CERTAIN
CONSIDERATIONS
upon
the
duties
both
of
Prince
&
People
.
AMONG
many
intemperances
that
minister
disturbance
to
the
Church
and
State
,
we
have
those
,
whose
supine
affectation
of
flattery
has
grown
to
that
impudence
,
as
that
they
have
not
only
for
learnings
sake
disputed
,
but
in
the
name
of
the
word
of
God
,
and
at
the
time
and
place
when
we
should
expect
no
other
then
the
lively
Oracles
of
God
,
delivered
,
that
the
persons
,
and
fortunes
of
all
Subjects
,
are
absolutely
at
the
will
and
command
of
the
Prince
,
to
dispose
according
to
his
will
and
pleasure
.
To
such
licentiousnes
,
we
need
give
no
other
answer
,
then
only
to
demaund
,
that
the
maintainers
of
such
Doctrine
,
would
put
us
but
a
case
,
wherein
(
those
opinions
of
theirs
being
admitted
)
a
Prince
can
commit
any
Injustice
,
and
that
they
would
shew
us
,
wherein
lies
the
justice
which
the
Scripture
commaunds
Princes
to
execute
,
and
which
it
affirmes
to
be
the
establishment
of
their
Thrones
,
We
have
on
the
other
side
those
,
who
finding
it
written
,
that
Governours
are
for
the
good
of
the
People
,
pursue
it
with
Sophistry
;
That
the
people
are
the
end
of
Princes
and
Governors
beings
:
and
that
therefore
as
their
government
is
for
,
or
against
the
good
of
the
People
,
so
may
they
be
continued
or
deposed
by
them
.
To
that
end
also
there
are
opinions
set
on
foot
;
That
all
government
first
came
from
the
people
,
and
that
all
authority
does
in
the
last
place
reside
in
them
;
That
in
every
Kingdome
the
whole
body
of
the
people
must
of
necessity
contain
,
all
power
and
authority
whatsoever
either
is
or
may
be
erected
in
it
;
so
as
that
all
the
people
or
the
greater
part
of
them
(
which
amounts
to
all
)
may
by
their
votes
,
re-assume
all
power
into
their
own
hands
:
abrogate
all
Ordinances
:
anull
the
formes
of
present
government
:
and
new
mould
the
State
into
such
formes
and
institutions
as
best
liketh
them
.
These
are
falsities
which
yet
lay
hold
upon
reasons
,
and
prevaile
over
the
judgements
of
many
that
are
understanding
men
,
and
which
have
no
evill
affection
toward
government
,
and
these
are
of
that
consequence
,
as
that
they
subvert
the
stability
of
all
kind
of
government
whatsoever
.
But
were
we
shie
of
Iesuitisme
,
as
well
as
of
Popery
,
we
would
not
with
so
little
examination
receive
opinions
,
which
we
know
had
their
first
hatching
in
the
Schoole
of
the
Iesuite
.
The
matter
would
require
a
very
large
field
,
should
we
set
forth
all
things
that
fitly
conduce
to
the
support
of
the
truth
,
but
my
purpose
is
to
be
very
short
.
Therefore
declining
to
controvert
what
may
be
,
and
usually
is
alleadged
in
the
matter
,
I
shall
humbly
offer
to
consideration
such
apprehensions
of
the
truth
as
I
have
conceived
lesse
vulgar
,
&
submitting
them
to
the
approbation
or
correction
of
better
judgements
,
expect
they
shall
returne
unto
mee
,
with
confirmation
,
or
rectification
of
my
own
private
thoughts
;
if
from
so
mean
a
talent
,
no
mite
of
benefit
be
raised
to
the
publique
,
And
first
,
we
are
to
consider
that
the
originall
of
Kingdoms
is
of
three
sorts
,
to
wit
,
Naturall
,
(
which
we
may
also
call
civill
,
)
Violent
,
(
or
if
you
will
,
Martiall
,
)
or
mixt
of
these
two
.
The
first
was
of
Parents
over
their
children
,
childrens
children
,
and
servants
bought
or
borne
unto
them
.
In
this
,
the
person
of
the
Governour
was
before
the
being
of
the
Subject
,
and
his
authority
,
before
ever
the
Subject
consented
,
or
had
power
to
obey
or
disobey
.
Such
a
King
was
Shem
,
called
therefore
Melchisedeck
,
or
King
of
righteousnesse
.
And
a
Prince
of
this
kind
was
Abraham
,
after
that
by
Gods
command
he
had
left
his
Country
and
his
father
Shems
house
,
and
lived
of
himselfe
,
and
Kings
of
this
nature
were
they
that
were
intimated
in
the
names
of
Abimelech
,
Abiam
,
Abiram
,
Abram
,
Abishalom
,
&c.
And
this
soveraignty
was
not
inherent
to
the
person
of
the
Father
only
,
but
from
him
descended
,
by
right
of
primogeniture
,
The
second
sort
of
Kingdoms
was
wholly
founded
by
the
sword
,
over
people
that
were
subjugated
by
usurpers
and
invaders
,
such
as
followed
the
way
of
Nimrod
:
who
being
potent
in
his
naturall
dominion
,
used
his
power
to
the
oppression
of
his
neighbours
,
and
changed
the
state
of
government
into
tyranny
;
I
say
not
the
state
of
liberty
,
(
as
if
till
then
men
had
lived
in
solute
liberty
)
but
changed
the
naturall
government
into
that
which
is
tyrannicall
.
The
third
sort
had
much
what
the
same
originall
with
the
second
:
where
people
surcharged
at
home
and
forced
abroad
;
men
in
division
;
in
distresse
;
in
feare
;
exiles
;
and
fugitives
,
distrusting
their
present
condition
,
served
themselves
on
the
Wit
,
Spirit
,
and
courage
of
some
notable
man
;
to
whose
command
they
(
with
such
limitation
of
his
power
as
they
could
agree
on
,
)
subjected
themselves
;
and
then
falling
into
action
prospered
even
into
a
Kingdom
:
from
hence
sprung
our
Moderne
Kingdoms
,
more
novell
and
various
in
their
frame
,
and
many
of
them
so
qualified
,
as
not
properly
to
be
called
Kingdoms
,
but
rather
Republiques
under
Regall
stiles
,
with
Princes
elective
,
much
circumscribed
in
authority
,
and
obnoxious
to
deposing
.
Now
in
the
first
and
second
sort
,
apparantly
the
people
had
never
any
thing
to
doe
with
the
institution
and
limitation
of
Soveraign
Power
:
and
though
in
the
third
sort
they
had
more
to
doe
therewith
,
yet
not
alike
in
all
of
that
sort
,
nor
had
they
the
whole
and
sole
power
of
instituting
,
scarce
in
any
of
that
sort
,
so
as
we
must
rectify
that
misapprehension
,
that
in
all
Kingdoms
the
first
derivation
of
authority
was
from
the
people
.
In
the
next
place
,
we
are
to
consider
;
that
Kingdomes
are
not
associations
of
men
in
their
naturall
capacityes
:
but
communions
of
men
quatenùs
members
politique
,
united
in
one
common
bond
of
obedience
into
one
politicall
body
,
where
none
can
move
to
give
his
due
aid
for
the
weale
of
the
body
,
but
in
the
capacity
of
a
politique
member
,
and
according
to
the
peculiar
office
which
every
severall
member
properly
ought
to
execute
;
which
office
the
members
duly
exercising
,
make
a
true
and
perfect
civill
Communion
.
Now
though
we
consider
a
Kingdome
as
a
meere
Civill
or
temporall
State
only
;
Yet
even
there
,
the
observance
of
this
communion
is
a
duty
strictly
required
of
every
member
,
even
by
the
law
of
nature
,
or
morall
law
,
and
by
the
law
of
God
it selfe
.
For
man
having
lost
his
originall
righteousnesse
or
justice
,
and
consequently
the
right
of
governing
himselfe
;
and
being
thereby
necessarily
subjected
to
the
government
of
some
justice
without
himselfe
:
it
was
necessary
,
for
his
owne
good
and
safety
,
that
he
should
not
only
be
subject
to
that
justice
in
the
things
that
concerned
the
well
governing
himselfe
toward
others
;
but
likewise
in
those
things
that
concerned
his
safety
and
defence
from
the
violence
of
others
misgoverning
themselves
toward
him
,
and
that
necessarily
brings
in
Empire
.
So
that
(
unlesse
we
can
imagine
some
Kingdome
to
consist
of
people
sprung
of
themselves
,
in
perfection
of
righteousnes
,
not
depending
,
nor
obliged
to
God
,
or
nature
,
nor
obnoxious
to
those
conditions
to
which
the
fall
of
man
has
subjected
all
men
,
)
we
cannot
devise
how
men
should
naturally
be
free
from
subjection
to
government
;
and
lesse
,
how
(
being
subject
)
private
men
in
any
State
,
should
in
their
naturall
capacity
,
meddle
with
any
thing
concerning
government
;
or
so
much
as
goe
about
the
making
,
changing
,
on
anulling
of
ordinances
;
or
so
compell
Governours
▪
to
doe
them
,
without
being
criminally
culpable
;
not
only
against
the
positive
lawes
of
the
land
,
but
even
against
conscience
pressed
with
the
bonds
of
naturall
,
or
morall
,
and
also
divine
law
.
Therefore
to
explicate
the
sense
which
all
intend
,
but
some
(
not
well
distinguishing
)
confound
:
It
is
certainly
true
,
that
all
the
people
of
a
Kingdome
must
needs
comprehend
all
power
whatsoever
is
,
or
may
be
exercised
in
it
:
but
when
we
say
so
,
we
by
all
the
people
,
meane
,
the
whole
entire
body
of
the
members
politique
,
from
head
to
foot
,
every
one
of
them
abiding
and
working
according
to
his
proper
and
ordained
office
politique
.
But
if
beside
their
ordained
office
&
power
,
any
shall
doe
or
attempt
any
alteration
in
the
State
,
(
howsoever
intended
for
common
good
)
their
act
must
needs
be
so
farre
from
being
lawfull
,
as
being
from
the
beginning
repugnant
and
resisting
the
ordained
power
,
it
can
never
become
a
lawfull
act
,
though
all
the
Subjects
of
a
Kingdome
should
after
consent
unto
it
.
But
in
the
third
place
,
we
are
farther
to
consider
:
That
if
the
Kingdome
be
also
a
Church
of
God
,
then
is
the
originall
,
and
authority
of
it
,
of
farre
higher
nature
,
and
more
remote
from
the
reach
and
power
of
the
people
.
It
is
true
,
God
is
King
of
all
Kings
,
and
highest
Soveraigne
in
all
Kingdomes
,
as
well
Heathen
as
Christian
:
yet
,
as
he
cautioned
in
the
behalfe
of
his
Church
,
that
no
stranger
should
be
King
there
,
but
by
any
meanes
one
that
was
of
the
Brethren
of
the
people
:
so
in
His
Church
He
himselfe
is
a
neerer
and
(
as
it
were
)
a
more
cognate
Soveraigne
,
then
in
other
Kingdomes
;
and
his
Vicegerents
there
,
are
of
more
immediate
and
more
important
subordination
to
him
.
For
which
cause
he
there
reserves
to
himselfe
the
choice
of
the
man
,
and
leaves
the
people
no
more
then
the
bare
investing
of
him
.
Not
but
that
God
in
all
Kingdomes
,
makes
Kings
whom
he
pleaseth
;
but
he
will
have
it
known
,
that
in
his
Church
,
the
choice
is
not
only
his
,
and
to
be
sought
at
his
hand
,
but
that
he
more
strictly
requires
the
observance
of
his
right
,
in
his
Church
;
then
he
does
otherwhere
.
Therefore
he
expresly
commands
there
;
Thou
shalt
in
any
case
set
him
over
thee
,
whom
thy
Lord
thy
God
shall
chuse
.
And
as
in
his
Church
he
to
himselfe
reserved
the
nomination
;
so
when
he
had
nominated
,
he
did
not
leave
it
to
the
people
,
there
to
declare
the
right
and
manner
of
the
Kingdom
:
but
by
the
Prophet
by
whom
he
signified
his
choice
,
by
the
same
was
the
manner
of
the
Kingdom
declared
to
the
people
,
laid
up
before
the
Lord
.
Kings
of
Gods
Church
,
having
from
God
a
more
immediate
and
more
sacred
ordination
,
have
also
a
more
especiall
endowment
of
his
spirit
,
for
which
cause
they
have
beene
ever
instituted
with
annointing
,
&
their
persons
therewith
consecrate
,
for
the
exercise
of
their
function
.
This
we
see
in
Saul
,
whose
person
(
though
he
were
a
wicked
Prince
)
David
in
this
respect
declared
so
sacred
,
as
that
he
pronounced
a
curse
upon
the
Mountaines
of
Gilboa
,
because
in
them
his
person
was
cast
downe
and
vilefied
,
without
regard
of
the
sacrednesse
of
his
annointing
.
Their
annointing
therefore
is
not
a
meere
outward
solemnity
,
but
is
significant
of
the
spirit
of
God
in
a
more
especiall
manner
given
unto
them
,
and
from
thence
proceeds
that
which
the
Scripture
witnesseth
,
A
divine
sentence
in
the
lipps
of
the
King
,
yea
,
and
a
sacred
integrity
also
,
His
mouth
transgresseth
not
in
judgement
.
And
suitable
to
their
Prerogative
of
graces
,
beyond
the
ordinary
of
other
Princes
,
God
vouchsafes
them
his
eare
,
with
more
favour
and
familiarity
then
to
the
other
,
as
we
may
see
by
his
ready
hearing
,
gratious
answers
,
vouchsafed
messages
sent
,
and
will
declared
touching
them
;
not
only
to
the
good
,
as
David
,
Salomon
,
Asa
,
Iehosaphat
,
Hezechiah
,
Iosiah
,
&c.
but
even
to
Coniah
,
Saul
,
Ieroboam
,
Ahab
,
Jehu
,
and
other
wicked
Princes
.
And
we
not
only
heare
God
himselfe
saying
,
by
me
Kings
Raigne
;
and
I
have
said
yee
are
Gods
:
but
his
word
couples
also
the
feare
that
is
to
be
rendred
unto
Kings
,
with
the
feare
that
is
due
unto
himselfe
,
Feare
God
and
the
King
.
Keepe
the
Kings
Commandement
,
in
regard
of
the
oath
of
the
Lord
.
Nor
is
it
ordinary
obedience
that
is
commanded
,
but
the
highest
(
under
God
)
Submit
unto
the
King
,
as
unto
the
Supreame
.
And
that
not
for
the
danger
that
may
ensue
,
but
(
as
the
Apostle
saith
)
Not
for
wrath
only
,
but
also
for
conscience
sake
.
Now
if
the
King
be
supreame
,
then
is
there
in
no
Kingdome
any
superintending
power
or
authority
,
that
may
lawfully
call
the
King
to
account
:
for
that
power
only
is
the
supreame
,
over
which
there
is
not
any
other
to
take
account
.
So
high
and
sacred
is
the
authority
of
them
whom
God
has
made
,
nursing
fathers
,
and
nursing
mothers
,
to
his
Church
.
When
Kings
then
,
both
in
their
Persons
,
and
Functions
,
are
of
so
sacred
an
ordination
,
and
so
hedged
in
,
by
Gods
especiall
protection
,
where
is
there
place
for
the
people
to
interpose
and
meddle
with
the
affaires
that
doe
belong
unto
them
?
besides
,
when
without
the
Kings
consent
there
can
be
no
concurrence
of
people
,
to
joyne
in
any
accord
for
the
disposing
of
any
affaires
of
the
Kingdome
,
but
that
the
matter
must
first
passe
the
project
,
sollicitation
,
and
prosecution
of
diverse
private
men
,
no
way
thereunto
authorized
:
how
can
any
act
of
the
people
to
such
an
end
be
justifiable
,
when
an
unlawfull
beginning
,
(
what
number
or
quality
soever
the
attempters
be
of
)
can
never
make
a
lawfull
act
?
Therefore
omitting
those
places
of
Scripture
,
It
is
not
fit
to
say
to
a
King
thou
art
wicked
,
Who
may
say
to
a
King
,
what
doest
thou
?
Feare
God
and
the
King
,
and
meddle
not
with
those
that
love
innovation
:
And
many
others
(
which
yet
block
up
the
way
against
private
mens
medling
with
matters
of
government
.
)
If
it
were
to
be
granted
that
the
people
in
any
Kingdome
had
power
over
all
rights
of
the
Kingdome
;
yet
unlesse
that
by
the
Ordinances
of
that
Kingdome
,
it
be
expresly
declared
and
appointed
,
how
,
and
by
whom
,
that
power
shall
be
executed
,
(
and
by
the
way
,
where
such
Ordinances
are
,
there
is
not
a
right
Kingdome
,
but
a
Republique
)
and
againe
,
unlesse
those
ordinances
be
rightly
pursued
,
there
can
be
no
combinement
,
to
doe
any
such
act
,
but
with
the
guilt
of
Sedition
,
and
Treason
,
in
the
sight
of
God
.
For
it
will
lye
against
every
particular
man
,
betweene
God
and
his
conscience
to
answer
,
who
hath
called
thee
to
this
?
who
hath
separated
thee
?
who
hath
made
thee
a
Iudge
or
an
Executor
of
these
matters
?
And
though
it
be
pretended
(
and
perhaps
intended
too
)
that
the
worke
so
to
be
done
shall
make
for
the
glory
of
God
and
good
of
his
Church
:
yet
that
will
but
little
helpe
the
matter
;
for
,
for
men
to
doe
God
a
good
office
against
his
declared
will
,
is
to
be
Gods
good
maisters
,
not
his
good
servants
.
Every
soule
be
subject
to
the
higher
powers
;
and
declares
plainly
,
that
the
powers
that
are
,
are
ordained
of
God
,
and
that
they
that
resist
the
power
,
resist
the
ordinance
of
God
,
and
receive
to
themselves
damnation
:
and
our
Saviour
himselfe
forbids
us
,
that
we
doe
not
evill
,
that
good
may
come
thereon
.
God
hath
no
need
of
a
wicked
man
,
&
he
is
best
glorified
when
his
voyce
is
obeyed
.
We
have
also
the
examples
of
Scripture
to
the
same
purpose
.
It
did
not
only
turne
to
sinne
to
Saul
,
that
he
,
to
satisfie
the
people
in
their
devotion
,
spared
the
best
of
the
Amalekites
spoile
to
offer
in
sacrifice
unto
the
Lord
,
when
God
had
commanded
that
all
should
be
destroyed
:
but
it
became
a
finall
sinne
even
unto
his
rejection
.
And
Vzza
was
strucke
with
suddaine
death
,
Aaron
might
doe
)
yet
Vzza
did
not
doe
it
,
but
with
a
good
and
a
pious
mind
to
save
the
Arke
of
Gods
Covenant
from
falling
.
Therefore
it
is
not
enough
for
men
to
be
assured
that
the
worke
which
they
doe
,
in
their
consciences
tends
to
a
good
and
a
religious
effect
:
but
they
must
every
man
have
a
sufficient
warrant
for
his
conscience
,
and
for
his
calling
to
the
worke
;
that
is
,
either
the
expresse
word
of
God
,
or
else
such
manifest
inference
and
deduction
from
it
,
as
by
the
concurrent
judgement
of
the
Church
universally
in
all
ages
,
is
agreed
for
truth
,
not
such
judgment
as
some
particular
ministers
take
upon
them
to
make
,
for
the
spirit
of
the
Prophets
,
are
subject
to
the
Prophets
;
that
is
the
spirits
of
the
particular
,
to
the
spirit
of
the
universall
:
For
God
is
not
the
author
of
confusion
,
which
else
would
necessarily
follow
.
Men
therefore
must
looke
to
the
ground
&
first
beginning
of
their
actions
;
for
if
the
root
be
evill
,
so
will
also
the
branches
be
,
though
it
promises
never
so
good
fruit
,
and
be
countenanced
by
all
the
people
of
a
Kingdome
.
If
further
we
looke
into
Scripture
,
The
story
of
Moses
is
not
without
some
doctrine
to
this
point
.
Moses
having
an
ardent
zeale
to
the
reliefe
of
his
brethren
the
people
of
God
,
and
finding
himselfe
above
others
inabled
to
be
the
instrument
of
their
deliverance
,
both
by
his
extraordinary
abilities
,
&
also
through
the
great
power
he
had
with
Pharaohs
daughter
,
perswades
himselfe
,
and
(
as
appeares
by
St
Stephens
relation
)
would
have
the
people
understand
,
Moses
had
a
zeale
acceptable
to
God
)
yet
may
we
see
by
that
which
followeth
,
that
he
had
not
yet
a
particular
calling
thereunto
,
neither
was
the
way
wherein
he
thought
to
have
executed
his
zeale
agreeable
to
the
will
of
God
;
therefore
the
people
themselves
(
whom
Moses
only
sought
unto
)
they
reject
him
:
his
attempt
is
frustrate
,
and
himselfe
is
driven
to
repent
it
with
forty
yeares
exile
in
the
wildernesse
.
Come
now
(
saith
God
)
and
I
will
send
thee
:
and
God
sends
him
then
indeed
;
but
sends
him
not
to
the
people
(
that
we
may
know
he
sent
him
not
before
)
but
(
though
he
could
have
made
the
people
able
to
make
their
owne
way
by
the
sword
,
and
could
by
his
command
have
made
it
lawfull
so
to
have
done
)
yet
(
to
teach
us
the
observance
of
●ustice
and
duty
,
in
our
proceedings
)
he
sends
him
to
the
King
,
of
him
to
demand
the
dismission
of
his
people
,
that
so
the
peoples
obedience
to
his
messengers
,
and
to
the
word
delivered
in
his
name
,
might
be
without
any
reluctance
of
conscience
in
regard
of
their
allegiance
to
the
King
.
When
Moses
did
this
way
set
upon
the
worke
,
all
went
the
right
way
,
and
the
unspeakable
obstinacy
of
King
Pharaoh
,
being
aggravated
by
the
fairenes
of
proceedings
toward
him
,
did
to
his
condemnation
before
men
and
Angells
,
and
to
the
magnifying
of
Gods
justice
redound
the
more
unto
his
praise
and
glory
.
It
is
not
inconsiderable
that
God
by
a
Starre
declared
our
Saviour
in
his
birth
to
be
the
borne
King
of
the
Iewes
;
and
in
that
stile
brought
the
wise
men
to
worship
him
.
And
likewise
,
that
when
our
Saviour
(
to
fulfill
the
prophesyes
concerning
him
)
did
solemnly
present
himselfe
to
Ierusalem
:
he
suffered
his
Disciples
publiquely
to
congratulate
his
comming
by
the
name
of
King
,
and
told
those
that
were
offended
at
it
,
that
their
gratulation
was
so
necessary
,
as
that
if
they
should
omit
it
,
the
stones
in
their
default
would
have
performed
it
also
.
That
he
himselfe
before
Pilate
,
maintained
that
he
was
a
King
,
and
at
his
death
had
his
Crosse
(
notwithstanding
the
Iewes
opposed
)
adorned
with
the
Title
,
King
of
the
Iewes
:
but
when
the
people
would
have
made
him
King
,
he
refused
their
officiousnes
and
would
by
no
meanes
accept
of
that
dignity
from
them
:
he
would
rather
be
without
his
right
,
then
receive
it
either
in
a
wrong
way
,
or
from
a
wrong
hand
:
no
,
he
would
not
at
any
of
their
instances
so
much
as
acknowledge
himselfe
to
be
authorized
for
a
judge
or
divider
amongst
them
.
So
little
did
he
acknowledge
any
power
in
them
to
conferr
crownes
,
or
to
have
superintendence
over
them
.
But
it
is
true
,
that
when
God
had
determined
to
make
a
division
of
the
Kingdome
of
his
people
,
the
first
King
of
the
ten
Tribes
was
of
the
peoples
making
,
and
was
made
in
the
way
of
reformation
:
Ieroboam
King
,
which
neither
annointing
,
nor
blessing
,
nor
other
ceremony
then
a
rent
:
the
Prophet
rent
the
new
coate
into
twelve
pieces
,
and
when
he
had
done
,
he
gave
him
none
of
them
,
but
(
as
if
he
would
shew
he
should
be
a
King
in
fact
,
not
in
right
,
in
some
way
in
which
God
would
own
nothing
but
the
permission
only
)
he
bad
him
(
as
one
would
say
)
be
his
owne
carver
,
and
take
ten
peices
to
himselfe
.
What
the
progresse
of
the
story
was
we
all
know
;
when
the
people
had
made
a
King
of
their
own
,
then
they
and
their
King
must
have
a
Religion
of
their
own
fitted
to
their
new
framed
Kingdome
,
and
to
effect
that
,
the
old
Priests
of
God
must
be
sent
away
,
as
absolute
impediments
to
the
setling
of
their
new
government
:
and
when
that
was
done
;
then
were
they
absolute
indeed
,
and
had
as
much
authority
over
their
God
,
as
they
before
had
taken
liberty
against
their
King
:
so
it
followed
,
that
when
the
People
had
made
an
usurper
King
,
their
King
and
they
made
a
Calfe
their
God
;
and
the
summe
of
the
peoples
reforming
their
Kings
misgovernance
,
and
relieving
their
own
grievances
,
was
;
they
made
them selves
a
King
that
made
them
all
castawaies
:
he
himselfe
the
reproach
of
Soveraignty
,
and
an
infamous
stigmatique
to
all
posterity
,
and
his
sinnes
for
ever
adhering
to
the
People
,
till
they
had
caused
their
utter
extirpation
,
and
till
of
free-borne
Subjects
under
a
King
of
their
own
,
they
became
perpetuall
slaves
to
the
Subjects
of
another
Kingdome
.
So
unpleasing
to
God
,
and
so
pernitious
to
the
people
themselves
,
are
the
fruits
of
those
reformations
which
only
or
principally
are
managed
by
the
popular
inclination
,
in
which
,
though
for
the
most
part
a
desire
of
doing
justice
,
or
preserving
true
religion
be
pretended
;
yet
private
discontent
in
some
,
and
ambition
in
others
,
is
commonly
the
chief
and
radicall
incitement
of
the
work
.
The
means
that
belongs
to
private
men
to
use
,
for
reforming
of
Kingdoms
,
Let
prayers
,
(
saith
he
)
and
supplications
be
made
for
Kings
and
all
that
are
in
Authority
,
that
we
may
lead
a
Godly
life
.
The
people
must
not
with
impatience
and
puffed
up
mindes
invade
Gods
peculiar
right
,
of
calling
Kings
to
account
,
but
every
man
betaking
himselfe
to
the
reformation
of
himselfe
,
and
to
prayers
unto
God
,
must
seek
of
him
(
that
has
the
hearts
of
Kings
in
his
hand
)
to
dispose
the
Kings
heart
to
the
desired
reformation
.
Offer
themselves
willingly
,
and
help
God
in
some
readier
way
.
But
truly
if
such
private
reformation
and
prayer
be
the
right
means
of
publique
good
,
and
be
too
long
neglected
,
that
is
the
peoples
own
fault
;
and
they
may
not
by
their
fault
,
gaine
a
power
which
before
they
had
not
.
Yet
true
it
is
,
that
in
great
misgovernances
,
God
often
uses
the
peoples
hand
,
to
doe
his
work
of
Iustice
,
but
that
we
may
know
the
way
is
not
right
;
as
not
agreeable
to
his
revealed
will
;
we
shall
finde
that
the
work
of
justice
that
he
so
beginneth
by
them
,
he
endeth
not
till
he
hath
finished
it
on
them
,
and
his
hand
is
never
more
heavy
,
then
against
that
rodd
,
that
in
the
way
of
injustice
,
hath
done
his
justice
service
.
But
will
you
heare
God
himselfe
taking
cognisance
of
the
misgovernance
of
Princes
,
and
determining
of
it
?
In
the
81.
Psalme
,
God
declares
himselfe
to
stand
in
the
congregation
of
Princes
,
and
to
be
judge
among
Gods
(
so
calleth
he
Kings
there
.
)
Then
he
expostul●teth
the
matter
with
wicked
Princes
,
How
long
will
ye
give
wrong
judgement
and
accept
the
persons
of
the
wicked
?
Then
he
complaineth
,
They
will
not
be
instructed
,
but
walk
on
in
darknesse
,
the
foundations
of
the
earth
are
out
of
square
.
The
misgovernance
is
great
and
the
consequence
of
it
desperate
,
but
does
God
in
that
case
give
the
people
power
to
reforme
?
No
clean
contrary
:
God
without
any
revocation
still
affirmes
,
I
have
said
ye
are
Gods
,
and
ye
are
all
children
of
the
most
high
,
they
shall
dye
like
men
,
when
they
must
make
account
to
him
of
their
misgoverning
:
so
that
God
reserves
the
judgement
of
them
to
himselfe
,
and
no
whit
authorises
the
people
to
have
any
thing
to
doe
with
their
misdoeings
.
This
is
not
to
flatter
Princes
,
to
say
God
has
appointed
men
no
meanes
to
relieve
themselves
against
their
misgovernment
,
but
only
praiers
,
to
be
made
either
to
them
,
or
for
them
:
and
that
men
have
not
otherwise
to
meddle
with
the
right
of
liberty
and
duties
of
Princes
,
then
only
by
way
of
supplication
.
Nor
is
this
a
security
for
Princes
,
for
though
in
a
lawfull
and
ordinate
way
there
be
no
other
means
,
yet
no
examples
are
more
familiar
,
then
those
in
which
the
sinne
,
the
injustice
,
and
violence
of
wicked
Princes
,
are
in
this
world
punished
,
by
the
sinne
,
injustice
,
&
violence
of
wicked
people
,
sometimes
their
own
,
sometime
others
subjects
,
Gods
extraordinary
and
supream
justice
is
tied
to
none
of
those
regulations
,
with
which
he
has
circumscribed
his
ordinary
justice
committed
to
the
administration
of
man
,
but
(
as
we
said
before
)
we
may
still
observe
Gods
indignation
,
not
more
fatally
incensed
against
any
,
then
against
those
whose
wickednesse
has
put
them
forward
to
be
the
instruments
of
his
extraordinary
justice
upon
others
.
But
to
pursue
the
examination
of
the
right
that
people
may
have
in
questioning
and
reforming
the
rule
of
Kings
.
Let
us
farther
examine
what
we
find
in
Scripture
.
David
sinning
by
numbring
the
people
,
was
enforced
to
his
choice
of
one
of
three
plagues
,
Famine
,
Sword
,
or
Pestilence
;
&
Deus
malum
avertat
,
this
is
but
a
dolefull
instance
for
the
people
.
The
King
sinnes
,
and
God
laies
all
the
punishment
upon
the
people
:
Nay
he
gives
not
them
so
much
as
the
choice
of
the
punishment
which
they
must
suffer
for
the
King
,
but
the
sinning
King
must
choose
,
which
of
the
three
plagues
,
the
innocent
people
must
undergoe
:
this
is
strange
,
did
not
the
great
judge
of
heaven
and
earth
doe
right
?
yes
undoubtedly
,
and
the
matter
was
;
the
wickednesse
of
the
people
had
grievously
provoked
God
,
many
should
be
the
Princes
of
the
land
:
Nay
,
that
for
the
sinne
of
the
people
,
the
Prince
should
be
cast
away
,
If
ye
doe
wickedly
ye
shall
perish
,
you
and
your
King
.
All
this
were
strange
indeed
,
should
we
consider
Prince
,
and
people
,
as
persons
strangers
in
interest
to
one
another
:
but
therefore
these
places
shew
the
strict
union
,
and
indivisible
mutuality
of
interest
,
that
they
have
in
the
doings
and
sufferings
each
of
other
,
beyond
any
thing
that
can
be
created
by
the
meer
constitution
or
agreement
of
men
.
This
case
of
Davids
further
teaches
;
that
if
when
the
sinnes
of
the
people
be
grown
high
,
it
be
any
way
necessary
that
the
King
be
let
fall
into
sinne
before
the
People
be
punished
:
then
are
Kings
immediatly
between
God
and
the
people
,
and
stand
there
like
Moses
in
the
gap
,
to
with-hold
the
hand
of
God
from
the
people
,
untill
that
they
also
by
falling
someway
be
removed
.
Again
if
the
Kings
transgression
in
government
has
the
originall
from
the
sinnes
of
the
people
;
then
are
the
People
the
prime
offendors
,
and
first
agents
in
the
Kings
transgression
,
and
He
himselfe
is
as
it
were
accessary
,
and
in
a
manner
passive
in
it
.
We
see
that
God
himselfe
here
judged
so
,
and
laid
the
reall
punishment
upon
the
people
,
whom
he
accounted
the
originall
sinners
:
as
for
the
King
(
to
whom
the
sinne
is
verbally
ascribed
)
we
see
God
reckons
,
as
if
he
were
only
passive
in
committing
it
,
and
therefore
inflicts
no
punishment
on
him
,
but
what
he
voluntarily
took
upon
him
,
an
humbling
of
himself
,
and
a
compassionate
fellowfeeling
of
punishment
,
such
as
a
good
common
father
has
alwaies
by
the
sense
of
his
peoples
suffering
.
It
now
followes
plainly
:
that
the
people
that
have
their
hands
in
sinne
,
are
no
competent
Iusticiars
for
hearing
,
judging
,
and
reforming
of
any
misdemeanours
;
especially
of
those
in
which
they
themselves
(
having
the
principall
hand
)
are
the
principalls
;
and
lesse
,
where
the
person
questioned
,
is
but
an
accessary
,
drawn
in
by
them
:
and
least
of
all
,
where
he
is
a
person
sacred
,
and
one
so
much
superiour
,
as
by
Gods
ordinance
to
stand
immediatly
betwixt
God
and
them
,
sure
,
he
that
would
not
suffer
one
with
a
beam
in
his
eye
,
to
pull
a
moat
out
of
the
eye
of
his
brother
;
does
not
permit
him
to
doe
it
toward
one
so
much
superiour
as
his
Prince
:
nor
suffer
guilty
Subjects
to
arraigne
their
soveraigne
;
guilty
servants
,
their
Lord
;
nor
guilty
sonnes
their
common
father
.
To
conclude
,
we
may
consider
the
unlawfulnesse
of
popular
animadversion
into
the
manners
and
government
of
Princes
,
(
especially
of
Princes
that
are
lawfull
Christian
Monarchs
)
even
in
this
alone
,
that
there
are
no
received
,
nor
known
bounds
of
limitation
,
how
farre
people
may
walk
in
the
way
of
questioning
and
reforming
the
errours
of
Princes
,
but
that
if
any
thing
at
all
be
lawfull
for
them
to
doe
therein
,
then
may
they
without
restraint
proceed
so
farre
as
to
depose
Princes
,
and
deprive
them
of
their
lives
,
if
(
according
to
the
doctrine
of
the
Iesuite
)
they
finde
it
for
the
good
and
reformation
of
the
Church
and
Commonwealth
,
which
how
well
it
is
warranted
by
the
word
of
God
,
we
may
see
plainly
enough
in
the
case
between
Saul
and
David
.
Saul
was
King
,
but
,
misgoverning
himself
and
the
Kingdom
,
became
as
bad
as
excommunicate
and
deposed
:
David
was
by
Gods
expresse
command
annoynted
to
be
King
,
all
which
notwithstanding
;
neither
David
nor
the
people
ever
sought
to
depose
him
;
to
renounce
obedience
unto
him
;
to
combine
against
him
;
question
his
government
,
or
so
much
as
meddle
with
ordering
any
of
the
affaires
that
belonged
to
the
King
.
Nay
,
Saul
after
this
persecuted
David
unjustly
,
and
in
the
midst
of
his
unjust
and
hostile
persecution
,
was
delivered
into
Davids
hand
,
and
it
was
of
necessity
that
David
should
take
the
advantage
and
kill
him
,
for
he
could
not
otherwise
have
any
assurance
of
his
owne
life
:
David
did
then
but
even
cut
of
the
skirt
of
Sauls
garment
,
to
the
end
it
might
witnesse
his
faithfull
loyalty
,
because
it
made
it
manifest
he
could
as
easily
have
cut
the
thread
of
his
life
;
and
even
for
this
,
his
heart
so
smote
him
,
as
that
he
cries
out
,
The
Lord
forbid
that
I
should
doe
this
thing
to
my
Maister
the
Lords
annointed
,
to
stretch
forth
my
hand
against
him
.
Saul
was
not
yet
reformed
,
and
going
on
still
,
was
another
time
delivered
into
Davids
hands
,
and
the
people
both
times
understood
it
,
the
speciall
delivery
of
his
enemy
into
his
hands
by
God
,
and
would
have
embraced
the
opportunity
and
have
made
him
away
:
David
restraines
them
still
with
the
same
bridle
;
The
Lord
forbid
&c.
and
tells
them
,
Who
can
lay
his
hands
on
the
Lords
annointed
and
be
guiltlesse
?
No
,
David
(
though
already
annointed
)
would
tary
Gods
time
,
the
Lord
should
smite
Saul
,
or
his
day
should
come
,
or
he
should
descend
into
battaile
and
perish
,
but
Davids
hand
should
not
be
against
him
.
No
whatsoever
Saul
was
,
or
whatsoever
he
had
done
;
neither
his
falling
from
God
,
nor
Gods
declaring
him
rejected
,
nor
Davids
annointing
by
Gods
command
,
nor
Sauls
unjust
persecution
of
David
the
Lords
annointed
in
future
,
could
dissolve
the
duty
of
his
Subjects
,
nor
make
it
lawfull
for
them
to
lay
their
hands
on
him
,
no
not
when
he
was
in
wicked
hostility
against
them
.
But
Saul
in
Davids
account
,
was
still
the
Lords
annointed
,
still
a
sacred
person
,
still
Davids
maister
,
notwithstanding
the
circumstances
which
might
seeme
to
have
discharged
the
tyes
of
duty
which
David
and
the
people
did
formerly
owe
unto
him
.
Neither
is
the
annointing
of
Kings
a
thing
sacred
as
to
their
own
Subjects
only
:
but
the
regard
thereof
is
required
at
the
hands
of
strangers
also
,
because
of
the
prophanation
and
sacriledge
that
in
the
violation
of
their
persons
is
committed
even
against
God
.
Wherefore
,
we
see
that
though
the
Amalekite
were
a
stranger
,
and
made
a
faire
pretence
,
that
he
had
done
Saul
a
good
office
,
when
at
his
own
request
he
dispatched
him
of
the
paine
of
his
wounds
,
and
of
the
pangs
of
his
approaching
death
:
yet
David
(
taking
his
fact
according
to
his
owne
confession
)
makes
a
slight
account
of
the
causes
which
he
pretended
,
as
a
frivolous
extenuation
of
an
haynous
fact
,
and
condemnes
him
,
though
a
stranger
,
as
an
hainous
Delinquent
against
the
Majesty
of
God
.
How
wert
thou
not
afraid
(
saith
he
)
to
stretch
forth
thy
hand
to
destroy
the
Lords
annointed
?
neither
his
being
a
stranger
,
nor
any
of
the
other
circumstances
were
so
availeable
,
but
that
his
bloud
fell
deservedly
upon
his
own
head
.
The
act
is
in
it selfe
perfectly
wicked
,
and
in
the
degree
hainous
;
altogether
against
the
word
of
God
:
and
therefore
all
actions
of
Subjects
,
that
in
the
progresse
of
them
tend
,
or
by
the
way
threaten
to
arrive
at
that
upshot
,
are
all
unlawfull
,
fowle
,
and
wicked
;
and
not
only
the
actors
themselves
wicked
,
but
their
assistants
,
favourers
,
those
that
wish
them
well
,
or
(
as
St
Iohn
speakes
)
That
bid
them
God
speed
,
are
partakers
of
their
evill
deeds
.
But
errour
in
this
point
,
has
made
such
impressions
in
the
mindes
of
many
,
as
that
they
will
never
be
perswaded
,
but
that
they
may
disobey
and
resist
Authority
,
if
ever
they
finde
it
faulty
,
or
the
commaunds
thereof
not
agreeing
with
their
consciences
.
They
will
grant
,
that
they
may
not
disobey
Authority
in
the
lawfull
commaunds
thereof
,
neither
doe
evill
that
good
may
come
thereon
:
but
then
,
they
themselves
will
be
the
judges
what
commaunds
are
lawfull
,
and
what
not
;
what
things
good
,
and
what
evill
;
&
so
they
make
obedience
arbitrary
,
and
government
(
by
pretending
conscience
)
at
the
discretion
of
the
Subject
:
yea
,
though
the
things
whereat
they
take
check
,
be
of
their
own
nature
indifferent
,
or
doubtfull
,
(
and
therefore
not
matters
of
faith
)
yet
will
not
they
submit
themselves
,
nor
their
opinions
unto
any
,
no
not
to
the
judgement
of
the
Church
they
live
in
,
no
not
to
the
judgement
of
the
Church
Catholique
,
nor
to
the
authority
of
it
,
even
in
the
purest
times
thereof
.
But
they
from
the
authority
of
their
own
opinions
,
or
from
the
authority
of
such
Teachers
,
as
they
themselves
have
chosen
to
themselves
to
be
their
guides
,
they
will
both
censure
,
condemne
,
disobey
,
and
revile
the
Ordinances
of
their
Church
,
and
the
Governours
thereof
,
so
secure
in
opposing
imaginary
,
or
at
least
unproved
superstitiō
,
as
they
will
not
see
how
incompatible
,
self-will
,
presumption
,
disobedience
,
arrogance
and
railing
are
with
true
Religion
,
nor
that
the
false
Teachers
,
and
their
Disciples
(
which
our
Saviour
and
his
Apostles
foretold
should
be
in
the
last
and
perilous
times
,
and
which
St
Peter
calleth
cursed
children
)
are
not
only
described
by
this
,
that
they
have
a
forme
of
Godlinesse
,
but
deny
the
power
thereof
.
they
are
in
sheeps
clothing
,
but
are
inwardly
Wolves
.
That
the
fruit
they
beare
is
not
answerable
to
the
tree
they
seem
to
be
.
creeping
into
houses
,
and
leading
silly
Women
captive
.
Having
itching
eares
,
and
after
their
own
liking
heaping
to
themselves
teachers
.
they
that
separate
themselves
,
and
the
like
.
Traiterous
,
Heady
,
high-minded
,
despise
government
,
as
are
presumptuous
,
self
willed
,
and
not
afraid
to
speak
evill
of
dignities
.
And
again
that
they
despise
dominion
,
speak
evill
of
Dignities
.
And
that
they
Perish
in
the
gainsaying
of
Corah
.
now
we
know
that
the
sinne
of
Corah
was
,
that
he
(
being
a
Levite
,
and
countenanced
by
an
hundred
and
fifty
Princes
of
the
assembly
,
famous
in
the
Congregation
,
Aaron
,
Charged
Moses
and
Aaron
that
they
tooke
too
much
upon
them
,
and
that
they
exalted
themselves
above
the
Congregation
of
the
Lord
,
and
therefore
they
holding
themselves
in
a
parity
of
authority
with
them
,
would
not
appeare
on
their
Summons
,
nor
be
obedient
unto
them
.
Yet
(
as
if
these
passages
of
Scripture
nothing
concerned
our
times
)
we
are
nothing
shie
of
those
things
whereof
they
doe
admonish
us
.
There
be
some
,
that
justifie
,
that
private
men
may
resist
authority
,
when
it
would
doe
that
which
is
hurtfull
to
the
Church
of
God
,
yea
,
that
it
is
then
their
duty
to
resist
it
,
that
such
resistance
is
no
disobedience
,
no
rebellion
,
no
sinne
at
all
.
These
swallow
that
which
may
not
be
granted
,
viz
:
that
they
are
competent
Iudges
of
the
Churches
hurt
,
and
besides
they
make
the
rule
that
our
Saviour
gave
us
for
discovering
teachers
of
false
Doctrine
to
be
nothing
worth
.
shall
know
them
by
their
fruits
,
as
granting
fruit
to
be
a
thing
apparant
,
knowne
of
all
and
unchangeable
:
but
these
men
make
the
fruit
to
alter
according
to
the
diversity
of
the
tree
that
beares
it
,
though
otherwise
it
have
the
same
shape
,
taste
,
and
vertue
.
For
example
:
disobedience
,
resistance
of
authority
,
sedition
,
and
rebellion
,
are
by
the
law
of
God
,
and
by
the
law
of
nature
,
agreed
both
by
Christians
and
Heathens
to
be
evill
fruits
.
But
these
men
(
and
Iesuites
)
tell
us
that
resisting
authority
,
and
raising
force
against
it
,
thereby
to
worke
the
good
and
safety
of
the
Church
of
God
,
though
done
by
Subjects
,
is
no
resistance
,
no
rebellion
,
no
sinne
.
The
fruit
has
lost
his
own
nature
,
which
in
it selfe
was
nought
,
and
takes
a
new
nature
of
goodnes
,
because
it
was
brought
forth
by
the
good
tree
of
piety
toward
the
Church
of
God
.
So
our
Saviours
precept
is
made
of
no
effect
,
and
we
must
learne
of
the
Iesuite
,
to
un-know
a
knowne
thing
,
and
know
it
for
some
other
thing
,
then
ever
we
knew
before
,
and
that
by
a
new
way
too
;
viz
:
by
that
which
is
not
to
be
known
of
it selfe
.
We
must
know
the
fruit
by
the
tree
.
We
deny
not
,
but
that
authority
may
commaund
things
,
that
by
no
meanes
at
all
ought
to
be
done
,
and
that
then
we
must
not
doe
them
:
but
those
things
are
such
as
are
manifestly
contrary
to
the
expresse
word
of
God
,
and
principles
of
Religion
.
And
even
in
them
we
are
only
simply
to
refuse
the
doing
of
the
evill
commaunded
,
without
any
actuall
resistance
otherwise
,
and
so
doing
,
our
not
obeying
,
is
not
to
be
counted
disobedience
;
because
it
being
necessary
obedience
to
the
expresse
word
of
God
,
the
primitive
Soveraign
of
all
authority
:
it
can
never
be
disobedience
as
to
the
derivative
.
But
where
authority
commaunds
nothing
against
the
expresse
word
of
God
,
and
principles
of
Religion
(
as
in
things
disputable
it
doth
not
)
there
,
except
the
Governours
that
are
the
derivative
be
obeyed
,
God
,
the
primitive
is
disobeyed
.
For
he
strictly
commaunds
obedience
to
his
Vice-gerents
,
even
in
every
ordinance
of
man
.
But
we
are
also
to
take
heed
we
play
not
the
hypocrites
with
God
.
When
thinking
to
doe
a
good
office
to
the
Church
or
State
,
we
resist
authority
,
that
presses
us
with
that
,
which
(
as
we
suppose
)
threatens
depravation
of
true
Religion
,
or
due
liberty
.
For
what
know
we
but
that
by
wrongfull
suffering
(
whereto
all
are
called
)
God
calls
us
to
a
tryall
of
our
faith
,
Corban
,
God
shall
have
profit
by
it
in
the
good
that
we
shall
doe
his
Church
thereby
,
and
make
the
precept
of
God
of
no
effect
;
and
antevert
the
glory
that
god
seemed
to
seeke
in
our
tryall
:
And
having
so
justified
our
resistance
,
we
must
then
call
it
pious
,
and
an
act
of
duty
,
and
such
as
God
requires
,
and
so
make
God
the
author
of
our
sinne
,
and
lodge
it
where
we
can
never
repent
us
of
it
.
There
may
undoubtedly
be
such
pressures
laid
upon
Subjects
▪
as
that
humanity
cannot
but
commiserate
,
and
perhaps
in
some
part
excuse
their
impatience
and
resisting
of
them
.
But
the
pittifulnes
of
the
case
cannot
make
the
resistance
lawfull
,
though
we
remit
much
to
the
doers
,
we
must
yet
condemne
the
fact
;
and
though
their
sufferings
wash
away
much
of
the
soile
that
would
make
both
the
deed
and
the
doers
more
odious
,
yet
must
they
be
content
to
confesse
the
deed
to
be
evill
.
But
to
justifie
it
,
were
to
commit
the
accursed
sinne
of
calling
good
evill
,
and
evill
good
;
yea
,
the
sacrilegious
sinne
of
making
God
weake
and
wicked
,
who
for
the
necessary
support
of
his
Church
,
should
stand
in
need
,
and
require
not
only
the
helpe
of
sinfull
men
,
but
even
of
their
sinnes
also
.
Private
men
,
in
things
not
plainly
forbidden
,
cannot
say
they
resist
not
authority
,
but
sinne
:
not
the
lawfull
power
,
but
the
licentiousnes
of
them
which
abuse
it
:
for
they
have
no
authority
to
distinguish
.
And
if
they
offer
to
pull
the
mote
out
of
the
Governours
eye
,
they
will
put
a
beame
into
their
owne
.
For
though
we
be
every
one
tyed
to
resist
sinne
in
our selves
that
we
commit
it
not
;
yet
are
we
not
every
one
tyed
to
resist
it
in
others
,
that
they
commit
it
not
;
and
we
must
leave
every
thing
to
be
rectified
by
those
only
,
to
whom
it
properly
belongs
;
and
where
there
is
no
ordidinate
meanes
of
reforming
,
there
God
has
reserved
that
particular
case
unto
himselfe
,
and
we
must
not
justle
him
out
of
his
tribunall
.
We
might
in
this
place
remember
also
what
infinite
doubts
,
and
questions
(
perpetually
ensnaring
and
wounding
the
consciences
of
private
men
,
and
with
continuall
disturbance
and
divisions
threatning
the
ruine
of
the
State
)
doe
follow
the
admitting
of
this
one
opinion
:
that
when
other
remedies
faile
,
Subjects
in
case
of
necessity
may
leavy
Armes
,
and
defend
their
Lawes
,
Liberties
,
and
Religion
,
against
the
oppressors
of
them
.
For
what
shall
be
sufficient
necessity
?
and
who
shall
be
judge
of
it
?
what
way
,
and
how
farr
may
Subjects
so
proceed
?
who
shall
commaund
?
&c.
But
it
is
impossible
to
set
forth
all
the
branchings
and
consequents
of
errours
,
or
the
confusions
that
follows
upon
them
.
We
might
also
remember
,
what
dangerous
straines
and
snares
these
opinions
are
to
those
that
have
taken
expresse
oaths
of
obedience
and
allegiance
;
but
we
hope
,
that
this
shall
be
hint
enough
to
stirr
men
up
to
take
heed
,
how
they
entertain
such
opinions
:
and
if
already
they
have
been
led
away
with
them
,
they
make
a
more
advised
examination
of
the
matter
,
and
like
good
Christians
be
content
(
whatsoever
censure
fall
upon
their
actions
past
,
or
whatsoever
diminution
upon
their
present
esteem
)
they
will
yet
submit
,
that
Gods
truth
may
not
be
corrupted
,
nor
his
holinesse
blasphemed
,
he
may
be
justified
in
his
sayings
and
be
cleere
when
he
is
judged
,
yea
that
God
may
be
found
true
and
every
man
a
lyar
.
We
do
not
all
this
while
contend
that
Princes
are
without
law
,
we
have
in
the
entrance
of
our
discourse
shown
the
contrary
:
and
we
doubt
not
but
that
the
rights
&
maners
of
Kingdoms
,
are
religiously
to
be
observed
as
well
of
the
Prince
as
of
the
People
:
that
the
establishment
of
a
Kingdom
depends
upon
the
observance
of
the
rights
thereof
,
as
well
by
the
one
,
as
by
the
other
:
and
that
the
Rights
,
and
Maner
of
every
Kingdom
is
as
sacred
as
the
Kingdom
it selfe
.
When
God
layd
a
curse
upon
those
that
removed
the
bounds
between
private
man
and
private
man
,
he
left
not
the
bounds
of
publique
right
(
in
which
all
private
right
is
included
)
open
to
secure
violation
:
but
what
was
wicked
in
the
one
case
he
accounted
hainous
in
the
other
,
as
carrying
with
it
,
not
only
the
transitory
fortunes
,
but
even
the
lives
and
soules
of
the
People
.
And
for
this
cause
,
when
God
finds
in
Princes
the
sinne
of
those
that
remove
the
bounds
,
Powre
out
his
wrath
on
them
like
water
.
It
will
not
be
unworthy
our
labour
a
little
to
enquire
into
the
reason
.
Tyranny
(
as
we
have
touched
)
began
first
in
the
Eastern
parts
,
and
thence
dispersed
it selfe
through
the
world
.
And
being
from
the
beginning
greivous
,
and
incomportable
,
in
time
it
discovered
it self
to
be
but
weak
.
Withall
it
was
supposed
,
that
the
greivousnesse
of
it
consisted
in
the
Monarchall
forme
,
for
remedy
of
which
they
instituted
,
in
some
places
Aristocraticall
,
in
some
places
Popular
government
,
But
in
the
use
of
them
,
they
all
also
were
discerned
to
be
but
other
faces
of
the
same
tyranny
:
and
men
found
plainly
,
that
the
absolute
government
of
either
People
,
or
Nobles
,
was
as
well
obnoxious
unto
tyranny
,
as
the
sole
government
of
the
Prince
:
and
that
in
which
of
the
three
soever
the
government
absolutly
resided
,
the
government
was
both
tyrannicall
and
infirme
:
and
that
in
every
of
them
the
comportablenesse
and
stability
depended
only
on
the
well
regulating
of
the
soveraigne
power
,
by
a
reasonable
interposition
of
some
power
committed
into
the
hands
of
the
two
other
potent
limbs
.
So
it
became
an
experimented
principle
among
Statists
;
that
the
composite
forme
(
wherein
every
of
the
three
potent
limbs
,
for
the
surer
support
of
the
instituted
State
,
had
such
apportioned
influence
and
power
as
was
proper
for
the
frame
of
government
)
was
the
only
firme
and
durable
forme
;
and
that
of
the
three
powers
,
Regall
,
Aristocraticall
,
or
Popular
,
any
of
them
prevailing
so
far
,
as
to
be
wholy
free
from
being
qualified
or
tempered
by
some
operation
of
the
other
two
,
corrupted
the
legitimate
form
into
a
tyrannicall
,
and
made
a
prognostick
of
the
States
declining
into
ruine
.
This
principle
of
State
is
not
impeached
by
any
instance
of
long
continuance
of
the
old
Assyrian
,
or
present
Turkish
Empire
,
because
the
Assyrian
had
a
peculiar
advantage
of
continuance
,
by
the
simplicity
and
unactivenesse
of
the
age
it
was
in
.
And
the
Turks
to
worke
their
security
and
continuance
,
have
wholy
put
out
the
light
of
knowledge
from
among
their
people
,
and
have
subdued
them
to
a
false
Religion
,
that
has
in
it selfe
no
other
end
,
nor
office
,
then
only
to
keep
men
in
subjection
;
so
that
they
having
deprived
themselves
of
the
principall
of
all
conditions
of
humanity
,
and
made
themselves
(
in
a
manner
)
an
Empire
of
beasts
,
the
successe
of
their
affaires
determines
nothing
of
the
event
of
theirs
,
that
ayme
to
live
as
men
;
much
lesse
of
theirs
,
who
are
to
live
the
lives
of
supernaturall
men
,
that
is
to
say
of
Christians
.
Absolute
power
then
,
when
it
hath
neither
bound
,
nor
limitation
,
(
like
the
naturall
heat
too
much
enforced
,
which
soon
devoures
the
radicall
moisture
that
maintaines
it
)
tends
not
to
prosperity
,
but
to
the
distruction
of
itselfe
.
For
all
things
being
created
in
number
,
weight
,
and
measure
,
the
destruction
of
their
proportions
must
needs
be
the
decay
of
their
being
.
Where
there
is
no
inclosure
(
saith
the
wise
man
)
there
the
possession
goes
to
decay
.
For
though
one
,
by
decaying
his
fence
,
gives
himselfe
liberty
to
prey
upon
his
neighbours
,
(
which
seems
some
advantage
)
yet
he
thereby
layes
himselfe
open
to
be
a
prey
also
unto
them
;
and
when
after
he
would
close
it
again
,
he
will
find
it
hard
to
shut
unruly
beasts
out
from
the
haunt
they
have
once
gotten
.
Now
for
preservation
of
the
bounds
and
fences
of
a
Kingdom
,
it
is
necessary
,
not
only
to
have
just
and
equitable
lawes
,
but
it
must
have
also
an
institution
of
good
and
sound
orders
,
for
the
making
and
executing
of
those
Lawes
:
which
orders
must
be
sacredly
observed
.
for
as
evill
words
corrupt
good
manners
;
so
evill
manners
frustrate
the
effect
of
all
good
lawes
;
and
good
manners
(
especially
those
that
belong
to
government
)
are
not
preserved
without
strict
adherence
to
the
instituted
orders
of
the
Kingdom
.
Neither
will
those
orders
long
continue
valid
and
of
use
,
unlesse
the
protection
and
care
of
them
be
committed
into
the
hands
of
some
conservatory
power
,
more
especially
interessed
in
the
continuance
of
them
.
Who
though
not
absolutely
,
nor
with
any
single
power
of
immediate
coertion
,
yet
by
their
powerfull
intercession
in
the
Councells
,
and
convocate
Assemblies
of
the
State
,
may
be
effectually
operative
to
the
preservation
of
the
publike
right
,
for
which
cause
the
use
of
these
Assemblies
are
by
no
meanes
long
to
be
neglected
.
When
then
the
continuance
and
prosperity
of
every
State
,
stands
upon
no
surer
ground
,
then
the
observance
of
the
Rights
and
Orders
of
the
Kingdome
:
upon
no
better
stand
the
lives
and
fortunes
of
the
Subject
,
of
the
Prince
,
and
Royall
race
;
yea
,
and
of
the
inheritance
,
and
Church
of
God
himselfe
.
And
it
is
then
no
marvaile
that
God
should
threaten
to
powre
out
his
wrath
like
water
on
Princes
that
are
like
to
those
that
remove
the
bounds
.
Iudah
,
(
to
whom
God
(
no
question
)
with
a
promise
of
perpetuity
,
gave
the
most
absolute
dominion
that
has
beene
communicable
to
the
Princes
of
his
Church
)
he
should
command
,
Execute
Yee
judgement
and
righteousnes
,
for
then
shall
King
sitting
on
the
throne
of
David
,
enter
in
by
these
gates
,
&c
:
but
otherwise
,
I
will
prepare
destroyers
against
thee
.
It
is
the
important
consequence
that
makes
God
not
give
the
charge
without
threatning
.
Though
God
declares
Princes
to
be
Gods
among
men
,
yet
between
him
and
them
,
God
(
as
David
confesses
)
has
made
the
observance
of
the
rule
of
justice
and
religion
,
to
be
the
condition
of
their
reigning
.
Bear
rule
(
saith
God
to
David
)
over
men
,
being
just
,
and
ruleing
in
the
feare
of
God
.
Indeed
when
Princes
derive
their
authority
from
Christ
,
and
justly
challeng
the
prerogative
of
his
vice-gerents
,
it
well
behoves
them
to
looke
that
the
derivatives
faile
not
of
the
condition
of
their
primitive
.
The
Scepter
of
Christs
Kingdome
is
declared
to
be
a
right
Scepter
,
and
therefore
his
seat
to
endure
for
ever
.
If
his
vice-gerents
would
have
their
seates
durable
,
they
also
must
have
care
their
Scepters
be
right
Scepters
:
they
must
see
that
the
aunciently-established
Formes
and
Orders
of
their
Kingdomes
be
not
violated
or
neglected
,
but
from
time
to
time
renewed
and
kept
:
they
must
not
,
to
be
absolute
,
breake
the
Rights
,
and
Orders
of
the
Kingdome
,
and
thinke
to
be
good
and
just
Princes
in
their
Arbitrary
Rule
:
it
were
a
reproachfull
incongruity
,
and
nothing
suitable
to
the
vice-gerents
of
Christ
,
to
be
good
and
faire
Governours
of
that
which
they
have
made
a
tyrannicall
government
.
The
Governours
and
government
must
have
one
face
and
way
,
their
rule
cannot
otherwise
escape
infamy
;
not
their
providence
cut
off
occasion
from
after
times
of
invading
the
Rights
,
and
consequently
the
continuance
of
their
Kingdomes
.
The
Lawes
then
,
the
Rights
,
and
Orders
of
Kingdomes
,
are
most
sacred
,
and
binding
,
even
to
Kings
themselves
:
but
that
is
to
be
understood
,
in
Safety
,
in
Honour
,
in
Conscience
betweene
God
and
them
:
not
in
any
way
,
wherein
,
in
their
default
,
the
people
can
become
authorized
.
For
if
we
looke
to
what
is
written
,
we
find
that
when
Subjects
doe
amisse
,
they
ought
to
feare
,
Gods
minister
to
take
vengeance
,
and
beareth
not
the
sword
in
vaine
.
But
we
read
of
no
authority
committed
to
the
people
,
in
case
the
Prince
failes
of
his
Duty
;
nor
of
any
sword
that
is
to
be
born
by
them
:
if
therefore
they
take
the
sword
,
or
any
course
that
leades
unto
it
,
they
take
the
sword
of
injustice
to
the
wounding
of
their
own
soules
.
But
while
we
name
the
people
in
these
things
,
we
doe
not
make
all
Subjects
,
living
under
the
obedience
of
Soveraignes
,
naturally
to
have
this
protence
,
that
they
may
doe
themselves
right
,
in
case
their
Prince
doe
not
.
So
the
people
of
Rome
having
expelled
their
Kings
and
setled
a
Republique
with
such
hatred
to
the
memory
of
them
,
as
that
they
would
not
endure
the
name
of
King
:
growing
afterward
ill
satisfied
with
the
proceedings
of
their
Senate
,
they
would
not
only
have
Tribunes
,
(
Guardians
of
their
Liberty
,
and
Rights
,
)
which
was
indeed
no
more
then
necessary
,
but
they
would
have
their
Tribunes
indued
with
Consular
authority
;
then
with
that
of
the
Dictator
;
of
the
Pontifex
Max
:
and
whatsoever
other
power
the
common-wealth
afforded
.
In
the
end
,
they
made
them
so
unresistable
,
to
vindicate
their
Liberty
against
the
Nobles
,
and
the
Senate
,
as
that
in
the
upshot
,
when
they
were
become
secure
against
their
adverse
party
,
they
had
no
meanes
of
interposition
against
the
absolutenes
of
their
own
Guardians
.
Insomuch
as
that
Caesar
,
obtaining
to
be
head
of
their
Faction
,
could
not
be
hindered
,
but
that
even
under
the
formes
which
they
ordained
to
preserve
their
Liberty
,
he
introduced
a
Tyranny
more
absolute
,
and
worse
conditioned
,
then
was
that
of
their
Kings
,
which
they
expelled
.
Hitherto
tends
the
Doctrines
of
those
,
who
while
they
pretend
to
instruct
for
the
common
good
,
Liberty
,
and
Right
;
doe
as
it
were
appeale
unto
the
people
,
and
support
their
doctrines
with
the
peoples
approbation
and
applause
,
and
do
so
,
in
shew
,
make
the
people
,
and
indeed
themselves
,
the
soveraigne
judges
of
all
things
.
FINIS
.