           ,
           hee
           doth
           necessarily
           admonish
           us
           to
           take
           heed
           of
           the
           world
           to
           come
           .
           
             If
             thou
             wilt
             not
             ,
          
           saith
           he
           ,
           
             feare
             the
             Powers
             ,
             doe
             that
             which
             is
             good
             ,
          
           
           which
           is
           as
           much
           to
           say
           .
           If
           thou
           wilt
           not
           fear
           the
           judgement
           to
           come
           ,
           then
           eschew
           evill
           and
           doe
           good
           whilest
           thou
           art
           here
           .
           Therfore
           we
           ought
           to
           take
           heed
           ,
           &
           performe
           the
           first
           forme
           of
           this
           Constitution
           ,
           which
           wants
           the
           lawes
           of
           this
           life
           ,
           that
           we
           may
           exclude
           &
           keep
           from
           us
           that
           fore-judgement
           of
           eternall
           death
           in
           the
           other
           life
           ;
           because
           those
           whom
           this
           temporall
           punishment
           doth
           not
           take
           hold
           of
           here
           ;
           there
           that
           eternall
           punishment
           wil
           follow
           with
           insufferable
           torment
           hereafter
           .
        
         
           Amongst
           other
           examples
           of
           the
           judgements
           of
           God
           upon
           rebellious
           ,
           gainsaying
           and
           disobedient
           Persons
           ,
           we
           have
           that
           dreadfull
           and
           horrible
           example
           of
           
             Corah
             ,
             Dathan
          
           and
           
             Abiram
             ,
          
           in
           the
           holy
           Scriptures
           ,
           which
           the
           Spirit
           of
           God
           sets
           downe
           as
           a
           warning
           to
           us
           ,
           that
           we
           fall
           not
           into
           the
           like
           contradiction
           ,
           
           lest
           wee
           fall
           into
           the
           like
           condemnation
           .
           Of
           whom
           
             Optatus
             Milevitanus
          
           writing
           against
           the
           
             Donatists
             ,
          
           who
           did
           refuse
           to
           obey
           their
           Magistrates
           (
           as
           too
           many
           of
           the
           
             Smectymnuan
          
           rout
           ,
           &
           
             Antipodian
          
           state
           doe
           now
           amongst
           us
           )
           thus
           delivers
           himselfe
           .
           
             Schisma
             summum
             ,
             &c.
          
           That
           Schisme
           is
           a
           great
           evill
           ,
           you
           your selves
           cannot
           deny
           ;
           and
           yet
           without
           the
           least
           feare
           you
           doe
           imitate
           your
           most
           desperate
           Ring-leaders
           ,
           
             Corah
             ,
             Dathan
          
           and
           
             Abiram
             ,
          
           nor
           will
           you
           set
           before
           your
           eyes
           ,
           or
           once
           take
           it
           into
           your
           hearts
           that
           this
           evill
           is
           both
           prohibited
           by
           the
           word
           of
           God
           ,
           and
           revenged
           with
           a
           most
           grievous
           judgement
           .
           
             And
             a
             little
             after
             :
          
           The
           Congregation
           of
           Ministers
           ,
           and
           the
           Sacrilegious
           multitude
           that
           was
           soon
           to
           bee
           confounded
           did
           stand
           with
           their
           
             inter
             dicted
          
           and
           forbidden
           
           Sacrifices
           ;
           time
           for
           repentance
           was
           denied
           and
           withheld
           from
           them
           ,
           because
           their
           fault
           was
           such
           ,
           as
           it
           deserved
           no
           pardon
           .
           A
           command
           of
           hunger
           was
           laid
           upon
           the
           earth
           ,
           which
           presently
           opened
           her
           greedy
           jawes
           upon
           them
           that
           caused
           division
           amongst
           the
           people
           ,
           and
           with
           an
           insatiable
           mouth
           did
           swallow
           up
           the
           contemners
           of
           Gods
           word
           .
           In
           a
           moments
           space
           the
           earth
           clave
           asunder
           to
           deuoure
           those
           fore-named
           separatists
           ;
           it
           did
           swallow
           them
           up
           ,
           &
           then
           was
           closed
           againe
           upon
           them
           .
           And
           lest
           they
           should
           seeme
           to
           receive
           a
           courtesie
           by
           their
           soddain
           death
           ;
           as
           they
           were
           not
           worthy
           to
           live
           ,
           so
           they
           were
           not
           vouchsafed
           to
           die
           .
           Upon
           a
           suddaine
           they
           were
           cast
           into
           the
           prison
           of
           Hell
           ,
           and
           so
           buried
           before
           they
           were
           dead
           .
        
         
           St.
           
             Aug.
          
           having
           occasion
           to
           speake
           of
           the
           same
           Separates
           ,
           
           
             cap.
          
           29.
           of
           the
           wonders
           of
           the
           holy
           Scripture
           speaks
           to
           the
           same
           purpose
           ,
           &
           
             cap.
          
           30.
           of
           the
           same
           book
           ,
           he
           doth
           thus
           enlarge
           his
           Meditations
           :
           
             Again
             the
             next
             day
          
           the
           whol
           multitude
           gathered
           themselves
           together
           against
           
             Moses
          
           and
           
             Aaron
          
           as
           guilty
           of
           blood
           and
           would
           have
           slain
           them
           ,
           in
           revenge
           of
           those
           that
           were
           killed
           ;
           But
           here
           both
           
             Moses
          
           and
           
             Aaron
          
           come
           before
           the
           Tabernacle
           of
           the
           Congregation
           ,
           and
           again
           the
           wrath
           of
           the
           Lord
           went
           forth
           and
           raged
           amongst
           the
           rebellious
           people
           :
           And
           againe
           
             Aaron
          
           at
           the
           command
           of
           
             Moses
             ,
          
           filling
           his
           Censer
           with
           fire
           from
           off
           the
           Altar
           ,
           ran
           into
           the
           midst
           of
           the
           Congregation
           ,
           and
           standing
           between
           the
           living
           and
           the
           dead
           ,
           the
           plague
           was
           stayed
           .
           A
           just
           judgement
           inflicted
           on
           both
           ,
           that
           they
           who
           did
           inwardly
           burne
           with
           the
           fire
           of
           Anger
           against
           their
           lawfull
           Princes
           ,
           should
           now
           outwardly
           perish
           with
           the
           burning
           flame
           of
           most
           deserved
           vengeance
           ;
           
           &
           he
           that
           in
           his
           heart
           had
           forgiven
           the
           offence
           of
           his
           brethren
           ,
           by
           his
           footsteps
           others
           being
           defended
           ,
           the
           fire
           from
           Heaven
           durst
           not
           consume
           ;
           But
           they
           that
           died
           of
           the
           plague
           that
           day
           were
           1400.
           whom
           the
           wrath
           of
           the
           Lord
           consumed
           .
        
         
         
           Wherefore
           to
           draw
           to
           a
           conclusion
           ,
           as
           the
           Apostle
           admonisheth
           and
           comandeth
           ,
           
           
             We
             must
             needs
             be
             subject
             not
             only
             for
             wrath
             but
             also
             for
             Conscience
             ;
          
           Because
           as
           S.
           
             Peter
          
           saith
           ,
           
             this
             is
             the
             will
             of
             God
             that
             with
             well
             doing
             wee
             may
             put
             to
             silence
             the
             ignorance
             of
             foolish
             men
             ,
          
           
           
             as
             free
             &
             not
             using
             our
             Liberty
             for
             a
             cloake
             of
             maliciousnesse
             but
             as
             the
             servants
             of
             God
             .
          
           For
           although
           ,
           as
           S.
           
             Aug.
          
           hath
           it
           ,
           we
           are
           called
           to
           that
           kingdom
           where
           there
           shall
           be
           no
           such
           powers
           ,
           yet
           while
           wee
           live
           here
           in
           our
           journey
           thither
           ,
           untill
           such
           time
           as
           wee
           shall
           come
           to
           that
           Age
           ,
           
           where
           there
           shall
           be
           an
           annihilation
           &
           ceasing
           of
           all
           Principalitie
           and
           Power
           ,
           let
           us
           cheerefully
           and
           willingly
           undergoe
           our
           condition
           ,
           according
           to
           the
           order
           of
           humane
           things
           ,
           not
           dealing
           feignedly
           and
           hypocritically
           :
           and
           so
           doing
           ,
           we
           shall
           not
           so
           much
           obey
           man
           ,
           under
           whose
           command
           we
           are
           ,
           as
           God
           ,
           who
           doth
           command
           us
           to
           be
           obedient
           to
           them
           .
           
           Therefore
           to
           use
           S.
           
             Peters
          
           words
           ,
           
             He
             that
             will
             love
             life
             ,
             and
             see
             good
             daies
             ,
             let
             him
             refraine
             his
             tongue
             from
             evill
             ,
             and
             his
             lips
             that
             they
             speake
             no
             guile
             :
             let
             him
             eschew
             evill
             ,
             and
             doe
             good
             ;
             let
             him
             seeke
             Peace
             and
             ensue
             it
             ;
          
           Let
           him
           beare
           in
           mind
           that
           commandement
           of
           God
           ,
           
           
             Thou
             shalt
             not
             revile
             the
             Gods
             ,
             nor
             curse
             the
             Ruler
             of
             thy
             people
             .
          
           And
           not
           forget
           the
           councell
           of
           the
           Preacher
           ,
           
             Curse
             not
             the
             King
             ,
             no
             not
             in
             thy
             thought
             ,
             for
             a
             bird
             of
             the
             ayre
             shall
             carry
             the
             voice
             ,
          
           
           
             and
             that
             which
             hath
             wings
             shall
             tell
             the
             matter
             .
          
           But
           let
           him
           embrace
           the
           councell
           of
           king
           
             Solomon
             ,
          
           not
           only
           the
           wisest
           of
           Kings
           ,
           but
           of
           all
           other
           men
           .
           
             My
             son
          
           (
           saith
           he
           )
           
             feare
             thou
             the
             Lord
             and
             the
             King
             ,
          
           
           
             and
             meddle
             not
             with
             them
             that
             are
             given
             to
             change
             ;
          
           for
           it
           is
           our
           Saviours
           saying
           ,
           who
           is
           truth
           it selfe
           and
           ought
           to
           be
           beleeved
           before
           all
           our
           pretended
           Reformadoes
           ,
           
           
             whosoever
             shall
             take
             up
             the
             Sword
             ,
          
           especially
           against
           Gods
           annoynted
           ,
           contrary
           to
           the
           word
           of
           God
           ,
           
             shall
             perish
             with
             the
             Sword
             .
          
        
         
           And
           thus
           having
           gathered
           certaine
           flowers
           out
           of
           the
           garden
           of
           
             Divinity
             ,
             Philosophy
             ,
             History
             and
             Policy
             ,
          
           to
           make
           
           a
           Crowne
           for
           Royalty
           ,
           
           and
           a
           nosegay
           for
           Loyalty
           ,
           there
           wants
           nothing
           now
           but
           that
           same
           thread
           of
           Charity
           (
           which
           the
           Apostle
           casseth
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           the
           bond
           of
           perfection
           )
           to
           constringe
           and
           binde
           them
           together
           ;
           
           and
           indeed
           to
           use
           S.
           
             Chrysost.
          
           similitude
           ,
           
           as
           flowers
           be
           they
           never
           so
           choyce
           and
           rare
           ,
           yea
           the
           prime
           darlings
           in
           natures
           Garden
           ,
           and
           be
           they
           never
           so
           exactly
           composed
           and
           set
           in
           order
           ,
           yet
           if
           they
           be
           not
           as
           perfectly
           combined
           &
           tyed
           together
           ,
           hey
           fall
           away
           from
           one
           another
           and
           come
           to
           nothing
           .
           In
           lik●
           manner
           although
           a
           man
           should
           compose
           an
           
             Anthologie
          
           of
           never
           so
           excellent
           precepts
           ,
           sentences
           and
           examples
           out
           of
           the
           garden
           of
           divine
           and
           humane
           writings
           ,
           and
           propound
           them
           as
           so
           many
           sweet
           flowers
           to
           the
           use
           and
           benefit
           of
           the
           common
           good
           ,
           yet
           if
           there
           bee
           not
           the
           hand
           of
           
             Charity
          
           to
           receive
           them
           ,
           and
           the
           eye
           of
           
             Candor
          
           for
           to
           reade
           them
           ,
           and
           the
           heart
           of
           
             Sincerity
          
           to
           apprehend
           them
           ,
           and
           tye
           them
           together
           with
           the
           constriction
           ,
           or
           rather
           the
           construction
           of
           Love
           ;
           like
           flowers
           that
           are
           not
           tyed
           together
           ,
           they
           fall
           to
           the
           ground
           and
           become
           uselesse
           .
           
           And
           S.
           
             Chrysost.
          
           reason
           that
           hee
           gives
           there
           will
           hold
           here
           likewise
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           for
           without
           love
           they
           will
           soone
           dissolve
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
           It
           is
           love
           alone
           that
           knits
           them
           fast
           ,
           and
           keeps
           them
           together
           ,
           making
           them
           usefull
           for
           the
           Church
           of
           God
           ,
           which
           otherwise
           would
           doe
           no
           good
           .
           And
           therfore
           having
           selected
           and
           culled
           out
           variety
           of
           choice
           Sentences
           ,
           precepts
           and
           sayings
           ,
           both
           out
           of
           ancient
           and
           moderne
           writers
           as
           well
           humane
           as
           divine
           ,
           and
           they
           as
           well
           Protestants
           as
           Romanists
           ,
           and
           such
           as
           have
           been
           approved
           and
           honored
           by
           the
           judgement
           of
           the
           learned
           even
           of
           the
           adversaries
           ,
           to
           set
           forth
           to
           the
           world
           the
           royalty
           of
           Kings
           and
           the
           loyalty
           of
           subjects
           ;
           I
           humbly
           tender
           them
           to
           the
           consideration
           of
           both
           ,
           his
           Majesty
           our
           royall
           King
           &
           the
           Parliament
           his
           loyal
           subjects
           ;
           that
           so
           if
           there
           be
           any
           thing
           
           in
           them
           ,
           which
           shewing
           the
           Power
           of
           the
           one
           ,
           and
           the
           Duty
           of
           the
           other
           ,
           may
           tend
           to
           the
           repayring
           of
           that
           great
           breach
           ,
           by
           a
           happy
           pacification
           ,
           between
           the
           King
           and
           his
           people
           ,
           which
           being
           at
           first
           begun
           with
           faction
           ,
           fomented
           with
           feares
           and
           jealousies
           ,
           and
           continued
           thus
           long
           with
           malignancy
           of
           affection
           ,
           is
           likely
           to
           bring
           both
           King
           and
           Parliament
           (
           without
           the
           especiall
           providence
           of
           God
           preventing
           )
           to
           utter
           ruine
           ;
           I
           shall
           attain
           the
           happy
           end
           that
           I
           first
           did
           ayme
           at
           :
           and
           for
           that
           which
           remaines
           in
           me
           to
           effect
           it
           ,
           I
           shall
           turne
           my
           pen
           into
           a
           Petition
           ,
           and
           these
           occasioned
           collections
           ,
           into
           religious
           ejaculations
           ;
           that
           God
           would
           be
           pleased
           to
           vouchsafe
           such
           a
           happy
           concurrence
           of
           opinions
           ,
           and
           unanimity
           of
           affections
           between
           the
           King
           and
           his
           Parliament
           ;
           that
           (
           all
           feares
           and
           jealousies
           being
           laid
           aside
           on
           both
           sides
           )
           the
           King
           would
           be
           graciously
           pleased
           to
           condiscend
           ,
           as
           far
           as
           with
           his
           honor
           he
           may
           ,
           unto
           his
           Parliament
           ;
           and
           the
           Parliament
           would
           humbly
           addresse
           themselves
           to
           comply
           ,
           as
           far
           as
           it
           may
           stand
           with
           the
           good
           of
           the
           commonwealth
           ,
           with
           the
           King
           ;
           that
           so
           
             Royalty
          
           and
           
             Loyalty
             ,
          
           like
           Mercy
           and
           Truth
           meeting
           together
           ,
           and
           the
           
             King
          
           and
           his
           
             Parliament
             ,
          
           like
           Righteousnes
           and
           peace
           ,
           embracing
           each
           other
           ,
           the
           
             King
          
           may
           stil
           enjoy
           his
           
             Regalities
          
           and
           
             Prerogatives
          
           without
           farther
           alteration
           ,
           and
           the
           
             Parliament
          
           may
           still
           retain
           their
           ancient
           priviledges
           and
           immunities
           without
           any
           more
           interruption
           :
           that
           so
           the
           
             King
             ,
          
           the
           Head
           ,
           may
           be
           happy
           in
           the
           
             Parliament
             ,
          
           his
           Members
           ,
           and
           the
           
             Parliament
             ,
          
           the
           Members
           ,
           reciprocally
           happy
           in
           the
           
             King
          
           their
           Head
           ;
           and
           the
           whole
           kingdom
           ,
           by
           this
           
             c●ment
          
           of
           
             Charity
             ,
          
           happy
           in
           both
           .
           Which
           that
           it
           may
           speedily
           come
           to
           passe
           ,
           is
           the
           hearty
           wish
           and
           darling
           desire
           ,
           of
           him
           who
           for
           the
           accomplishment
           of
           it
           is
           ,
           
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
             {non-Roman}
          
           .
        
         
           
             His
             Gods
             most
             humble
             Orator
             ,
             His
             Kings
             most
             Loyall
             Subject
             ,
             His
             Countries
             most
             affectionate
             Patriot
             ,
          
           RO.
           GROSSK
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A85738e-240
           
             Greg.
             lib.
             21.
             
             Moral
             .
             c.
             11.
             
          
           
             Aug.
             l.
             19.
             de
             Civ.
             Dei
             c.
             15.
             
          
           
             Cic.
             de
             leg.
             3.
             
          
           
             Cic.
             ibid.
          
           
             Arist.
             l.
             1.
             Pol.
             c.
             3.
             
          
           
             Chrysost.
             ad
             .
             Pop.
             Antioch
             .
             hom
             ●
             .
          
           
             Tacit.
             l.
             1.
             hut
             .
          
           
             Soph.
             
          
           
             Arist
             3.
             Pol.
             c.
             5.
             
          
           
             Sen.
             lib.
             1.
             de
             clem
             .
             c.
             19.
             
          
           
             Casus
             Sph.
             Civi
             .
             p.
             1
             81.
             
          
           
             Plat.
             dial
             .
             3.
             Arist.
             3.
             Pol.
             1.
             
          
           
             Cic.
             1.
             de
             leg
             3.
             
          
           
             Salust
             .
             de
             conjur
             .
             Caral
             .
          
           
             Herod
             .
             l.
             2.
             
          
           
             Zech.
             l.
             1.
             Pol.
             c.
             1.
             
          
           
             Diodor.
             l.
             1.
             
          
           
             Polyd.
             Virg.
             2.
             de
             invent
             .
             rer.
             M.
             Arrian
             .
             in
             Hist.
             Alex.
             Messal
             .
             Corvin
             .
             in
             lib.
             ad
             Aug.
             
          
           
             Herodot.
             1.3
             .
          
           
             Bellar.
             de
             laic
             .
          
           
             L.
             Liber
             homo
             .
             D●ad
             Leg.
             Aquil.
             
          
           
             Gen
             9
             5.6
             .
          
           
             Exod.
             20.13
             .
          
           
             Bellar.
             de
             Ro.
             Pont.
             l.
             1.
             c.
             2.
             
          
           
             Cic.
             l.
             3.
             leg.
          
           
             Salust
             .
          
           
             Bellar.
             de
             Ro.
             Pont.
             l.
             1.
             c.
             2.
             
          
           
             Just
             .
             l.
             1.
             
          
           
             L
             Ne●o
             54.
             
             D.
             de
             Regul
             .
             jur
             .
          
           
             Rom.
             13.1
             .
          
           
             ver.
             2.
             
          
           
             Epiph.
             cont.
             Archon
             Haer.
             40.
             
          
           
             Lip.
             2.
             l.
             Pol.
             c.
             6.
             
          
           
             Rom.
             13.
             
          
           
             Lip.
             Pol.
             2.
             c.
             1.
             
          
           
             Sen.
             de
             Clem.
             1.
             
          
           
             Liv.
             li
             .
             6.
             spud
             Lips
             .
          
           
             Arist.
             l.
             3.
             Pol.
             c.
             1.
             
          
           
             1
             Sam.
             8.10
             .
             &
             se●
             .
          
           
             Luther
             in
             Post
             .
             super
             Eu●ng
             .
             Dom.
             23.
             post
             Trin.
             Cor.
             c.
             1.
             
          
           
             Strigel
             ,
             in
             1.
             Sam.
             8.
             p
             27.
             
          
           
             1
             Sam.
             8.7
             .
          
           
             L.
             Legis
             Virtus
             D.
             de
             legibus
             .
             Ille
             a
             quo
             §.
             Tempestivum
             .
             D.
             ad
             Sc.
             Trebel
             .
          
           
             L.
             4.
             D.
             de
             .
             recept.
             .
             qui
             arbit
             .
          
           
             Arist.
             Pol.
             3.
             c.
             5
             
          
           
             Tacit.
             1.3
             .
             hist.
          
           
             Arist.
             l.
             3.
             Pol.
             c.
             12.
             
          
           
             Cic.
             Orat.
             4.
             Deiot.
             
          
           
             Salust
             .
             de
             bel
             .
             Jugurth
             .
          
           
             L.
             Prince
             p●
             D.
             de
             legibus
             .
          
           
             Dio
             1.53
             .
          
           
             Const.
             Harm.
             1.1
             .
             Epit.
             tit.
             1.
             
          
           
             Eccles.
             8.4
             .
          
           
             Wisdom
             .
             6.1.2
             .
          
           
             Irenaeus
             1.5
             .
             advers
             Haeres
             .
          
           
             Tettul
             .
             in
             Apol.
             
          
           
             Hieron.
             ep.
             46.
             ad
             Rustic
             .
          
           
             Psal.
             51.
             
          
           
             Ambros.
             Apol.
             prim
             .
             David
             .
             c.
             4.
             
          
           
             Aug.
             Ep.
             48.
             
          
           
             Aug.
             de
             fa●
             .
          
           
             Greg.
             L.
             5.
             
             Hist.
             c.
             17.
             
             &
             Aimoin
             .
             1.3
             .
             c.
             20.
             
          
           
             Otto
             F●sing
             in
             .
             ep.
             ad
             Ercd.
             Oenob
             .
             praef.
             1.
             Chron.
             6.
             
          
           
             Bellar.
             d●
             .
             laic
             .
             c.
             6.
             
          
           
             L.
             sed
             licet
             D.
             de
             offic.
             praef.
          
           
             Bellar.
             de
             Rom.
             Pon
             .
             1.2
             .
             c.
             17.
             
             &
             1.
             
             〈…〉
             3.
             〈◊〉
             de
             Regim.
             civ.
             num
             .
             4.
             
             Bodin
             de
             .
             Rep.
             1.1.13
             .
          
           
             Philip
             .
             in
             Epit.
             
             Phil.
             moral
             .
             p.
             197.
             
             Brent
             .
             Hom.
             27.
             in
             1.
             l.
             
             Sam.
             Osiander
             in
             notis
             d.
             h.
             l.
             
             Deut.
             17.15
             ,
             16
             ,
             17.
             
          
           
             Joseph
             .
             1.6
             .
             Antiq.
             Jud.
             c.
             5.
             
          
           
             Lyra
             in
             Com.
             1
             Sam.
             8.
             
          
           
             Greg.
             l.
             4.
             in
             1.
             Reg.
             c.
             2.
             
          
           
             Arnisaeus
             l.
             2.
             de
             jur
             .
             majest.
             c.
             1.
             n.
             4.
             
          
           
             Greg.
             l.
             4.
             in
             1
             Reg.
             c.
             2.
             
          
           
             1
             King
             :
             21.2
             .
          
           
             1
             Sam.
             8.10
             .
          
           
             Lips
             .
             Pol.
             in
             Praef.
             
          
           
             Lips
             .
             ibid.
          
           
             Feud
             .
             l.
             4.
             Tit.
             56.
             
          
           
             Regalia
             .
          
           
             Mar.
             12.21
             .
          
           
             Sen.
             1.7
             .
             de
             be
             nes
             .
             c.
             4
             ,
             5.
             
          
           
             Cit.
             off
             .
             1
             ,
             2.
             
          
           
             Tacit.
             1.4
             .
             hist.
          
           
             Tacit.
             1.4
             .
             hist.
          
           
             Cic.
             pro
             leg.
             Man
             .
          
           
             Just
             .
             l.
             1.
             hist.
          
           
             Pompon.
             l.
             2.
             D.
             de
             orig.
             Jur.
             
          
           
             Ulpian
             l.
             1.
             D.
             de
             Constit
             .
             Princip.
          
           
             L.
             Si
             imperialis
             12.
             
             C.
             de
             legib.
             &
             constit
             .
             Princip.
          
           
             Pro.
             8.15
             .
          
           
             Aug.
             Tract.
             6.
             in
             Euang.
             Johan
             .
             &
             habetur
             dist.
             8.
             
             Can.
             Quo
             Jure
             .
          
           
             Aug.
             l.
             3.
             conf●s●e
             8.
             &
             refertur
             Dist.
             8.
             
             Can.
             Quae
             Contra
             .
          
           
             Arist.
             l.
             4.
             Polit.
             c.
             14.
             
          
           
             Arist.
             l.
             7.
             
             Pol.
             c.
             4.
             
          
           
             Joan.
             Bodin
             .
             l.
             1.
             de
             Rep.
             c.
             8.
             
          
           
             Joan.
             Bo
             〈◊〉
             .
             l.
             1.
             deRep
             .
             〈◊〉
             
          
           
             Bodin
             .
             l.
             1.
             c.
             10.
             
          
           
             L.
             7.
             
             F.
             de
             legib.
          
           
             Bodin
             .
             l.
             1.
             de
             Rep.
             c.
             8.
             
          
           
             Bodin
             l.
             1.
             c.
             10.
             
             &
             Arnisae
             .
             Pol.
             c.
             11.
             
          
           
             Keck
             .
             in
             Syst
             .
             Polit.
             l.
             1.
             c.
             17.
             p.
             303.
             
          
           
             L.
             3.
             F.
             de
             nat.
             resti
             .
          
           
             Vult
             .
             de
             feud
             .
             l.
             1.
             c.
             5.
             n.
             7.
             
          
           
             Baldus
             c.
             1.
             
             Quae
             Sit.
             Reg.
             n.
             3.
             
             &
             16.
             
          
           
             Mut.
             in
             Vit.
             Car.
             
             M.
             &
             Car.
             4.
             
          
           
             Althus
             .
             in
             Pol.
             C.
             7.
             and
             Tho.
             
             Mich.
             de
             .
             jurisdict.
             .
             Con.
             11.32
             .
             and
             47.
             
          
           
             Vult
             .
             de
             .
             feud
             .
             1.1
             .
             C.
             5.
             n.
             7.
             
          
           
             L
             un
             .
             c.
             de
             nund
             .
             Jus
             Saxon.
             l.
             3.
             art
             .
             66.
             and
             1.2
             .
             art
             .
             26.
             
          
           
             L.
             Humanum
             .
             C.
             de
             legib.
             &
             Constit
             .
             Princip.
          
           
             Bodin
             .
             l.
             1.
             de
             .
             Rep.
             c.
             10.
             
          
           
             Ob.
             
          
           
             Resol.
          
        
         
           Notes for div A85738e-4990
           
             Bodin
             de
             repub.
             pag.
             170.
             
          
           
             Colleg.
             Polit.
             Dithmar
             .
             disp.
             8.
             
             Thes.
             2.
             
          
           
             L.
             Assumptio
             .
             6.
             
             §.
             1.
             ad
             Muncip
             .
          
           
             L.
             Municip
             .
             1
             Sect.
             2.
             F.eod.
             
          
           
             Augustan
             :
             confess
             .
             art
             .
             16.
             
          
           
             Ephes.
             6.2
             .
          
           
             Exod.
             20.12
             .
             Deut.
             5.16
             .
          
           
             Ro.
             13.1
             .
          
           
             2
             Sam.
             14.17
             .
          
           
             ver.
             20.
             
          
           
             2
             Sam.
             19.27
             .
          
           
             1
             Pet.
             2.17
             .
          
           
             Pro.
             24.22
             .
          
           
             Plato
             in
             Point
             .
          
           
             Ro.
             3.4
             .
          
           
             〈◊〉
             82.1
             .
             Exod.
             22.28
             .
          
           
             Philip
             Maced.
             in
             Plin.
             Paneg.
          
           
             Aug.
             in
             Lib.
             Quest
             .
             V.
             &
             N.
             Test.
             Q●est
             .
             35.
             
          
           
             1
             Sam.
             18.5
             .
          
           
             Chrysost.
          
           
             Arist.
             Polit.
             
          
           
             Rom.
             13.5
             .
          
           
             Colleg.
             Polit.
             Dithmar
             .
             disp.
          
           
             Ulpian
             .
             in●
             1.
             in
             criminibus
             §.
             20.
             f.
             de
             quaest.
          
           
             Cic.
             pro
             Manl
             
          
           
             Nov.
             149.
             
             C.
             
          
           
             Liv●
             .
             2.
             p.
             78.
             
          
           
             Tacit.
             14.
             
             Annal.
          
           
             Lip.
             Pol.
             4.
             c.
             11
             
          
           
             Ecclus.
             3.10
             ,
             11
             
          
           
             Gen.
             9.25
             .
          
           
             Luth.
             Com.
             in
             Gen.
             c.
             23.
             p.
             270.
             
          
           
             Gen.
             20.
             
          
           
             Act.
             5.
             
          
           
             Rom.
             13.1
             .
          
           
             Titus
             3.1
             .
          
           
             1
             Tim
             2
             ,
             1
             ,
             2.
             
          
           
             Jer.
             29.4.7
             .
          
           
             1
             Pet.
             2.13
             ,
             14.
             
          
           
             ver.
             17.
             
          
           
             Rom.
             13.
             
          
           
             Dan.
             4.17.25
             :
          
           
             John
             19.11
             .
          
           
             Greg.
             Nazian.
          
           
             Tertul.
             de
             Idololat
             .
          
           
             Optat.
             Milev.
             1.2
             .
             cont.
             Parmen
             
          
           
             Aug
             :
             in
             quaest.
             ex
             vet.
             Test
             .
             quaest.
             35.
             
          
           
             Aug.
             exposit
             .
             quar
             .
             propos.
             Ep.
             ad
             R●m
             .
             propos.
             78.
             
          
           
             Hier.
             in
             Ep.
             ad
             Tit.
             &
             habetur
             11.
             quaest.
             3.
             Can.
             
               Si
               Dominus
               .
            
          
           
             Chrysost.
             in
             Rom.
             13.
             hom
             
          
           
             Amb.
             1.5
             .
             orat
             .
             in
             Auxent
             .
          
           
             Bern.
             ep.
             22
             1.
             
          
           
             Cajet.
             in
             ep.
             ad
             Rom.
             13.
             
          
           
             Tert.
             in
             Apologet
             advers.
             gent.
             c.
             37.
             
          
           
             Aug.
             in
             Psal.
             1
             2
             4.
             &
             habetur
             11.
             quaest.
             Can.
             Imperatores
             .
          
           
             Ruffin
             .
             Hist.
             Eccl.
             2.
             l.
             1.
             
             &
             Theodor
             .
             l.
             4.
             hist.
             c.
             1.
             
          
           
             Nazian.
             in
             orat
             .
             in
             Julian
             .
          
           
             Amos
             3.6
             .
          
           
             Prov.
             21.1
             .
          
           
             Object
             .
          
           
             Resol.
          
           
             Mar.
             5.39
             .
          
           
             Mar.
             17.25.26.27
             .
          
           
             Bernard
             ad
             Hen.
             Archiep.
             Senon
             .
             Ep.
             42.
             
          
           
             Amb.
             10.5
             .
             Conc.
             de
             Basilicis
             non
             tradend
             .
             haer●t
             .
             p.
             104.
             
          
           
             Ambros.
             l.
             2.
             Ep.
             13.
             ad
             Marcel
             
          
           
             August
             .
             Exposit
             .
             Quar.
             propos.
             Ex
             Epist.
             ad
             Rom
             Proposit.
             74.
             
          
           
             Deut.
             17.12
             .
          
           
             August
             .
             de
             Jmper
             .
             see
             .
          
           
             Ro.
             13.3
             .
          
           
             ●
             ptat
             .
             Mi
             levit.
             cont.
             Parmen.
          
           
             August
             .
             de
             mirac
             .
             sact
             Script
             .
             c.
             29.
             
             &
             30.
             
          
           
             Num.
             16.50
             .
          
           
             ●0
             .
             13.5
             .
          
           
             Pet.
             2.
             ●5
             .
             16
             .
          
           
             August
             .
             Exposi●
             .
             Q●ar
             Pro
             ●of
             .
             Epist.
             ●d
             Rom.
             Proposit.
             ●2
             .
          
           
             Pet.
             3.10
             
          
           
             Exod.
             22.
             ●8
             .
          
           
             ●ccles
             .
             10.
             ●0
             .
          
           
             Pro.
             24.21
             .
          
           
             Mat.
             26.
             ●2
             .
          
           
             Conclusion
             .
          
           
             Colos.
             3.14
             .
          
           
             Chrysost.
             hom
             in
             Coloss.
             3.
             
          
           
             Chrysost.
             ut
             supra
             .