Monarchy, no creature of Gods making, &c. wherein is proved by Scripture and reason, that monarchicall government is against the minde of God, and that the execution of the late king was one of the fattest sacrifices that ever Queen Iustice had ... / by Iohn Cooke ...
Cook, John, d. 1660.
1651
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Monarchy, no creature of Gods making, &c. wherein is proved by Scripture and reason, that monarchicall government is against the minde of God, and that the execution of the late king was one of the fattest sacrifices that ever Queen Iustice had ... / by Iohn Cooke ...
Cook, John, d. 1660.
[56], 134, [1] p.
By Peter de Pienne,
Printed at Waterford in Ireland :
1651.
Reproduction of original in British Library.
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Monarchy -- Controversial literature.
Great Britain -- History -- Commonwealth and Protectorate, 1649-1660.
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MONARCHY
No
creature
of
Gods
making
,
&c.
Wherein
is
proved
by
Scripture
and
Reason
,
that
Monarchicall
Government
is
against
the
minde
of
God.
And
that
the
Execution
of
the
late
King
was
one
of
the
fattest
sacrifices
that
ever
Queen
Iustice
had
.
Being
a
Hue
and
Cry
after
Lady
Liberty
which
hath
been
ravished
and
stolne
away
by
the
Grand
Potentates
of
the
Earth
.
Principally
intended
for
the
undeceaving
of
some
honest
hearts
who
like
the
poore
Iewes
cry
,
give
us
a
King
,
though
they
smart
never
so
much
for
it
.
By
IOHN
COOKE
late
of
Grayes
Inne
Esquire
,
Chief
Iustice
of
the
Province
of
Munster
in
Ireland
.
Hosea
the
8.
and
4.
They
have
set
up
Kings
but
not
by
me
,
they
have
made
them
Princes
but
I
knew
it
not
.
O
Israel
(
O
England
)
Thou
wouldst
have
destroyed
thy selfe
but
in
God
is
thy
help
,
he
will
be
thy
King.
Hos
.
the
13.
9-10
.
I
gave
thee
a
King
in
mine
anger
&
took
him
away
in
my
wrath
.
Printed
at
Waterford
in
Ireland
,
by
Peter
de
Pienne
;
in
the
yeare
of
our
Lord
God
,
1651.
To
the
Supreame
Authoritie
of
the
three
Nations
the
Parliament
of
the
Commonwealth
of
England
.
Most
Renowned
Senators
,
who
like
the
Heavenly
bodyes
,
having
for
many
yeares
been
in
continuall
motion
for
your
Countreyes
good
;
have
by
Gods
blessing
upon
your
unwearied
labours
after
so
many
Hericanes
by
vertue
of
the
Act
of
May
9.
1649.
brought
the
Ship
of
State
to
Anchor
into
its
desired
haven
,
and
setled
that
forme
of
Government
which
was
appointed
for
Gods
peculiar
people
who
chose
a
man
of
every
Tribe
,
a
head
of
a
house
,
Captaines
of
Thousands
,
and
of
Hundreds
,
famous
,
Choyce
and
mighty
men
of
vallor
;
Chief
of
the
fathers
of
the
Children
of
Israel
,
to
assemble
at
Ierufalem
in
publique
Councells
(
1
Numb
.
4.
2
Chron.
1.
2.
and
5.
2.
)
a
Commonwealth
and
free
State
;
governed
by
their
Representatives
in
Parliament
,
and
such
whom
they
shall
appoint
for
the
good
of
the
People
;
of
which
blessed
Statute
〈◊〉
onely
say
this
,
that
since
the
Apostles
dayes
there
was
never
more
Divinitie
,
Reason
,
and
Eloquence
,
in
any
writing
,
for
(
as
it
is
said
of
humility
)
it
is
not
onely
a
vertue
but
a
ground
worke
for
,
&
a
vessell
that
containes
all
the
rest
,
so
this
Statute
is
that
only
Law
(
of
the
Medes
&
Persians
)
that
is
unchangeable
&
consequently
above
the
Law
makers
,
for
a
free
people
may
not
make
themselves
subject
to
any
mortall
man
,
that
rule
of
my
Lord
Bacons
,
that
the
supreme
power
may
not
binde
but
dissolve
it selfe
,
being
to
be
understood
from
Monarchy
to
a
free
State
,
but
not
from
liberty
to
slavery
.
But
I
observe
that
few
understand
the
true
ground
and
reason
of
it
,
looking
no
further
then
at
the
wickednes
of
Kings
,
their
oppressing
;
burdening
,
impoverishing
,
and
enslaving
the
people
,
and
so
make
it
an
Act
of
selfe-love
to
ease
themselves
in
casting
their
riders
,
as
if
good
Kings
might
be
tollerated
,
who
giving
the
people
many
good
words
and
some
few
good
Acts
of
grace
enslave
them
faster
(
as
the
Sun
sooner
takes
away
the
travellers
cloake
then
the
winde
)
like
those
which
we
call
good
witches
,
that
seeme
to
cure
one
that
they
may
without
suspicion
bewitch
twenty
,
whereas
if
any
man
shall
aske
why
hath
the
Parliament
abolished
the
Kingly
office
in
England
and
Ireland
?
the
answer
is
,
because
God
commanded
them
so
to
doe
,
that
it
was
not
out
of
any
affection
of
change
,
nor
yet
onely
for
the
ease
of
the
People
,
but
from
a
Divine
precept
and
consciencious
principle
in
the
faithfull
discharge
of
their
duty
to
God
and
man
▪
that
for
any
people
willingly
to
suffer
Monarchy
is
to
make
themselves
wiser
then
God
who
hath
told
us
that
there
are
no
Lawes
so
righteous
as
those
which
it
pleased
him
to
give
to
his
Elech
People
to
be
governed
by
Deut.
4.
7.
For
what
Nation
is
there
so
great
that
hath
Statutes
and
Iudgement
so
righteous
as
all
this
Law
that
I
set
before
you
this
day
,
the
very
first
of
which
Lawes
was
that
wise
men
and
understanding
knowne
to
be
such
among
the
Tribes
should
be
Rulers
and
heads
of
the
people
Deut.
1.
13.
An
Elective
Aristocracie
being
a
principle
in
nature
for
wise
men
to
governe
ignorants
,
as
parents
their
little
children
that
cannot
order
themselves
▪
for
I
can
finde
no
other
ground
whereon
the
conscience
of
a
Christian
can
rest
with
any
satisfaction
,
but
the
Law
of
God
,
hee
whose
Conscience
beares
him
witnesse
that
he
would
have
had
no
hand
in
the
Kings
Death
,
no
finger
in
the
change
of
the
goverment
,
but
in
a
dutifull
conformity
to
the
Law
of
God
,
from
the
Divine
authority
(
which
not
to
have
done
had
been
flat
Rebellion
against
God
,
and
a
contempt
of
his
holy
Law
)
sleeping
and
waking
will
be
at
rest
;
that
to
have
made
an
agreement
with
him
had
been
but
to
put
a
Crowne
of
Gold
upon
him
and
a
Crowne
of
thornes
upon
Iesus
Christ
,
the
saving
of
him
had
been
the
beheading
of
all
holines
and
righteousnes
,
the
sparing
of
him
would
have
been
of
far
more
mischievous
consequence
then
the
sparing
of
Agag
,
and
if
the
life
of
the
Parliament
and
therein
the
lives
of
all
honest
people
had
not
gone
for
his
;
Certainely
never
can
any
true
Christian
that
would
have
taken
in
his
interest
be
quiet
in
his
Conscience
without
repentance
:
Iudge
Fortescue
(
chap.
5.
hath
a
story
of
a
Gentlewoman
at
Salisbury
,
who
being
accused
by
her
owne
man
for
murdering
her
husband
,
was
upon
his
oath
without
any
further
proofe
condemned
and
burnt
to
ashes
,
but
within
a
yeare
after
it
was
discovered
that
the
Accuser
was
the
murderer
,
who
cleered
his
Mistris
,
though
too
late
;
but
the
Iudge
who
suffered
the
Iury
to
finde
her
guilty
upon
a
single
proofe
(
not
informing
them
what
proofe
was
necessary
,
the
Law
of
God
requiring
two
witnesses
at
the
least
,
in
such
cases
,
Num.
35.
30.
who
so
killeth
any
person
,
the
murderer
shall
be
put
to
death
by
the
mouth
of
witnesses
,
but
one
witnesse
shall
not
testify
against
any
person
to
cause
him
to
dye
)
was
so
troubled
in
minde
that
he
confessed
that
he
should
never
be
able
to
cleere
his
conscience
of
that
fact
;
You
that
professe
your selves
to
be
Christians
and
yet
would
have
taken
in
the
Interest
of
a
murderer
who
was
the
principle
Author
▪
Contriver
,
Abettor
,
and
Countenancer
of
the
effusion
of
somuch
Innocent
Blood
,
Rapines
,
devastations
,
depredations
and
desolations
in
England
,
Ireland
and
Scotland
,
for
an
unjust
prerogative
,
read
the
next
verse
31.
yee
shall
take
no
satisfaction
for
the
life
of
a
murderer
which
is
guilty
of
death
but
he
shall
surely
be
put
to
death
,
and
know
that
it
is
onely
the
blood
of
Iesus
Christ
(
which
cleanseth
us
from
all
sin
)
that
can
purge
you
from
that
sin
;
which
calls
for
repentance
in
all
sorts
of
people
,
Levit.
4.
2.
27.
And
certainly
if
that
Iudge
was
haunted
with
the
Ghost
of
that
Gentlewoman
for
an
omission
in
his
dutie
in
manner
as
aforesaid
,
or
per
adventure
for
not
giving
strict
charge
to
the
Iury
to
enquire
diligently
into
all
the
circumstances
;
how
can
any
Christian
hope
to
sleep
in
quiet
,
so
long
as
he
murmurs
and
complaines
against
the
Iustice
done
upon
such
a
murderer
,
and
God
being
as
infinitely
Glorious
in
Iustice
as
in
mercy
,
all
that
are
for
Christ
are
commanded
to
rejoyce
that
he
hath
avenged
the
blood
of
Barrow
,
Greenway
,
Tisdall
,
Coppinger
,
Mr.
Burton
,
Mr.
Prin
and
Dr.
Bastique
,
and
other
his
persecuted
servants
upon
that
state
of
men
which
were
most
guilty
thereof
Revel
.
18.
19.
20.
and
to
blesse
God
that
the
,
roaring
of
the
Lion
,
the
voyce
of
the
fierce
Lion
,
and
the
teeth
of
the
young
Lions
are
broken
▪
the
old
Lion
perished
for
lack
of
prey
and
the
stout
Lions
whelps
scattered
abroad
,
Iob
the
4.
10.
and
Psal
.
the
58.
6.
10.
It
is
not
my
private
interpretation
but
the
learned
Divines
and
their
anotations
,
that
by
Lions
are
meant
Tirants
,
and
by
whelps
their
children
that
Anti-Christian
state
of
men
that
would
be
obtruding
and
enforcing
Liturgies
and
Directories
upon
Gods
people
.
Elay
14.
13.
14.
that
will
be
like
the
most
high
,
making
their
will
a
Law
,
giving
no
reason
or
account
of
their
actions
,
he
that
opened
not
the
house
of
his
prisoners
must
be
cast
out
like
an
abominable
breach
verse
17.
19.
and
verse
21.
prepare
slaughter
for
his
Children
for
the
iniquity
of
their
Fathers
that
they
doe
not
rise
nor
possesse
the
Land
,
nor
fill
the
face
of
the
world
with
Cities
for
the
name
,
Sonne
,
and
Nephew
must
be
cut
off
,
and
that
58.
Psal
.
compared
with
Esay
7.
5.
6.
seemes
as
it
were
to
prophesie
and
point
at
the
third
of
September
last
that
what
ever
evill
Councell
should
be
taken
against
the
good
people
in
England
,
to
set
a
King
over
them
even
the
Son
of
Tabeall
,
thus
saith
the
Lord
God
,
it
shall
not
stand
neither
shall
it
come
to
passe
the
great
teeth
of
the
young
Lions
are
broken
,
those
wicked
Instruments
whereby
they
would
hurt
shall
melt
away
and
be
cut
in
peeces
,
therefore
shall
the
righteous
rejoyce
with
Anniversary
solemnities
,
for
that
there
is
a
God
that
hath
Iudged
in
the
earth
,
I
have
endeavoured
to
satisfy
the
people
that
the
great
Gorgons
head
that
hath
so
long
inchanted
them
,
was
Sacred
Majesty
,
and
to
evince
it
by
Scripture
and
reason
that
Monarchicall
Goverment
was
never
of
Divine
Institution
ordeyned
in
love
to
any
Nation
but
by
a
Divine
permission
hatefull
in
its
nature
,
as
Adultery
or
Murder
,
&
most
unnaturall
for
fooles
to
governe
wise
men
,
and
that
in
matters
of
Iustice
the
Law
must
not
be
set
by
the
Scripture
and
not
repugnant
to
it
,
otherwayes
we
set
the
Sun
by
the
Diall
,
which
must
not
be
understood
as
if
there
were
a
president
or
example
to
be
found
in
Scripture
for
every
case
,
for
mens
actions
are
so
infinite
,
that
there
will
be
different
cases
as
differing
faces
not
alike
in
all
particulars
;
but
the
principall
cases
of
moment
are
to
be
found
in
Scripture
,
and
such
generall
rules
,
exemplars
,
and
Idaeus
,
are
there
laid
downe
that
every
man
may
thereby
be
assured
of
the
Iustice
of
any
partitular
case
that
hath
a
minde
studious
therein
,
and
that
no
law
ought
to
be
made
till
it
be
examined
by
the
word
of
God.
And
because
I
know
that
nothing
is
more
welcome
to
your
Honorable
wisdome
then
truth
and
nothing
more
honored
then
sincerity
in
the
Inner
parts
,
therefore
I
humbly
crave
leave
to
speake
a
few
words
concerning
this
weighty
and
Important
matter
of
the
Rule
of
Iustice
,
I
have
seene
some
Treatises
wherein
the
Spirit
of
God
(
who
is
Iustice
and
Truth
)
is
much
breathing
concerning
a
Reformation
or
rather
a
new
plantation
or
foundation
of
Lawes
proceding
,
I
am
confident
from
consciencious
principles
,
and
a
pure
love
to
Iustice
and
the
publique
good
;
but
its
possible
that
there
may
be
some
spots
in
the
face
of
Venus
;
I
conceive
in
generall
that
Civill
prudence
for
governing
of
a
State
and
Commonwealth
,
is
to
be
fetcht
and
drawne
from
the
sacred
fountaine
of
Scripture
rather
then
the
puddles
of
history
,
the
Law
of
God
being
the
generall
directresse
of
all
lawes
as
the
NorthStar
directs
the
Sea-man
to
his
Port
,
not
that
wee
should
dispise
human
learning
▪
for
Moses
and
Daniel
were
learned
in
all
the
wisdome
of
the
Chaldeans
and
Egyptians
,
and
the
least
sparks
of
the
Image
of
God
are
not
to
be
neglected
;
this
I
say
of
learning
that
it
is
a
Iewell
so
excellent
in
it selfe
that
it
shall
never
have
but
one
enemy
which
is
the
ignorant
man
;
It
is
most
true
,
that
human
wit
and
pollicie
hath
beene
much
of
that
smoake
of
the
bottomlesse
pit
that
hath
blinded
the
eyes
of
many
Nations
,
but
God
grant
(
I
wish
it
from
my
heart
)
that
England
which
twelve
or
twenty
yeares
since
so
much
Idolized
learning
be
not
in
another
age
as
much
plagued
with
ignorance
;
as
it
is
a
mistake
on
the
one
hand
to
confine
the
attainement
of
learning
to
places
that
no
man
should
be
a
Magistrate
or
Minister
that
hath
not
been
educated
at
the
Inns
of
Court
or
Vniversities
,
for
provided
men
have
parts
,
&
abillities
,
the
place
where
or
manner
of
acquiring
them
is
not
materiall
;
so
on
the
other
hand
to
hold
that
all
honest
,
godly
men
,
are
fit
to
be
Magistrates
or
Ministers
is
as
unsafe
,
for
though
it
is
fit
that
every
Magistrate
or
Minister
should
be
an
honest
man
,
yet
every
honest
man
is
not
fit
to
be
a
Magistrate
or
a
Minister
,
I
am
perswaded
that
there
are
fewer
,
converted
and
regenerated
in
this
last
ten
yeares
notwithstanding
the
multiplicities
of
Sermons
and
glorious
freedome
of
the
Gospell
,
then
there
was
in
ten
yeares
before
;
though
there
was
scarce
then
one
Sermon
for
many
since
,
because
the
generallity
of
people
neglect
a
soule
searching
powerfull
,
learned
Ministery
and
follow
others
who
though
they
may
be
Godly
,
yet
are
but
a
voyce
in
comparison
;
there
may
be
some
persons
which
are
not
called
to
the
Barre
that
are
fit
,
and
able
to
be
Iudges
,
men
famous
for
Godlines
and
excellent
in
wisedome
and
reason
,
which
must
be
the
life
of
all
human
lawes
without
exception
,
but
that
any
man
should
be
fit
for
such
an
imployment
that
hath
not
a
good
stocke
of
learning
and
discretion
,
as
some
men
seeme
to
insinuate
;
I
confesse
it
is
above
my
apprehension
;
I
doe
exceedingly
honor
the
whole
fabricke
and
forme
of
the
Israeliticall
pollicie
;
and
certainely
no
Councell
can
well
governe
any
State
,
where
Christ
is
profest
;
that
neglecting
that
sacred
Law
,
shall
fetch
the
Rules
and
limits
of
Iustice
and
equity
from
other
histories
,
for
human
prudence
is
in
many
things
blinde
,
and
in
others
perverse
;
&
he
is
but
a
profane
estimator
of
Gods
VVord
,
that
shall
thinke
any
human
Lawes
to
be
as
good
as
the
Lawes
of
God
;
it
is
true
that
since
Christs
time
the
Scepter
is
departed
from
Iudah
,
and
the
Law-giver
from
among
his
feet
,
but
the
Equitie
of
that
Iudiciall
Law
which
shines
in
those
Institutes
is
Morall
and
perpetuall
;
Circumstances
only
being
changed
,
and
some
particular
cases
excepted
▪
according
to
the
nature
or
disposition
of
severall
people
,
some
requiring
a
straiter
bridle
then
others
;
for
was
there
ever
such
wise
Kings
in
the
world
as
Moses
,
David
,
and
Solomon
,
whose
famous
Acts
recorded
in
Scriptures
,
are
not
onely
propounded
to
us
as
examples
of
Pietie
;
but
of
true
Prudence
and
VVisedom
;
and
the
Gentills
,
even
the
wisest
amongst
them
as
Solon
and
Plato
acknowledged
Moses
Lawes
,
to
be
the
best
and
most
learned
and
travailed
into
Phaenicia
Syria
,
and
Egypt
,
to
be
acquainted
with
the
people
of
God
;
and
their
Lawes
;
and
because
Plato
borrowed
so
much
from
Moses
therefore
hee
is
called
Mosen
Atticum
,
and
Pythagoras
spent
two
and
twenty
yeares
with
the
Priests
and
Prophets
,
and
then
went
into
Italy
where
hee
instructed
six
hundred
Schollers
in
the
wisedome
of
Moses
and
the
Egyptian
writers
called
Moses
,
Andra
,
Daumaston
ki
deion
,
Virum
admirandum
ac
divinum
,
certainly
the
Platonists
were
therefore
counted
the
best
Phylosophers
,
because
they
came
neerest
to
Moses
Law
,
and
had
it
not
been
for
Monarchicall
Goverment
all
the
world
had
long
since
been
governed
by
the
Lawes
of
God
in
matters
of
Civill
Iustice
;
that
high
commendations
which
is
given
of
our
Lawes
,
that
if
Adam
had
not
sinned
in
Paradice
all
the
world
should
have
been
governed
by
the
Common
Law
of
England
,
is
either
Complementall
and
Poeticall
▪
or
els
must
arise
from
that
Maxime
,
that
the
Law
of
England
is
grounded
upon
the
Eternall
Law
of
God
,
right
reason
and
pure
naturall
principles
and
that
sentence
of
better
it
is
to
go
to
the
fountaine
then
to
follow
the
streames
,
is
very
excellent
,
if
it
be
rightly
understood
,
of
the
Law
of
God
;
which
is
the
fountaine
of
all
true
Iustice
,
Iosephus
sayes
,
that
Ptolomy
Phyladelphus
,
the
most
prudent
of
the
Egyptian
Kings
,
when
Theoprast
had
sent
him
Moses
Law
in
Hebrew
,
he
sent
Embassadors
to
the
Iewes
to
intreat
them
to
send
men
skilfull
in
Hebrew
▪
and
Greeke
to
translate
it
into
Greeke
,
which
being
done
hee
made
it
in
force
throughout
his
Dominions
;
but
how
little
doe
Christians
prize
this
good
Law
of
God
,
1
Tim.
1.
8.
which
place
must
needs
be
intended
of
the
Iudiciall
Law
,
as
my
honored
friend
Mr.
Peters
hath
rightly
observed
,
for
he
speakes
of
the
Law
against
Murderers
and
VVhoremongers
;
did
Plato
and
those
famous
Law
givers
light
their
Candle
at
Moses
Law
,
making
use
of
Scripture
for
Civill
wisedome
,
though
not
for
their
Religion
?
and
shall
Christians
that
have
such
a
Treasure
in
their
hands
as
the
holy
Lawes
of
God
,
make
no
use
of
it
for
the
Civill
pollicie
of
States
for
which
the
Iudiciall
Law
was
principally
intended
?
I
never
understood
any
other
Reason
of
Clergy
mens
sitting
in
great
Councells
,
but
that
no
Law
might
be
enacted
till
it
were
examined
by
the
Law
of
God
,
and
the
Levites
being
Iudges
amongst
the
Iewes
does
not
prove
that
one
man
may
have
severall
callings
,
for
all
true
reputation
consists
in
the
discharge
of
a
mans
proper
profession
,
but
that
the
Law
of
God
was
as
their
Civill
or
Common
Law
,
Iustice
is
the
end
of
the
Law
,
the
Law
is
the
Commonwealths
servant
;
the
Magistrate
is
Gods
Party
,
and
the
Image
of
God
;
therefore
the
Law
must
be
in
substance
according
to
the
modell
of
the
Law
of
God.
Blessed
be
God
for
the
many
good
Lawes
that
have
been
made
since
Ianuary
30.
1648.
yet
still
I
heare
that
the
great
cry
in
England
is
Reformation
of
Lawes
no
doubt
there
may
be
abuses
and
errors
specially
in
the
practicall
part
of
the
Law
,
and
I
know
,
it
is
and
hath
been
long
in
your
Honors
Breasts
to
Rectify
and
Reforme
them
,
and
to
settle
an
expedient
for
speedy
,
cheap
,
and
sure
Iustice
to
run
downe
,
not
by
drops
,
but
like
a
mighty
streame
,
Amos
5.
29.
in
a
quicke
,
constant
and
invariable
way
;
I
confesse
I
am
something
troubled
at
the
diversitie
of
honest
mens
opinions
in
this
particular
;
some
looke
upon
it
as
a
more
difficult
worke
then
abolishing
the
Tirannicall
Goverment
,
that
Lawyers
will
struggle
asmuch
for
their
interests
,
as
Bishops
did
,
that
many
honest
men
must
be
disobliged
who
have
been
cordiall
to
the
State
,
and
must
suffer
Diminution
in
point
of
Fees
,
and
so
conclude
that
the
worke
is
not
done
,
because
it
cannot
be
done
,
though
it
be
the
earnest
desire
of
all
honest
men
,
yet
the
difficulty
of
the
worke
discourages
the
enterprise
,
as
Columbas
and
others
who
discovered
the
westerne
Plantations
knew
that
there
was
Land
there
;
but
lookt
upon
the
voyage
as
insuperable
,
whereas
(
to
my
weake
apprehension
)
there
will
be
no
such
great
difficulty
in
the
thing
,
for
first
as
to
suites
already
depending
either
they
are
for
weight
and
number
like
the
sands
of
the
Sea
,
in
comparison
or
may
be
all
ended
in
a
few
mouthes
;
indeed
after
Civill
warrs
,
what
by
reason
of
former
obstructions
in
Courts
of
Iustice
;
and
personall
Animosities
there
must
needes
be
aboundance
of
suites
,
and
therefore
in
Germany
,
France
,
and
other
Nations
upon
the
settlement
of
a
Peace
,
they
usually
passe
an
Act
of
Oblivion
or
grant
Commissions
for
determining
them
in
a
summary
way
,
dispensing
with
the
solemnities
of
their
Imperiall
Constitutions
and
municipall
wayes
of
proceedings
,
the
people
having
been
so
exhausted
by
the
warrs
,
being
not
able
to
undergoe
tedious
Circucularities
in
their
Law-matters
;
for
the
remedy
would
prove
worse
then
the
disease
;
and
then
for
the
future
,
men
will
not
be
so
contentious
,
when
they
see
that
it
is
in
vaine
to
begin
or
defend
unjust
or
vexatious
causes
when
delatorie
and
declinatorie
pleas
and
exceptions
(
like
the
Sea-marks
)
are
to
be
avoyded
and
will
not
be
allowed
;
for
this
I
observe
,
that
no
man
wages
Law
,
but
in
hopes
to
cast
his
adversary
,
if
not
by
the
merit
of
the
Cause
,
yet
by
crosse
suites
and
clapping
great
Actions
upon
him
who
is
not
able
to
give
Bayle
thereunto
,
or
by
the
Defendants
wearying
out
the
Plaintiffe
,
and
forceing
him
to
become
Recreant
,
like
the
Tryall
by
battaile
,
if
the
Defendants
Champion
can
hold
out
so
many
houres
his
innocence
is
presumed
,
or
like
the
Tyrant
that
threatned
Death
to
one
,
unlesse
he
would
make
his
Asse
to
speake
as
Balaams
did
;
which
hee
undertooke
to
doe
in
three
yeares
;
and
his
friends
judging
him
to
be
in
a
desperate
condition
,
he
said
,
that
within
that
time
,
either
he
or
the
Tyrant
,
or
the
Asse
would
be
dead
;
but
when
men
shall
peeceive
that
it
is
but
an
expence
of
time
and
of
coyne
to
defend
unjust
suites
or
to
Comence
frivolous
or
malicious
Actions
;
the
parties
will
agree
,
and
there
will
not
be
one
suite
of
twenty
,
and
for
difficult
matters
experience
shewes
us
that
speciall
verdicts
are
very
rare
,
and
not
one
Exchequer
Chamber
cause
of
one
hundred
;
As
for
the
time
of
this
Reformation
,
no
doubt
but
the
sooner
the
better
,
matters
of
safety
and
security
against
common
Enemies
,
and
dangers
,
being
in
the
first
place
lookt
after
and
throughly
provided
for
;
otherwayes
it
is
but
to
looke
after
the
bootie
before
the
victory
be
wholly
obtayned
,
but
then
with
all
possible
expedition
because
as
to
the
malignants
in
England
,
specially
such
as
make
any
Consciencious
scruples
about
great
Mutations
there
is
nothing
will
so
soone
win
their
hearts
and
settle
their
mindes
in
conformitie
to
the
present
government
as
the
Regulating
of
the
Course
of
Iustice
which
belongs
to
all
men
as
men
onely
,
and
not
as
Christians
;
it
is
not
the
force
of
power
but
the
force
of
reason
that
conquers
hearts
,
and
certainely
as
the
spring
is
best
for
purging
naturall
bodyes
,
so
is
the
spring
of
a
Commonwealth
the
most
proper
season
for
rectifying
bodyes
politique
,
when
the
wheeles
of
Reformation
are
well
oyled
,
and
in
a
true
motion
,
no
man
thinks
himselfe
a
looser
,
though
he
suffer
in
his
particular
,
because
the
publique
is
a
gainer
,
and
it
is
but
the
Law
and
necessity
of
the
times
,
but
let
that
motion
cease
and
the
clock
stand
a
while
there
comes
a
rust
;
&
it
is
difficult
to
raise
the
Bell
in
ringing
,
and
that
which
before
would
have
been
counted
a
just
and
necessary
reformation
will
be
called
(
by
persons
interested
in
point
of
lucre
)
a
dangerous
innovation
.
But
it
is
not
in
Law
as
it
is
in
Religion
;
It
was
great
wisedome
to
put
downe
and
extirpate
the
Hierarchy
before
any
order
or
government
was
agreed
upon
,
but
if
there
were
ten
grievances
for
one
in
the
Law
,
it
would
be
lesse
mischievous
to
Continue
them
all
then
to
have
no
Law
at
all
,
for
should
the
force
of
the
Law
be
suspended
but
one
day
scarce
a
man
living
but
hath
some
enemy
or
other
that
would
destroy
him
in
body
or
estate
in
that
time
;
Nor
is
it
lawfull
for
any
Iudge
but
onely
for
the
supreme
authority
to
remove
a
stone
which
is
ill
placed
in
the
building
;
Lawes
that
are
made
by
publique
consent
are
not
to
be
judged
or
censured
by
any
but
the
Law
makers
,
because
by
them
all
judgement
is
made
;
as
Iustice
(
which
is
to
doe
reason
to
every
man
)
is
the
end
of
the
Law
so
the
Law
must
be
the
rule
of
that
Iustice
;
a
Iudge
must
not
judge
of
Lawes
,
but
according
to
Lawes
,
and
no
man
must
be
wiser
then
the
Law
,
are
excellent
maximes
,
the
Law
is
the
hedge
of
every
State
,
and
he
that
breaks
downe
the
hedge
shall
be
bitten
with
Serpents
:
I
consesse
it
would
be
most
honorable
for
the
Reverend
Iudges
and
learned
practisers
of
the
Law
to
present
an
expedient
to
that
good
effect
,
and
to
doe
it
so
effectually
as
to
challenge
all
rationall
knowing
men
to
finde
out
a
better
;
Men
that
travaile
a
Road
daily
can
the
best
tell
every
deep
and
dangerous
step
in
it
,
it
is
no
such
hard
matter
to
observe
where
and
how
honest
causes
many
times
miscary
and
dye
for
want
of
formall
and
Regular
proceedings
occasioned
through
the
want
of
friends
or
money
as
many
poore
sicke
people
dye
for
want
of
looking
to
;
it
is
no
such
hard
matter
to
discover
the
defects
and
errors
in
a
mans
profession
,
nor
to
propound
an
expedient
for
Civill
Iustice
,
to
satisfy
every
honest
man
without
hurting
any
mans
person
,
or
destroying
him
in
his
livelyhood
onely
pareing
the
nayles
of
some
superfluities
,
but
as
there
was
no
light
in
the
beginning
till
the
Lord
was
pleased
to
say
,
Let
there
be
light
,
which
was
not
onely
an
imparative
but
an
operative
word
,
so
in
the
infancie
of
a
Commonwealth
every
thing
is
to
be
done
in
order
;
as
many
a
man
may
lye
long
sicke
without
any
fault
in
the
Physician
,
physique
,
or
patient
,
so
may
it
be
in
a
body
Politique
,
weighty
stones
require
a
long
time
to
be
layd
in
a
building
,
&
sometimes
the
impatience
of
the
sicke
Patient
records
and
hinders
the
cure
.
I
crave
leave
to
say
a
word
in
faithfulnes
to
the
Reverend
and
learned
practisers
of
the
Law
my
honored
Fathers
,
and
beloved
Brethren
,
this
is
my
opinion
of
us
▪
if
we
be
like
the
willow
that
will
bow
and
bend
and
help
forward
a
reformation
purely
to
purge
the
drosse
,
and
to
take
away
all
the
Tin
that
is
in
our
profession
by
rooting
up
those
unnecessary
delayes
which
are
like
pricking
bryers
and
brambles
about
the
Vine
of
Iustice
retayning
but
what
is
morall
and
rationall
;
Iudging
that
to
be
Law
which
is
a
decree
of
practique
,
reason
agreeing
with
the
Law
naturall
and
eternall
,
then
shall
we
be
Iudges
as
at
the
first
&
Counsellors
as
at
the
beginning
,
I
say
in
that
case
we
live
;
but
if
we
be
like
the
Oake
that
will
rather
break
then
bow
▪
if
we
stand
upon
the
Excellency
and
the
Antiquity
of
our
Lawes
because
they
came
in
with
the
Romans
and
were
never
altered
by
Danes
,
Saxons
,
or
Normans
,
then
it
is
death
,
and
so
it
will
be
of
all
other
professions
or
misteries
where
people
finde
themselves
grieved
and
straitned
in
their
liberties
what
ever
questions
may
be
made
▪
as
what
will
you
destroy
the
Law
?
if
they
cannot
untye
the
knot
they
will
cut
it
,
they
will
have
a
Law
but
it
shall
be
for
their
owne
good
and
so
plaine
that
they
may
understand
it
,
els
they
will
not
be
bound
by
it
;
the
Law
is
but
a
servant
to
the
Commonwealth
if
it
be
found
inconvenient
or
mischievous
in
Theorie
or
practise
it
must
be
changed
,
and
no
doubt
but
many
formalities
and
ceremonies
must
be
buried
in
the
sepulcher
of
Monarchy
,
many
old
formes
and
cursary
observations
which
exalt
themselves
must
like
the
Ceremoniall
Lawes
of
the
Iewes
vanish
and
dissolve
;
a
learned
Iudge
shall
not
be
directed
in
making
Orders
,
or
giveing
Rules
by
the
ancientest
Clarke
▪
but
what
is
morall
,
rationall
and
equitable
according
to
the
judgement
of
Godly
learned
men
shall
be
the
Tract
and
Course
of
every
Court
;
and
Law
and
Equity
(
which
are
the
greatest
antagonists
in
the
world
)
shall
be
made
friends
and
looke
the
same
way
,
I
say
not
in
substance
but
many
ceremonies
and
formallities
in
the
practise
of
the
Law
must
vanish
upon
the
settlement
of
the
Commonwealth
upon
its
true
Basis
even
as
the
old
shadowes
and
Legall
ceremonies
of
the
Iewes
did
disappeare
and
vanish
at
the
coming
of
the
substance
,
but
wee
know
that
there
was
much
strugling
to
maintaine
them
,
and
the
Apostles
did
not
absolutely
condemne
such
as
were
zealous
for
their
old
practises
,
they
thought
it
better
to
temporize
a
little
,
and
to
give
the
Ceremonies
a
decent
funerall
gradually
as
the
people
were
able
to
leave
it
rather
then
to
struggle
too
much
and
destroy
all
that
are
contrary
minded
,
and
Pauls
councell
in
the
15.
of
the
Acts
is
full
of
divine
wisedome
,
that
where
God
hath
put
no
difference
betweene
Christians
,
but
purified
their
hearts
by
faith
they
should
not
oppresse
one
another
through
difference
of
opinions
,
though
it
was
about
a
great
ordinance
(
a
Scripture
that
should
make
many
Christians
ashamed
for
refusing
to
joyne
&
walke
with
such
in
Christian
societies
that
are
not
in
every
thing
alike
minded
with
them
)
all
honest
Patriots
and
faithfull
servants
to
the
Commonwealth
are
not
happily
of
the
same
judgement
about
the
Reformation
of
the
Lawes
and
setling
the
course
of
the
practise
,
yet
are
not
therefore
to
differ
in
affection
,
but
being
intent
upon
the
popular
utillity
,
and
therein
all
agreeing
,
there
is
much
prudence
required
,
not
to
disoblige
honest
men
so
to
reforme
for
the
publique
good
as
not
to
destroy
private
Relations
,
the
Monks
and
Friars
had
a
maintenance
upon
the
dissolutions
of
Monasteries
,
and
God
forbid
that
any
man
that
hath
an
office
or
imployment
which
is
not
evill
in
it selfe
but
by
accident
,
should
be
destroyed
&
turned
a
begging
I
hope
we
are
none
of
us
possest
with
that
perniciousiprinciple
of
the
Popes
infallibility
,
nor
much
taken
with
that
tale
of
Counsell
given
to
our
late
King
in
Spayne
upon
a
set
of
Diamond
buttons
that
he
had
in
his
dublet
all
fastned
by
one
thred
,
one
of
them
slipping
they
all
fell
off
,
sayes
a
Grandee
there
,
so
it
will
be
Sir
in
England
if
you
part
with
an
inche
of
your
prerogative
,
if
you
suffer
any
reformation
it
will
be
your
destruction
,
we
see
what
became
of
it
;
I
presume
better
things
of
my
honored
brethren
in
England
:
Let
us
not
be
like
that
generation
of
men
the
Bishops
that
hated
to
be
reformed
;
so
the
Commonwealth
florish
it
is
no
matter
what
becomes
of
our
practizes
;
wee
are
members
of
that
Body
,
and
if
it
goe
well
with
the
State
it
cannot
goe
amisse
with
us
;
God
forbid
that
any
one
of
us
should
be
counted
of
so
bad
and
corrupt
a
principle
,
as
rather
to
keep
three
Nations
in
a
lingring
consumption
then
deny
our selves
in
point
of
diminution
of
gaine
,
it
is
not
necessary
that
we
should
live
,
much
lesse
exact
great
matters
,
but
that
Iustice
be
easie
and
speedie
,
and
mercy
showne
to
the
poore
is
the
only
thing
necessary
;
Indeed
the
the
greatest
part
of
my
feare
is
,
that
many
Godly
honest
hearts
are
possest
with
an
opinion
that
knowledge
is
not
requisite
in
a
Commonwealth
as
under
a
Monarchy
,
as
if
learning
was
onely
for
a
Court
and
for
the
splendor
of
Majestic
,
which
indeed
is
the
glory
of
all
Nations
.
The
Lord
deliver
England
from
three
sorts
of
Mountebancks
,
Iudges
,
Ministers
,
and
Physicians
,
that
have
but
one
saddle
for
all
horses
,
that
getting
upon
a
bench
talke
of
great
cures
,
and
if
they
cure
one
for
a
hundred
that
miscarie
;
they
are
admired
,
like
some
old
witches
;
not
knowing
the
reason
or
cause
of
any
effect
or
operation
,
which
is
the
onely
currant
learning
,
one
mans
reason
(
like
his
money
)
being
as
good
as
anothers
;
the
grand
reason
why
the
learned
Iudges
in
E.
3.
and
H.
6.
and
E.
4.
times
,
and
since
,
have
not
endeavored
a
Reformation
of
the
Lawes
hath
been
for
want
of
consideration
to
what
end
the
Law
was
ordained
;
they
have
been
very
learned
in
book
cases
;
in
the
historicall
part
,
that
such
a
Case
was
so
adjudged
;
but
the
reason
of
that
Iudgement
,
whether
for
the
publique
good
or
to
advance
prerogative
they
lookt
not
after
,
neglecting
the
polliticall
part
and
end
of
the
Law
:
And
not
tracing
the
Kings
of
England
,
in
their
foundations
and
footsteps
of
Tyrannie
;
in
so
conferring
all
places
and
offices
of
Iustice
in
the
severall
Courts
that
it
might
mount
(
like
a
Piramis
)
to
advance
prerogative
;
but
certainly
the
greatest
miserie
to
an
Innocent
is
the
ignorance
of
the
,
Iudge
for
what
conscience
can
there
be
where
there
is
no
science
,
what
Iustice
can
be
expected
from
such
(
though
honest
and
godly
men
)
that
neither
know
what
Iustice
is
,
nor
what
Law
the
rule
of
Iustice
is
,
nor
why
such
a
Case
is
Law
,
but
doe
Iustice
right
or
wrong
,
as
we
say
Proverbially
,
if
the
Plaintiffe
demand
a
hundred
pound
give
him
fifty
pound
to
make
them
friends
;
and
if
a
tall
man
have
a
short
cloake
,
and
a
low
man
have
a
long
cloake
let
the
tall
man
have
the
long
cloake
for
conveniencie
;
and
truly
Title
Conveniency
will
be
very
large
;
indeed
the
Law
ought
to
be
plaine
and
easie
,
obvious
to
every
mans
sence
&
apprehension
;
but
if
every
man
did
know
the
Law
,
that
is
not
all
that
is
requisite
in
a
Iudge
.
There
is
first
,
Patience
;
to
heare
all
that
can
be
said
,
which
men
that
know
but
little
(
though
never
so
honest
)
will
not
have
,
for
those
that
have
but
little
science
quickly
pronounce
sentence
;
a
wise
man
never
thinks
he
hath
heard
Parties
and
Councell
speake
enough
.
There
is
doubtlesse
much
learning
required
in
a
Minister
to
be
able
to
speake
to
a
Case
of
Conscience
,
to
compare
Scripture
with
Scripture
,
and
to
search
for
Truth
as
in
Mynes
,
which
is
a
laborious
work
▪
indeed
if
there
were
a
plaine
Precept
for
every
duty
,
and
a
litter
all
expresse
prohibition
against
every
sin
,
there
would
be
the
lesse
need
of
learning
in
the
Ministery
;
but
many
truthes
lying
deep
,
(
though
every
believer
hath
the
Spirit
of
God
,
to
apply
the
Blood
of
Christ
to
his
owne
soule
)
yet
without
the
bucket
of
human
learning
▪
and
strength
of
reason
,
he
will
draw
but
little
for
the
good
of
others
;
the
not
understanding
whereof
hath
already
introduced
a
grand
error
,
that
many
grosse
sins
are
no
sins
,
because
not
litterally
forbidden
,
and
many
duties
neglected
,
because
not
commanded
in
expresse
te
armes
in
Scripture
,
though
by
necessary
deductions
made
manifest
by
the
help
of
reason
;
though
Lea
,
Rachell
,
and
Sarah
furnished
their
husbands
with
other
women
,
and
that
many
of
the
Patriarks
had
many
wives
,
yet
there
is
no
such
Law
now
;
though
the
Scriptur
say
,
we
are
to
give
an
account
of
every
action
,
yet
we
shall
be
accountable
as
well
for
our
idlenes
;
it
is
not
the
words
but
the
meaning
of
the
Scripture
which
is
Scripture
,
if
otherwise
,
the
Papist
hath
as
much
to
say
for
his
Transubstantiation
,
and
Arminians
for
generall
redemption
,
as
we
for
any
Article
of
our
faith
:
It
is
not
for
bunglers
to
take
upon
them
the
charge
of
soules
;
And
there
is
much
learning
requisite
in
a
Physician
to
know
the
principles
of
mans
Composition
,
the
nature
of
Spirits
,
the
nature
,
causes
,
Symptomes
,
and
differences
of
the
severall
diseases
,
and
the
method
and
manner
of
curing
them
;
the
knowledge
of
hearbs
,
flowers
,
plants
,
roots
,
trees
,
mettles
,
minerall
,
druggs
;
and
how
to
choose
and
prepare
medicines
,
with
infinit
other
perticulars
which
require
a
whole
man
to
attaine
a
competent
measure
or
knowledge
therein
;
and
God
forbid
that
any
Empericke
should
be
suffered
to
trye
experiments
upon
so
noble
a
subject
as
the
body
of
man
,
and
though
sincerity
of
affection
may
counter
vayle
depth
of
Iudgement
in
private
matters
;
and
advises
;
yet
in
things
of
publique
concernement
,
it
will
be
but
a
blind
zeale
to
judge
according
to
events
,
for
hard
and
great
matters
will
arise
in
Iudgement
,
Exod.
18.
26.
but
the
part
of
a
Iudge
is
more
difficult
in
some
respects
specially
in
point
of
time
.
A
Minister
hath
a
weeke
happily
for
his
Sermon
,
and
seldome
any
disease
so
violent
,
but
the
Physician
may
consult
about
it
;
but
where
many
people
demand
Iustice
at
an
Assises
,
there
is
not
onely
a
promptitude
of
elocution
,
but
much
science
requisite
to
give
quicke
dispatch
,
which
is
the
Clyents
joy
,
and
Iudgement
is
something
more
then
science
.
Be
instructed
ye
Iudges
of
the
earth
!
but
be
consciencious
for
learning
▪
and
a
good
Conscience
are
two
of
the
bravest
supports
in
the
world
;
because
a
man
cannot
be
deprived
of
the
first
in
this
world
,
nor
of
the
other
in
the
world
to
come
,
and
Iudges
are
so
far
to
be
skild
in
the
Law
of
God
,
that
in
all
causes
coming
before
them
they
are
to
warne
the
Clyents
that
they
trespasse
not
against
the
Lord
,
2
Chron.
19.
10.
If
this
learning
should
fall
(
which
I
hope
I
shall
never
live
to
see
)
then
farewell
to
Ministers
,
and
after
that
,
no
more
Magistrates
.
Secondly
,
Prudence
;
10
answer
all
objections
and
cavillations
that
will
be
brought
to
put
life
into
a
dead
Cause
;
for
in
most
great
suites
the
parties
Litigant
commonly
thinke
that
they
are
both
in
the
right
,
and
if
the
matter
be
heard
by
no
wiser
men
then
themselves
,
how
shall
he
that
is
in
the
wrong
ever
come
to
see
his
Error
?
and
this
Prudence
in
a
Iudge
consists
principally
in
giving
satisfaction
to
the
hearers
,
that
the
sentence
is
Iust
,
and
if
possible
to
satisfy
him
against
whom
Iudgement
is
given
,
that
he
hath
no
wrong
done
him
.
Thirdly
,
Iustice
;
which
must
respect
the
cause
and
not
the
person
;
Iudges
were
pictured
blind
and
the
Areopagites
gave
sentence
in
the
dark
;
Thou
shalt
not
pitie
the
poore
in
Iudgement
(
though
it
be
plausible
(
and
naturall
for
tender
hearted
men
especially
so
to
doe
yet
)
God
abhorrs
it
.
Fourthly
,
There
is
required
Mercy
;
after
Iudgement
,
the
poore
mans
condition
is
to
be
considered
,
for
,
if
Iustice
be
wound
up
a
peg
too
high
in
the
Execution
of
it
,
it
breaks
Summa
Iusticia
is
the
degeneration
of
it
.
But
by
this
learning
I
am
far
from
understanding
any
Craft
or
Artificiall
subtillities
in
taking
legall
exceptions
for
the
quashing
of
Inditements
and
thereby
to
save
a
witch
or
a
murderer
from
the
Gallowes
,
or
to
arest
the
Iudgement
when
the
money
is
conscionably
due
to
the
Plaintiffe
,
this
is
none
of
that
wisedom
which
Solomon
desired
,
I
Kings
3.
9.
which
is
requisite
in
a
Iudge
;
it
is
a
wise
and
understanding
heart
to
discerne
Iudgement
betweene
good
and
bad
,
truth
and
falshood
,
a
righteous
and
just
cause
,
from
that
which
onely
is
so
in
appearance
the
simplicity
of
the
Dove
in
doeing
wrong
to
no
man
,
and
the
wisedom
of
the
Serpent
,
to
see
that
by
subtillitie
in
pleadings
,
unnecessary
delayes
,
captious
interpretations
,
and
clamorous
importunities
,
an
honest
cause
be
not
delayed
▪
or
overthrowne
;
marke
I
beseech
you
,
what
a
Iudge
Prince
Iob
was
Chap.
29.
11.
when
the
eare
heard
me
,
then
it
blessed
me
,
and
when
the
eye
saw
me
,
it
gave
witnes
to
me
,
hearers
had
not
words
enough
to
praise
my
eloquence
,
hee
was
so
admired
,
that
any
one
but
Iob
would
have
been
proud
of
halfe
so
many
acclamations
.
Ver.
12
,
13
,
14.
Because
I
delivered
the
poore
that
cryed
,
and
the
fatherlesse
,
and
him
that
had
none
to
help
him
;
the
blessing
of
him
that
was
ready
to
perish
came
upon
me
,
and
I
caused
the
widowes
heart
to
sing
for
joy
.
I
put
on
righteousnes
and
it
clothed
me
,
my
Iudgement
was
as
a
robe
&
a
diademe
,
the
poore
oppressed
ones
gave
him
10000.
benedictions
,
the
widow
owed
to
his
care
,
the
conservation
of
her
children
;
and
by
banishing
sadnes
from
her
looks
he
made
her
life
comfortable
,
and
her
mouth
publisht
his
praise
;
the
fatherlesse
,
being
vertuously
educated
,
were
in
a
better
condition
,
then
when
they
had
a
father
;
though
Kings
adorne
themselves
with
purple
,
yet
they
minde
their
pleasurs
and
honors
more
then
doeing
Iustice
to
the
friendlesse
;
but
Iobs
principle
ornament
and
garment
,
Crowne
,
and
Diademe
,
was
Iustice.
I
was
eyes
to
the
blinde
,
and
feet
was
I
to
the
lame
,
I
was
a
father
to
the
poore
,
and
the
cause
which
I
knew
not
,
I
searched
out
,
hee
mixed
the
quallitie
of
a
father
with
that
of
a
Iudge
,
granting
executions
against
poore
men
with
a
bleeding
heart
;
melting
to
thinke
that
such
as
are
lame
,
and
blinde
,
should
be
ordered
to
run
,
and
see
like
those
who
are
to
lye
in
prison
for
one
hundred
pound
when
they
are
not
worth
twenty
pounds
;
certainly
the
most
honorable
title
is
to
be
stiled
a
father
of
the
poore
(
for
what
need
is
there
of
rich
men
,
but
onely
to
doe
good
to
the
poore
?
)
and
though
a
ludge
must
not
pitie
the
poore
in
Iudgement
,
yet
after
Iudgement
pronounced
there
is
place
for
mercy
,
which
is
but
Iustice
;
and
before
sentence
the
poore
mans
interest
ought
to
be
so
deere
&
precious
to
the
Iudge
as
not
to
pronounce
any
sentence
against
him
till
his
cause
be
throughly
not
onely
opened
,
but
studied
▪
and
when
the
poore
had
none
or
but
little
Councell
,
Iob
was
as
well
their
Advocate
as
their
Iudge
;
As
by
the
wisedome
of
the
Law
of
England
the
Iudge
is
to
be
a
Councell
for
the
prisoner
in
matter
of
life
and
death
,
so
was
Iustice
Iob
a
Councell
for
poore
men
in
all
Civill
Causes
;
and
would
not
let
any
man
lye
in
prison
for
a
debt
untill
he
had
examined
the
justnes
of
it
,
and
that
it
was
cleerely
due
as
well
in
equity
as
by
Law
,
and
his
justice
is
most
conspicuous
.
Iob
31.
13.
If
I
did
despise
the
cause
of
my
man
servant
or
of
my
maid
servant
,
when
they
contended
with
mee
;
hee
heard
the
complaint
of
his
slaves
,
he
permitted
every
man
to
speake
for
himselfe
before
he
be
hayled
to
prison
,
to
alledge
reasons
why
hee
ought
not
to
be
carryed
thither
,
and
the
ground
of
such
his
supereminent
Iustice
was
ver
.
14.
15.
VVhat
then
shall
I
doe
when
God
riseth
up
,
and
when
he
visiteth
,
what
shall
I
answer
him
?
did
not
he
that
made
me
in
the
wombe
,
make
him
?
and
did
not
one
fashion
us
in
the
wombe
?
that
though
he
was
a
Iudge
upon
earth
,
yet
he
was
a
servant
to
the
God
of
heaven
;
who
would
enter
into
judgement
with
him
,
that
though
the
condition
of
the
Iudge
,
and
the
Client
be
different
,
yet
their
birth
is
alike
,
God
is
Father
of
them
both
,
the
Clients
body
molded
of
dirt
,
and
the
Iudges
not
formed
of
any
nobler
matter
,
and
that
both
of
them
had
the
honor
of
being
formed
by
the
hand
of
God
,
and
both
their
soules
made
after
his
Image
,
as
if
Iudge
Iob
and
his
slaves
were
Copartners
or
Tenants
in
Common
;
that
Princely
spirit
goes
on
,
and
from
ver
.
16.
to
ver
.
25.
makes
the
most
incomparable
challenge
that
ever
the
people
heard
of
;
If
I
have
withheld
the
poore
from
their
desire
,
or
have
caused
the
eyes
of
the
widow
to
faile
;
Or
have
eaten
my
morsell
alone
,
and
the
fatherlesse
hath
not
eaten
thereof
:
(
for
from
my
youth
hee
was
brought
up
with
me
,
as
with
a
father
;
and
I
have
guided
her
from
my
mothers
wombe
.
)
If
I
have
seene
any
perish
for
want
of
cloathing
,
or
any
poore
without
covering
;
if
his
loynes
have
not
blessed
me
,
and
if
hee
were
not
warmed
with
the
fleece
of
my
Sheep
;
if
I
have
lift
up
my
hand
against
the
fatherlesse
▪
when
I
saw
my
help
in
the
gate
;
then
let
mine
Arme
fall
from
my
shoulder-blade
and
mine
arme
be
broken
from
the
bone
;
for
destruction
from
God
was
a
terror
to
me
,
and
by
reason
of
his
highnes
I
could
not
endure
;
if
I
have
made
gold
my
hope
,
or
have
said
to
the
fine
gold
,
thou
art
my
confidence
;
if
I
rejoyced
because
my
wealth
was
great
,
and
because
mine
hand
had
gotten
much
;
if
I
rejoyced
at
the
destruction
of
him
that
hated
me
,
or
lifted
up
my selfe
when
evill
found
him
.
The
stranger
did
not
lodge
in
the
street
,
but
I
opened
my
dores
to
the
traveller
.
If
I
used
to
keep
guard
at
my
study-doore
that
suitors
could
not
speake
with
me
without
a
fee
;
if
I
sent
a
man
back
with
a
shamefull
deniall
;
if
I
did
not
minister
speedy
justice
to
the
poore
for
the
love
of
Iustice
;
and
to
the
rich
for
a
small
matter
;
when
I
sate
in
the
City-gate
where
the
Court
of
Iustice
were
kept
that
every
man
might
see
and
heare
the
reasons
of
my
proceedings
,
if
I
were
not
as
tender
of
Clients
and
Petitioners
as
if
we
had
tumbled
in
one
belly
together
,
and
suckt
the
same
milke
;
if
I
have
not
used
my
power
to
tame
the
insolence
of
proud
spirits
,
making
them
examples
by
death
or
other
penalties
,
where
their
wicked
lives
had
given
scandales
,
if
the
wooll
of
my
flocke
hath
not
defended
the
poore
from
the
stormes
and
rigor
of
winter
;
if
I
have
ill
treated
the
Orphants
and
let
one
brother
feast
&
brave
it
,
and
the
younger
children
to
be
all
beggars
,
or
be
fed
at
the
charity
of
the
elder
brother
;
if
I
have
confidence
in
the
merit
of
the
person
&
not
in
the
justice
of
the
Cause
;
if
I
have
more
esteeme
of
birth
then
vertue
,
and
preferred
greatnes
before
pietie
;
I
then
wish
that
that
guiltie
part
may
be
torne
from
my
body
and
that
to
terrifie
all
Iudges
that
abuse
their
power
;
then
let
my
arme
be
broken
from
the
bone
by
the
infamous
hangman
;
for
Mariners
are
not
in
so
much
feare
of
the
Tempest
in
winter
as
I
stand
in
awe
of
the
anger
of
the
great
Iudge
.
If
mine
enemies
miserie
have
been
any
pleasure
to
me
;
if
I
have
thought
my selfe
better
then
my
neighbours
,
because
I
was
richer
,
if
I
were
ever
overcome
by
threats
,
or
corrupted
by
presents
,
to
pervert
Iudgement
;
if
my
constancy
was
ever
shaken
by
any
bribe
;
or
if
ever
money
had
more
power
over
my
minde
then
reason
;
if
I
were
ever
cruell
to
any
man
and
made
dice
of
his
bones
;
though
the
men
of
my
tabernacle
said
ver
.
3.
Oh
that
we
had
of
his
flesh
,
we
cannot
be
satisfied
;
I
had
servants
and
officers
enough
,
not
onely
to
have
hurried
any
man
to
prison
to
have
repaired
my
honor
,
or
contented
my
passion
,
but
such
as
also
would
have
cut
them
in
peeces
,
and
devoured
them
;
if
I
have
not
helpe
every
man
to
his
Lands
that
had
right
to
them
without
drawing
teares
from
their
eyes
by
tedious
attendances
,
then
I
am
content
not
only
,
that
heaven
should
curse
my
lands
(
that
for
wheat
which
I
shall
sow
I
may
reap
but
thistles
)
but
to
be
tormented
with
an
eternity
of
miseries
!
May
I
crave
leave
to
insert
an
historicall
observation
?
In
Holand
after
they
had
given
a
wrtt
of
Ejectment
to
Monarchy
&
the
Masse
,
the
Courts
of
Iustice
for
a
time
went
on
in
their
tedious
formallities
;
which
so
discontented
the
people
(
their
Law
suites
taking
them
off
from
their
trades
with
dilatorie
and
costly
attendances
)
that
they
began
to
repent
themselves
of
their
so
deerely
purchase
liberties
;
Doctor
Walaeus
professor
then
at
Leiden
,
a
grave
,
judicious
man
,
having
by
Scripture
and
reason
satisfied
and
quieted
many
exasperated
mindes
,
that
the
chief
Magistrates
of
the
Provinces
,
ought
in
the
first
place
,
principally
to
intend
securety
,
and
laying
foundations
(
where
the
super
structures
will
be
easie
)
then
applyed
himselfe
to
the
Senators
in
an
oration
,
which
though
I
doe
not
affect
the
mixing
of
Latin
in
an
English
discourse
,
yet
least
the
liquor
should
be
viciated
by
powring
it
out
into
another
vessell
,
I
thinke
fit
to
give
you
his
owne
words
,
speaking
of
Iudges
and
Advocates
,
by
way
of
interrogation
,
or
admiration
he
saith
;
Nos
qui
sumus
Reipublicae
Christianae
Candidati
;
tales
respiciemus
&
retinebimus
Iudices
ac
Legulares
,
quos
Cicero
vocat
,
praecones
Actionum
,
Cantores
formularum
,
&
Aucupes
syllabarum
;
ut
qui
cadat
,
in
litera
,
cadit
in
causa
.
Absit
;
longe
absit
;
nos
tales
habebimus
Iudices
&
Advocatos
qui
Deo
noverint
dare
quod
suum
est
,
&
populo
quod
suum
est
;
plana
vera
;
&
immota
praescripta
Iusticiae
Deo
placent
,
si
aliqua
consuetudo
fit
in
contrarium
,
praeferatur
antiquus
ille
dierum
;
nulla
debet
praescriptio
praevalere
contra
Verbum
Dei
,
quia
veritas
antiquior
est
falso
;
vera
&
suprema
Dei
Lex
architectonica
,
omnibus
Legibus
municipalibus
est
praeferenda
;
quia
hec
sola
omnibus
alijs
praescribit
modum
,
ac
formam
;
necesse
enim
est
aut
leges
vestras
praescribere
legibus
Dei
;
aut
leges
Dei
praescribere
vestris
;
si
priori
modo
,
non
estis
Dei
servi
,
Ejus
etenim
servi
estis
cui
estis
obedientes
,
scitote
vero
administratores
Reipublicae
rationem
Legum
suarum
summo
moderatori
Deo
reddere
teneri
nee
valebit
argumentum
patribus
Reipublicae
uti
invenimus
leges
,
&
statuta
,
sic
ea
reliquimus
;
quia
boni
Concilij
est
,
aut
leges
corruptas
mutare
aut
eorum
officia
deferere
quomodo
enim
pertinet
Romana
lex
ad
Christianum
,
nisi
à
Deo
approbetur
?
Pontificij
sublevant
&
reformant
Leges
Civiles
per
Ius
Canonicum
non
à
scripturis
,
sed
Paparum
decretis
,
Concilijs
,
ac
Patrum
sentencijs
,
desumptis
,
nos
vero
nullum
agnoscimus
Ius
Canonicum
nisi
quod
ex
sacro
Dei
Verbo
aut
ex
ejus
certa
&
constanti
analogia
colligatur
;
absurdum
est
dicere
,
leges
priores
esse
puriores
,
aut
antiquiores
,
meliores
,
quomodo
enim
Mancipij
leges
salubres
condere
valeant
,
&
nolunt
Monarchae
Cedere
populo
in
materia
libertatis
;
quaelibet
bona
lex
est
precium
sanguinis
,
&
in
Regione
&
Religione
Catholica
impossibile
est
Leges
Civiles
esse
puras
,
quia
Religio
&
Lex
inter
tolares
fiunt
ac
in
permixtae
,
ubi
pura
Religio
ibi
pura
Lex
Civilis
;
Corrupta
Religio
Tirannica
Lex
,
reformatio
Religionis
necessario
ergo
inducit
mutationem
legum
Civilium
,
non
quoad
fundamentalia
vitae
;
membrorum
ac
proprietatis
,
sed
quoad
formulas
ac
solemnitates
Iuris
,
quae
formulae
Legis
non
suntipsa
Lex
;
And
much
more
to
the
same
effect
by
learned
Walaeus
;
which
oration
of
his
,
tooke
such
impression
,
that
within
a
moneth
after
,
the
forme
of
Legall
proceedings
received
such
an
alteration
and
abbreviation
,
that
whereas
before
according
to
Imperiall
constitutions
,
a
suite
in
Law
continued
three
or
foure
yeeres
,
and
the
best
purse
at
last
prevailed
,
causes
were
ordinarily
ended
in
a
moneth
;
and
if
the
Plaintiff
cannot
bring
his
cause
to
a
period
in
three
moneths
he
is
dismist
of
course
,
unlesse
it
be
necessary
to
send
Commissions
beyond
seas
between
Merchant
and
Merchants
,
or
in
very
difficult
cases
,
and
where
the
witnesses
are
in
forreigne
parts
rare
;
The
contrary
practise
whereunto
is
but
as
a
sweet
harmonie
to
Satan
,
for
does
not
he
laugh
to
see
a
murderer
escape
through
a
misnaming
or
mistake
in
the
Indictment
;
and
a
poore
man
that
cannot
read
hanged
for
a
sheep
,
or
some
corne
taken
to
relieve
his
poore
wife
and
children
;
to
see
a
man
that
hath
an
estate
to
walke
abroad
and
confront
his
creditors
(
though
a
prisoner
in
execution
)
and
a
poore
wretch
not
worth
ten
pounds
thrust
into
a
hole
untill
he
pay
one
hundred
pounds
,
which
he
is
no
more
able
to
doe
then
the
Phylosopher
to
dry
the
sea
with
an
Oyster
shell
;
It
is
not
Cor
gaudium
to
him
,
to
heare
learned
men
say
,
that
the
Plaintiffe
hath
a
cleere
right
and
title
to
the
Land
or
money
demanded
,
but
because
of
some
mistake
in
the
bill
or
proceedings
he
must
pay
costs
to
the
Defendant
,
that
is
the
wrong
doer
;
Blessed
God!
did
thy
sacred
Majestie
dispence
with
the
breach
of
thy
holy
Law
,
to
save
the
life
of
an
Oxe
or
a
Sheep
,
that
should
fall
into
a
pit
on
the
Sabboth
day
,
and
shall
not
thy
servanti
dispence
with
a
circumstance
(
where
the
right
plainely
appeares
)
to
save
the
life
of
a
family
;
nothing
is
substanciall
in
a
course
of
Iustice
but
what
is
equall
,
reasonable
,
and
good
,
all
other
formes
or
methodes
are
but
in
effect
Poperie
,
or
Turcisme
,
as
being
a
slavery
to
mens
persons
,
or
estates
,
and
to
be
abolisht
by
vertue
of
the
Covenant
which
in
the
equity
of
that
branch
of
the
Hierarchy
I
speake
of
the
Ceremoniall
and
Circumstanciall
formes
and
proceedings
which
are
costly
,
delatory
,
and
mortiferous
;
but
the
essence
of
the
Law
like
the
substance
of
the
doctrine
of
the
Church
of
England
(
truly
so
called
,
not
as
Constituted
in
a
Gospell
order
,
but
in
opposition
to
Rome
as
Antichrist
is
said
to
sit
in
the
Temple
of
God
,
and
Rome
called
a
Church
in
opposition
to
Turks
and
Pagans
)
is
in
most
things
inviolable
,
inalterable
,
and
immutable
,
for
indeed
the
Law
of
England
is
ancienter
then
books
,
the
maine
pillar
whereof
is
the
righteous
Law
of
God
,
according
to
which
the
reformation
must
be
,
otherwise
it
is
impossible
to
have
any
setled
peace
in
a
Commonwealth
,
where
every
one
does
or
may
study
Scripture
;
it
is
pure
sollid
reason
whereof
to
deprive
any
Law
,
Custome
,
or
Course
of
a
Court
,
is
to
take
away
the
soule
from
man
,
for
where
the
Law
or
any
Course
of
Practise
is
taken
upon
trust
by
tradition
and
not
upon
election
and
choice
of
reason
,
the
greatest
tiranny
and
oppression
is
exercised
by
collour
of
that
Law
which
puts
oppression
both
into
one
Act
and
an
Art
,
but
then
this
Law
must
be
publique
reason
,
that
which
the
Iudicious
and
most
learned
men
judge
so
to
be
,
not
the
sense
or
Iudgement
of
any
private
man
,
for
that
will
be
as
dangerous
to
the
Commonwealth
as
the
private
interpretation
of
Scripture
arising
out
of
some
mens
braines
,
and
not
out
of
the
Scripture
it selfe
,
is
to
their
soules
.
2
Pet.
1.
20.
and
3.
16.
by
misinterpreting
and
drawing
them
violently
from
the
true
sense
,
to
a
false
one
;
to
uphold
their
errors
as
it
is
possible
some
may
uphold
old
errors
against
new
truthes
for
advantage
sake
;
for
there
is
a
remnant
of
old
Adam
in
the
best
man.
The
two
great
enemies
that
S.
Paul
had
,
were
two
Smiths
,
the
silver
Smith
,
and
the
Copper
Smith
that
got
much
money
by
making
silver
and
copper
chaines
,
or
Image
to
the
Heathen
Gods
,
and
Goddesses
,
Acts
25.
24.
to
the
28.
great
is
Diana
:
and
1
Tim.
4.
14.
Now
because
it
is
of
very
high
concernement
for
all
that
are
servants
to
the
Commonwealth
in
publique
imployments
,
to
live
in
the
opinion
of
all
good
men
as
the
best
and
strongest
fortification
and
engagement
to
faithfulnes
and
diligence
,
therefore
having
received
some
loving
advertisements
from
some
faithfull
friends
in
England
,
as
if
we
proceeded
here
irregularly
or
arbitrarily
in
matters
of
Iustice
;
that
some
turned
the
Law
into
Preaching
that
had
other
busines
to
do
;
and
that
Ministers
are
harshly
dealt
with
,
or
to
that
effect
,
knowing
that
truth
is
very
welcome
and
reason
very
prevalent
with
your
Honors
.
I
crave
leave
to
answer
,
first
,
as
to
the
administration
of
Civill
Iustice
in
this
Province
,
thus
it
stands
;
my
Lord
Lieutenant
(
the
dayes
of
whose
life
,
the
Lord
of
life
multiply
and
sweeten
to
the
further
Terror
of
his
Enemies
:
and
greater
comfort
of
his
deere
servants
)
upon
many
petitions
from
the
Inhabitants
of
the
Province
of
Munster
was
pleased
to
revive
the
Presidencie
Court
there
as
formerly
;
consisting
of
the
Lord
President
,
two
Gownemen
,
viz
▪
a
first
and
second
Iustice
,
and
other
Commissioners
.
My
Lord
Deputie
(
who
is
a
blessed
Instrument
and
indefatigable
in
the
works
of
holines
and
righteousnes
)
for
the
great
ease
and
safety
of
the
people
,
hath
altered
the
Provinciall
Court
into
County
Courts
,
that
whereas
before
the
people
travailed
fourty
or
fifty
miles
,
now
their
differences
are
ended
at
home
in
the
nature
of
Assizes
or
sittings
;
And
the
Honorable
Commissioners
of
Parliament
promoting
the
true
liberties
and
freedome
of
the
people
,
have
given
great
ease
to
them
in
taking
away
some
needlesse
offices
and
in
matter
of
Fees
,
there
being
seldome
twenty
shillings
spent
in
a
cause
by
all
parties
,
unlesse
it
be
in
Councells
Fees
,
which
are
ascertained
,
and
but
very
small
in
comparison
;
I
doe
not
in
the
twenty
shillings
include
the
charge
of
witnesses
which
yet
is
very
small
,
not
goeing
out
of
their
owne
County
;
but
the
Fees
usuall
which
are
allowed
to
the
officers
,
Iury
,
Clarks
,
and
Attorneys
(
for
the
Court
hath
not
any
)
every
man
pleading
his
owne
Cause
,
which
I
observe
to
be
a
good
way
for
discovering
the
truth
;
The
forme
and
method
of
proceedings
hath
not
by
me
been
altered
in
any
point
considerable
;
but
indeed
the
originall
constitution
of
the
Court
seeme
to
me
to
be
excellent
in
foure
particulars
.
The
first
proces
of
the
Churt
hath
ever
been
a
summons
in
the
nature
of
a
Subpena
,
then
an
attatchement
or
distresse
of
the
defendants
goods
,
not
restraining
his
person
but
for
matter
of
Contempt
,
or
upon
very
just
and
reasonable
cause
.
Secondly
,
It
is
a
mixt
Court
,
and
the
Bill
may
containe
both
Law
and
equitie
whereby
halfe
the
suites
in
the
Province
are
ended
or
prevented
,
but
hath
no
Cognizance
of
Pleas
reall
concerning
titles
of
Land.
Thirdly
,
The
Cause
is
heard
and
ended
as
soone
as
it
is
ripe
for
hearing
;
indeed
herein
is
some
alteration
,
for
whereas
formerly
there
were
but
two
or
three
sittings
in
a
yeare
;
the
Iustices
and
practizers
attending
the
upper
Courts
at
Dublin
,
in
the
Terme-time
,
and
so
causes
depended
long
;
Now
(
having
no
other
busines
to
doe
)
wee
end
the
difference
as
soone
as
it
is
prepared
for
a
hearing
,
which
some
(
how
Iustly
let
wise
men
Iudge
)
have
censured
to
be
an
inovation
and
precipitous
Iustice
;
indeed
precipitancy
is
the
Stepmother
of
Iustice
,
and
must
as
carefully
be
avoided
as
falling
from
a
Rocke
,
but
that
is
to
heare
and
determine
before
both
parties
are
ready
or
had
convenient
time
so
to
be
;
otherwise
when
a
Cause
is
ripe
for
sentence
why
should
not
the
Court
put
in
the
Sickle
?
a
speedy
tryall
is
the
Plaintiffs
joy
and
just
Iudgement
delayed
may
prove
worse
then
an
unrighteous
sentence
speedily
pronounced
.
Fourthly
,
There
is
a
great
difference
between
the
proceedings
in
England
,
and
the
ancient
course
of
this
Court
in
point
of
payment
of
debts
;
for
debts
are
payd
by
instalment
as
the
Defendants
are
able
to
pay
them
(
a
most
excellent
and
admirable
composition
of
a
Court
)
for
the
case
of
poore
Ireland
stands
thus
;
the
poore
English
who
through
Gods
mercy
saved
their
lives
,
but
lost
their
estates
by
the
Rebells
;
begin
now
(
blessed
be
God
)
to
returne
to
their
possessions
,
and
the
protected
Irish
make
a
hard
shift
to
live
,
paying
great
Contributions
;
and
many
a
poore
man
hath
got
a
plough
of
five
or
six
garrons
,
as
many
cowes
,
forty
or
fifty
sheep
,
all
worth
about
fifty
pound
;
this
poore
man
payes
for
horne
and
corne
,
and
begins
to
grow
warme
in
his
busines
,
but
comes
an
Action
of
debt
(
like
an
armed
man
)
upon
him
,
for
fifty
or
a
hundred
pound
,
contracted
before
,
or
for
his
necessarie
subsistance
during
the
Rebellion
;
the
Plaintiffe
having
been
long
out
of
his
money
,
is
very
stomack-full
(
blame
him
not
after
so
long
fasting
)
and
prosecutes
with
all
rigor
;
Iudgement
cannot
be
denyed
him
;
an
execution
against
goods
in
other
Courts
Issues
of
Course
,
and
what
followes
?
the
goods
are
sold
at
under
rates
,
at
25.
or
30.
l'
.
(
for
who
will
buy
his
neighbours
goods
so
taken
from
him
but
will
be
sure
of
a
good
penny-worth
?
)
and
the
fees
and
charges
of
the
execution
are
so
great
,
that
the
debt
if
it
were
but
50.
P.
is
not
halfe
payd
,
and
for
the
remainder
,
the
defendant
is
taken
in
execution
where
he
starves
to
death
,
and
his
wife
and
poore
children
beggs
from
doore
to
doore
,
unlesse
relieved
by
the
parish
;
but
by
the
course
of
this
Court
the
defendant
comes
in
,
and
prayes
an
Instalement
and
a
Iury
of
indifferent
and
impartiall
neighbours
install
the
debt
to
be
payd
by
severall
gales
and
dayes
of
payment
,
as
in
the
Defendant
shall
be
thought
able
,
and
if
the
Iury
(
who
certainely
are
the
proper
Iudges
in
such
cases
,
for
it
may
be
their
own
cases
the
next
day
)
findes
any
fraude
,
deceit
,
or
violence
,
the
Defendant
is
imprisoned
,
as
he
well
deserves
,
by
which
meanes
(
it
is
an
observation
to
me
very
admirable
)
though
the
people
be
extremely
indigent
,
there
not
being
scarce
a
tenth
part
of
the
money
here
that
is
in
England
,
debts
are
I
believe
ten
times
better
paid
here
then
in
England
for
of
5.
or
600
l'debts
that
have
been
here
sued
,
for
in
some
one
Countie
scarce
know
ten
of
them
but
are
payd
,
or
secured
,
whereas
if
the
Reynes
of
the
Law
had
beene
let
loose
here
,
as
in
other
Courts
in
all
probability
,
there
had
never
been
ten
debts
of
a
hundred
satisfieed
;
for
not
one
Defendant
in
twenty
hath
so
much
money
by
him
,
and
if
either
his
person
be
restrained
,
or
his
little
flocke
taken
away
,
his
friends
leave
him
,
and
so
miserie
quickly
findes
him
;
but
give
him
time
,
he
works
like
a
mole
to
keepe
himselfe
or
his
goods
from
Arrest
;
one
friend
like
one
hand
helps
another
;
he
recovers
some
other
debts
due
to
him
,
and
in
a
short
space
becomes
a
noune
substantive
;
I
could
instance
in
many
that
had
Actions
against
them
of
2.
or
3000
l'
.
value
(
it
would
pitie
a
man
to
see
more
load
still
layd
on
,
as
if
they
would
be
prest
to
death
;
yet
by
this
way
of
Instalment
,
the
man
having
a
breathing
time
agrees
first
with
one
,
then
with
another
,
and
in
a
short
space
growes
into
as
good
credit
,
as
any
of
his
neighbours
,
the
contrary
practize
of
not
instaling
debts
,
as
men
are
able
to
pay
,
hath
beene
the
ruine
of
many
families
that
might
have
flourished
to
this
day
;
and
by
this
meanes
the
Contribution
to
the
Army
is
payd
,
Agriculture
increased
with
many
families
)
would
all
be
quickly
ruined
if
the
Farmers
should
be
unstocked
by
such
executions
.
The
practise
of
this
Court
hath
likewise
formerly
been
very
profitable
and
easie
to
the
people
in
matter
of
Executorships
,
and
Administrations
,
as
to
end
ten
or
twenty
suites
upon
one
bill
filed
against
an
executor
,
or
administrator
,
the
creditors
are
all
called
,
and
every
mans
part
proportioned
according
to
the
conscionable
demerit
of
the
debt
,
and
not
the
whole
estate
swept
away
upon
a
dormant
Iudgement
,
to
the
defrauding
of
many
poore
Creditors
,
with
some
other
equitable
practises
too
long
for
an
Epistle
.
As
to
the
second
censure
that
many
preach
uncalled
,
or
that
have
other
businesse
to
doe
,
wee
know
that
untill
there
was
a
standing
office
of
Priesthood
,
Moses
who
was
the
chiefe
Iudge
of
all
Civill
Controversies
exercised
,
the
Priestly
office
,
Psal
.
99.
6.
Moses
and
Aaron
among
his
Priests
,
and
Samuel
among
them
that
call
upon
his
name
.
It
was
Moses
that
consecrated
Aaron
;
but
we
doe
not
read
that
he
was
consecrated
himselfe
;
Magistracie
and
Ministery
are
distinct
bodyes
,
but
in
the
absence
of
a
Minister
,
every
gifted
man
,
not
onely
may
,
but
ought
to
speake
to
the
people
,
as
a
good
steward
of
the
grace
of
God
under
penalty
,
not
onely
to
have
the
Talent
taken
from
him
(
which
human
prudence
would
thinke
sufficient
)
but
the
unprofitable
servant
is
to
be
cast
into
utter
darknes
,
in
which
sense
doeing
all
that
we
can
,
I
hope
we
are
not
unprofitable
servants
;
If
such
an
objection
should
be
regarded
here
,
wee
had
long
since
been
Atheists
,
without
any
face
of
Religton
upon
the
Sabboth
day
,
and
without
any
forme
of
godlines
;
surely
if
in
Law
,
much
more
in
Religion
;
Necessity
makes
that
not
only
lawfull
but
comendable
,
which
otherwise
would
not
be
so
;
besides
there
are
some
that
can
give
an
account
of
their
faith
Latinaliter
;
and
so
by
the
Statute
of
the
13.
Eliz.
cap.
12.
may
preach
,
and
so
may
any
other
,
by
vertue
of
that
Statute
,
that
hath
a
speciall
gift
and
ability
to
be
a
Preacher
;
but
there
is
something
of
more
particular
concernement
.
In
suites
depending
betweene
the
English
and
Irish
;
when
Irish
witnesses
are
produced
,
the
English
object
(
which
indeed
is
one
of
the
greatest
difficulties
I
meet
with
)
that
they
make
no
Conscience
of
swearing
upon
our
Bibles
,
but
will
speake
truth
upon
a
Ladyes
Psalter
,
or
by
St.
Patricke
;
now
they
will
not
come
to
our
Sermons
to
heare
their
grosse
Idolatries
and
superstitious
fopperies
reproved
,
but
are
very
constant
auditors
in
Courts
of
Iustice
,
where
some
of
us
take
occasion
to
informe
them
of
the
nature
of
Oathes
,
and
endeavor
to
convince
them
of
the
ridiculousnes
of
their
bread
God
in
their
transubstantiation
;
that
they
commit
adultery
with
their
Images
,
and
are
so
impudent
in
crossing
their
foreheads
that
they
cannot
blush
at
it
;
of
the
danger
,
infamy
and
horror
of
perjurie
remembring
them
of
Ananias
,
and
Saphira
,
who
for
telling
a
lye
(
without
any
oath
)
were
strucken
dead
upon
the
place
;
that
their
Popes
have
been
monsters
of
mankinde
,
conjurers
,
witches
,
and
divells
in
a
humane
figure
;
that
Priests
and
Friars
are
very
cheats
and
theeves
in
robbing
poore
deluded
simple
people
;
that
their
Priests
by
their
Law
are
not
to
marry
,
and
by
custome
not
to
live
chast
;
that
the
pretended
miracles
they
brag
on
,
are
meere
impostures
;
that
their
true
miracles
are
onely
such
as
these
their
Priests
to
have
no
wives
,
and
yet
many
children
;
Friars
to
have
no
ground
and
yet
most
corne
;
no
money
nor
vineyards
yet
the
best
Sellars
of
wines
and
provisions
;
that
it
is
a
miracle
that
they
doe
not
all
rise
as
one
man
against
the
Pope
for
his
cruelty
,
that
having
power
(
as
they
hold
,
and
himselfe
confesses
)
to
let
out
and
discharge
all
their
ancestors
&
friends
from
Purgatory
(
which
they
say
,
is
as
hot
as
Hell
fire
)
yet
will
not
doe
,
because
they
have
not
money
enough
to
give
him
,
and
his
Priests
for
it
;
that
their
Religion
is
wholly
composed
and
patcht
up
of
Iudaisme
,
Paganisme
,
and
Turcisme
,
and
as
many
absurdities
in
those
points
they
differre
from
Protestants
,
as
there
have
been
minutes
of
time
since
they
crept
in
amongst
them
,
which
some
call
preaching
&
Innovation
,
though
in
effect
it
is
no
other
then
what
some
of
the
Reverend
Iudges
in
England
have
mentioned
in
their
charges
in
the
Circuits
upon
the
Statutes
of
Recusancy
,
which
expressions
,
though
for
the
matter
of
them
they
must
seeme
to
exasperate
,
yet
the
manner
of
delivery
may
much
mollifie
and
salve
it
;
we
pitie
their
blindnes
,
that
their
soules
should
be
so
deluded
,
and
they
perceiving
that
it
is
so
spoken
in
love
,
and
that
we
would
not
displease
them
,
but
inteutionally
for
their
owne
good
,
they
are
not
angry
with
that
Surgeon
that
cuts
and
lanches
the
patient
,
desiring
to
cure
him
;
but
concerning
the
last
part
of
the
objection
that
wee
have
silenced
the
Clergie
in
Munster
,
to
make
way
for
our selves
to
vent
our
owne
opinions
because
I
understand
that
the
matter
of
fact
concerning
that
particular
,
hath
been
untruly
represented
,
and
a
false
disguise
put
upon
it
;
as
godly
,
learned
Ministers
were
thereby
discouraged
from
coming
over
hither
,
where
they
are
so
much
wanting
,
and
should
be
so
cordially
welcome
;
I
presume
briefely
to
report
the
true
state
thereof
;
at
my
coming
into
Munster
,
I
found
the
Clergie
there
generally
sequestred
for
delinquencie
against
the
Parliament
,
in
having
adhered
to
the
Lord
of
Ormondes
and
Lord
Inchiquines
illegall
authorities
,
after
their
being
declared
Traytors
▪
which
resolutions
were
printed
with
their
names
thereunto
,
which
was
not
denied
scarce
by
any
of
them
;
my
Lord
Lieutenant
,
looking
upon
it
something
like
the
generall
case
in
Adam
,
that
man
who
was
the
master
peece
of
the
creation
was
wholly
lost
,
was
pleased
to
referre
the
said
Clergies
Petition
to
Sir
William
Fenton
,
Colonell
Phaier
,
and
my selfe
,
to
proceed
against
them
in
like
manner
as
the
Honorable
Committee
at
Westminster
proceed
against
scandalous
Delinquents
,
or
insufficieut
Ministers
;
which
we
did
accordingly
and
(
in
his
Excellencies
absence
)
attended
my
Lord
Deputies
pleasure
therein
,
who
joyned
Esquire
Gookin
,
Dr.
Harding
,
Colonell
Hodder
,
and
Capt.
Baker
▪
with
us
,
and
as
in
all
his
Actions
having
in
his
eye
the
glory
of
God
,
and
the
goodtof
poore
Creatures
,
required
us
to
Act
therein
as
might
most
conduce
to
the
publique
good
we
endeavoured
what
we
could
to
seperate
the
precious
from
the
impure
,
and
to
distinguish
betweene
murder
and
manslaughter
;
viz.
though
they
had
all
contracted
,
and
were
involved
in
a
generall
guilt
by
that
subscription
;
and
consequently
obnoxious
to
Iustice
;
because
a
greater
difference
could
not
possibly
have
been
done
to
the
Parliament
,
then
for
the
Provinciall
Ministers
to
declare
their
Iudgments
and
resolutions
to
assist
and
adhere
to
those
Traytors
,
for
no
doubt
but
thereby
many
of
the
English
which
had
so
much
suffered
by
the
Rebells
were
taken
off
from
their
former
good
affection
&
faithfulnes
to
the
Parliaments
just
authority
,
being
like
so
many
poore
sheep
,
ruled
by
those
whom
they
call
their
spirituall
Sheepheards
;
yet
becanse
many
of
them
might
be
drawne
thereunto
for
their
own
preservations
(
as
the
case
then
stood
with
them
)
and
upon
the
matter
forced
to
subscribe
rather
to
save
their
livings
then
out
of
any
disaffection
to
the
proceedings
of
Parliament
;
such
of
them
as
did
acquit
themselves
from
scandall
in
life
and
doctrine
,
and
were
gifted
for
the
Ministerie
are
continued
,
and
enjoy
their
benefices
without
diminution
,
unlesse
it
be
in
case
of
pluralities
:
and
truly
for
my
owne
part
,
I
found
much
Ingennitie
in
many
of
them
;
and
wherein
they
differ
from
us
,
I
take
it
to
be
from
a
consciencious
principle
;
&
hope
&
daily
pray
that
there
may
be
a
right
understanding
and
better
agreement
between
all
honest
and
consciencious
people
that
feare
the
Lord
,
that
we
may
all
as
one
man
with
one
shoulder
,
labour
to
exalt
the
Kingdome
of
Iesus
Christ
▪
and
to
advance
holines
&
rigbteousnes
in
our
severall
Actions
;
but
indeed
,
the
harvest
is
like
to
be
very
great
in
this
Nation
,
and
the
laborers
in
Christ
Vineyard
are
very
few
,
many
poore
English
here
are
like
corne
,
ready
to
be
brought
into
Gods
Barne
by
Conversion
,
but
there
are
very
few
painfull
,
skilfull
,
harvest-men
,
pray
we
therefore
the
Lord
of
the
Vineyard
,
that
hee
will
send
forth
Laborers
unto
his
Vineyard
,
or
as
the
words
are
,
cast
them
out
,
for
men
are
very
slow
in
so
holy
a
worke
,
Preachers
that
have
the
tongue
of
the
Learned
,
that
know
how
to
speake
words
in
season
acceptable
and
delighfull
Esay
50.
4.
Ecles
.
12.
10.
able
Ministers
of
the
new
Testament
,
2
Cor.
3.
6.
who
by
an
ordinance
of
heaven
ought
to
have
a
comfortable
maintenance
,
1.
Cor.
9.
14.
Gal.
6.
6.
And
as
I
was
concluding
,
came
the
sad
newes
of
the
translation
of
our
incomparable
Lord
Deputie
,
the
truly
Honorable
Henry
Ireton
Esquire
;
therefore
though
I
feare
I
have
already
exceeded
the
limitts
of
an
Epistle
,
yet
my
heart
being
so
brimfull
of
grief
,
I
humbly
beg
Your
wonted
Clemency
,
and
much
Honored
patience
,
that
it
may
a
little
vent
and
run
over
in
a
few
broken
words
,
though
bedewed
with
teares
,
his
Death
is
such
an
Ecclipse
to
poore
Ireland
;
that
may
be
best
felt
&
understood
many
yeers
hence
;
indeed
England
and
Scotland
,
and
all
sorts
of
people
in
the
three
Nations
,
especially
the
poore
oppressed
fatherlesse
,
and
widowes
(
to
whome
he
was
upon
all
occasions
a
patron
,
father
,
and
husband
)
have
no
small
cause
of
lamentation
,
never
had
Commonwealth
a
greater
losse
,
because
undoubtedly
there
was
never
a
more
able
painefull
,
provident
and
industrious
servant
;
that
with
more
wisedom
,
prudence
,
faithfulnes
,
fortitude
,
and
selfe-deniall
,
discharged
his
duty
to
all
people
,
and
acted
every
part
so
well
since
he
first
appeared
to
publique
view
,
as
if
he
had
been
borne
only
for
that
particular
;
if
he
erred
in
any
thing
(
as
error
and
humanity
are
inseperable
)
it
was
in
too
much
neglecting
himselfe
,
for
like
a
candle
hee
wasted
his
vitalls
,
to
give
light
to
others
,
seldome
thinking
it
time
to
eat
till
he
had
done
the
worke
of
the
day
at
nine
or
ten
at
night
,
and
then
will
sit
up
as
long
as
any
man
had
busines
with
him
;
indeed
he
was
every
thing
from
a
foot
Souldier
to
a
Generall
;
and
thought
nothing
done
whilst
any
thing
was
undone
;
his
last
tedious
and
wet
march
into
Conaught
,
for
the
reducing
of
Clare
,
and
other
Castles
,
after
the
rendition
of
Lymericke
cost
him
deere
(
as
I
understand
)
occasioning
the
fever
;
his
heavenly
Father
would
not
suffer
him
to
dye
by
the
hand
of
the
enemy
,
nor
of
the
Pestilence
▪
whereby
many
of
his
deere
servants
have
beene
called
home
;
he
was
a
most
exact
Iusticiarie
in
all
matters
of
morall
righteousnes
,
and
with
strength
of
sollid
reason
had
a
most
piercing
Iudgement
,
and
a
large
understanding
heart
to
discerne
betweene
good
and
evill
,
truth
and
error
;
hee
was
one
of
those
good
Magistrates
prophesied
of
in
Rom.
13.
and
his
conversation
was
a
true
interpretation
of
that
Text
,
being
so
intent
to
Gods
honor
,
that
he
never
thought
himself
served
or
be
friended
in
any
Action
unles
God
was
therein
,
served
and
honored
;
let
us
minde
our
duty
(
sayes
hee
)
and
what
Scripture
have
you
to
warrant
it
?
I
believe
few
men
knew
more
of
the
Art
of
Policy
and
selfe
interessed
prudentialls
,
but
never
man
so
little
practized
them
;
he
is
,
and
shall
be
most
deere
to
my
remembrance
;
and
of
all
the
Saints
that
ever
I
knew
,
I
desire
to
make
him
my
President
;
for
uprightednes
,
singleheartednes
,
and
sincerity
;
he
exercised
it
to
his
enemies
;
Oh
,
sayes
he
,
deale
platnely
with
them
,
let
them
know
what
they
must
trust
too
,
and
though
hee
was
very
sparing
in
his
promises
to
the
Rebells
,
yet
he
was
most
liberall
in
performances
;
he
had
a
very
cleere
divine
light
of
truthes
supernaturall
,
and
being
strong
in
faith
and
of
a
most
humble
and
meeke
spirit
,
gave
God
the
glory
of
all
successe
;
upon
the
least
losse
we
received
by
the
Irish
,
or
any
disappointment
;
Oh
,
sayes
he
,
is
not
our
God
angry
with
us
?
let
us
be
fervent
in
prayer
to
know
his
minde
in
every
checke
or
chastisement
;
as
upon
the
losse
in
attempting
the
Island
by
Lymericke
,
where
gallant
Major
Walker
lost
his
life
;
He
wrote
to
Colonell
Lawrence
,
and
others
of
us
here
,
by
the
name
of
his
Christian
friends
and
brethren
,
to
be
earnest
with
the
Lord
,
to
know
his
minde
what
he
would
have
his
poore
servants
in
the
Army
to
doe
;
I
doe
verily
thinke
,
that
since
the
Apostles
dayes
there
was
never
more
Divine
breathing
of
the
Spirit
of
Christ
in
any
Letter
then
in
that
;
He
had
a
most
noble
propertie
,
that
if
any
man
was
questioned
or
censured
behind
his
backe
,
he
would
be
his
Counsell
,
and
argue
for
him
every
thing
that
could
be
rationally
alledged
;
never
did
man
in
the
owning
of
his
Authority
more
disowne
himselfe
;
hee
was
a
most
exemplary
Christian
in
duties
of
piety
and
Religion
,
alwayes
beginning
and
ending
Conferences
&
Councells
with
prayer
,
seeking
wisedom
,
advise
and
strength
from
God
upon
all
occasions
,
he
had
constantly
(
when
in
Garison
)
an
exercise
before
supper
,
and
though
he
satt
in
Councell
till
eight
or
nine
at
night
,
yet
by
his
good
will
the
discourse
should
not
be
the
shorter
,
but
when
Mr.
Pacient
(
a
man
of
great
experience
in
heavenly
things
)
or
any
other
,
seemed
to
be
strained
in
time
,
he
would
say
,
let
us
not
thinke
that
time
too
long
in
Gods
immediate
service
,
and
when
others
had
spoken
to
any
disputable
and
usefull
question
,
hee
would
speake
with
that
depth
of
Iudgement
ever
tending
to
unity
and
unanimity
in
opinions
and
affections
,
that
(
to
my
slender
apprehensions
)
I
doe
not
know
that
ever
I
heard
him
maintaine
any
error
;
and
was
willing
to
heare
truth
from
the
Souldier
;
when
the
sicknes
encreased
the
last
yeare
,
he
appointed
not
onely
one
or
two
dayes
to
seeke
the
Lord
to
revoke
that
Comission
▪
but
every
fourth
day
of
the
weeke
for
six
weeks
together
;
and
sure
it
is
a
blessed
thing
when
Moses
speaks
to
Aaron
,
the
Magistrate
to
all
Gods
people
,
to
be
servent
in
prayer
,
when
wrath
is
gone
out
from
the
Lord
and
the
Plague
begin
Num.
the
16.
46.
his
estimat
or
character
of
a
godly
man
,
was
not
principally
that
he
was
of
such
a
sorme
,
opinion
,
judgement
,
or
attainement
;
but
where
he
found
the
maine
bent
and
resolution
of
his
scule
to
be
to
know
God
in
the
face
of
Iesus
Christ
,
and
to
promote
his
glory
,
to
serve
the
Saints
,
to
begin
or
second
a
good
motion
,
with
all
his
might
;
to
doe
good
to
every
visible
object
,
to
love
the
first
appearances
and
cherish
the
least
sparks
of
grace
,
and
Image
of
Christ
in
whom
soever
existing
and
to
renounce
the
honors
,
profits
and
pleasures
of
this
life
for
Christs
sake
who
became
of
no
reputation
for
us
;
he
greatly
delighted
in
the
Communion
of
Saints
,
and
made
union
with
Christ
(
and
not
any
other
opinion
)
the
ground
of
it
,
which
is
the
onely
foundation
of
that
Church
,
against
which
the
gates
of
hell
shall
never
prevaile
,
as
that
sweet
spirited
Christian
Mr.
Iesse
hath
unanswerably
evinced
;
he
would
often
say
to
this
effect
,
that
there
was
no
honor
like
to
the
service
of
Iesus
Christ
,
and
let
our
ambition
be
who
shall
be
most
instrumentall
for
God
in
his
generation
,
and
having
done
our
worke
with
all
diligence
,
let
us
trust
God
for
our
wages
,
but
halfe
worke
is
not
pleasing
to
God.
I
know
the
want
of
some
distinguishing
ordinances
was
a
burden
to
him
,
and
I
am
afraid
that
our
heavenly
Father
hath
a
controversie
with
many
of
us
in
Ireland
for
severall
deficiencies
or
redundancies
,
as
first
,
our
undervallueing
the
Lords
Supper
,
I
am
afraid
sometimes
that
God
will
make
the
lesse
account
of
our
bloods
and
of
our
children
,
because
we
so
little
esteeme
(
if
not
trample
under-foot
)
the
blood
of
his
Son
in
that
Ordinance
;
if
a
Christian
cannot
conveniently
enjoy
it
,
yet
he
should
mourne
for
the
want
of
it
.
Secondly
,
for
not
Sanctifying
the
Lords
Day
,
the
morallity
whereof
too
many
deny
,
and
such
as
hold
it
,
yet
upon
every
triviall
and
slight
busines
,
which
might
have
been
done
the
day
before
,
or
deferred
till
the
day
after
;
forget
to
keep
it
holy
;
I
agree
that
works
of
necessity
and
mercy
may
be
done
upon
that
day
where
it
is
really
so
of
Gods
sending
,
and
for
publique
utillity
;
but
a
culpable
necessity
of
our
owne
making
will
not
excuse
the
breach
of
that
holy
Law.
Thirdly
,
that
when
the
honest
interest
is
strugling
for
life
some
should
be
striving
for
estates
or
rather
when
Iesus
Christ
is
daily
Crucified
in
his
members
by
the
bloody
Tories
,
there
should
be
emulations
and
contentions
amongst
us
for
superiority
,
or
prudencie
,
as
was
amongst
the
Apostles
;
that
whereas
S.
Paul
only
commands
to
render
honor
to
whom
honor
is
due
,
Rom.
13.
7.
wee
are
too
ready
to
assume
titles
of
honor
which
are
not
owned
in
England
.
Fourthly
,
or
it
may
be
that
every
officer
hath
not
the
bowells
and
tender
care
of
a
father
to
his
poore
companions
,
1
Chron.
11.
17.
18.
19.
And
David
longed
and
said
,
Oh
that
one
would
give
me
drinke
of
the
water
of
the
well
of
Bethlem
that
is
at
the
gate
.
And
the
3.
brake
through
the
host
of
the
Philistines
and
drew
water
out
of
the
well
of
Bethlem
that
was
by
the
gate
,
and
tooke
it
and
brought
it
to
David
,
but
David
would
not
drinke
of
it
but
powred
it
out
to
the
Lord
▪
and
said
,
my
God
forbid
it
me
,
that
I
should
doe
this
thing
;
shall
I
drinke
the
blood
of
these
men
that
have
put
their
lives
in
Ieopardy
?
for
with
the
jeopardy
of
their
lives
they
brought
it
,
therefore
he
would
not
drinke
it
.
Fiftly
,
or
per
adventure
that
we
are
not
so
intent
upon
the
principle
worke
that
wee
were
sent
over
about
▪
viz
to
right
and
restore
the
plundered
,
banished
,
and
oppressed
English
,
Sixtly
or
lastly
,
that
we
doe
not
put
a
difference
between
such
as
have
been
active
in
the
beginning
or
prosecution
of
the
Rebellion
,
and
such
as
have
only
had
their
hearts
,
and
not
their
hands
in
it
;
the
Lord
help
us
,
wee
know
not
how
to
cast
a
severe
eye
upon
the
offence
,
and
yet
a
pitifull
eye
upon
the
person
,
some
are
too
indulgent
in
the
remission
of
just
punishment
;
others
turne
Iudgement
into
wormewood
by
an
over
exact
severity
;
but
blessed
be
God
,
what
errors
are
amongst
us
?
they
are
but
in
the
head
,
I
hope
our
hearts
are
sound
and
right
for
Holines
,
Iustice
▪
and
Mercy
;
specially
such
as
are
intrusted
in
Councell
and
Conduct
;
this
is
but
as
an
humble
Caution
.
And
whether
it
pleased
God
to
take
away
so
precius
an
Instrument
;
either
for
his
owne
sins
,
or
for
ours
(
we
being
indeed
not
worthy
of
him
)
or
that
his
glory
may
be
made
more
manifest
,
that
he
is
not
tyed
to
any
man
,
but
can
carry
on
his
owne
worke
,
in
the
removall
of
the
wisest
Counsellors
,
and
most
valiant
worthyes
;
It
is
not
for
us
positively
to
determine
.
Pray
pardon
me
but
a
word
more
,
truly
all
things
considered
▪
I
doe
not
know
,
that
there
are
diversities
of
gifts
and
operations
,
but
it
is
the
same
God
and
Spirit
which
worketh
all
in
all
,
1.
Cor.
12.
2.
4.
and
happily
some
may
excell
in
one
thing
▪
and
some
in
another
;
but
for
so
great
a
stocke
of
knowledge
,
such
extraordinary
abilities
in
matters
and
learning
,
Military
,
Iudiciall
▪
Reipublicall
,
Mathematicall
,
Morall
,
Rationall
,
and
Divine
,
I
say
for
every
thing
requisite
and
desirable
,
both
as
a
man
and
as
a
Christian
,
I
thinke
it
will
be
hard
with
many
candles
to
finde
his
equall
;
but
he
that
made
him
so
good
lives
for
ever
,
and
his
yeeres
change
not
,
Psal
,
102.
27.
who
can
(
and
I
trust
will
)
richly
adorne
and
quallifie
his
successors
,
and
make
them
such
as
he
would
have
them
to
be
;
that
what
his
Mosesses
shall
leave
undone
,
may
be
finisht
by
his
Ioshuaes
;
which
will
undoubtedly
be
so
,
if
our
unbeliefe
hinder
not
good
things
from
us
;
for
blessed
be
God
they
which
are
next
in
Command
here
,
and
many
others
,
are
of
Gods
designation
Called
and
faithfull
and
Chosen
,
and
such
as
honor
God
;
and
therefore
ought
to
be
honored
;
but
Tragedies
must
not
be
long
,
those
that
knew
him
not
may
thinke
I
speake
for
affection
,
and
those
that
were
intimate
with
him
will
blame
me
of
ignorance
▪
that
I
say
so
little
,
the
more
worthy
he
was
,
the
greater
is
the
losse
,
especially
to
his
deere
and
honored
relations
,
(
whom
the
Lord
blesse
with
all
benedictions
,
temporall
and
eternall
)
for
whose
sakes
I
should
not
have
said
any
thing
in
point
of
Comendation
least
it
should
encrease
their
sorrow
,
but
that
I
hope
that
they
are
,
and
shall
pray
that
they
may
be
more
possessed
of
that
rare
Iewell
of
Christian
resignation
and
living
in
the
divine
will
;
I
am
sure
that
hee
was
tender
of
the
honor
and
wellfare
of
the
Sonne
of
God
and
his
members
:
therfore
no
doubt
but
God
will
be
a
Father
to
his
good
Lady
and
Children
,
but
great
griefes
command
silence
,
and
it
is
best
to
cast
a
vayle
upon
it
,
that
wee
sorrow
not
even
as
others
which
have
no
hope
,
and
now
(
most
Honorable
)
because
God
will
honor
them
that
honor
him
;
It
is
but
my
duty
to
beare
testimony
to
all
those
excellent
things
which
you
have
done
for
the
glory
of
God
and
good
of
the
Nations
;
It
was
said
of
Hercules
,
that
no
man
deserved
so
much
as
he
,
because
hee
freed
the
world
from
Lions
,
VVolves
,
and
Tygers
;
you
that
may
truly
say
with
David
;
we
have
killed
the
Lion
and
the
Beare
,
shall
I
trust
be
blessed
and
assisted
to
curbe
and
overcome
the
Goliahs
that
oppose
righteousnes
and
holines
,
the
Phylistins
,
deceivers
▪
and
mysticall
wolves
;
all
oppressors
,
and
cruell
men
,
all
such
as
are
inwardly
ravening
wolves
in
point
of
selfe-interest
,
building
their
fortunes
upon
the
ruines
of
honest
men
,
though
they
appeare
in
any
sheeps
clothing
;
so
shall
your
names
be
famous
,
and
immortall
;
which
yet
is
not
to
be
interpreted
so
much
a
comendations
of
the
persons
,
as
the
gifts
and
Graces
of
God
in
them
.
And
so
with
all
submisse
gratitude
to
Your
Honors
,
that
wee
Your
faithfull
servants
here
,
live
in
Your
remembrances
,
as
knowing
it
to
be
all
the
interest
expected
;
therein
resembling
(
like
deere
Children
)
Your
Heavenly
Father
,
who
finding
a
thankfull
heart
,
for
one
mercy
conferrs
another
;
I
shall
turne
my
prayses
of
you
into
prayers
for
you
and
yours
,
that
God
would
make
you
masters
over
the
peoples
hearts
and
mindes
,
as
well
as
over
their
bodyes
,
that
you
may
be
a
burdensome
stone
to
all
oppression
,
to
breake
in
peeces
all
petty
Tyrants
;
and
to
conquer
not
only
the
Ecclesiasticall
beast
,
but
the
Politicall
;
that
if
it
be
his
will
you
may
live
to
rayse
the
superstructures
,
and
finish
the
building
of
that
foundation
which
you
have
so
happily
layd
and
begun
;
And
that
after
long
lives
,
for
the
glory
of
God
,
and
the
good
of
the
Nations
,
you
may
follow
that
truly
worthy
member
that
is
gone
before
,
into
that
blissefull
inheritance
of
the
Saints
in
light
,
where
is
all
day
and
no
night
,
where
your
daily
cares
and
troubles
shall
cease
;
and
the
voyce
of
the
oppressor
shall
not
be
heard
;
so
prayes
Your
Honors
most
dutifull
and
thankfull
servant
,
Iohn
Cooke
.
Monarchie
no
Creature
of
Gods
making
,
&c.
BY
Monarchy
I
understand
,
the
Government
of
one
man
over
many
,
to
give
lawes
and
commands
alone
;
to
have
thousands
accomptable
to
him
,
and
he
alone
to
be
accomptable
to
God
;
as
the
late
King
Charles
in
3.
Car.
in
his
speech
(
printed
amongst
the
Statutes
no
doubt
by
the
finger
of
God
,
to
let
the
world
see
what
he
ever
intended
)
in
these
words
:
I
must
avow
that
I
owe
an
accompt
of
my
actions
to
none
but
God
alone
;
God
is
no
more
the
Author
of
such
a
government
then
he
is
the
Author
of
sinne
,
which
to
hold
is
to
deny
him
to
be
God
,
for
hee
that
believes
a
Deitie
must
conclude
that
God
is
without
fault
,
without
defect
,
infinitly
good
,
and
just
,
or
elce
he
is
not
God.
Monarchs
that
assume
an
absolute
Supremacy
to
do
what
they
list
are
not
creatures
of
Gods
ordination
by
his
promissive
hand
of
love
,
but
God
permits
such
to
be
,
as
he
suffers
sin
to
be
in
the
world
by
his
permissive
hand
of
divine
providence
being
that
wise
Physician
that
maks
use
of
poyson
for
the
good
of
those
that
feare
him
,
and
that
knowes
how
to
create
light
out
of
darknes
.
Indeed
we
read
:
Dan.
2.
21.
That
God
removeth
Kings
,
and
setteth
up
Kings
,
Psal
.
75.
7.
Iob
34.
30.
God
plucks
down
Tyrants
that
they
may
oppresse
no
more
,
yet
suffers
an
Hypocrite
sometimes
to
raigne
for
the
wickednes
of
a
people
,
but
he
appoints
no
government
but
what
is
just
and
rationall
,
as
a
Democracie
or
Aristocracie
elective
,
for
that
Wise
men
should
governe
Ignorants
,
is
a
principle
in
Nature
;
but
that
God
should
create
millions
of
people
to
be
subject
to
the
Arbitrary
lusts
of
one
man
,
and
that
to
go
in
succession
to
a
minor
or
Idiot
:
That
he
should
be
governor
over
millions
;
that
knowes
not
how
to
order
himselfe
,
Reason
abhors
it
,
and
God
approves
it
not
though
he
permits
it
so
to
be
,
as
those
great
Empires
of
Turky
,
Persia
,
the
Tartars
,
Mogull
,
Russia
,
China
,
Presto-Iohn
,
and
to
come
neerer
the
Potentates
in
Europe
,
whoever
assumes
such
an
absolute
,
unlimited
prerogative
and
supremacie
to
make
Lawes
,
Warre
,
pardon
Murders
,
to
raise
money
when
he
wants
it
,
and
makes
himselfe
Iudge
of
that
necessitie
such
a
governor
rules
not
by
Gods
immediat
will
of
love
and
approbation
but
his
mediate
will
of
wrath
&
anger
which
he
appoints
not
,
having
commanded
the
contrary
viz.
a
just
,
rationall
goverment
;
but
permits
and
suffers
Tiranny
and
oppression
,
for
glorious
ends
and
reasons
best
known
to
his
Divine
Majestie
;
and
if
any
such
be
called
Gods
,
Psal
.
82.
6
▪
it
is
no
otherwise
then
as
Satan
is
called
the
God
&
King
of
this
world
,
2
Cor.
4.
4.
and
the
Prince
of
the
Aire
who
ruleth
in
the
children
of
disobedience
for
to
make
any
chief
Magistrat
above
law
,
is
to
make
Authoritie
which
is
given
of
God
to
punish
sin
,
to
be
a
protection
against
heaven
contrary
to
Gods
pure
essence
;
not
onely
as
if
he
approved
sin
,
but
as
if
he
should
protect
sin
by
an
ordinance
of
his
owne
institution
,
and
any
accomptablenes
in
a
Monarch
destroyes
that
goverment
.
And
those
pollitique
and
specious
Arguments
brought
for
the
maintenance
of
Monarchy
(
no
doubt
the
best
that
could
be
had
for
money
)
:
poore
Calvin
made
many
rich
.
He
that
could
bring
a
fresh
argument
against
Calvins
life
or
doctrine
,
or
for
the
Popes
Supremacy
had
a
good
pension
with
impunitie
for
Enormities
precedent
or
subsequent
)
that
they
ought
not
to
be
accomptable
to
Law
for
the
prevention
of
Mutinies
and
Insurrections
,
that
if
the
King
of
France
or
Spayne
should
kill
a
man
it
would
be
more
h●zard
and
cost
to
the
people
to
bring
them
to
Iustice
then
to
let
them
escape
unpunished
and
Monarchs
having
the
Militia
at
their
commands
,
and
carrying
life
and
death
in
their
eyes
and
tongues
no
man
dares
prosecute
against
them
;
The
poore
sheepe
thought
it
very
fit
that
there
should
be
a
bell
tyed
about
the
Wolves
necke
to
give
notice
of
his
approach
but
none
of
them
durst
adventure
to
tye
it
about
him
,
and
therefore
sayes
worldly
wisedom
:
Let
the
people
be
accomptable
to
Kings
,
and
they
only
be
accomptable
to
God
,
that
is
let
the
Wolves
and
Beares
devoure
the
Sheepe
without
controle
:
As
if
God
had
appointed
the
Bee
to
make
hony
onely
for
the
Drones
;
this
is
to
exalt
the
wisedome
of
foolish
men
above
the
Infinite
Wisedome
of
the
Eternall
God.
But
the
questiō
precisely
stated
,
is
whether
Monarchicall
goverment
have
any
footing
in
the
Word
of
God
to
be
of
divine
Institution
which
I
deny
;
And
because
I
have
observed
that
the
ground
of
so
many
errors
is
principally
mens
snatching
at
Scripture
,
reading
here
and
there
a
verse
,
and
very
few
in
comparison
that
will
take
the
paines
to
consult
the
whole
minde
of
God
,
therefore
I
would
in
a
Parenthisis
in
treat
all
such
as
pretend
to
Christianity
to
begin
at
the
first
of
Genesis
,
and
not
be
weary
of
reading
till
they
come
to
the
end
of
the
Revelation
,
daily
praying
&
casting
themselves
upon
Gods
assistance
for
the
guidance
of
his
holy
spirit
in
the
interpretation
thereof
;
for
indeed
it
is
a
shame
for
a
Child
not
to
be
acquainted
with
his
Fathers
will
every
legacie
part
and
branch
thereof
:
every
one
will
be
objecting
;
what
,
was
not
David
a
Monarch
,
and
a
man
after
Gods
owne
heart
?
pray
stay
a
while
,
it
is
not
said
that
Davids
office
was
after
Gods
owne
heart
,
and
the
contrary
will
plainely
appeare
if
we
consult
those
sacred
Oracles
which
(
the
more
is
the
pity
)
men
doe
not
value
as
their
pardon
or
evidences
of
their
salvation
but
disesteeme
them
as
if
they
were
their
Indictment
like
unhansome
people
care
not
for
the
glasse
,
or
as
the
Elephant
that
muds
the
water
to
hide
its
owne
deformity
.
To
begin
then
with
Adam
,
who
had
an
absolute
supremacie
over
the
Creatures
,
but
neither
Adam
(
nor
Noah
who
was
the
heire
of
the
new
world
)
ever
challenged
to
be
Kings
,
because
for
one
man
to
set
himselfe
above
others
without
giving
an
accompt
of
his
Actions
,
is
,
to
put
off
the
nature
of
man
and
to
make
himselfe
a
God
,
whose
will
is
a
Law
,
and
the
ground
of
all
created
goodnes
and
Iustice
,
things
being
therefore
good
and
just
because
God
wills
them
,
and
he
does
not
will
them
because
they
are
good
and
just
.
The
first
man
then
that
we
find
taking
upon
him
Kingly
power
was
Nimrod
,
Genes
.
10.
8.
9.
the
mighty
Hunter
,
what
did
he
hunt
?
the
lives
,
liberties
and
estates
of
poore
people
,
those
that
would
not
hunt
and
catch
venison
for
him
he
hunted
them
,
and
ever
since
though
never
before
;
Monarchs
and
Tyrants
have
hunted
men
,
as
men
have
hunted
Beares
and
Wolves
,
and
such
noxious
creatures
;
and
it
is
observable
that
the
tower
of
Babel
was
not
built
to
advance
any
one
man
,
or
to
get
glory
to
a
particular
person
,
as
a
King
above
his
Brethren
,
but
to
gaine
a
name
and
renowne
to
them
all
,
Gen.
11.
4.
Let
us
make
us
a
name
not
one
of
us
;
If
any
Cavalerist
or
Carolist
object
that
Cain
was
a
King
over
Abel
because
of
his
primogeniture
being
the
first
borne
and
heire
to
the
priviledges
of
Adam
,
and
that
the
Lord
promised
Cain
that
if
hee
did
well
he
should
rule
over
Abel
,
Gen
▪
4.
7.
That
will
more
disservice
him
in
the
reare
and
consequence
,
then
advantage
him
in
the
front
,
for
Cain
was
accomptable
for
murder
,
and
was
a
man
of
death
for
killing
Abel
and
though
he
did
not
dye
(
peradventure
because
there
were
then
few
to
take
example
and
to
be
terrified
by
his
death
)
Yet
by
that
murder
he
was
made
incapable
of
enjoying
any
dignitie
and
God
did
not
preserve
him
alive
in
love
but
reproved
him
in
his
fury
that
others
which
should
be
borne
after
,
might
see
the
vagabond
and
fugitife
,
and
magnifie
the
Iustice
of
God
upon
him
,
the
branding
,
feare
,
and
shame
that
he
underwent
being
farre
worse
then
death
;
and
so
the
first
King
was
not
unaccomptable
but
lost
all
for
a
murder
;
so
true
it
is
that
many
a
man
marries
a
widow
that
would
gladly
be
rid
of
her
traine
of
children
;
and
whereas
many
have
instanced
in
Davids
case
,
that
he
was
a
man
of
blood
in
the
murder
of
Vriah
and
yet
not
put
to
death
,
the
answer
is
easy
that
David
ought
by
the
Law
of
Man
to
have
suffered
death
though
he
was
a
Monarch
,
and
Nathan
caused
him
to
be
his
owne
judge
▪
2
Sam.
12.
5.
As
the
Lord
liveth
that
man
that
hath
done
this
thing
shall
surely
dye
,
then
Nathan
said
to
David
thou
art
the
man
;
and
if
he
had
said
no
more
,
there
must
have
been
some
Executioner
found
out
to
have
taken
away
the
life
of
David
it
being
against
the
law
of
Nature
to
make
any
man
his
owne
executioner
,
but
be
pleased
to
observe
how
Nathan
aggravated
the
sin
verse
8.
9.
as
if
it
were
a
farr
greater
sin
for
David
to
commit
a
murder
then
for
a
private
man
,
because
it
is
a
double
sin
,
murder
and
breach
of
trust
it
is
the
highest
treason
for
a
King
to
murder
his
Subjects
;
and
there
can
be
no
greater
honor
to
any
people
in
the
world
then
to
doe
Iustice
upon
a
murderous
King
but
vers
.
13.
David
confesseth
his
sin
:
I
have
sinned
against
the
Lord
in
killing
Vriah
the
Hittite
with
the
sword
,
and
slaying
him
with
the
sword
of
the
Children
of
Ammon
,
though
David
never
toucht
the
weapon
that
shed
the
blood
of
Vriah
2
Sam.
11.
14.
therefore
it
is
an
impotent
argument
that
the
late
King
never
killed
any
man
with
his
owne
hands
,
and
as
weake
to
say
that
there
was
no
malice
in
him
which
formally
denominates
and
distinguishes
murder
from
man-slaughter
,
but
a
Martiall
contending
for
his
owne
right
upon
such
probable
grounds
,
that
if
a
plaintif
in
Chancery
were
non-suited
he
ought
not
to
pay
any
costs
for
that
he
had
a
probable
cause
of
litigation
;
for
if
there
was
not
a
prepenced
and
precogitated
malice
against
all
publique
spirited
men
against
whom
he
breathed
out
so
many
threatnings
,
wishing
that
they
had
but
one
head
,
that
they
might
be
taken
off
at
a
blow
as
another
Nero
,
yet
there
was
malice
in
Law
,
and
malice
implyed
,
to
kill
every
man
that
should
stand
in
his
way
of
an
absolute
unaccountable
domination
;
which
certainely
is
a
clearer
malice
then
a
thiefe
hath
that
kills
a
man
that
will
not
loose
his
purse
,
the
thiefe
hath
no
desire
to
hurt
the
honest
man
wishes
him
at
his
owne
house
in
safety
,
if
he
would
but
leave
his
purse
behind
him
;
for
I
appeale
to
every
sober
man
whose
judgement
is
not
corrupted
by
preingaged
affections
which
is
more
hainous
murder
and
offence
in
the
sight
of
God
for
a
poore
man
to
rob
a
rich
man
of
ten
pound
and
in
case
of
resistance
to
kill
him
,
or
for
a
Prince
that
for
the
maintenance
of
his
Pretogative
(
which
himselfe
sayes
is
to
be
accountable
for
his
actions
to
none
but
God
alone
)
shall
grant
Commissions
of
Array
,
and
raise
Armies
to
put
a
whole
Land
into
a
Combustion
and
flame
,
to
the
pillaging
,
plundering
,
massacring
and
destroying
many
thousands
of
poore
innocent
people
;
And
Nathan
said
to
David
,
the
Lord
hath
put
away
thy
sin
,
thou
shalt
not
dye
,
No
man
can
pardon
murder
but
God
alone
so
that
the
reason
why
David
was
not
put
to
death
for
that
murder
was
not
for
the
authority
that
he
had
as
a
King
but
out
of
Gods
pure
mercy
to
him
,
there
being
a
supersedeas
to
the
Execution
from
the
Court
of
Heaven
,
thereby
to
make
him
and
Manasses
in
the
old
Testament
,
and
Paul
in
the
new
,
patternes
to
such
as
should
believe
,
not
only
of
Eternall
,
but
of
Temporall
salvation
;
he
that
may
command
Abraham
to
sacrifice
Isaac
may
pardon
David
for
killing
Vriah
,
that
however
the
good
Thiefe
was
put
to
death
,
and
if
a
godly
man
commit
a
murder
he
ought
as
well
regularly
to
suffer
death
as
the
most
impious
,
the
Law
of
man
bearing
a
correspondency
with
the
Law
of
God
,
that
he
that
never
sins
till
seventy
if
he
then
kill
a
man
must
then
suffer
death
,
not
only
Temporall
but
Eternall
,
if
he
be
under
the
Law
,
Galat.
3.
10.
1
Pet.
4.
5.
Let
no
beleever
suffer
as
a
murderer
,
thiefe
,
or
evill
doer
proves
that
if
any
such
be
murderers
they
ought
to
suffer
;
and
the
next
verse
holds
forth
to
me
more
then
what
is
ordinarily
observed
:
yet
if
any
man
suffer
as
a
Christian
not
for
his
Religion
only
,
for
then
it
should
signify
no
more
then
verse
14.
but
if
a
Saint
should
,
through
the
strength
of
a
temptation
and
malice
of
Satan
commit
a
murder
(
as
the
best
man
living
may
possibly
commit
any
sin
,
but
the
sin
against
the
holy
Ghost
)
in
such
a
case
let
him
suffer
legall
punishment
as
a
Christian
,
let
not
him
be
terrified
so
much
at
the
present
death
as
rejoyce
that
he
is
goeing
to
his
fathers
house
to
Eternall
happines
,
let
him
be
more
affected
and
afflicted
that
Religion
should
suffer
by
his
fault
then
for
his
owne
sufferings
;
let
him
take
a
kinde
farewell
of
faith
which
shall
presently
be
turned
into
vision
,
and
of
repentance
for
that
all
teares
shall
instantly
be
wiped
from
his
eyes
,
let
him
feele
by
the
spirit
how
all
things
worke
together
for
his
good
even
his
great
sin
for
which
he
suffers
;
it
being
the
occasion
to
bring
him
soonet
to
his
Crowne
of
glory
;
I
say
though
this
be
regularly
true
,
that
if
a
godly
man
commit
a
murder
the
Law
will
take
hold
of
him
,
1
Tim.
1.
9.
10.
yet
if
the
Lord
worke
hearty
Contrition
in
his
soule
for
the
offence
as
in
the
case
of
David
,
I
have
sinned
,
&
the
heart
be
kindly
touched
with
godly
sorrow
(
which
did
not
appeare
to
be
the
Case
of
the
late
King
)
it
seemes
to
me
that
they
which
carry
the
sword
may
in
some
speciall
cases
save
such
a
man
alive
where
happily
the
Lord
hath
so
sanctified
that
affliction
to
him
;
that
he
is
thereby
become
a
new
creature
and
is
not
the
same
man
that
offended
,
and
may
be
more
serviceable
and
instrumentall
for
the
Publique
then
his
death
would
have
been
advantage
to
the
people
in
point
of
exemplary
Terror
without
any
violation
or
infringement
of
that
preceptive
fundamentall
law
of
Gen.
9.
6.
the
reason
whereof
being
perpetuall
so
long
as
men
are
made
after
Gods
Image
it
can
never
be
abrogated
,
though
any
one
should
extraordinarily
be
saved
,
by
the
equity
of
the
Law
as
in
Davids
Case
;
who
certainely
were
it
not
for
some
speciall
reason
as
a
King
did
more
deserve
death
then
for
a
private
person
to
commit
a
murder
,
as
he
that
is
a
Scholler
and
knowes
the
Law
ought
in
reason
rather
to
be
hanged
for
stealing
then
he
that
cannot
read
a
letter
,
as
Levit.
4.
3.
27.
28.
if
a
Priest
sin
it
requires
a
greater
expiation
,
he
must
offer
a
Bullocke
,
whereas
if
a
poore
man
sin
through
ignorance
a
Kid
was
sufficient
.
He
that
with
David
meditates
in
Gods
precepts
,
and
delights
in
his
holy
Law
,
and
Statutes
,
Psal
.
119.
15.
shall
find
that
in
Iudgement
the
person
of
the
poore
is
not
to
be
respected
,
nor
the
person
of
the
mighty
to
be
honored
,
but
in
righteousnes
every
man
to
be
judged
Levit.
19.
15.
Kings
to
dye
for
murder
as
well
as
others
,
and
higher
scaffolds
to
be
erected
for
them
then
others
by
reason
of
their
high
birth
,
that
Iustice
upon
them
may
be
more
conspicuous
,
another
generation
will
as
much
wonder
that
Wise
Royalists
should
be
taken
with
such
fond
arguments
,
as
we
doe
now
admire
that
our
ancestors
should
so
long
beleeve
Transubstantiation
,
A
Kings
unaccountablenes
,
and
a
Popes
Infallibilitie
being
all
one
in
the
ballance
of
reason
.
Did
not
the
people
disobey
a
man
after
Gods
own
heart
in
the
case
of
Ionathan
,
and
yet
vaine
men
to
preach
passive
obedience
where
a
power
shall
be
assumed
above
Law
to
pardon
murderers
,
dissolve
Parliaments
contending
for
a
negative
voice
,
to
make
solemne
elections
of
Knights
and
Burgesses
in
Parliament
ludibrious
and
no
more
then
a
spiders
webb
.
The
Patriarks
untill
Moses
time
governed
in
their
severall
lines
and
families
according
to
the
minde
of
God
never
refusing
to
give
an
accompt
of
all
they
did
to
those
whom
they
were
over
in
the
Lord
;
Indeed
the
Nimrods
and
the
Pharaohs
exercised
and
usurped
authoritie
over
poore
creatures
and
finding
Nimrods
Monarchy
,
Gen.
10.
in
the
16.
Chap.
we
finde
Warrs
;
foure
Kings
fighting
against
five
but
for
the
great
Empires
of
the
Assirians
(
oh
Assiria
the
Rod
of
mine
anger
)
Medes
and
Persians
,
Graecians
and
Romans
;
that
have
been
in
the
world
there
is
no
more
ground
in
Scripture
to
make
such
Imperiall
Government
to
be
of
God
;
then
there
is
for
the
Popes
supremacie
,
they
that
expect
another
Antichrist
are
as
blind
as
the
poore
Iewes
that
looke
for
another
Messias
;
and
I
hope
it
will
be
granted
me
that
Antichristian
goverment
is
no
more
of
Gods
ordaining
then
the
Divell
may
be
said
to
be
Gods
ordinance
,
because
he
is
permitted
to
doe
mischiefe
for
a
time
and
though
we
read
,
Gen.
21.
26.
That
good
Abram
and
Isaac
made
a
Covenant
with
King
Abimelecke
,
that
does
not
prove
him
to
be
a
King
of
Gods
appointment
for
he
had
either
made
himselfe
a
King
by
force
,
or
else
being
a
valiant
man
,
poore
people
were
constrained
to
run
to
such
for
protection
,
and
to
put
their
lives
,
liberties
,
and
estates
under
their
power
,
to
prevent
a
greater
mischiefe
,
and
being
so
subjected
the
Nimrods
have
dealt
from
time
to
time
no
better
with
them
then
the
Lyons
with
poore
beasts
which
they
get
into
their
denns
,
devoure
them
at
their
pleasures
,
thinking
it
a
great
curtesie
if
they
reserve
them
to
the
second
course
,
as
Poliphemus
promised
Vlysses
to
keep
him
for
the
last
bit
,
or
if
they
afford
them
food
and
rayment
it
is
but
as
the
Turks
use
their
slaves
,
feed
them
fat
that
they
may
the
better
endure
their
blowes
,
it
is
the
text
of
the
Civill
Law
,
that
all
is
the
Emperours
,
and
what
the
people
enjoy
is
of
curtesie
,
for
sayes
the
Emperour
,
I
expect
all
,
and
were
it
not
for
me
another
Nimrod
should
dispoile
them
of
all
;
and
so
hee
that
steales
a
Goose
and
leaves
a
few
feathers
behind
him
,
thinks
the
poore
woman
is
much
beholding
to
his
gentlenes
,
but
let
such
titles
&
claimes
be
examined
by
the
Word
of
God.
Before
wee
come
to
King
Moses
,
wee
read
of
many
Kings
of
Edom
,
and
Dukes
that
descended
of
Esau
,
Genes
.
36.
&c.
he
is
Esau
the
father
of
the
Edomites
,
but
not
a
word
that
this
goverment
was
approved
by
God
,
and
what
good
did
Pharoah
ever
doe
,
but
at
the
instance
of
Ioseph
in
giving
a
habitation
and
maintenance
to
Iacob
and
his
Children
,
Genes
.
47.
It
is
possible
that
Tirants
may
at
the
crave
and
Rogation
of
worthy
men
consent
to
the
enacting
of
some
wholesome
Lawes
,
still
keeping
the
Militia
in
their
owne
hands
to
have
a
power
to
destroy
all
when
they
please
,
Exod.
1.
8.
There
arose
up
a
new
King
over
Aegypt
which
knew
not
Ioseph
▪
but
oppressed
Gods
people
,
and
hee
said
unto
his
people
,
behold
the
people
of
the
Children
of
Israel
are
more
and
mightier
then
wee
,
come
on
,
let
us
deale
wisely
with
them
;
Reason
of
state
put
Iesus
Christ
to
death
,
verse
14.
All
their
service
wherein
they
made
them
serve
was
with
rigour
,
then
the
Lord
being
moved
with
compassion
towards
the
Israelites
respected
their
crye
,
he
appeared
to
Moses
saying
,
that
he
would
send
him
to
Pharoah
to
bring
them
out
of
Egypt
▪
Exod
3.
11.
So
that
Moses
was
the
first
King
,
or
Ruler
of
Gods
making
,
but
Moses
like
unto
his
Saviour
Christ
Iesus
,
was
not
willing
to
be
King
,
Exod.
4.
10.
I
am
not
eloquent
sayes
Moses
,
but
slow
of
Speech
,
and
Gods
anger
was
kindled
against
him
,
humble
pride
is
proud
humility
,
when
God
calls
to
any
imployment
a
Christian
may
not
deny
the
worke
of
God
upon
his
owne
spirit
,
but
see
what
a
gallant
publique
spirit
King
Moses
had
,
Exod.
5.
22.
23.
Lord
,
sayes
hee
,
I
can
doe
no
good
for
thy
people
;
it
is
the
greatest
griefe
to
a
man
of
honour
that
hee
cannot
see
through
his
busines
to
the
furthest
end
of
it
,
and
when
he
cannot
with
Paul
doe
that
good
which
he
would
;
such
a
man
hath
a
divine
calling
,
and
see
how
Moses
stands
for
the
peoples
libertie
,
Exod.
10.
9.
Hee
would
not
accept
of
his
owne
libertie
without
the
peoples
rights
,
but
was
willing
to
loose
his
owne
naturall
life
to
save
them
spiritually
.
The
next
Ruler
to
him
of
Divine
ordination
was
his
successour
Iosua
,
Deut.
34.
9.
as
God
had
been
with
Moses
guideing
his
heart
and
hand
to
governe
the
people
by
the
law
of
right
reason
,
not
assuming
any
unaccomptable
authoritie
over
them
but
to
speake
and
act
in
such
evidence
and
demonstration
of
the
spirit
and
power
to
them
that
the
most
ignorant
amongst
them
might
easily
perceive
that
Moses
intended
the
peoples
good
,
and
if
any
one
could
have
given
advice
how
to
have
eased
them
,
or
comforted
them
in
the
least
kinde
more
then
he
did
,
hee
would
no
doubt
have
hearkened
unto
it
,
and
when
the
people
murmured
as
for
this
Moses
wee
know
not
what
hee
is
;
hee
drew
no
sword
against
them
,
to
hurt
them
,
but
prayed
for
them
and
cryed
over
them
,
so
then
the
Lord
appointed
Iosua
to
succeed
Moses
,
and
the
people
accepted
of
him
and
approved
of
Gods
election
,
Iosua
1.
15
,
16
,
17
,
18.
is
a
very
sweet
Covenant
and
agreement
made
between
Magistrates
and
people
not
a
word
of
passive
obedience
to
doe
Iosuas
will
or
suffer
his
displeasure
but
the
people
promised
to
hearken
unto
him
as
they
did
to
Moses
,
onely
the
Lord
thy
God
be
with
thee
as
he
was
with
Moses
,
that
is
so
farr
as
the
Lord
is
with
thee
,
in
the
way
of
holines
and
righteousnes
so
farr
we
are
thy
subjects
and
no
farther
,
and
whosoever
rebells
against
thy
Command
so
farr
as
it
is
the
Commandment
of
the
Lord
shall
surely
dye
;
then
Iosua
3.
9.
sayes
to
the
people
,
come
hither
,
and
heare
the
Word
of
the
Lord
your
God
,
and
4.
14.
the
people
feared
Iosua
,
but
it
was
because
the
Lord
had
magnified
him
in
the
sight
of
all
Israel
;
the
Lawes
that
the
people
were
governed
by
,
were
the
Lawes
of
God
which
Moses
had
written
in
the
presence
of
the
people
of
Israel
,
Iosua
8.
from
the
31.
to
the
35.
and
in
all
difficult
causes
no
doubt
but
Iosua
consulted
with
the
Elders
of
Israel
,
Iosua
10.
Hee
hangs
up
five
Kings
,
makes
quicke
worke
with
them
,
they
did
not
plead
that
their
persons
were
sacred
,
that
they
were
the
Lords
anointed
and
not
to
be
toucht
,
but
said
Iosua
verse
25.
thus
shall
the
Lord
your
God
doe
to
all
your
enemies
against
whom
ye
fight
,
as
if
he
should
say
,
if
there
be
at
any
time
so
long
as
God
hath
a
people
in
the
world
,
a
King
in
England
,
Scotland
,
or
any
other
part
of
the
world
fighting
against
them
,
the
Captains
of
the
men
of
Warre
must
put
their
feet
upon
the
necks
of
such
Kings
who
ever
they
be
,
and
they
must
be
smitten
,
slaine
,
and
hanged
up
untill
the
evening
;
and
never
did
trees
in
England
yeeld
and
bring
forth
such
sweet
fruit
as
those
wherof
the
Scaffolds
were
made
at
VVhitehall
,
Ianuary
30.
1648.
Some
slips
or
stocks
whereof
to
be
planted
for
the
same
good
use
of
hanging
and
beheading
all
Tirants
and
oppressors
,
will
be
more
worth
to
the
three
Nations
then
all
the
Timber
in
the
Forest
of
Deane
:
in
the
same
Chap.
7.
Kings
more
are
Conquered
and
smitten
,
and
Iosua
12.
24.
all
the
Kings
31.
and
observe
the
precious
counsell
that
good
Iosua
gives
to
the
people
before
his
death
,
such
Rulers
and
no
others
are
of
the
Lords
appointment
.
Come
wee
to
the
Booke
of
Iudges
,
Iosua
being
dead
the
people
did
evill
in
the
sight
of
the
Lord
,
2.
11.
and
they
were
sold
into
the
hands
of
their
Enemies
that
spoiled
them
,
yet
ver
.
16.
the
Lord
raised
up
Iudges
which
delivered
them
out
of
the
hands
of
those
that
spoiled
them
,
and
Chap.
3.
9.
the
Lord
raised
up
a
deliverer
to
the
people
of
Israel
who
delivered
them
even
Othniel
,
and
the
spirit
of
the
Lord
came
upon
him
and
he
judged
Israel
,
and
went
out
to
warre
ver
.
15.
left-handed
Ehud
slew
Eglon
,
Chap.
6.
14.
The
Lord
raised
up
Gideon
to
deliver
Israel
from
the
Mideanites
,
and
Chap.
8.
they
would
have
made
him
King
,
then
the
men
of
Israel
said
unto
Gideon
,
rule
thou
over
us
22.
23.
both
thou
and
thy
son
,
and
thy
sons
son
also
,
for
thou
hast
delivered
us
from
the
hand
of
Midian
,
and
Gideon
said
unto
them
,
I
will
not
rule
over
you
,
neither
shall
my
son
rule
over
you
,
the
Lord
shall
rule
over
you
,
Gideon
rejects
the
motion
with
disdaine
,
hereditary
Kingdomes
have
no
footstep
in
Scripture
,
but
the
Lord
is
said
to
rule
when
fit
men
rule
by
the
Lawes
of
God.
Chap.
8.
33
,
34
,
35.
The
people
soone
forgot
God
and
Gideon
,
then
Chap.
9.
the
bramble
will
be
King
that
which
is
a
curse
of
God
upon
the
earth
,
Gen.
3.
18.
will
play
Reax
.
Gideon
would
not
be
King
,
but
Abimeleck
makes
no
bones
to
kill
seventy
of
his
brethren
to
make
himselfe
King
,
9.
5.
is
such
one
likely
to
be
a
governor
of
Gods
appointment
?
Can
it
be
the
minde
of
God
that
the
Trees
of
the
Forrest
should
have
a
bramble
to
raigne
over
them
?
Iotham
the
Survivour
ver
.
7.
stands
up
and
sayes
,
hearken
unto
mee
yee
men
of
Sechem
,
that
God
may
harken
unto
you
,
and
may
I
humbly
beg
leave
of
my
miserably
deluded
and
discontented
Countrey-men
to
put
them
in
minde
of
Iothams
Parable
,
and
in
true
love
to
tell
them
,
that
as
Iotham
by
that
parable
foretold
their
ruine
,
and
ver
,
57.
the
curse
of
Iotham
the
son
of
Ierubbaal
,
was
fulfilled
upon
them
accordingly
;
so
undoubtedly
whoever
shall
by
plots
and
conspiracies
endeavour
to
introduce
any
of
Abimelecks
race
or
conditions
to
be
King
of
England
,
Ireland
or
Scotland
,
or
act
any
thing
against
the
late
statute
for
the
abolishing
of
Kingly
power
shall
perish
by
the
sword
of
Iustice
,
and
those
Cities
that
resist
so
just
Acts
&
Ordinances
shall
be
beaten
down
and
sowed
with
salt
,
ver
.
45.
The
Lord
grant
that
the
salt
there
mentioned
,
and
Lots
wifes
conversion
into
a
pillar
of
salt
Genes
.
19.
26.
(
which
the
Lord
Iesus
would
have
us
remember
,
Luke
17.
32.
)
may
be
as
savory
condiments
to
season
mens
spirits
,
with
a
detestation
of
all
Tiranny
and
oppression
,
and
with
a
love
to
Iustice
and
Rationall
goverment
;
that
the
Parliament
may
give
us
every
day
more
and
more
of
the
fatnes
of
the
Olive
,
the
peace
bringing
Olive
quicke
,
cheape
,
and
sure
Iustice
,
which
can
onely
make
peace
and
harmony
in
a
Common
wealth
,
it
being
the
onely
strong
oake
,
that
can
keep
up
the
ship
of
State
from
sinking
;
and
let
all
that
would
not
be
found
fighting
against
God
make
a
Covenant
of
salt
to
be
true
and
faithfull
to
the
Common-wealth
as
it
is
now
established
,
renouncing
ever
to
have
any
thing
more
to
doe
with
Abimelecke
;
for
see
what
became
of
him
ver
.
53.
So
God
will
undoubtedly
render
the
wickednes
of
those
that
imbrued
their
hands
in
the
blood
of
that
learned
Doctor
Dorislaus
,
and
Ingenious
Mr.
Ascam
,
upon
their
owne
heads
,
for
such
bloody
Actions
are
seldome
onely
punisht
in
hell
;
Chap.
11.
Iephthah
the
Gileadite
that
mighty
man
of
valour
(
who
was
thrust
out
of
his
native
place
by
his
brethren
)
was
soon
called
backe
to
their
assistance
to
be
their
Captaine
and
Ruler
,
note
there
a
plaine
agreement
and
stipulation
betweene
a
Prince
and
people
,
and
certainly
so
it
was
in
the
beginning
of
Parliaments
no
doubt
but
it
was
agreed
upon
under
hand
and
seale
(
but
Kings
have
been
too
subtill
creatures
to
suffer
it
to
be
printed
)
that
if
the
King
should
be
of
one
Iudgement
and
the
Representatives
of
another
it
must
passe
according
to
the
Publique
reason
of
the
whole
,
and
that
Parliaments
were
not
to
be
dissolved
till
the
busines
was
done
which
they
met
about
;
other
wise
what
fickle
things
were
Kings
?
and
what
vaine
things
were
Parliaments
,
as
building
of
Castles
in
the
Aire
?
Now
Iepthah
having
judged
Israel
six
yeares
,
died
12.
7.
after
whom
Ibzan
and
Edom
were
Iudges
,
they
being
dead
,
the
Children
of
Israel
did
evill
againe
in
the
sight
of
the
Lord
,
and
the
Lord
delivered
them
into
the
hands
of
the
Philistins
40.
yeares
,
13.
1.
then
the
Spirit
of
the
Lord
began
to
move
in
Sampson
and
his
valiant
exploits
are
the
substance
of
the
14
,
15
,
and
16.
Chap.
then
comes
the
great
objection
which
the
Royalists
make
Chap.
17.
6.
in
those
dayes
there
was
no
King
in
Israel
but
every
man
did
that
which
was
right
in
his
own
eyes
,
Chap.
18.
1.
and
19.
1.
repeated
upon
the
occasion
of
the
abuse
and
murder
of
the
Levites
Concubine
,
where
the
Holy
Ghost
does
not
meane
such
a
King
as
Abimelecke
,
or
as
the
Gentiles
had
,
to
breath
life
into
the
Lawes
by
his
Royall
assent
for
such
a
King
the
people
of
Israel
never
had
,
nor
owned
in
the
Land
of
Canaan
,
not
a
man
that
challenged
a
power
unaccomptable
to
oppresse
,
murder
,
sweare
,
plunder
,
and
commit
all
manner
of
wickednes
without
controle
,
such
a
monster
being
fitter
to
carry
garbidge
to
Beares
then
to
live
amongst
Civill
people
;
but
there
was
then
no
man
zealous
for
Gods
glory
to
fight
for
Israel
,
and
to
judge
them
according
to
the
Law
of
God
,
therefore
the
Lord
raised
up
Samuel
a
singular
man
for
Iustice
and
mercie
,
1
Sam.
1.
28.
Hanah
his
Mother
lent
him
the
Lord
,
Chap.
3.
The
Word
of
the
Lord
was
revealed
unto
him
,
he
dealt
faithfully
in
telling
Eli
what
the
Lord
commanded
;
thereupon
he
was
established
to
be
a
Prophet
of
the
Lord
,
vers
.
20.
Chap.
7.
He
exhorteth
to
solemne
Repentance
then
they
make
him
a
Iudge
vers
.
6.
being
so
,
he
yet
prayed
,
and
sacrificed
,
and
the
Lord
discomfited
,
the
Philistines
by
Thunder
,
and
Samuel
judged
Israel
all
his
dayes
,
and
went
Circuits
,
carrying
home
Iustice
to
the
peoples
houses
,
and
built
an
Altar
unto
the
Lord
having
ver
.
12.
taken
a
stone
and
called
the
name
of
it
Ebenezer
,
saying
,
hitherto
hath
the
Lord
helped
us
.
Iudges
being
to
take
speciall
care
that
God
may
be
purely
worshipped
and
glorified
,
and
that
Gods
people
may
not
forget
the
mercie
of
the
Lord
in
destroying
their
Enemies
.
Certainly
Moses
and
Samuel
were
two
of
the
best
Iudges
that
ever
were
in
the
world
;
and
are
to
be
as
patternes
and
looking-glasses
to
all
Magistrates
,
so
that
as
he
is
the
best
Christian
that
is
most
like
unto
Iesus
Christ
;
so
he
is
the
best
Iudge
that
is
most
like
unto
Moses
and
Samuel
,
Moses
Exod.
18.
13.
sat
to
Iudge
the
people
who
stood
by
him
from
the
morning
untill
the
evening
he
ended
the
businesse
of
the
day
with
the
day
,
ver
.
16.
sayes
he
,
I
Iudge
betweene
one
man
and
another
and
I
make
them
know
the
Statutes
of
God
and
his
Lawes
,
if
a
Iudge
can
but
teach
people
the
Statutes
of
God
and
his
Lawes
his
worke
is
in
a
good
forwardnes
,
and
more
then
halfe
done
:
In
that
Samuel
is
commended
for
telling
Eli
the
destruction
of
his
house
,
it
argues
that
the
best
part
of
faithfulnes
is
to
discover
the
abuses
and
errors
in
any
profession
as
being
best
knowne
unto
them
,
for
the
end
of
the
professors
and
of
every
ones
profession
ought
to
be
the
same
(
viz.
)
the
welfare
of
the
body
politique
;
therefore
whereas
there
are
many
Ieofailes
&
rubs
that
lie
in
the
Allies
of
Iustice
,
that
poore
men
are
overborne
in
their
righteous
causes
by
full
purses
which
the
Reverend
Iudges
proceeding
regularly
as
they
find
the
course
of
the
Court
,
cannot
remedie
without
the
power
of
Parliament
;
I
have
seriously
thought
that
oppressions
in
Courts
of
Iustice
have
been
spun
by
the
late
Courtiers
with
so
fine
a
threed
that
few
but
those
that
daily
meet
with
it
in
practise
can
see
it
,
and
therefore
unlesse
it
please
God
to
move
the
hearts
of
the
honorable
Iudges
in
pure
love
to
Iustice
to
propound
fit
remedies
to
the
Parliament
,
plaisters
that
may
be
large
enough
for
the
wound
,
I
meane
an
Act
of
Retranchement
to
cut
off
all
unnecessary
delayes
,
and
expences
in
matter
of
Iustice
,
between
man
and
man
;
that
poore
men
may
have
it
for
Gods
sake
,
&
the
rich
for
reasonable
consideration
;
it
will
lye
very
remote
from
the
understandings
of
many
worthy
publike
spirited
men
what
course
to
take
therein
;
without
which
all
the
warres
have
been
but
as
purgings
and
vomitings
;
the
health
of
a
State
consisting
in
the
equallity
and
harmony
of
Iustice
;
and
all
Martiall
Iustice
is
sanctified
by
the
Civill
Iustice
;
as
for
example
,
if
one
of
the
Reverend
Iudges
would
make
it
his
suite
to
the
Parliament
,
that
a
bargaine
and
sale
might
be
as
strong
,
as
a
fine
&
Recovery
,
that
a
poore
Farmer
,
or
Cottager
might
leave
some
small
portions
to
his
yonger
Children
without
paying
one
or
two
yeares
purchase
for
the
charge
of
a
fine
,
and
recovery
,
what
an
ease
might
this
be
to
men
of
small
estates
to
passe
them
from
one
to
another
,
and
to
cut
off
Intailes
by
a
deed
in
writing
without
so
much
solemnitie
and
expence
;
if
another
would
set
forth
the
unprofitablenes
of
Outlawries
which
are
to
no
purpose
but
to
multiply
expence
;
And
a
third
be
earnest
for
an
Act
to
plead
the
generall
Issue
in
all
Actions
,
and
at
the
Assises
to
insist
wholly
upon
the
merit
of
the
Cause
whether
the
money
be
due
or
not
,
whether
the
Plaintiffe
have
right
to
the
Land
or
not
;
I
am
confident
it
would
make
sweet
musicke
in
Parliament
;
I
do
not
intend
to
dispute
the
lawfulnes
of
Legall
proceedures
in
point
of
conscience
to
them
that
Iudge
them
so
,
but
in
point
of
comfort
at
the
day
of
Iudgment
let
me
humbly
propound
this
to
those
that
sit
in
the
seat
of
Iustice
,
whether
it
appearing
to
them
that
the
defendant
hath
paid
the
money
though
it
be
after
the
day
of
payment
limited
in
the
Condition
,
or
that
the
money
is
payd
upon
a
single
Bill
,
where
payment
by
Law
is
no
plea
;
or
that
the
Plaintiff
in
an
Ejectment
hath
a
cleere
right
to
the
Land
,
but
the
lease
,
Entry
,
and
Ejectment
was
not
proved
in
due
forme
of
Law
,
or
if
a
wilfull
murder
be
committed
,
and
so
found
by
the
Iury
but
there
is
a
word
mistaken
in
the
Indictment
whereby
the
murderer
escapes
for
that
Assises
and
so
the
matter
compounded
,
or
the
prosecutor
desists
,
and
the
Plaintiff
in
the
Ejectment
must
begin
againe
having
lost
his
own
charges
and
payd
above
five
pound
costs
to
the
defendant
,
who
continues
the
wrong
&
keeps
the
Lands
unjustly
from
the
plaintif
,
&
the
defendant
that
hath
paid
the
money
is
forced
to
fly
into
Chancery
for
reliefe
where
the
unjust
Plaintiff
at
Law
refuses
to
appeare
or
else
demurrs
,
because
he
hath
a
Iudgement
at
Law
,
or
the
witnesses
dead
,
and
so
the
poore
defendant
taken
in
execution
and
buried
above
ground
in
prison
for
ten
pound
where
the
principle
debt
was
but
five
pound
,
and
that
paid
,
(
though
not
at
the
prefixt
day
and
so
proved
to
the
Iury
,
)
I
say
whether
it
would
not
be
easier
for
thē
to
give
an
accompt
of
reforming
such
errors
then
otherwise
;
but
if
by
the
Parliaments
intention
in
altering
the
Iudges
oathes
enjoyning
them
onely
to
proceed
according
to
Iustice
,
the
Iudge
may
not
of
himselfe
moderate
such
like
extremities
;
then
of
what
huge
concernment
must
it
needs
be
,
humbly
and
earnestly
to
sollicite
for
present
remedies
,
for
what
souldier
can
with
comfort
fight
with
a
blunt
sword
?
it
is
a
great
joy
to
Physicians
to
cure
their
Patients
,
but
if
any
dye
under
their
hands
when
they
might
by
a
little
more
then
ordinary
trouble
have
recovered
them
;
it
cannot
but
be
a
purgatory
to
an
Ingenious
spirit
;
certainly
that
Iudge
which
helps
a
man
to
his
right
and
thereby
preserves
a
family
from
beggery
deserves
as
much
as
he
that
cures
a
man
of
a
desperate
fever
.
But
I
Sam.
8.
Is
the
Statute
Law
concerning
Kings
where
it
cleerely
appeares
that
the
first
generation
of
Monarchs
and
the
rise
of
Kings
,
was
not
from
above
,
not
begotten
by
the
Word
and
Command
of
God
but
from
the
peoples
pride
&
ardent
importunity
,
they
were
mad
for
a
King
to
be
like
unto
the
Heathens
;
I
beseech
you
observe
the
story
it
is
a
Chapter
that
deserves
to
be
written
in
Capitall
letters
of
Gold
,
and
if
it
were
convenient
to
appoint
the
reading
of
it
but
once
a
moneth
in
the
publique
meeting
places
,
I
am
confident
it
might
be
of
great
advantage
in
the
satisfying
men
of
perverse
spirits
,
for
let
the
most
violent
assertors
and
contenders
for
Monarchy
but
seriously
consider
and
be
intreated
to
heare
it
as
the
Word
of
God
,
1
Thess
.
2.
13.
and
they
must
needs
be
convinced
that
they
which
endeavour
to
destroy
a
Parliament
consisting
of
Godly
,
Wise
and
Iudicious
men
that
are
willingly
bound
by
the
same
Lawes
which
are
made
for
others
,
abhorring
all
thoughts
of
unaccomptablenes
;
and
to
set
up
a
King
who
fights
for
a
boundlesse
prerogative
to
doe
what
he
pleases
on
earth
giving
an
accompt
thereof
only
to
God
,
(
as
if
hell
were
made
only
for
them
who
must
not
be
toucht
nor
be
punished
in
this
life
for
any
of
their
abominations
;
)
doe
cast
off
and
reject
the
God
of
Iustice
and
mercy
:
for
when
good
Samuels
rule
the
people
,
it
is
God
that
rules
in
them
and
by
them
,
and
there
is
nothing
so
contrary
to
the
gracious
Nature
of
God
as
the
violence
,
oppression
and
Legall
Thefts
of
the
wicked
Nimrods
of
the
world
,
and
then
marke
the
doome
of
their
favorits
,
Iohn
12.
48.
he
that
rejecteth
mee
and
receiveth
not
my
words
hath
one
that
Iudgeth
him
,
the
word
that
I
have
spoken
the
same
shall
Iudge
him
in
the
last
day
.
First
,
it
is
very
observable
what
it
was
that
bred
a
dislike
of
the
Iudges
ver
.
3.
they
turned
aside
after
lucre
and
tooke
Bribes
and
perverted
Iudgement
which
Samuel
did
not
ver
.
5.
when
Common-wealths
men
turne
private
wealths
men
and
more
minde
the
Trimming
of
their
owne
Cabbins
then
the
Ship
of
State
,
then
the
people
cry
out
,
make
us
a
King
to
Iudge
us
like
all
the
Nations
,
as
if
they
should
say
,
better
have
one
Tirant
then
thirty
Tirants
in
Athens
,
better
fill
one
purse
then
many
,
now
the
Lord
Commands
Samuel
to
protest
solemnly
against
Monarchy
that
they
may
not
pretend
ignorance
but
be
left
inexcusable
,
and
then
if
they
will
have
a
King
,
hearken
unto
them
,
sayes
the
Lord
,
ver
.
7.
which
is
no
approbation
of
Monarchy
as
some
vainely
argue
,
the
Lord
therein
dealing
with
them
as
a
tender
wise
Physician
when
the
impatient
Patient
cryes
out
for
wine
which
will
encrease
the
disease
,
the
Physician
to
satisfie
his
importunitie
gives
him
a
little
wine
which
he
knowes
rather
encreases
then
asswages
the
disease
;
but
knowes
that
if
he
have
it
not
,
his
impatience
may
worke
a
greater
mischiefe
,
ver
.
19.
Nay
,
but
we
will
have
a
King
over
us
,
are
words
of
men
possessed
with
afrensie
,
give
us
a
King
or
wee
shall
run
madd
for
him
,
wee
will
have
one
whatsoever
it
cost
us
,
that
we
may
be
like
all
the
Nations
;
shall
France
and
Spayne
have
Kings
and
we
none
?
will
they
take
away
our
God
from
us
,
from
vers
.
11.
to
17.
Samuel
describes
a
lively
portraiture
and
lineament
of
a
Kings
prerogative
which
are
principally
three
as
you
may
please
to
observe
first
a
prerogative
over
mens
persons
,
to
imprison
any
one
whom
the
King
pleases
;
Hee
will
take
your
sons
upon
pretence
of
disobedience
,
or
for
reason
of
State
either
intowre
him
,
or
send
him
beyond
sea
if
he
were
a
Commonwealths
man
which
in
Court
language
is
as
much
as
to
say
a
dangerous
man
,
ver
.
11.
13.
and
16.
Secondly
,
in
point
of
Militia
,
ver
.
12.
Hee
will
ap
point
the
Capitaines
,
the
Kings
Councell
called
that
an
inherent
priviledge
as
an
inseperable
accident
and
incident
to
the
Crowne
,
without
which
he
is
no
King
,
and
then
having
the
sword
it
is
no
head
matter
to
command
all
the
money
in
the
Land.
Thirdly
,
in
point
of
Interest
and
propertie
ver
.
14.
17.
he
will
take
a
tenth
of
all
the
Corne
,
Wine
and
Cattle
,
if
the
Iudgement
of
Ship-money
had
not
been
reversed
a
tenth
would
not
have
sufficed
I
meane
that
senseles
Iudgment
(
which
I
cannot
mention
without
indignation
)
that
men
should
be
so
silly
to
talke
of
building
of
ships
when
the
Land
was
ready
to
be
invaded
or
in
eminent
danger
,
as
if
it
were
a
time
to
looke
after
leather
to
make
buckets
when
a
house
is
on
fire
.
It
seems
to
me
,
that
the
holy
Spirit
in
expressing
those
three
grand
prerogatives
that
the
Kings
of
the
Gentiles
would
pretend
unto
;
had
an
eye
to
the
present
age
wherein
wee
live
;
and
therefore
many
booke
learned
Royalists
not
being
able
to
answer
this
Scripture
,
have
declared
their
Iudgements
to
be
(
whether
their
hearts
and
pens
were
of
the
same
minde
Ilargue
not
)
that
the
Lord
did
allow
of
such
a
Goverment
,
and
ver
.
11.
hee
will
take
your
sonns
which
is
to
be
meant
by
usurpation
contrary
to
the
Law
of
God
,
Deut.
17.
20.
See
the
learned
Annotations
upon
that
Chapter
very
excellent
,
not
what
they
ought
to
doe
in
right
,
but
that
they
would
so
doe
in
fact
;
they
read
hee
shall
take
your
sons
,
and
ver
.
15.
hee
will
take
a
Tenth
,
that
he
shall
,
and
may
take
a
Tenth
as
if
they
had
a
Commission
from
heaven
so
to
doe
and
to
fortifie
that
opinion
they
alleige
,
Deut.
17.
14.
When
thou
art
come
unto
the
Land
which
the
Lord
thy
God
giveth
thee
,
and
shalt
possesse
it
,
and
shalt
dwell
therein
,
and
shalt
say
I
will
set
a
King
over
mee
like
as
all
the
Nations
that
are
about
me
,
v.
15.
Thou
shalt
in
any
wise
set
him
King
over
thee
whom
the
Lord
thy
God
shall
choose
,
one
from
among
thy
brethren
shalt
thou
set
King
over
thee
,
thou
mayest
not
set
a
stranger
over
thee
which
is
not
thy
brother
,
ver
.
16.
but
he
shall
not
multiply
horses
to
himselfe
,
not
cause
the
people
to
returne
to
Egypt
;
to
the
end
that
hee
should
multiply
horses
for
as
much
as
the
Lord
had
said
unto
you
yea
shall
henceforth
returne
no
more
that
way
,
ver
.
17.
Neither
shall
he
multiply
wives
to
himselfe
that
his
heart
turne
not
away
,
neither
shall
he
greatly
multiply
to
himselfe
silver
and
gold
,
ver
.
18.
And
it
shall
be
when
he
sitteth
upon
his
Throne
of
his
Kingdome
,
that
he
shall
write
him
a
copie
of
this
Law
in
a
booke
out
of
that
which
is
the
Priests
,
the
Levites
,
ver
.
19.
and
it
shall
be
with
him
,
and
he
shall
read
therein
all
the
dayes
of
his
life
that
hee
may
learne
to
feare
the
Lord
his
God
to
keep
all
the
words
of
this
Law
and
these
Statutes
to
doe
them
,
ver
.
20.
that
his
heart
be
not
lifted
up
above
his
brethren
,
and
that
he
turne
not
aside
from
the
Commandement
to
the
right
hand
or
to
the
left
:
to
the
end
that
he
may
prolong
his
dayes
in
his
Kingdome
he
and
his
Children
in
the
midst
of
Israel
:
And
they
read
those
words
,
I
will
set
a
King
over
me
,
which
is
spoken
by
the
people
,
Thou
shalt
set
a
King
over
thee
,
as
if
God
had
commanded
a
Kingly
Goverment
in
Canaan
which
was
only
permissive
as
the
sin
of
Adam
;
let
them
have
a
King
at
their
owne
perill
,
saith
the
Lord
,
The
Lord
foresaw
that
the
Israelites
would
rebell
,
and
cast
off
a
happy
Goverment
by
the
heads
of
the
people
and
Iudges
,
and
God
permits
it
and
Moses
speakes
of
the
election
and
dutie
of
a
King
,
the
election
is
from
the
people
,
they
will
have
a
King
whether
the
Lord
will
or
no
;
where
by
the
way
wee
may
take
notice
how
bold
many
have
beene
,
and
poore
deluded
Royalists
still
are
,
to
wrest
the
Scripture
for
the
advancement
of
Monarchy
,
when
men
dare
say
,
that
in
the
Hebrew
it
is
that
Moses
commands
them
to
elect
a
King
which
the
holy
Scripture
reproves
in
them
as
the
greatest
insanity
&
madnes
in
the
world
,
that
when
they
may
have
honest
Religious
men
to
go
in
&
out
before
them
that
will
not
oppresse
them
,
nor
exalt
themselves
above
their
brethren
that
they
will
notwithstanding
inslave
themselves
to
the
Arbitrary
and
lawlesse
Iusts
of
one
man
and
his
posteritie
,
whether
they
be
Idiots
,
Children
,
knaves
,
Theeves
,
Murderers
,
Fornicators
,
Gluttons
,
Drunkards
,
Idolators
;
or
Women
,
which
though
never
so
wise
,
Religious
and
mercifull
(
as
by
reason
of
the
tendernes
of
their
spirits
and
want
of
temptation
;
I
believe
there
are
more
godly
women
then
men
in
the
world
)
yet
it
is
against
the
law
of
God
and
Nature
to
make
Millions
of
men
subject
to
the
commands
of
a
woman
;
but
blessed
be
God
that
the
knowledge
of
the
Hebrew
language
is
not
necessary
to
bring
an
English
man
to
heaven
,
Iosua
had
the
honour
to
conduct
them
into
Canaan
,
and
they
tooke
it
into
possession
,
but
there
was
a
remnant
of
the
Canaanites
left
unsubdued
to
prove
them
▪
as
the
law
is
,
Deut.
the
20.
from
the
16.
10
the
18.
which
I
the
rather
mention
for
the
Illustration
of
the
equitable
proceedings
in
Ireland
,
the
Lambe
Iudges
and
makes
war
in
Righteousnes
,
Revel
.
19.
11.
Every
Souldier
hath
been
as
a
Iudge
to
execute
the
Iudgment
written
Psal
.
149.
9.
farre
be
it
from
Gods
servants
to
slay
the
righteous
with
the
wicked
,
Genes
.
18.
23.
No
such
beatificall
sight
as
to
see
a
Murderer
that
hath
imbrued
his
hands
in
the
effusion
of
Innocent
blood
to
suffer
the
most
painefull
and
shamefull
death
that
can
be
imagined
,
but
the
Children
of
those
Murderers
ought
not
to
be
put
to
death
for
their
originall
sin
as
we
read
in
the
case
of
Amaziah
2
Kings
14.
5.
6.
And
it
came
to
passe
as
soone
as
the
Kingdome
was
confirmed
in
his
hand
that
hee
slew
his
servants
which
had
slaine
the
King
his
Father
;
But
the
Children
of
the
Murderers
he
slew
not
according
unto
that
which
is
written
in
the
booke
of
the
law
of
Moses
;
wherein
the
Lord
commanded
,
saying
,
the
Fathers
shall
not
be
put
to
death
for
the
Children
,
nor
the
Children
be
put
to
death
for
the
Fathers
;
but
every
man
shall
be
put
to
death
for
his
owne
sinne
,
Deut.
24.
16.
And
many
that
by
reason
of
their
wicked
principles
and
adherence
to
the
Pope
are
not
fit
to
be
trusted
in
Garisons
yet
receive
rents
for
their
houses
or
estates
there
;
Ezek.
18.
20.
The
soule
that
sinneth
it
shall
dye
,
the
sonne
shall
not
beare
the
iniquity
of
the
Father
;
neither
shall
the
Father
beare
the
iniquitie
of
the
Son
,
the
righteousnes
of
the
righteous
shall
be
upon
him
,
and
the
wickednes
of
the
wicked
shall
be
upon
him
.
Now
by
the
equitie
of
that
law
Deut.
20.
16.
where
Gods
people
shall
reside
,
they
being
chief
in
Command
may
and
ought
for
their
owne
securities
;
expell
delinquents
and
malignants
out
of
London
,
or
any
Garrison
in
England
or
Ireland
for
a
time
,
or
for
ever
,
as
may
conduce
to
the
Weale
publique
and
their
owne
safeties
▪
whose
lives
are
so
precious
in
the
Lords
esteeme
.
But
here
I
meet
a
Goliah
in
the
way
that
threatens
much
,
but
the
spirit
of
God
is
not
in
it
,
and
therefore
it
is
but
as
a
statue
;
that
God
had
given
the
land
of
Canaan
by
promise
to
Israel
,
and
therefore
they
might
justly
maintaine
a
warr
to
destroy
the
Canaanites
,
Hittites
,
Amorites
,
Perizites
,
Hivites
,
and
Iebusites
,
and
there
being
no
command
to
destroy
the
Gibeonites
,
Deut.
20.
17.
therefore
the
league
with
them
was
lawfull
Ios
.
9.
wherein
the
warr
may
be
judged
lawfull
on
both
sides
,
for
Iosua
to
fight
,
having
a
command
from
God
and
the
Canaanites
to
defend
their
possession
not
knowing
of
any
such
command
;
but
is
there
the
same
reason
to
destroy
ancient
Monarchyes
when
they
oppose
Iesus
Christ
,
and
wil
not
suffer
his
people
to
enjoy
their
liberties
which
he
hath
purchased
for
them
by
his
precious
blood
?
Answer
.
Yes
doubtlesse
,
there
are
as
evident
promises
for
the
Churches
of
Christ
in
this
age
of
the
world
to
be
redeemed
out
of
Antichristian
bondage
by
the
Moseses
,
Iosuas
,
Sampsons
,
Gideons
,
Iepthahs
,
and
Samuels
,
which
the
Lord
shall
raise
up
to
be
instruments
in
his
hand
to
save
his
people
;
as
there
were
in
Moses
and
Iosuas
ages
,
that
the
Church
of
Israel
should
be
delivered
from
the
Egyptian
slavery
,
and
reason
to
me
cleerely
makes
it
out
;
that
if
a
promise
of
an
earthly
Canaan
were
a
ground
of
the
Churches
Warre
much
more
their
spirituall
liberties
;
that
if
I
may
defend
my
house
by
force
from
theeves
and
robbers
,
certainly
I
may
defend
my selfe
in
the
exercise
of
my
spirituall
liberties
,
which
are
ten
thousand
times
deerer
to
me
:
if
I
may
fight
for
a
peece
of
glasse
,
may
I
not
engage
for
a
precious
pearle
that
is
invalluable
?
The
Kings
of
Canaan
might
have
pleaded
antiquity
succession
,
and
the
peoples
consent
which
no
King
can
plead
against
Gods
people
in
the
matter
of
their
spirituall
priviledges
;
God
will
have
the
Monarchs
of
the
world
know
,
that
whatever
Civill
right
they
may
pretend
to
their
Kingdomes
where
they
have
by
force
or
flattery
gained
the
peoples
consent
as
the
honest
man
parts
with
his
purse
to
save
his
life
;
yet
they
must
not
upon
paine
of
forfeiting
their
Royalties
persecute
his
friends
and
servants
:
Kings
that
stile
themselves
,
Defenders
of
the
Faith
,
if
they
prove
offendors
of
the
faithfull
;
God
will
take
away
their
Kingdomes
in
a
way
of
Iustice
,
and
righteousnes
,
when
any
of
the
10.
Kings
having
formerly
given
their
power
and
strength
to
the
beast
,
Revel
.
17.
12.
shall
afterwards
cut
off
his
head
,
as
Henry
the
eight
used
the
Pope
in
taking
away
his
supremacy
and
making
himselfe
head
of
the
Church
by
Act
of
Parliament
,
leaving
the
body
of
Antichristian
Goverment
by
Bishops
as
before
;
or
if
the
body
of
Antichrist
come
to
be
destroyed
and
the
thighes
,
leggs
or
feet
onely
remaining
in
any
Coercive
Presbiters
,
when
Kings
will
play
at
small
games
rather
then
sit
out
and
joyne
with
any
people
in
the
world
to
persecute
the
people
of
God
,
see
the
end
of
such
Kings
,
ver
.
14.
They
shall
make
warre
with
the
Lambe
and
the
Lambe
shall
overcome
them
,
for
he
is
Lord
of
Lords
,
and
King
of
Kings
,
and
they
that
are
with
him
are
called
and
chosen
,
and
faithfull
,
and
this
Arraignement
of
Monarchs
and
Grandees
for
abusing
the
Spouse
of
Christ
,
shall
not
be
onely
upon
the
puritie
of
Intention
(
which
will
not
Iustifie
any
Irregular
Action
for
to
Act
Irregularly
upon
an
Impetus
or
Impulsive
spirit
makes
Scripture
uselesse
)
but
according
to
naturall
Iustice
and
common
equitie
,
that
when
Kings
shall
proclaime
the
Saints
Traitors
,
Heretiques
,
and
Rebells
,
because
they
will
not
fall
downe
and
worship
the
Lord
according
to
human
inventions
,
and
shall
raise
Armies
to
destroy
them
as
enemies
to
their
Crowne
and
dignities
;
such
Kings
have
forfeited
their
Civill
Rights
as
the
Kings
of
Canaan
did
,
and
honest
,
faithfull
,
righteous
men
chosen
by
the
people
shall
be
their
successors
to
whom
by
vertue
of
the
equity
of
the
Oathes
of
Allegiance
and
Supremacy
,
the
people
are
to
be
true
and
faithfull
as
to
the
Lord
;
for
whom
,
and
by
whose
lawes
they
preside
,
and
regulate
their
Administrations
:
and
other
obligation
lies
upon
no
man
by
vertue
of
any
such
Oath
that
he
formerly
tooke
,
for
there
is
no
other
successor
;
the
wisedome
of
God
hath
in
Iustice
so
ordered
it
,
and
He
that
is
Truth
when
men
are
lyars
,
is
also
wise
when
they
are
fooles
;
for
the
oath
was
only
binding
to
the
positique
capacity
,
to
be
true
to
the
King
,
so
farr
as
he
was
true
to
the
Lawes
and
safety
of
the
people
:
Hee
that
tooke
it
in
any
other
sense
made
the
King
a
God
,
infallible
and
impeccable
when
he
sets
up
a
standard
of
defiance
against
them
,
is
any
man
so
unsound
in
his
intellectualls
as
to
thinke
that
the
oath
obliges
him
to
stand
still
,
and
suffer
his
owne
throat
to
be
cut
;
No
oath
can
tye
any
man
to
doe
or
suffer
that
which
is
destructive
to
humanity
,
and
as
for
Christians
certainely
by
that
statute
of
Numb
.
30.
what
ever
any
Christian
vowes
without
the
consent
of
her
husband
Iesus
Christ
is
meerely
voyd
in
Law
,
and
a
precipitate
rash
oath
,
as
that
of
David
against
Nabal
,
I
Sam.
25.
22.
binds
not
but
to
repentance
Levit.
5.
4.
5.
If
it
be
objected
that
Iosua
fought
against
Kings
of
another
Nation
as
Gods
people
in
England
did
not
;
what
forraigne
assistance
hath
been
in
that
kinde
?
I
shall
not
dispute
,
but
the
answer
is
very
easie
,
that
the
neerenes
of
the
relation
much
aggravates
the
offence
on
the
Royalists
part
;
If
ambitious
Princes
would
give
Commissions
of
Array
against
forraigners
,
and
not
to
destroy
their
owne
people
,
then
it
might
be
but
a
sin
against
the
sixt
and
eight
Commandement
,
but
to
destroy
his
own
Countreymen
is
a
complicate
offence
of
Treason
also
;
and
a
sin
against
the
fift
Commandement
as
well
as
the
other
two
,
to
betray
those
that
trusted
him
;
and
certainly
had
not
the
Parliament
executed
the
late
King
,
the
Danes
or
some
others
might
have
destroyed
them
,
for
God
binds
his
people
by
his
legall
Commands
to
Act
and
accomplish
his
designes
,
and
to
destroy
all
Tirants
and
oppressors
,
and
to
say
who
ever
heard
of
such
a
thing
before
is
an
argument
wherewith
onely
ignorant
poore
people
are
taken
,
as
the
people
said
when
Iesus
Christ
cast
out
the
dumbe
Spirit
,
Matth.
9.
33.
34.
it
was
never
so
seene
in
Israel
,
he
casteth
out
Divells
through
the
Prince
of
Divells
;
wee
doe
not
read
that
God
ever
dealt
with
any
Saint
as
with
Iob
,
yet
Iob
was
no
hypocrite
;
I
say
the
Lord
hath
layd
an
absolute
Command
upon
the
Parliament
to
proceed
as
they
have
done
upon
paine
of
his
high
displeasure
,
and
being
guilty
of
high
treason
against
the
Majesty
,
(
a
terme
not
fit
for
any
mortall
man
,
because
higher
then
that
wee
cannot
give
)
of
Heaven
,
and
of
being
utterly
destroyed
if
they
had
not
done
it
;
and
that
stroke
put
England
into
a
salvable
condition
for
doe
but
consider
how
severely
the
Lord
dealt
with
Israel
and
Iudah
,
when
their
Princes
turned
Lions
and
Wolves
:
Then
the
Lord
gave
them
a
King
in
his
anger
,
1
Sam.
8.
7.
and
Hosea
13.
11.
ver
.
I
gave
them
a
King
in
mine
anger
,
and
tooke
him
away
in
my
wrath
;
will
any
man
say
that
Sauls
office
of
being
King
was
of
Divine
ordination
which
was
done
in
anger
,
all
Gods
ordinances
are
appointed
in
love
for
the
good
of
his
people
and
Divine
and
humane
society
,
but
Sauls
being
made
King
displeased
the
Lord
;
and
it
is
very
remarkable
that
on
the
day
,
and
at
the
very
houre
of
election
,
Samuel
dealt
justly
with
them
,
and
told
them
of
their
great
evill
in
rejecting
God
and
his
Goverment
,
17
,
18
,
19.
and
Samuel
called
the
people
together
unto
the
Lord
to
Mizpeh
,
and
said
unto
the
Children
of
Israel
,
thus
saith
the
Lord
God
of
Israel
,
I
brought
up
Israel
out
of
Egypt
,
and
delivered
you
out
of
the
hand
of
the
Egyptians
,
and
out
of
the
hand
of
all
Kingdoms
,
and
of
them
that
oppressed
you
,
and
yee
have
this
day
rejected
your
God
who
himselfe
saved
you
out
of
all
your
adversities
and
tribulations
,
and
yee
have
said
unto
him
,
Nay
,
but
set
a
King
over
us
;
but
though
the
Kingly
Government
displease
God
,
yet
observe
how
gently
Saul
behaved
himselfe
to
the
people
,
1
Samuel
11.
12.
There
were
some
that
would
not
have
Saul
raigne
over
them
which
the
people
would
have
had
put
to
death
,
but
Saul
said
ver
.
13.
There
shall
not
be
a
man
put
to
death
this
day
;
whereas
the
Monarchs
of
the
world
make
men
offendors
for
a
word
,
one
man
for
speaking
in
jest
,
that
he
will
make
his
sonne
heire
of
the
Crowne
,
meaning
a
house
that
had
that
signe
in
Cheape-side
;
and
another
for
saying
,
there
goes
Ed.
6.
in
Coleman-street
have
been
most
Tirannically
murdered
and
executed
,
Saul
was
never
so
bloody
minded
.
But
one
passage
I
may
not
omit
,
the
Holy
Ghost
(
foreseeing
that
Monarchy
would
have
many
Advocates
to
plead
for
its
divine
right
)
for
the
satisfaction
of
all
that
will
not
wilfully
shut
out
the
light
,
calls
this
importunitie
of
the
Israelites
to
have
a
King
to
be
a
great
wickednes
,
and
such
a
sin
that
the
Lord
will
not
let
goe
unpunished
,
but
sent
unreasonable
weather
,
thunder
and
raine
in
wheat
harvest
,
Proverbs
26.
1.
As
snow
in
summer
,
and
as
raine
in
harvest
,
so
honor
is
not
seemely
for
a
foole
,
I
hope
England
will
not
forget
the
wet
season
in
summer
1648.
how
it
was
mid-winter
at
mid-summer
,
and
certainely
the
works
of
God
have
a
voice
and
are
most
eloquent
to
his
owne
people
;
what
the
Lord
did
to
the
Israelites
for
their
asking
a
King
,
England
hath
great
cause
to
thinke
that
the
Lord
was
highly
displeased
with
those
that
would
have
made
peace
with
the
late
King
,
read
but
1
Sam
▪
12.
from
the
16.
to
the
22.
and
it
is
all
one
to
say
,
that
God
is
the
Author
of
Monarchy
,
as
that
he
is
the
Author
of
sin
;
for
the
blessed
spirit
(
which
cannot
lye
)
calls
it
a
great
wickednes
,
the
people
call
it
their
evill
,
and
Samuel
sayes
they
have
done
all
this
wickednes
;
yet
feare
not
,
for
the
Lord
will
not
forsake
his
people
;
for
his
great
names
sake
,
because
it
hath
pleased
the
Lord
to
make
you
his
people
,
and
he
promises
to
pray
for
them
ver
.
23.
as
if
Monarchy
was
such
a
great
sin
that
if
it
had
not
beene
,
that
the
Lord
will
not
truly
destroy
his
owne
people
,
Psal
.
89.
33.
Exod.
32.
12.
(
for
what
would
the
Egyptians
then
have
said
?
)
hee
would
never
have
pardoned
it
,
for
a
Iust
rationall
Goverment
is
one
of
the
things
that
is
of
the
greatest
concernement
in
the
world
:
but
is
it
not
said
1
Sam.
15.
9
,
10
,
11.
that
God
set
up
Saul
to
be
King
?
true
,
but
no
otherwayes
then
he
set
up
Pharoah
to
oppresse
his
own
people
,
but
Saul
and
the
people
spared
Agag
,
and
the
fatlings
which
was
Sauls
disobedience
,
and
observe
for
what
Saul
lost
the
Kingdome
,
the
people
will
have
a
King
;
though
he
erre
but
in
mercy
,
saying
,
it
is
more
noble
to
save
him
whom
wee
may
destroy
then
to
kill
him
whom
wee
may
save
alive
,
and
the
best
of
the
Sheep
and
the
Oxen
,
spared
for
sacrifice
unto
the
Lord
,
and
confessed
his
sinne
v.
24.
Saul
said
unto
Samuel
,
I
have
sinned
,
for
I
have
transgressed
the
Commandement
of
the
Lord
and
thy
words
,
because
I
feared
the
people
and
obeyed
their
voice
,
25.
Now
therefore
I
pray
thee
pardon
my
sin
&
turne
againe
with
me
that
I
may
worship
the
Lord
,
26.
And
Samuel
said
unto
Saul
,
I
will
not
returne
with
thee
for
thou
hast
rejected
the
Word
of
the
Lord
,
and
the
Lord
hath
rejected
thee
from
being
King
over
Israel
,
27.
and
as
Samuel
turned
about
to
goe
away
hee
laid
hold
upon
the
skirt
of
his
mantle
and
it
rent
,
28.
and
Samuel
said
unto
him
,
the
Lord
hath
rent
the
Kingdome
of
Israel
from
thee
this
day
,
and
hath
given
it
to
a
neighbour
of
thine
that
is
better
then
thou
,
29.
and
also
the
strength
of
Israel
will
not
lye
nor
repent
for
he
is
not
a
man
that
should
repent
30.
then
he
said
,
I
have
sinned
,
yet
honour
mee
now
I
pray
thee
before
the
Elders
of
my
people
and
before
Israel
,
and
turne
againe
with
mee
that
I
may
worship
the
Lord
thy
God
,
31.
so
Samuel
turned
againe
after
Saul
and
Saul
worshipped
the
Lord
;
what
would
not
the
mercifull
God
of
Israel
pardon
the
King
of
Israel
an
error
in
mercy
?
being
but
too
pittifull
to
spare
a
great
man
that
happily
might
have
repented
;
that
confest
his
sin
,
prayed
for
pardon
,
that
he
might
worship
the
Lord
,
that
prayed
againe
for
pardon
,
of
that
particular
sinne
,
and
did
worship
the
Lord
accordingly
,
that
was
annointed
,
1
Sam.
10.
1.
in
token
of
the
giftes
and
graces
of
Gods
spirit
,
and
kist
by
Samuel
for
congratulation
and
homage
,
1
Kings
19.
18.
Psal
.
2.
12.
it
speaks
aloud
to
me
,
that
the
Lord
was
very
angry
at
Monarchicall
Goverment
,
and
that
Kings
when
they
have
possest
themselves
of
such
a
God-like
state
,
and
Immense
powers
,
Incompetible
(
almost
with
humanitie
)
not
only
by
force
and
usurpation
,
but
by
the
peoples
consent
or
election
,
as
Saul
was
;
the
people
shouted
and
said
,
God
save
the
King
,
1
Sam.
10.
24.
and
Chap.
11.
15.
't
is
said
,
that
the
people
made
Saul
King
,
and
Saul
and
all
the
men
of
Israel
rejoyced
greatly
,
yet
one
offence
and
that
a
small
matter
in
comparison
(
though
no
sin
be
little
that
is
committed
against
the
great
God
)
makes
a
Monarch
to
forfeit
all
his
Royalties
;
for
when
people
,
either
for
feare
,
or
through
the
vanity
or
pride
of
heart
,
will
tye
themselves
by
Oathes
or
Covenant
,
to
be
in
subjection
to
any
man
;
the
Scripture
tells
them
that
God
is
angry
with
them
for
giving
away
that
libertie
,
which
he
would
have
them
keep
,
and
if
they
breake
their
trust
never
so
little
they
may
plucke
them
downe
and
choose
godly
and
Iudicious
men
to
rule
over
them
in
the
feare
of
the
Lord
;
certainly
Saul
was
a
Saint
in
comparison
of
the
pretenders
to
Monarchy
in
our
dayes
:
He
sins
in
mercy
not
in
cruelty
,
confessed
his
sin
,
never
used
any
means
to
be
King
but
hid
himselfe
as
unwilling
and
unworthy
to
be
King
,
ventured
his
life
most
freely
for
the
people
,
was
not
guilty
of
Innocent
Blood
as
we
read
of
,
unles
it
were
in
the
case
of
the
Priests
,
1
Sam
22.
19.
tooke
the
newes
of
his
rejection
from
Samuel
patiently
,
acknowledged
divine
Iustice
in
all
,
and
would
not
have
a
man
suffer
that
denyed
his
title
to
the
Crown
as
in
the
place
before
alledged
:
How
unlike
was
Saul
to
Charles
the
last
;
but
by
Solons
law
,
no
evill
is
to
be
spoken
of
the
dead
least
quarrells
should
be
immortall
;
He
hath
appealed
to
a
higher
Tribunall
,
where
no
error
will
be
found
in
the
sentence
pronounced
against
him
,
but
all
that
had
a
hand
and
acted
in
that
execution
from
a
consciencious
principle
to
be
rid
of
Tiranny
and
oppression
,
in
discharge
of
their
duties
to
God
and
man.
Not
for
any
sinister
end
to
make
themselves
great
,
but
faithfully
to
serve
their
generation
;
will
have
much
cause
of
rejoycing
therein
,
at
that
great
day
when
the
secrets
of
all
hearts
shall
be
disclosed
,
and
many
Iudgments
given
in
severall
Courts
shall
be
reversed
,
but
that
undoubtedly
will
be
confirmed
.
Object
.
But
it
is
strongly
objected
for
Monarchy
that
God
accepted
David
,
it
is
said
of
him
,
1
King.
15.
4.
5.
Nevertheles
for
Davids
sake
did
the
Lord
his
God
give
him
a
lamp
in
Ierusalem
to
set
up
his
Son
after
him
,
and
to
establish
Ierusalem
,
because
David
did
that
which
was
right
in
the
sight
of
the
Lord
,
and
turned
not
aside
from
any
thing
that
he
commanded
him
all
the
dayes
of
his
life
,
save
onely
in
the
matter
of
Vriah
the
Hittite
.
Ans
.
Gods
choosing
David
was
no
approbation
of
the
Kingly
office
in
him
,
more
then
in
Saul
;
God
never
said
,
that
Davids
office
was
after
his
own
heart
,
unles
sin
and
great
wickednes
be
after
Gods
heart
;
God
gave
Saul
gifts
,
he
had
a
spirit
of
Regiment
,
the
Israelites
were
resolved
to
have
a
King
as
the
Heathens
had
,
whether
God
would
or
not
;
let
them
have
one
sayes
God
,
at
their
own
perills
,
when
the
King
was
good
and
governed
them
as
the
good
Iudges
did
,
and
would
give
an
account
to
the
people
&
a
reason
of
all
his
actions
,
Then
God
had
his
will
,
and
the
people
had
their
wils
,
to
have
the
name
of
a
King
,
but
the
Nature
of
good
magistrates
;
and
certainly
I
have
thought
many
times
upon
the
late
troubles
that
if
I
durst
(
have
asked
any
thing
in
the
world
contrary
to
the
minde
of
God
)
which
may
not
be
,
mee
thinks
it
should
have
been
the
continuance
of
a
Kingly
Goverment
in
England
,
to
have
had
the
preeminence
and
power
in
one
,
Good
,
Gracious
,
Iust
,
Mercifull
,
Valiant
,
Faithfull
,
and
Patient
Man
,
as
a
Moses
or
a
Iob
,
Iehosophat
,
Iosiah
,
or
Hezekiah
,
that
would
dye
for
the
people
.
A
Christian
that
like
his
Saviour
Iesus
Christ
goes
about
doeing
good
,
Acts
10.
28.
that
makes
it
his
trade
to
relieve
the
poore
people
,
the
father
lesse
,
and
widow
,
and
such
as
are
oppressed
,
and
his
recreation
to
sit
down
at
night
and
thinke
upon
it
,
and
that
day
which
he
hath
done
no
good
in
,
he
counts
it
lost
.
A
man
whose
maine
resolution
of
his
soule
is
to
know
God
as
accounting
it
the
most
honorable
thing
in
the
world
for
the
Creature
to
know
its
Creator
that
counts
it
his
chiefest
good
to
promote
the
glory
of
God
;
to
doe
good
if
it
were
possible
,
to
every
visible
object
,
and
living
creature
,
at
least
to
pray
for
them
:
A
man
that
loves
the
Saints
as
his
owne
soule
for
Christs
sake
,
knowing
he
will
reward
him
,
and
puts
forward
every
good
motion
withall
his
might
,
that
will
renounce
his
owne
honour
and
become
of
no
reputation
and
thinke
himselfe
highly
honored
if
by
the
meanest
office
of
love
he
may
be
serviceable
to
any
,
specially
to
the
Elect
,
if
such
a
man
had
a
plenartie
of
power
to
doe
what
he
pleased
without
controle
from
a
blessed
principle
of
love
to
God
what
aboundance
of
good
might
an
E.
6.
have
done
had
his
dayes
been
numerous
whom
God
onely
shewed
to
the
world
,
and
recalled
him
as
not
worthy
of
him
,
I
say
,
what
aboundance
of
good
might
one
such
rare
incomparable
person
doe
in
a
short
time
when
great
Councells
can
move
like
great
bodyes
but
slowly
,
but
this
is
but
worldly
wisedom
to
be
wise
above
what
is
written
,
for
man
to
be
wiser
then
God
,
who
sayes
,
it
is
dangerous
to
trust
any
single
person
(
though
never
so
singular
)
with
an
unlimitted
power
;
for
the
best
men
are
but
men
at
the
best
,
and
there
is
no
grace
but
may
be
counterfeit
,
he
that
seemes
to
be
a
Paul
to
day
,
may
be
a
Saul
to
morrow
,
the
heart
of
man
is
deceitfull
above
all
things
,
and
the
very
conceit
of
such
a
power
is
enough
to
corrupt
the
best
man
living
,
therefore
the
best
goverment
is
to
have
Princes
of
the
congregation
,
godly
&
righteous
men
to
be
chosen
,
governors
,
and
Iudges
,
(
a
Iosua
to
lead
and
conduct
their
Armies
against
their
Enemies
which
Iob
calls
a
King
in
the
Army
,
Iob
29.
25.
is
a
sweet
text
for
a
generall
;
I
sat
chief
and
direct
as
a
King
in
the
Army
as
one
that
comforteth
the
mourners
,
V.
11.
to
18.
When
Iob
was
compassed
about
with
extraordinary
honors
,
and
seated
in
the
Assembly
of
other
Easterne
Princes
,
sat
in
the
Chaire
;
those
honors
entred
not
into
his
soule
,
but
his
thoughts
were
taken
up
,
about
the
afflicted
and
miserable
,
such
as
were
in
a
mournefull
condition
▪
his
soule
was
with
their
soules
,
to
alleviate
and
ease
his
distressed
Countrey
men
by
bearing
part
of
their
burden
,
his
greatest
coverousnes
was
to
enrich
the
poore
,
and
the
desire
of
comforting
them
was
always
the
strongest
of
his
passions
;
and
so
the
people
are
not
to
be
led
up
and
downe
by
the
noses
,
but
the
Magistrates
are
to
open
their
eyes
,
who
are
very
sensible
of
their
own
good
;
and
this
is
the
minde
of
God
and
great
designe
of
Heaven
to
governe
the
world
by
rationall
men
as
hee
enlightens
it
by
the
sun
;
for
Reason
is
the
soule
of
all
things
sublunary
,
and
the
life
of
all
Iust
human
lawes
without
exception
,
by
this
reason
no
man
in
the
world
ought
to
challenge
a
power
unaccomptable
over
others
;
for
the
people
are
more
immediatly
the
originall
of
all
Iust
power
,
then
any
King
ever
was
,
of
a
Constables
authority
:
And
ought
to
be
accountable
by
the
same
reason
for
offences
against
the
Publique
good
,
as
a
Constable
for
his
offence
,
but
it
is
not
the
name
of
a
King
but
the
boundlesse
power
which
I
argue
against
(
though
the
Romans
for
the
insolence
of
Tarquin
would
not
endure
the
name
)
if
any
people
shall
place
the
Legislative
power
in
Parliamentary
authority
and
give
unto
one
man
the
Title
of
King
for
their
better
correspondency
with
forraigne
Kingdomes
,
with
no
more
power
to
hurt
the
people
,
then
the
Duke
of
Venice
or
the
Duke
of
Genoa
have
;
such
a
goverment
may
be
Iust
and
Rationall
,
but
Domination
is
a
sweet
morsell
,
let
all
States
take
heed
how
any
man
growes
too
popular
&
engrosses
too
much
power
into
his
hands
.
Object
.
But
many
object
that
Paul
and
David
being
annointed
by
Gods
speciall
command
,
that
their
office
was
pleasing
unto
God.
Ans
.
I
agree
that
Annointing
does
generally
imply
that
God
accepts
of
such
persons
and
things
that
are
so
annointed
by
his
command
;
but
observe
,
that
God
and
the
people
were
of
a
contrary
minde
in
that
Action
;
God
appointed
and
annointed
Saul
as
a
Captain
to
goe
before
them
to
defend
them
from
the
Tyranny
of
the
Philistines
,
1
Sam.
9.
15.
16.
and
Chap.
14.
47.
So
Saul
tooke
the
Kingdome
over
Israel
and
fought
against
all
his
enemies
on
every
side
against
Moab
and
against
the
Children
of
Ammon
,
and
against
Edom
,
and
against
the
Kings
of
Zobah
,
and
against
the
Philistines
,
and
whithersoever
he
turned
himselfe
he
vexed
them
;
but
the
people
tooke
it
as
an
accomplishment
of
their
desires
to
have
a
King
as
the
Nations
had
,
which
power
God
gave
him
not
,
but
told
the
people
that
hee
would
make
them
cry
.
Chap.
8.
18.
And
yee
shall
cry
out
in
that
day
,
because
of
your
King
which
yee
shall
have
chosen
you
,
and
the
Lord
will
not
heare
you
in
that
day
;
and
wee
read
,
2
Sam.
21.
That
they
had
three
yeares
famine
for
Sauls
wickednesse
,
because
hee
had
slaine
the
Gibeonites
in
his
zeale
to
the
Children
of
Israel
▪
it
is
a
golden
Scripture
sufficient
to
satisfie
an
Iron
age
of
men
that
are
so
stupid
to
thinke
that
Kings
and
their
Children
are
not
to
be
executed
for
murders
▪
vers
.
1
,
2
,
3
,
4
,
5
,
6.
9.
then
there
was
a
famine
,
&c.
and
so
did
Iob
4.
10
,
11.
The
roaring
of
the
Lion
,
and
the
voice
of
the
fierce
Lion
,
and
the
teeth
of
the
young
Lions
are
broken
,
the
old
Lion
perisheth
for
lacke
of
prey
,
and
the
stout
Lions
whelps
are
scattered
abroad
:
I
judge
the
meaning
of
it
to
be
,
that
men
who
raigne
like
Lions
,
Kings
and
great
ones
who
under
the
face
of
men
carry
the
hearts
of
Tygers
;
and
their
Children
who
equall
them
in
▪
and
inherit
their
fathers
crueltie
;
and
their
wives
who
surpasse
them
in
Insolence
,
and
Marian
persecntions
;
must
all
receive
such
punishments
as
their
sins
deserve
,
they
end
their
lives
tragically
,
heaven
hath
,
and
will
make
it
seene
in
their
persons
that
it
never
leaves
cruelties
without
chastisement
,
as
there
shall
be
no
Innocent
ones
abandoned
,
so
the
greatest
persons
that
are
culpable
shall
not
be
unpunished
,
such
as
plough
iniquity
and
sow
wickednes
shall
reap
the
same
ver
.
8.
9.
those
to
whom
the
newes
of
the
murder
of
the
Innocent
is
as
sweet
,
as
a
plentifull
harvest
is
agreable
to
the
husbandman
;
shall
not
be
able
to
avoid
the
stroke
of
Iustice
,
but
be
like
high
trees
that
are
planted
upon
the
mountaines
shall
be
made
a
sport
and
pastime
for
the
windes
,
and
tempests
.
But
the
poore
Gibeonits
case
before
wee
leave
it
,
affords
us
an
excellent
document
how
Gods
Israelites
ought
to
carry
themselves
towards
Ismaelits
and
Canaanits
,
that
would
have
destroyed
them
,
viz.
to
be
very
sparing
in
promises
and
protection
towards
them
,
but
haveing
once
conditionated
with
them
and
received
them
into
favour
,
to
be
very
liberall
in
performances
towards
them
,
and
not
to
violate
faith
given
in
a
title
,
though
the
conditions
were
obtained
by
craft
and
deception
;
And
now
I
humbly
intreat
you
to
observe
what
little
esteeme
David
had
of
Sauls
Royall
seed
to
hang
up
seven
of
them
;
for
what
offence
does
not
appeare
,
but
very
probable
that
they
had
given
Saul
bad
councell
to
destroy
the
poore
Gibeonites
;
and
yet
David
had
sworne
to
Saul
not
to
cut
off
his
seed
after
him
,
1
Sam.
24.
20.
21.
And
now
behold
I
know
well
that
thou
shalt
surely
be
King
,
and
that
the
Kingdome
of
Israel
shall
be
established
in
thine
hand
.
Sweare
now
therefore
unto
me
by
the
Lord
that
thou
wilt
not
cut
off
my
seed
after
mee
,
and
that
thou
wilt
not
destroy
my
name
out
of
my
fathers
house
,
and
David
swore
unto
Saul
:
With
these
two
arguments
I
doe
in
the
name
of
the
Lord
,
Challenge
all
the
Royalists
in
England
,
Ireland
,
and
Scotland
,
to
answer
them
if
they
can
,
or
rest
satisfied
with
Scripture
and
reason
.
1.
That
no
oath
of
Allegiance
or
Supremacy
can
be
any
ground
to
any
people
not
to
doe
Iustice
upon
a
King
for
murder
;
David
a
man
after
Gods
owne
heart
(
that
never
offended
but
in
the
matter
of
Vriah
)
therefore
did
not
erre
in
delivering
up
Sauls
seven
sons
to
execution
;
would
not
make
his
oath
to
Paul
a
ground
not
to
doe
Iustice
▪
for
the
Spirit
of
God
in
David
argued
thus
,
I
am
by
the
Law
of
Nature
as
I
am
a
creature
,
a
poore
worme
bound
to
the
holy
and
just
Law
of
my
Creator
(
which
is
unchangeable
and
undispensable
;
God
can
no
more
dispense
with
my
loving
and
obeying
of
him
,
then
hee
can
cease
to
be
God
by
reason
of
his
Infinite
goodnes
)
which
Law
is
▪
that
blood
requires
blood
,
Genes
.
9.
6.
It
is
a
fundamentall
Law
without
which
there
can
be
no
conservation
of
human
society
,
and
I
finde
in
the
Law
of
God
that
my
eye
must
not
pittie
him
that
sheds
blood
,
Deut.
19.
11
,
12
,
13.
But
if
any
man
hate
his
neighbour
and
lye
in
wait
for
him
,
and
rise
up
against
him
and
smite
him
mortally
that
he
dye
and
fleeth
into
one
of
these
Cities
:
then
the
Elders
of
the
City
shall
send
and
fetch
him
thence
,
and
deliver
him
into
the
hand
of
the
avenger
of
blood
;
that
he
may
dye
,
ver
.
5.
thine
eye
shall
not
pittie
him
,
but
thou
shalt
put
away
the
guilt
of
Innocent
blood
from
Israel
that
it
may
goe
well
with
thee
(
paralell
whereunto
)
is
2
Kings
14.
4.
And
also
for
the
Innocent
blood
that
he
shed
,
(
for
hee
filled
Ierusalem
with
Innocent
blood
)
which
the
Lord
would
not
pardon
.
And
therefore
when
I
take
an
oath
of
Allegeance
or
Supremacy
,
it
must
be
saving
that
faith
which
I
owe
unto
my
Creator
;
as
in
Iustice
Littletons
case
when
any
man
did
Fealty
to
his
Lord
,
it
was
with
a
saving
that
faith
and
dutie
which
he
owed
unto
the
King
,
and
those
other
Lords
which
he
held
land
of
,
by
Priority
of
Tenure
,
which
if
it
were
not
expressed
it
is
implyed
in
Law.
2.
Thus
I
argue
that
if
it
were
just
to
put
Sauls
sons
to
death
for
their
fathers
sin
wherein
hee
was
principall
and
they
but
accessaries
,
at
the
most
;
doubtlesse
it
had
been
just
to
have
recompenced
it
upon
the
head
of
their
father
,
it
could
be
no
sin
to
put
Saul
to
death
for
killing
the
Gibeonites
where
it
was
lawfull
to
execute
his
sons
which
might
have
made
many
pleas
,
that
what
they
did
,
was
Sauls
command
,
they
had
the
Kings
Commission
of
Array
and
warrants
from
Saul
to
raise
forces
to
secure
the
Countrey
,
and
under
pretence
of
keeping
the
peace
to
plunder
and
destroy
whom
they
pleased
,
but
observe
what
a
glorious
sight
it
was
in
the
eyes
of
heaven
,
1
Sam.
21.
14.
when
those
seven
sons
were
executed
,
God
was
intreated
for
the
Land
:
It
may
be
the
common
Law
would
have
acquitted
those
seven
gentlemen
,
because
regularly
where
the
principall
is
dead
,
the
accessory
cannot
be
tryed
,
but
the
Law
of
God
makes
all
principall
in
murder
whether
present
or
absent
,
as
the
Law
of
man
makes
all
principall
in
the
highest
offences
of
Treason
,
and
the
lowest
offences
of
trespasse
;
nor
did
David
question
,
what
?
shall
I
shed
the
blood
of
the
seed
Royall
for
the
Gibeonites
who
were
strangers
and
bondmen
,
hewers
of
wood
,
and
drawers
of
water
,
upon
which
Eternall
Law
of
Righteousnes
,
Major
Ottoway
and
Cornet
Grant
,
were
shot
to
death
for
murdering
an
Irish-man
at
the
siege
of
VVaterford
who
having
leave
to
goe
into
VVaterford
to
receive
some
money
and
to
returne
,
was
at
his
coming
backe
murdered
by
their
Orders
or
Command
,
for
which
by
the
Councell
of
Warre
they
were
justly
condemned
,
and
the
execution
was
a
most
famous
peece
of
justice
,
for
had
not
zeale
and
love
to
Iustice
preponderated
,
and
out-voted
all
private
affections
much
might
have
been
said
for
the
vallor
,
Gallantry
,
and
hopefulnes
of
the
Major
,
and
Cornet
;
I
could
not
in
faithfulnes
but
mention
it
as
being
a
case
so
parallell
to
that
1
Sam.
21.
That
Sauls
sons
should
be
executed
for
murder
of
the
Gibeonites
,
and
out
of
my
dutifull
respect
to
beare
witnesse
to
the
exemplary
and
exact
discipline
of
the
Army
where
vice
is
punisht
&
vertue
rewarded
whereof
I
was
sometimes
Advocate
,
and
count
it
more
honorable
to
be
a
member
of
an
Army
fighting
for
Christ
then
to
be
head
of
an
Antichristian
Empire
.
But
before
we
leave
David
,
let
me
but
observe
how
the
anger
of
the
Lord
was
kindled
against
Israel
for
Davids
one
sin
of
numbring
the
people
;
what
had
the
poore
sheep
done
that
70000.
men
from
Dan
to
Beersheba
should
dye
by
the
Pestilence
in
three
dayes
?
Did
not
God
thinke
you
therein
reckon
with
them
for
their
Kingly
goverment
,
you
will
have
a
King
saith
the
Lord
to
them
,
whether
I
will
or
no
;
you
shall
now
smart
for
your
wickednes
;
for
your
great
wickednes
,
for
unmanning
your selves
,
making
your selves
lesse
then
men
,
to
make
one
man
equall
with
God
,
to
doe
what
he
pleases
;
I
will
not
endure
it
in
my
owne
people
;
Eli
sinned
,
yet
the
people
not
punisht
,
for
he
governed
the
people
according
to
the
minde
of
God
▪
but
you
will
have
a
King
,
sayes
the
Lord
,
as
the
Heathens
have
,
be
it
so
,
but
if
he
sin
I
le
punish
you
,
not
only
with
the
famine
,
but
by
a
great
pestilence
,
and
as
you
like
that
,
so
continue
your
Kingly
goverment
.
Object
.
But
Davids
dayes
drew
to
an
end
therefore
he
gives
a
charge
to
Solomon
his
son
,
of
righteousnes
,
saying
,
there
shall
not
faile
thee
a
man
on
the
Throne
of
Israel
,
1
Kings
2.
4.
which
expressing
a
stability
of
Davids
Throne
:
some
may
argue
,
that
God
approved
Kingly
goverment
.
As
also
there
is
another
objection
that
should
have
had
priority
in
Deut.
17.
14.
to
20.
That
God
gave
a
Law
for
chusing
a
King
,
therefore
he
approved
that
government
;
the
answer
whereunto
is
easie
,
that
the
Lord
foreseeing
,
that
when
he
had
brought
them
into
Canaan
they
would
desire
a
King
,
like
the
Pagans
,
being
a
people
deere
unto
him
,
he
would
not
therefore
cast
them
off
;
but
tells
them
how
to
make
the
best
of
a
bad
bargaine
,
that
if
they
will
play
with
the
Lion
or
the
Beare
let
them
plucke
out
his
teeth
;
all
Kings
are
ravenous
creatures
in
point
of
their
office
,
but
some
will
doe
lesse
hurt
then
others
,
and
the
words
of
the
Text
are
very
perspicuous
:
when
thou
art
come
into
the
land
which
Iehovah
thy
God
giveth
thee
,
and
shalt
possesse
it
,
and
shalt
dwell
therein
,
and
shalt
say
,
I
will
set
a
King
over
me
like
as
all
the
nations
that
are
about
me
,
&c.
So
that
the
rise
of
Monarchy
was
plainely
from
the
peoples
pride
,
the
words
are
not
,
that
God
will
set
a
King
over
them
,
but
they
will
have
one
against
his
desire
;
If
Pride
,
Luxury
,
&
Rapacity
which
were
called
R.
2.
daughters
,
and
that
if
he
did
not
marry
them
they
would
undoe
him
,
be
of
a
divine
of
spring
and
originall
;
then
Monarchy
is
;
but
the
very
constitution
of
it
is
Tirannicall
,
Antichristian
and
diabolicall
;
And
now
the
reason
why
God
chose
the
seed
of
David
and
not
the
seed
of
Saul
,
was
not
his
approbation
of
Monarchy
,
but
because
he
had
appointed
Iesus
Christ
to
come
of
Davids
race
,
Genes
▪
49.
10.
The
scepter
shall
not
depart
from
Iudah
,
nor
a
Law-giver
from
between
his
feet
untill
Shilo
come
,
and
to
him
shall
the
gathering
of
the
people
be
;
therefore
a
King
must
be
untill
Christs
time
;
yet
onely
over
the
Tribes
of
Iudah
and
Benjamin
,
for
the
ten
Tribes
were
carryed
away
Captive
;
and
who
knowes
but
that
the
reason
thereof
was
principally
because
of
their
great
wickednes
;
in
casting
of
Gods
goverment
by
godly
righteous
Iudges
,
and
setting
up
Monarchy
like
the
Heathens
;
and
so
Davids
posterity
did
not
terminate
and
end
untill
Christs
time
,
because
the
Law-giver
was
not
borne
before
.
Solomon
therefore
after
Davids
death
,
was
a
most
glorious
King
,
who
preferred
wisedome
before
honor
,
riches
,
and
pleasure
,
none
before
him
or
after
him
were
ever
like
unto
him
,
1
Kings
3.
12.
28.
For
the
Wisedome
of
God
was
in
him
to
doe
Iudgement
,
yet
being
but
a
man
was
drawne
away
by
his
wives
to
Idolatry
,
and
did
evill
in
the
sight
of
the
Lord
,
1
Kings
11.
5.
hee
went
after
Ashtoreth
the
goddesse
of
the
Sidoneans
.
And
there
is
seldome
any
so
singular
,
eminent
or
rare-gifted
man
,
but
wants
his
graines
of
allowance
;
either
he
is
contrited
,
censorious
,
passionate
,
or
hath
some
mixture
or
tincture
of
folly
which
yet
must
be
charged
upon
the
unregenerate
part
;
See
what
it
is
to
be
an
absolute
Monarch
onely
accomptable
to
God
;
if
Solomons
power
had
been
onely
to
have
confirmed
such
good
and
wholesome
Lawes
as
Gods
people
would
have
propounded
to
him
,
or
if
Solomon
had
onely
been
a
leading
man
in
Parliament
in
probability
Israel
had
not
run
a
whoreing
from
the
Lord
after
such
Idolls
;
but
you
shall
tast
,
sayes
the
Lord
of
those
bitter
fruits
which
are
of
your
owne
planting
:
It
was
a
web
of
your
owne
weaving
,
a
King
you
would
have
,
well
saith
God
,
I
will
surely
rend
the
Kingome
from
Solomon
,
1
Kings
11.
11.
Yet
not
all
the
Kingdome
,
for
the
Messiah
is
not
borne
,
and
Solomon
slept
with
his
fathers
,
and
the
people
came
to
Rehoboam
his
son
,
1
Kings
12.
who
heard
his
Senators
speake
,
but
did
as
the
young
men
advised
him
,
1
Kings
12.
10.
how
like
unto
Rehoboam
are
the
Monarchs
of
this
world
,
they
will
be
content
to
heare
what
a
Parliament
will
advise
,
but
keep
a
negative
voice
,
and
prefer
copper
heads
before
silver
haires
,
and
Court
Parasites
have
distinguisht
betweene
advice
and
consent
,
that
whereas
by
ancient
fundamentall
Lawes
Kings
could
doe
nothing
without
consent
of
the
people
in
great
Counsells
and
Parliaments
,
they
say
,
they
may
not
doe
it
without
advise
,
as
if
the
great
Councells
of
the
Law
stood
only
for
a
Cypher
and
a
Kings
pleasure
to
be
the
figure
,
but
let
such
as
are
wise
but
call
to
minde
who
it
was
that
used
this
speech
of
Rehoboam
,
that
the
late
Kings
little
finger
should
be
heavier
then
his
Fathers
Ioynes
,
and
Adore
the
Iustice
of
God
in
the
Tragicall
end
of
such
wicked
Councellors
;
And
in
the
revolt
of
the
ten
Tribes
from
the
house
of
David
,
see
what
meanes
Rehoboam
attempted
to
reduce
them
,
1
Kings
12.
ver
.
21.
to
24.
And
why
so
?
certainly
,
because
the
government
was
unjust
and
tirannicall
in
it selfe
,
and
therefore
if
the
people
who
in
their
choice
of
a
King
have
displeased
God
,
when
they
have
well
smarted
for
their
folly
,
have
wit
to
cast
him
off
,
the
Scripture
sayes
,
it
is
from
the
Lord
,
God
does
not
say
as
in
the
case
of
Election
they
have
rejected
and
cast
off
me
,
not
a
word
of
anger
or
displeasure
,
which
holds
forth
this
divine
truth
to
all
that
will
not
willfully
shut
their
eyes
against
the
light
,
that
if
the
people
in
Turky
,
Persia
,
Russia
,
or
any
place
in
the
world
where
one
man
governes
,
or
pretends
to
rule
as
he
pleases
,
will
rise
against
him
and
dethrone
him
,
it
is
an
action
not
only
justifiable
,
but
commendable
,
and
if
the
King
cause
any
of
them
to
be
put
to
death
as
Traitors
,
it
is
murder
in
him
,
and
he
fights
against
God
,
Iustice
,
and
Reason
,
but
it
is
otherwise
where
the
goverment
is
just
and
rationall
by
godly
righteous
Magistrates
and
Iudges
chosen
by
the
people
,
if
they
be
affronted
and
injured
it
is
an
offence
,
and
high
treason
against
the
Majestie
of
heaven
,
they
have
not
cast
off
thee
,
but
they
have
rejected
me
,
sayes
the
Lord
,
to
a
just
authority
acting
for
him
and
giving
an
accompt
to
the
people
of
their
lawes
and
administrations
in
love
;
we
may
observe
in
Ionathans
case
,
that
when
the
Legislative
power
is
in
one
mans
hand
,
though
none
of
the
worst
,
what
lawes
are
unadvisedly
enacted
?
1
Sam.
14.
24.
And
the
men
of
Israel
were
distressed
that
day
,
for
Saul
had
adjured
the
people
saying
,
cursed
be
the
man
that
eateth
any
food
untill
evening
,
that
I
may
be
avenged
on
my
enemies
,
so
none
of
the
people
tasted
any
food
:
And
they
came
to
a
wood
,
and
there
was
hony
upon
the
ground
▪
ver
.
26.
and
when
the
people
were
come
into
the
wood
behold
the
hony
dropped
,
but
no
man
put
his
hand
to
his
mouth
for
the
people
feared
the
oath
,
but
Ionathan
heard
not
when
his
father
charged
the
people
with
the
oath
,
wherefore
he
put
forth
the
end
of
the
rod
that
was
in
his
hand
and
dipt
it
in
a
hony-combe
and
put
his
hand
to
his
mouth
and
his
eyes
were
enlightned
;
then
answered
one
of
the
people
,
and
said
,
thy
father
strictly
charged
the
people
with
an
oath
,
saying
,
cursed
be
the
man
that
eateth
any
food
this
day
,
and
the
people
were
faint
;
then
said
Ionathan
,
my
father
hath
troubled
the
land
,
see
I
pray
you
how
mine
eyes
hath
been
enlightned
,
because
I
tasted
a
little
of
this
hony
,
ver
.
30.
how
much
more
if
happily
the
people
had
eaten
freely
to
day
of
the
spoyle
of
their
enemies
which
they
found
,
for
had
there
not
been
now
a
much
greater
slaughter
amongst
the
Philistins
;
'T
is
a
cruell
saw
,
we
had
kild
more
if
we
had
eaten
;
Ionathan
was
a
gracious
man
and
had
a
sweet
spirit
for
goverment
,
and
Ionathan
said
to
the
young
man
that
bare
his
armour
,
come
and
let
us
goe
over
unto
the
garrison
of
these
uncircumcised
,
it
may
be
that
the
Lord
will
worke
for
us
,
for
there
is
no
restraint
to
the
Lord
,
to
save
by
many
or
by
few
.
As
gallant
Caleb
said
,
Ios
.
14.
12.
If
so
be
the
Lord
will
be
with
me
,
then
I
shall
be
able
to
drive
out
the
Anakims
:
but
nothing
would
satisfie
Saul
but
the
life
of
Ionathan
,
and
the
execution
of
a
cruell
law
and
that
against
nature
,
for
hungry
men
not
to
eat
food
,
which
in
the
Hebrew
is
bread
;
now
bread
being
not
hony
,
and
that
being
a
penall
law
,
it
ought
to
have
been
taken
strictly
;
and
so
Ionathan
not
guilty
,
for
a
penall
statute
is
not
to
be
extended
by
equity
,
for
the
oath
was
much
better
broken
then
kept
,
but
the
people
had
more
wit
then
to
suffer
Ionathan
to
be
put
to
death
,
ver
.
45.
nor
was
Ionathan
legally
guiltie
,
because
hee
was
not
present
when
the
law
was
made
ver
.
3.
and
17.
nor
had
any
notice
of
it
,
and
such
lawes
that
are
not
consonant
to
the
lawes
of
nature
are
not
obligatorie
without
full
and
perfect
notice
and
proclamation
thereof
made
to
the
people
,
and
in
that
the
Lord
did
not
answer
Saul
ver
.
37.
It
was
because
he
was
angry
with
him
for
his
rash
oaths
,
he
being
given
to
swearing
,
ver
.
44.
and
it
appeares
chap.
28.
ver
.
6.
16.
that
Gods
not
answering
is
a
signe
of
anger
,
though
Saul
suspected
Gods
silence
was
for
some
hidden
sinne
therefore
would
cast
a
lot
,
ver
.
7.
sayes
God
to
Samuel
,
I
am
chief
King
,
thou
art
my
Minister
,
I
rule
by
thee
,
therefore
they
have
rejected
me
in
casting
off
a
just
goverment
free
from
Tiranny
and
oppression
which
my
soule
abhorrs
,
for
God
is
King
over
all
the
earth
,
hee
keepes
the
supreme
power
to
himselfe
,
it
is
his
prerogative
onely
to
give
no
accompt
of
his
Actions
to
any
creature
,
and
yet
in
love
he
is
pleased
to
condescend
to
poore
creatures
,
and
makes
out
the
reason
of
his
administrations
;
and
the
Image
of
God
consists
in
Holines
,
Iustice
,
Mercy
,
and
Goodnes
,
which
is
a
goverment
of
a
divine
originall
it
comes
from
heaven
and
hath
a
tendancie
thither
,
and
those
that
are
my
governors
have
such
graces
and
gifts
of
my
holy
Spirit
signified
by
powring
on
of
oyle
upon
the
heads
of
the
rulers
,
as
being
necessary
graces
for
priests
▪
Prophets
and
Kings
,
but
the
Israelites
would
not
let
the
Lord
to
keep
the
power
in
his
owne
hand
to
appoint
what
governor
and
goverment
he
pleased
.
Therefore
observe
in
the
next
place
what
course
does
Ieroboam
take
to
establish
his
Kingdome
,
hee
thinks
to
strengthen
himselfe
by
the
Idolatry
of
the
two
Calves
,
the
people
will
revolt
from
me
,
sayes
Ieroboam
,
unles
I
make
them
two
Calves
of
gold
and
say
,
behold
thy
Gods
O
Israel
which
brought
thee
up
out
of
the
land
of
Egypt
;
Monarchs
care
not
what
they
doe
,
though
they
destroy
even
the
soules
of
millions
of
people
to
maintaine
their
pompe
and
glory
,
make
the
people
believe
sayes
he
,
that
these
Calves
which
were
made
but
yesterday
,
brought
their
fathers
out
of
the
land
of
Egypt
,
ver
.
27.
If
they
sacrifice
they
will
turne
to
Rehoboam
;
Kings
feare
that
pietie
to
God
will
draw
away
peoples
hearts
from
thē
:
Monarchs
delight
wickedly
to
keep
the
people
in
grosse
ignorance
;
and
how
foolish
was
this
Ieroboam
,
1
Kings
14.
to
send
his
wife
disguised
to
the
Prophet
Ahijah
to
know
whether
his
son
should
recover
,
as
if
the
Prophet
could
tell
the
greater
and
not
find
out
the
wifes
disguisement
,
Ideots
,
Minors
,
Murderers
,
any
are
good
enough
and
will
serve
to
be
Kings
;
marke
therefore
what
becomes
of
King
Ieroboam
,
1
Kings
14.
ver
.
10.
11.
Therefore
behold
I
will
bring
evill
upon
the
house
of
Ieroboam
and
will
cut
off
from
Ieroboam
him
that
pisseth
against
the
wall
,
and
him
that
is
shut
up
and
left
in
Israel
,
and
will
take
away
the
remnant
of
the
house
of
Ieroboam
as
a
man
takes
away
dung
till
it
be
all
gone
:
him
that
dyeth
of
Ieroboam
in
the
City
shall
the
doggs
eat
,
and
him
that
dyeth
in
the
fields
shall
the
foules
of
the
aire
eat
,
for
the
Lord
hath
spoken
it
;
but
if
onely
guiltie
Kings
might
be
punisht
it
were
no
great
matter
,
but
the
poore
people
must
be
destroyed
for
their
Kings
wickednes
▪
ver
.
15.
16.
for
the
Lord
shall
smite
Israel
,
as
a
reed
is
shaken
in
the
water
,
and
he
shall
root
up
Israel
out
of
this
good
land
which
hee
gave
to
their
fathers
,
and
shall
scatter
them
beyond
the
river
because
they
have
made
their
groves
,
provoking
the
Lord
to
anger
,
ver
.
16.
and
hee
shall
give
Israel
up
because
of
the
sins
of
Ieroboam
who
did
sin
,
and
who
made
Israel
to
sin
;
blessed
Lord
!
it
was
Ieroboam
that
made
the
groves
&
high
places
and
not
the
people
,
but
when
the
people
choose
a
King
,
what
he
does
,
is
reputed
their
Act
;
they
doe
it
by
him
,
as
the
whole
body
sees
&
heares
by
the
organs
of
the
eares
and
eyes
:
what
a
sad
consideration
is
it
,
that
Gods
people
should
be
destroyed
for
the
sinne
of
the
Kings
of
Israel
?
let
them
smart
,
sayes
the
Lord
,
a
King
they
will
have
,
then
there
was
warre
betweene
Rehoboam
and
Ieroboam
all
their
dayes
,
1
Kings
14.
30
which
the
spirit
of
God
reiterates
Chap.
15.
6.
as
if
Kings
delighted
in
nothing
but
wars
about
prerogatives
,
precedencie
,
or
such
triviall
matters
,
the
poore
people
must
shed
their
precious
blood
,
loose
their
lives
,
not
onely
temporall
but
hazard
their
inestimable
soules
;
for
as
the
tree
falls
,
so
it
lies
,
their
Wives
and
Children
utterly
destroyed
,
and
all
to
attaine
and
satisfie
the
ambitious
designes
and
wicked
lusts
of
proud
imperious
men
that
set
all
on
flame
to
warme
themselves
,
as
if
God
had
made
Bees
to
make
hony
onely
for
the
Drones
,
poore
men
onely
to
be
as
the
wooll
in
the
breach
to
receive
Cannon
and
Musquet
bullets
;
and
yet
,
when
the
world
is
;
in
love
,
and
bowells
of
pittie
,
jogged
&
wakened
out
of
this
pleaseing
dreame
,
they
are
angry
with
their
Monitor
,
and
hee
that
is
a
friend
to
publique
libertie
,
is
counted
an
enemy
to
Cesar
,
poore
Turks
,
Russians
,
and
Europian
slaves
,
that
delight
rather
in
servitude
then
freedome
,
and
like
spannells
fawne
upon
those
that
most
beat
them
,
and
are
sorry
that
they
have
but
one
life
to
loose
for
the
glory
of
their
Soveraigne
;
well
,
after
Ieroboam
and
Rehoboam
,
there
was
warre
betweene
Asa
King
of
Iudah
,
and
Baasha
King
of
Israel
all
their
dayes
,
1
Kings
15
,
16.
32.
and
see
what
became
of
Baasha
,
1
Kings
16.
1.
Then
the
Word
of
the
Lord
came
to
Iehu
the
sonne
of
Hanani
against
Baasha
saying
,
for
as
much
as
I
exalted
thee
out
of
the
dust
and
made
thee
prince
over
my
people
Israel
,
and
thou
hast
walked
in
the
way
of
Ieroboam
,
and
hast
made
my
people
Israel
to
sin
to
provoke
me
to
anger
with
their
sins
:
behold
I
will
take
away
the
posteritie
of
Baasha
,
and
the
posteritie
of
his
house
,
and
will
make
thy
house
like
the
house
of
Ieroboam
the
son
of
Nebat
,
him
that
dyeth
of
Baasha
in
the
City
shall
the
dogs
eat
,
and
him
that
dyeth
in
the
fields
shall
the
fowles
of
the
aire
eat
.
Then
Elah
succeeds
Baasha
,
he
being
druncke
was
killed
by
Zimri
,
who
made
himselfe
King
,
1
Kings
16.
9.
Where
Monarchies
have
been
elective
or
gotten
by
force
or
fraud
,
what
hath
been
alwayes
held
the
best
way
to
secure
the
new
Monarch
in
his
throne
but
by
dedestroying
the
family
of
his
predecessor
,
Zimri
destroyed
all
the
house
of
Baasha
,
left
him
not
one
that
pissed
against
the
wall
,
neither
of
his
kinsfolks
,
nor
of
his
friends
,
1
Kings
16.
11.
As
the
Popes
alwayes
glory
to
rescinde
and
repeall
the
Acts
of
their
predecessors
(
what
bloody
butchers
have
Kings
&
Popes
ever
been
,
if
any
man
stand
in
their
way
,
let
his
name
be
blotted
out
)
then
Omri
was
chosen
King
,
and
besieged
Zimri
in
Tirzah
,
Zimri
becomes
desperate
,
sets
the
house
on
fire
and
burnes
himselfe
,
ver
.
17.
18.
and
ver
.
25.
this
Omri
wrought
evill
in
the
sight
of
the
Lord
,
and
did
worse
then
all
that
were
before
him
;
Ahab
his
sonne
succeeded
him
,
and
ver
.
30.
Then
Ahab
the
son
of
Omri
did
evill
in
the
sight
of
the
Lord
above
all
that
were
before
him
so
that
1
Kings
21.
25.
there
was
none
like
unto
Ahab
which
sold
himselfe
to
worke
wickednesse
in
the
sight
of
the
Lord
whom
Iezebel
his
wife
stirred
up
;
and
therefore
whereas
the
practise
of
the
primitive
Christians
is
objected
,
that
they
prayed
for
the
healths
and
prosperitie
of
the
heathen
Roman
Tirants
that
persecuted
them
;
here
you
may
see
the
reason
thereof
,
they
knew
that
if
one
Tirant
died
,
a
more
cruell
one
would
succeed
;
as
the
poore
woman
having
had
three
cruell
Landlords
successively
;
haveing
wisht
the
death
of
the
two
former
,
prayed
earnestly
for
the
long
life
of
the
third
,
and
being
demanded
a
reason
thereof
answered
,
that
the
last
is
alwayes
the
worst
,
and
if
this
should
dye
,
certainly
the
next
would
be
the
divell
,
for
a
more
cruell
Tiger
there
could
not
be
in
a
human
shape
then
the
third
was
;
but
concerning
the
Primitive
Christians
that
were
as
the
Lords
garden
hedged
in
,
with
his
protection
,
it
pleased
God
sometimes
to
take
away
the
hedge
,
and
to
let
the
wild
beasts
in
;
they
saw
that
through
many
tribulations
and
persecutions
in
the
world
they
must
enter
into
the
Kingdome
of
heaven
,
and
finding
that
Antichrist
was
to
be
their
greatest
,
and
the
most
cruell
,
enemy
to
the
Church
of
God
;
and
that
he
could
not
get
into
the
throne
during
the
raigne
of
the
Roman
Emperors
who
hindred
him
,
as
it
is
2
Thess
.
2.
7.
8.
therefore
they
prayed
for
the
prosperity
of
the
Dragon
,
for
the
fourth
Monarchy
,
Dan.
7.
7.
is
generally
interpreted
to
be
the
Roman
Empire
,
which
is
described
to
be
very
terrible
and
dreadfull
,
and
exceeding
strong
,
it
had
three
iron
teeth
,
it
devoured
and
brake
in
peeces
,
and
stamped
the
residue
with
the
feet
of
it
,
and
if
this
heathen
Empire
was
taken
away
,
the
poore
Christians
knew
that
the
same
power
must
be
given
to
the
beast
Anti-Christ
,
Revel
.
13.
And
therefore
it
were
better
for
them
to
have
it
continue
;
but
it
is
most
admirable
to
observe
,
that
the
great
Monarchies
of
the
world
,
viz.
Babylonians
,
Persians
,
Grecans
,
and
Romans
,
should
be
set
out
,
and
described
by
foure
beasts
;
it
shewes
unto
us
,
that
those
that
are
most
highly
esteemed
by
the
men
of
the
world
are
but
as
beasts
in
the
sight
of
God
,
that
the
great
King
of
Kings
(
who
rules
in
Equity
and
Righteousnes
over
all
the
world
)
looks
upon
the
great
Nimrods
and
Monarchs
of
the
world
with
a
most
contemptible
eye
,
counts
them
no
better
then
the
most
ravenous
creatures
,
that
are
suffered
a
little
to
rage
for
the
punishment
of
wicked
men
;
when
the
Lord
sayes
,
that
the
beast
shall
devoure
his
people
:
It
is
the
King
of
Asiria
,
and
his
wicked
Cavaliers
,
and
therefore
God
threatens
to
deale
with
him
as
with
a
beast
;
I
am
against
thee
,
O
Gog
,
the
chief
Prince
of
Mesbech
and
Tubal
,
Ezek.
38.
2.
4.
I
will
put
a
hooke
in
thy
jawes
,
and
so
the
Lord
threatned
to
put
a
hooke
in
the
nostrills
of
Senacherib
the
King
of
Asiria
,
and
a
bridle
in
his
lips
,
Esa
.
37.
29.
because
of
his
rage
and
his
tumult
it
was
fit
to
use
him
as
a
beast
,
and
marke
how
contemptibly
God
speaks
of
the
great
King
of
Babylon
and
his
numerous
Army
,
Ioel
2.
20.
his
stincke
and
ill
savor
shall
come
up
:
the
Spirit
of
God
gives
no
other
Epithet
then
a
stincking
King
,
an
unsavorie
prince
;
and
David
speaking
of
Saul
and
his
Courtiers
,
Psal
.
59.
6.
7.
8.
as
if
he
had
predicted
the
deportments
and
behaviours
of
the
malignants
about
such
time
as
the
late
King
was
Iusticed
;
their
nocturnall
whisperings
in
Tavernes
and
Conventicles
against
the
State
and
such
as
are
Godly
in
the
Land
,
they
returne
at
evening
,
they
make
a
noise
like
a
dog
and
goe
round
about
the
City
;
behold
they
belsh
out
with
their
mouths
,
swords
are
in
their
lips
,
for
who
say
they
doth
heare
(
but
thou
,
O
Lord
,
shalt
laugh
at
them
,
thou
shalt
have
all
the
heathens
in
derision
,
ver
.
14.
at
evening
let
them
returne
,
and
let
them
make
a
noise
like
a
dog
and
goe
round
about
the
City
,
and
therefore
Gods
people
may
rejoyce
in
the
Lord
,
as
in
ver
.
16.
17.
But
we
will
sing
of
thy
power
,
yea
wee
will
sing
of
thy
mercy
in
the
morning
,
for
thou
hast
been
our
defence
and
refuge
in
the
day
of
trouble
unto
thee
our
strength
will
wee
sing
for
God
is
our
defence
and
the
God
of
our
mercie
:
Indeed
he
was
the
song
of
the
drunkards
,
Psal
.
69.
12.
but
now
to
be
compared
to
a
beast
is
worse
then
to
be
so
by
nature
,
for
it
is
no
dishonor
to
a
hog
to
be
called
so
;
for
it
is
but
to
be
as
God
made
it
,
but
for
a
man
to
make
himselfe
a
beast
is
the
corruption
of
the
creature
,
the
worst
deformitie
that
can
be
in
the
world
,
and
where
is
there
any
Monarch
in
the
world
,
that
assumes
a
power
of
accompting
onely
to
God
,
but
hath
in
him
the
sensuallitie
of
a
swine
,
the
filth
and
uncleanenes
of
a
Leopard
,
the
crueltie
and
inexorablenes
of
a
Tiger
,
Beare
,
or
Lion
;
the
subtiltie
and
craft
of
a
Fox
,
the
skittishnes
and
stubbornes
of
a
Mule
or
an
Asse
;
and
in
what
things
they
have
common
together
with
beasts
,
they
are
worse
then
beasts
,
for
beasts
will
not
be
druncke
with
their
drinke
as
the
drunkard
corrupts
himselfe
in
his
drinke
Iude
10.
they
speake
evill
of
that
they
know
not
and
what
they
naturally
know
as
brute
beasts
,
in
those
things
they
corrupt
themselves
;
if
it
would
be
such
a
judgement
that
a
man
would
be
willing
to
endure
any
misery
in
the
world
rather
then
to
have
his
body
turned
into
the
fashion
of
a
beast
;
and
if
our
Ancestors
have
been
so
diligent
to
destroy
Woolves
and
such
noxious
creatures
,
that
whosoever
should
bring
in
the
head
of
a
Woolfe
was
to
have
a
reward
for
it
;
what
a
madnes
or
lethargie
is
it
in
men
that
would
be
counted
rationall
,
not
onely
to
suffer
Tirants
and
mysticall
Woolves
to
domineere
with
a
rod
of
iron
when
God
gives
them
an
opportunitie
of
extirpation
,
root
and
branche
;
but
to
contend
against
their
brethren
to
set
up
a
Tirant
;
to
rage
like
the
waters
,
because
they
cannot
bring
in
an
overflowing
Tide
and
streame
to
breake
downe
the
banks
of
honestie
and
equitie
;
what
was
it
that
made
David
wish
?
Psal
.
55.
6.
compared
with
Ier.
9.
1.
to
6.
and
Psal
.
59.
Oh
that
I
had
the
wings
of
a
Dove
that
I
might
fly
into
the
wildernes
,
and
there
abide
;
are
not
wild
beasts
in
their
proper
element
in
a
wildernes
as
fishes
in
the
Sea
?
true
,
but
the
goverment
of
Saul
and
his
prerogative
creatures
was
more
cruell
then
the
fierce
Lion
,
that
will
either
pitie
the
crouching
passenger
;
or
not
prey
upon
him
till
hunger
require
it
,
and
then
put
him
out
of
his
paine
in
an
instant
,
but
Tirants
(
and
such
are
all
that
will
not
be
accomptable
to
the
people
)
keep
men
in
prison
many
yeares
to
satisfy
their
insatiable
cruelties
;
and
torture
poore
creatures
by
lingring
deaths
,
denying
them
the
favour
of
expedition
in
that
kinde
,
therefore
David
sayes
,
Psal
▪
22.
20.
Deliver
my
soule
from
the
sword
,
my
darling
from
the
power
of
the
dog
,
the
spirit
of
God
in
David
calls
Saul
a
dog
;
better
sayes
David
,
to
fall
into
the
hands
of
a
Tiger
,
and
wilde
beasts
then
live
under
a
Tirannicall
goverment
:
there
is
a
famous
story
of
some
Spaniards
,
that
being
besieged
by
a
Tirant
and
in
danger
to
be
taken
,
the
young
men
first
tooke
all
the
old
people
in
the
City
and
let
them
blood
to
death
,
and
cut
off
their
heads
killing
them
with
the
fairest
and
easiest
deaths
that
could
be
,
next
they
tooke
all
the
treasure
and
riches
in
the
City
and
set
it
on
fire
,
and
then
they
tooke
poyson
and
poysoned
themselves
;
and
the
survivor
opened
the
gates
and
killed
himselfe
,
so
as
the
enemy
had
nothing
but
rubbish
and
ashes
,
of
two
evills
choosing
the
least
;
old
and
yong
,
and
all
the
City
to
be
destroyed
together
,
rather
then
to
fall
into
the
hands
of
a
Tirant
;
where
no
Iustice
can
be
had
the
Lord
cōtinue
and
increase
the
same
gallantry
and
noblenesse
of
spirit
,
in
the
English
nation
rather
to
endure
any
misery
in
the
world
,
then
ever
to
admit
any
more
of
a
Tirannicall
Goverment
,
for
that
is
to
make
our selves
lower
then
beasts
(
which
are
not
devoured
by
those
of
the
same
kinde
)
to
make
one
man
more
then
a
man
;
with
Titles
of
Sacred
Majestie
,
and
Gracious
Highnes
,
Incompitible
with
a
state
of
humanity
.
Now
I
beseech
you
,
have
patience
a
little
longer
to
observe
what
strange
creatures
the
Kings
of
Israel
were
,
and
then
let
every
honest
hearted
man
but
aske
himselfe
some
such
questions
as
these
,
whether
it
is
not
likely
that
God
would
give
his
owne
people
as
good
Kings
as
to
any
other
Nation
?
Secondly
,
if
God
was
so
exceedingly
wroth
with
his
owne
children
for
desireing
a
King
,
whether
will
he
not
be
more
angry
with
us
if
wee
should
not
take
warning
by
Gods
people
?
Note
therefore
that
when
King
Ahab
was
dead
Iehoram
raigned
in
Israel
,
2
Kings
3.
1.
6.
and
because
there
was
a
famine
in
the
Land
,
the
first
newes
,
is
that
Elisha
the
Prophet
must
be
slaine
,
2
Kings
6.
31.
32.
then
he
said
,
God
do
so
,
and
moreover
also
to
me
,
if
the
head
of
Elisha
the
son
of
Shaphat
shall
stand
on
him
this
day
;
but
Elisha
sat
in
his
house
and
the
Elders
sat
with
him
,
and
the
King
sent
a
man
from
before
him
;
but
ere
the
messenger
came
to
him
he
said
to
the
Elders
,
see
yee
how
the
son
of
a
murderer
hath
sent
to
take
away
my
head
,
take
heed
all
yee
fighters
,
for
the
son
of
a
murderer
in
the
8.
Chap.
ver
.
15.
Hazael
kills
King
Benhadad
and
Elisha
told
him
what
a
Tirant
he
would
be
against
Israel
,
and
wept
for
griefe
to
thinke
how
Hazael
when
he
came
to
be
King
should
oppresse
and
Tirannize
over
them
then
ver
.
12.
sayes
Hazael
,
why
weepeth
my
Lord
?
&
he
answered
,
because
I
know
the
evill
that
thou
wilt
doe
unto
the
children
of
Israel
,
their
strong
holds
wilt
thou
set
on
fire
,
and
their
young
men
wilt
thou
slay
with
the
sword
and
wilt
dash
their
children
and
rip
up
their
women
with
child
,
ver
.
13
,
14
,
15.
And
Hazael
said
,
but
what
is
thy
servant
a
dog
,
that
he
should
do
this
great
thing
?
and
Elisha
answered
,
the
Lord
hath
shewed
mee
that
thou
shalt
be
King
over
Syria
,
so
hee
departed
from
Elisha
and
came
to
his
master
who
said
to
him
,
what
said
Elisha
to
thee
?
and
he
answered
,
hee
told
mee
that
thou
shouldest
surely
recover
;
and
it
came
to
passe
on
the
morrow
that
he
tooke
a
thicke
cloath
and
dipt
it
in
water
and
spead
it
on
his
face
,
so
that
hee
died
,
and
Hazael
raigned
in
his
steed
.
As
if
a
King
should
take
the
Sacrament
upon
it
,
that
hee
intends
no
more
hurt
to
the
Parliament
then
to
his
owne
children
and
the
very
same
day
grant
comissions
to
slay
and
murder
the
most
saithfull
patriots
,
but
see
what
credit
there
is
to
be
given
to
such
mens
vowes
and
protestations
,
2
Kings
10.
32.
Hazael
smote
them
in
all
the
coasts
of
Israel
;
Iehu
was
next
made
King
by
the
Souldiours
,
and
2
King.
9.
24.
Iehu
drew
a
bow
with
his
full
strength
and
smote
Iehoram
betweene
his
Armes
and
the
Arrow
went
out
at
his
heart
and
he
sunck
down
in
his
Chariot
;
then
Iehu
followes
after
Ahaziah
King
of
Iudah
and
smites
him
and
he
died
at
Megiddo
2
Kings
9.
27.
and
Iehoahaz
succeeds
Iehu
in
the
Kingdome
of
Israel
,
2
Kings
10.
then
Chap.
11.
Athaliah
the
mother
of
Ahaziah
arose
and
destroyed
all
the
seed
Royall
onely
Ioash
,
who
with
his
nurse
was
hid
and
peserved
from
the
massacre
,
and
was
afterwards
annointed
King
,
and
the
people
clapt
their
hands
,
and
said
,
God
save
the
King
,
2
Kings
11.
12.
and
blew
their
Trumpets
;
then
Athaliah
rent
her
cloathes
ver
.
14.
and
cryed
,
Treason
,
Treason
,
she
might
with
more
reason
have
cryed
out
;
away
with
Kingly
goverment
that
occasions
so
many
murders
;
treacherie
&
villanous
conspiracies
who
to
get
into
the
throne
,
and
to
secure
their
stations
and
maintaine
their
pompe
and
grandor
must
destroy
poore
Innocents
and
all
that
stand
in
their
way
of
absolute
Dominion
.
In
Chap.
12.
2.
Iehoash
did
that
which
was
right
in
the
sight
of
the
Lord
,
yet
ver
.
20.
his
servants
arose
and
made
a
conspiracie
and
slew
Ioash
in
the
house
of
Millo
which
goeth
down
to
Silla
;
if
God
sometimes
gives
a
good
Iosiah
,
an
Edward
the
sixt
,
or
a
good
Queene
Elizabeth
,
the
office
is
not
sanctified
by
the
person
;
when
princes
professe
love
to
the
people
;
It
is
but
sowing
the
seeds
of
future
troubles
and
miseries
for
when
Kings
are
good
,
the
people
are
never
jealous
,
of
their
liberties
;
and
faire
language
,
and
a
few
good
Acts
and
actions
,
bring
the
people
into
a
fooles
paradise
,
the
prerogative
then
taking
ten
times
firmer
&
deeper
root
in
such
Halcyon
dayes
;
and
certainly
the
Tares
,
Wormewood
,
Gall
,
Colloquintida
,
and
bitter
fruits
which
England
hath
lately
tasted
of
and
reaped
in
such
aboundance
;
were
sowne
,
set
,
and
planted
,
in
those
calmer
times
;
and
the
precious
blood
that
hath
been
shed
,
is
no
doubt
the
seeds
time
of
freedome
and
glory
to
the
Nation
,
the
ground
worke
of
those
precious
&
durable
priviledges
,
that
English-men
shall
hereafter
enjoy
,
but
see
Chapter
13.
Iehoahaz
son
of
Iehu
was
King
in
Israel
,
ver
.
2.
and
he
did
that
which
was
evill
in
the
sight
of
the
Lord
and
followed
the
sins
of
Ieroboam
the
son
of
Nebat
which
made
Israel
to
sin
,
he
departed
not
there
from
,
and
the
anger
of
the
Lord
was
kindled
against
Israel
,
and
ver
.
3.
he
delivered
them
into
the
hand
of
Hazael
King
of
Syria
,
and
into
the
hand
of
Benhadad
the
son
of
Hazael
all
their
dayes
;
it
would
make
the
very
bowels
,
liver
,
and
intralls
of
a
Christian
,
to
yearne
and
stir
within
him
,
to
consider
how
poore
creatures
from
time
to
time
have
been
punisht
for
the
wickednesse
of
their
Kings
,
sayes
David
,
2
Sam.
24.
17.
Indeed
I
have
done
wickedly
,
but
these
sheep
what
have
they
done
?
Let
thine
hand
be
against
me
and
my
Fathers
house
,
against
a
Kingly
goverment
.
Next
comes
Amaziah
upon
the
stage
of
Monarchy
,
2
Kings
14.
and
his
comendation
is
for
doeing
Iustice
upon
those
that
killed
his
father
;
and
sparing
the
children
of
the
murderers
according
to
the
Law
of
Moses
that
the
Fathers
shall
not
be
put
to
death
for
the
Children
,
nor
the
Children
for
the
Fathers
,
but
every
man
shall
be
put
to
death
for
his
owne
sin
,
ver
.
6.
but
vaine
man
that
he
was
to
thinke
to
prosper
,
knowing
how
greatly
God
was
displeased
with
his
office
,
ver
.
19.
the
people
made
a
conspiracie
against
him
in
Ierusalem
and
he
fled
to
Lachish
and
they
slew
him
there
,
and
they
brought
him
on
horses
and
buried
him
at
Ierusalom
as
Rich.
the
third
slaine
at
the
battaile
at
Bosworth-field
by
Henry
the
seventh
,
was
throwne
over
a
horse
like
a
Calfe
,
and
carried
to
Leister
&
there
interred
;
then
ver
.
23.
there
was
Ieroboam
the
second
King
of
Israel
&
he
did
that
whch
was
evill
in
the
sight
of
the
Lord
and
departed
not
from
all
the
sins
of
Ieroboam
the
son
of
Nebat
that
made
Israel
to
sin
ver
.
24.
then
in
chap.
15.
3.
4.
Azariah
son
of
Amaziah
raigned
in
Iudah
&
did
that
which
was
right
in
the
sight
of
the
Lord
according
to
all
that
his
Father
Amaziah
had
done
;
save
that
the
high
places
were
not
removed
,
the
people
sacrificed
and
burnt
incense
still
on
the
high
places
,
so
the
Lord
smote
him
that
he
was
a
Leper
to
the
day
of
his
death
and
dwelt
in
a
severall
house
apart
by
himselfe
scarce
a
king
of
them
that
died
like
other
men
;
for
hee
that
will
take
upon
him
to
be
above
other
mens
judgements
,
and
only
to
account
to
Heaven
,
is
not
worthy
the
society
of
men
,
ver
.
8.
Zachariah
the
son
of
Ieroboam
reigned
in
Israel
,
and
ver
.
9.
10.
he
did
that
which
was
evill
in
the
sight
of
the
Lord
as
his
Father
had
done
,
hee
departed
not
from
the
sin
of
Ieroboam
the
son
of
Nebat
who
made
Israel
to
sinne
;
how
made
them
to
sin
?
is
not
example
a
morall
violence
?
that
where
the
King
is
wicked
the
people
must
needs
be
so
;
or
is
sin
taken
there
for
punishment
,
that
the
people
are
punisht
for
the
Kings
enormities
;
but
ver
.
10.
Shallum
the
son
of
Iabe●h
conspired
against
him
and
smote
him
before
the
people
,
and
slew
him
,
and
reigned
in
his
steed
,
what
?
would
the
people
stand
by
,
and
see
Shallum
kill
their
King
,
and
then
presently
make
him
King
,
how
violently
and
insensately
are
men
set
upon
Monarchy
,
that
though
they
feele
all
the
Plagues
of
Egypt
upon
them
for
it
,
yet
they
will
have
a
King
,
like
the
Heathens
;
but
how
fared
it
with
King
Shallum
ver
.
13.
he
reigned
but
a
moneth
in
Samaria
,
for
Menahem
the
son
of
Gadi
,
went
up
from
Tirzah
,
and
came
to
Samariah
and
smote
Shallum
there
,
and
slew
him
,
and
reigned
in
his
steed
,
but
how
does
Menahem
comport
himselfe
in
his
Kingship
ver
.
16.
then
Menahem
tooke
Tipsah
and
all
that
were
therein
and
the
Coasts
thereof
from
Tirzah
because
they
opened
not
to
him
;
and
all
the
women
therein
that
were
with
child
he
ript
them
up
;
then
ver
.
19.
20.
Pul
the
King
of
Assyria
came
against
him
,
and
he
exacted
a
thousand
Talents
of
silver
of
the
rich
men
of
Israel
fifty
shekells
of
silver
,
thence
they
tooke
the
President
for
Ship-money
;
to
tirannize
and
bring
themselves
and
the
people
into
danger
,
and
then
take
what
they
please
from
the
people
to
procure
forraigne
forces
to
assist
King
Menahem
to
confirme
the
Kingdome
in
his
hand
,
but
ver
.
22.
this
bloody
man
slept
with
his
fathers
;
and
his
son
Pekahiah
raigned
in
his
steed
,
blessed
God!
that
such
a
cruell
monster
should
dye
a
dry
death
;
but
if
Murderers
and
Tyrants
were
alwayes
punisht
in
this
world
,
men
would
thinke
that
there
were
no
other
hell
for
them
;
and
yet
if
they
were
not
commonly
punisht
here
,
many
men
would
believe
that
there
was
no
God
;
well
Pekahiah
reigned
two
yeares
,
and
did
mischief
enough
to
have
destroyed
Israel
,
because
no
doubt
they
might
have
cast
off
Monarchy
,
but
would
not
doe
justice
upon
their
King
,
therefore
the
Lord
stirred
up
particular
men
still
to
doe
it
,
ver
.
25.
Pekah
the
son
of
Remaliah
a
Captaine
of
Pekahiah
conspired
against
him
and
smote
him
and
killed
him
in
Samaria
in
the
Palace
of
the
Kings
house
with
52.
more
,
and
reigned
in
his
roome
;
a
good
riddance
of
the
King
and
his
Cavaliers
;
but
the
more
unwise
they
(
to
give
them
no
worse
Epithete
being
Gods
people
)
to
suffer
Pekah
to
be
their
King
,
for
he
abounded
in
wickednes
,
and
in
his
dayes
ver
.
29.
seven
Cities
of
Israel
were
carried
captive
to
Assyria
,
but
ver
.
30
▪
Hoshea
the
son
of
Ekah
made
a
Conspiracie
against
Pekah
,
and
smote
him
and
slew
him
&
reigned
in
his
steed
;
indeed
Iotham
King
of
Iudah
did
righteous
things
howbeit
the
high
places
were
not
removed
by
him
ver
.
35.
hee
is
a
good
man
against
whom
there
is
but
one
But
,
or
How
beit
in
his
Kingly
goverment
chap.
16.
2.
succeeds
Ahaz
who
walked
in
the
way
of
the
Kings
of
Israel
,
and
ver
.
3.
made
his
son
to
walke
through
the
fire
according
to
the
abominations
of
the
Heathen
whom
the
Lord
cast
out
from
before
the
Children
of
Israel
,
and
he
sacrificed
and
burnt
Incense
in
the
high
places
,
and
on
the
hills
,
&
under
every
greene
tree
;
this
is
the
fruit
of
their
crying
give
us
a
King
,
like
the
Heathen
Nations
?
it
is
noted
how
the
Lord
drove
out
the
Heathens
from
before
his
people
to
aggravate
their
folly
,
that
when
the
Heathens
were
destroyed
,
yet
they
would
have
a
Government
like
the
Heathens
;
if
the
good
Kings
had
removed
the
high
places
and
burnt
the
ground
,
then
the
wicked
Kings
had
not
sacrificed
thereon
,
but
if
the
people
had
not
been
starke
blind
they
would
have
seene
their
extreame
folly
in
admitting
that
goverment
,
but
why
doe
I
speake
so
improperly
,
as
to
say
good
Kings
,
a
good
Monarch
is
a
white
Divell
,
cures
one
and
kills
twenty
;
doe
men
gather
grapes
of
thornes
,
or
figgs
of
thistles
?
he
that
is
bound
to
no
Law
cannot
be
a
good
King
,
for
the
office
is
against
Divine
Institution
,
and
therefore
sinfull
,
unaccomptable
Monarchs
are
no
more
to
be
suffered
then
Divells
;
if
they
doe
any
good
it
flowes
not
from
the
constitution
of
the
office
but
as
they
are
private
men
that
would
do
lesse
hurt
if
they
had
lesse
power
;
if
one
should
have
a
commission
to
rob
;
and
he
should
suffer
some
poore
men
to
passe
untoucht
,
no
thanks
to
his
Commission
;
but
his
Debonaritie
;
and
naturall
pitie
;
unaccountablenes
is
a
most
corrupt
,
pernicious
,
accursed
,
and
pestilent
principle
,
and
fountaine
from
whence
must
needes
flow
streames
of
much
Oppression
,
Injustice
,
and
Crueltie
,
towards
poore
people
;
chap.
17.
3.
Salmanezer
King
of
Assyria
falls
out
with
Hoshea
King
of
Israel
about
New-yeares-gifts
:
Kings
have
so
many
Courtiers
to
feed
,
that
they
must
be
like
the
Horse-leach
that
cry
,
give
,
give
,
therefore
the
King
of
Assyria
shut
him
up
,
and
bound
him
in
prison
,
ver
.
4.
then
was
Israel
carried
away
captive
,
for
ver
.
21.
Ieroboam
had
made
them
sinne
a
great
sinne
,
which
ver
.
8.
and
15.
is
said
to
be
walkeing
in
the
Statutes
of
the
Heathen
and
of
the
Kings
of
Israel
which
they
had
made
;
where
note
,
that
,
the
King
had
the
Legislative
power
,
made
what
lawes
he
pleased
,
and
the
people
imitated
the
Heathen
round
about
them
therein
in
giving
the
same
power
to
their
Kings
;
as
the
Heathens
did
,
to
carry
life
&
death
at
his
nod
,
and
honoring
a
wicked
man
more
then
the
King
of
Glory
;
ver
.
23.
untill
the
Lord
removed
Israel
out
of
his
sight
as
he
had
said
by
all
his
servants
the
Prophets
,
so
was
Israel
carried
away
out
of
their
owne
Land
to
Assyria
unto
this
day
:
is
it
not
admirable
that
the
Israelites
should
be
so
extreame
mad
to
set
up
a
King
like
the
Heathens
to
their
owne
destruction
many
sins
might
concurre
to
their
captitie
,
but
the
Grand
Capitall
sin
is
noted
to
be
their
inordinate
desire
to
have
a
King
,
the
Lawes
,
Customes
,
Statutes
,
and
Ordinances
of
the
Heathens
;
now
marke
I
beseech
you
poore
mistaken
deluded
Carolists
,
if
wise
men
,
Gods
peculiar
people
,
worth
all
the
world
,
for
suffering
such
Tirants
deserve
for
ever
to
be
called
not
the
men
,
but
the
Children
of
Israel
,
more
foolish
then
babes
,
nay
then
the
brute
creatures
,
that
will
not
impower
one
of
themselves
to
destroy
,
or
to
be
cruell
to
their
owne
kinde
;
It
speakes
loud
to
all
such
,
as
by
Gods
infinit
mercie
have
cast
off
Tirants
,
to
abrogate
,
repeale
,
oblitterate
and
change
their
Lawes
,
Statutes
,
Ordinances
,
and
Customes
,
to
suffer
no
filthy
rags
infected
with
the
Plague
to
remaine
;
not
to
thinke
to
wash
and
purifie
them
,
for
the
Blackamore
will
not
change
his
skin
;
the
first
worke
done
at
Geneva
upon
the
change
of
their
Religion
from
Papists
to
Protestants
was
(
Reformatio
Legum
)
to
examin
their
Lawes
,
and
such
as
were
contrary
to
the
Law
of
God
they
burnt
them
;
for
Iustice
is
more
necessary
in
a
Commonwealth
then
reformed
Religion
,
no
State
can
continue
without
the
first
,
but
many
flourish
in
Temporalls
,
without
the
latter
,
salt
is
more
usefull
then
suggar
,
and
Pearles
,
though
not
so
excellent
in
its
nature
.
The
next
King
chap.
18.
was
Hezekiah
ver
.
5.
who
trusted
in
the
Lord
God
of
Israel
,
so
that
after
him
was
none
like
him
among
all
the
Kings
of
Iudah
,
nor
any
that
were
before
him
,
he
falling
sicke
,
by
prayer
had
his
life
lengthened
,
a
Heathen
King
sent
to
congratulate
his
recovery
,
and
Hezekiah
did
not
magnifie
the
Lords
mercie
to
him
,
and
speake
in
the
language
of
an
Israelite
to
the
Ambassadour
,
but
shewed
him
his
treasures
and
rejoyced
more
in
them
then
in
the
God
of
his
mercies
(
a
fault
that
Gods
people
are
too
subject
unto
,
when
their
friends
visit
them
they
doe
not
entertaine
the
time
by
magnifying
Gods
mercy
,
and
multiplyed
preservations
towards
them
,
but
shew
one
another
their
fine
roomes
,
cloathes
,
and
such
vanities
)
for
which
very
thing
the
Prophet
Esay
denounces
unto
Hezekiah
the
Babilonian
captivitie
,
chap.
20.
and
see
how
the
poore
Iewes
were
punisht
for
that
very
sin
of
Hezekiah
chap.
24.
ver
.
10.
to
the
16.
At
that
time
the
servants
of
Nebucadnezar
King
of
Babylon
came
up
against
Ierusalem
,
and
the
City
was
besieged
,
and
Nebucadnezar
King
of
Babylon
came
against
the
City
,
and
his
servants
did
besiege
it
,
and
Iehoiachin
the
King
of
Iudah
went
to
the
King
of
Babylon
,
he
,
and
his
mother
,
and
his
servants
,
and
his
princes
,
and
his
officers
;
and
the
King
of
Babylon
tooke
him
in
the
eight
yeare
of
his
raigne
;
and
hee
carried
out
thence
all
the
Treasures
of
the
house
of
the
Lord
,
and
the
Treasures
of
the
Kings
house
,
and
cut
in
pieces
all
the
vessells
of
gold
which
Solomon
King
of
Israel
had
made
in
the
Temple
of
the
Lord
,
as
the
Lord
had
said
;
and
he
carried
away
all
Ierusalem
,
and
all
the
Prince
,
and
all
the
mighty
men
of
vallour
,
ten
thousand
captives
,
and
all
the
Crafts-men
and
smiths
,
none
remained
save
the
poorest
sort
of
the
people
of
the
Land
,
and
he
carried
away
Iehoiachin
to
Babylon
,
and
the
kings
mother
and
the
kings
wifes
,
and
his
officers
,
and
the
mighty
of
the
Land
,
those
carryed
he
into
captivity
from
Ierusalem
to
Babylon
:
and
all
the
men
of
might
even
seven
thousand
,
and
Crafts-men
and
Smiths
one
thousand
,
all
that
were
strong
and
apt
for
war
;
even
them
the
king
of
Babylon
brought
captive
to
Babylon
;
blessed
God
that
ever
any
people
of
understanding
should
contend
for
Monarchy
!
when
the
Spirit
of
God
speaks
so
plainely
,
that
whether
the
kings
be
good
men
or
bad
,
I
will
punish
the
people
sayes
the
Lord
,
so
long
as
they
have
any
kings
;
it
is
not
a
goverment
of
my
ordination
,
kings
are
the
peoples
Idols
▪
creatures
of
their
own
making
;
if
they
will
have
them
,
let
them
be
sure
that
if
the
best
of
their
kings
doe
but
out
of
a
little
vaine-glory
shew
his
treasures
to
a
Heathen
king
I
le
punish
them
for
that
transgression
;
The
next
successor
was
Manasseh
,
and
hee
followed
the
abomination
of
the
Heathens
,
chap.
21.
9.
he
seduced
the
people
to
doe
more
evill
then
did
the
Nations
above
all
that
the
Amorites
did
,
and
made
Iudah
to
sinne
with
his
Idolls
:
Is
not
man
a
free
Agent
,
if
he
suffer
no
outward
violence
hee
hath
none
within
him
:
but
a
kings
example
is
unresistible
violence
.
Mercifull
God
,
shall
thy
owne
children
,
that
one
of
them
before
they
had
a
king
was
worth
10000.
Amorites
,
be
made
worse
then
the
most
abominable
Heathens
onely
by
having
a
king
,
ver
.
12
,
13
,
14.
therefore
thus
saith
the
Lord
God
of
Israel
,
behold
,
I
am
bringing
evill
upon
Ierusalem
,
and
Iudah
,
that
whosoever
heareth
of
it
both
his
eares
shall
tingle
,
and
I
will
stretch
over
Ierusalem
the
line
of
Samaria
,
and
the
plummet
of
the
house
of
Ahab
,
and
I
will
wipe
Ierusalem
as
a
man
wipeth
a
dish
,
wiping
it
,
and
turning
it
upside
downe
,
and
I
will
forsake
the
remnant
of
my
inheritance
,
and
deliver
them
into
the
hand
of
their
enemies
,
and
they
shall
become
a
prey
&
spoile
to
all
their
enemies
;
this
Manasseh
shed
innocent
blood
till
he
filled
the
streets
with
it
,
2
Reg.
chap
22.
after
Manasseh
reigned
Ammon
,
who
was
the
fathers
own
son
in
wickednes
,
and
his
servants
conspired
against
him
,
and
slew
the
king
in
his
own
house
,
and
the
people
slew
them
and
made
Iosiah
king
,
the
hopefull
prince
,
who
turned
not
aside
to
the
right
hand
or
to
the
left
but
walkt
in
all
the
wayes
of
David
his
father
,
ver
.
2.
but
if
the
Lord
will
not
turne
from
the
fiercenesse
of
his
great
wrath
against
Iudah
,
because
of
the
provocation
of
Manasseh
,
as
it
is
2
Kings
23.
26.
will
not
the
Lord
be
intreated
to
save
the
people
for
good
Iosiahs
sake
?
no
;
all
that
the
Lord
will
doe
for
the
best
king
is
to
take
him
away
from
the
evill
to
come
,
chap.
22.
19.
20.
then
chap.
25.
Ierusalem
the
glory
of
the
Lord
is
besieged
by
Nebucadnezar
king
of
Babylon
who
built
forts
against
it
round
about
;
the
famine
prevailed
,
and
there
was
no
bread
for
the
people
of
the
Land
,
the
men
of
warre
therein
forced
to
fly
,
the
City
taken
and
defaced
,
ver
.
9.
the
house
of
the
Lord
burnt
;
and
all
the
houses
of
Ierusalem
,
every
great
mans
house
burnt
;
the
kings
eyes
put
out
and
his
sons
slaine
.
7.
and
bound
him
with
chaines
,
as
it
is
more
at
large
expressed
,
Ier.
39.
7.
and
it
is
very
observeable
(
to
teach
Gods
people
how
to
behave
themselves
when
the
people
are
so
mad
in
contending
for
Monarchy
,
to
bring
Gods
Iudgments
upon
them
)
that
Ieremiah
who
in
al
probability
would
have
been
one
of
the
first
that
had
suffered
for
his
faithfulnes
,
in
reproving
sin
so
impartially
as
he
did
,
was
onely
preserved
Ier.
39.
11.
12.
Now
Nebucadnezar
king
of
Babylon
gave
charge
concerning
Ieremiah
to
Nebuzaradan
the
Captain
of
the
guard
,
saying
,
take
him
,
and
looke
to
him
,
and
doe
him
no
harme
,
but
doe
unto
him
even
as
he
shall
say
unto
thee
,
this
same
Ieremiah
that
had
mourned
in
secret
for
the
Court
vanities
,
or
rather
enormities
,
the
insanitie
and
egregious
folly
of
the
people
to
cast
off
a
Rationall
,
just
Goverment
by
worthy
Patriots
that
charge
their
owne
estates
as
well
as
others
,
and
to
establish
kings
according
to
the
manner
of
the
Heathen
,
for
whose
sins
so
many
of
the
people
lost
their
lives
,
God
punishes
the
people
for
their
sins
,
not
onely
where
the
kings
are
wicked
and
monsters
of
men
,
but
where
they
are
good
men
and
live
good
lives
(
which
yet
is
very
rare
)
yet
the
people
must
smart
for
suffering
the
kingly
office
to
continue
;
but
if
that
be
not
a
sufficient
argument
take
another
:
If
the
most
desparate
Malignant
in
England
or
Scotland
was
but
in
Ireland
,
to
heare
of
the
horrid
Massacres
that
have
been
committed
upon
the
poore
English
,
154000.
barbarously
murdered
in
one
Province
,
and
to
see
the
miserable
effects
and
sad
desolations
of
so
bloody
a
Rebellion
whereof
the
maintenance
of
the
late
Kings
pretended
prerogative
was
undoubtedly
the
first
inducing
cause
he
was
as
sure
the
Author
of
it
as
ever
the
Divell
was
the
Author
or
first
tempter
to
sin
,
for
without
his
countenance
they
durst
never
have
attempted
it
;
without
question
,
he
would
be
for
the
Parliament
,
if
it
were
but
from
the
common
sence
of
humanity
,
for
feare
either
of
being
tormented
with
the
Ghosts
and
dismall
apparitions
of
those
poore
Innocents
,
or
out
of
a
sad
consideration
to
bethinke
himselfe
what
an
astonishment
it
will
be
unto
him
at
that
great
day
to
heare
the
cry
of
all
the
Innocent
blood
that
hath
been
shed
in
the
three
Nations
crying
to
the
Iust
God
for
vengeance
,
vengeance
against
all
those
that
have
in
any
sort
made
themselves
guilty
or
accessary
to
the
death
of
their
bodies
,
but
to
the
death
of
many
of
their
soules
as
it
is
to
be
feared
;
for
as
the
tree
falls
so
it
lyes
,
many
a
poore
Creature
innocently
murdered
for
ought
wee
know
to
the
contrary
might
have
lived
to
repent
,
but
the
sentence
is
past
,
and
he
can
but
curse
all
those
malignants
that
had
a
hand
in
his
death
,
as
every
one
undoubtedly
had
that
hath
either
warred
or
pleaded
for
the
late
King
or
his
posterity
.
The
sum
of
these
and
many
other
Scripturs
and
reasons
that
might
be
alledged
to
the
same
purpose
is
to
let
you
see
,
that
not
only
wicked
Kings
have
brought
misery
and
the
wrath
of
God
upon
his
people
,
but
the
best
men
that
ever
swayed
the
Scepter
of
Iudah
or
Israel
have
been
authors
and
occasioners
of
ruine
and
destruction
to
the
poore
people
;
David
by
numbring
the
people
,
Solomon
by
tolleration
of
Idolatry
;
Iehosaphat
by
taking
part
with
Ahab
;
Asa
for
his
confidence
in
the
arme
of
flesh
,
and
his
severity
to
the
Prophet
;
and
Iosiah
for
his
rash
and
unadvised
war
with
Pharo
,
Neco
,
did
all
of
them
▪
though
godly
men
,
bring
wrath
upon
Gods
people
which
(
I
beseech
you
observe
)
the
Iudges
of
old
never
did
,
though
Elies
offence
might
be
greater
then
theirs
;
yet
the
people
smarted
not
for
that
,
as
for
their
Kings
transgressions
,
and
though
the
Lord
was
pleased
to
choose
the
seed
of
David
and
not
of
Saul
,
that
did
not
justifie
Israel
;
but
it
was
because
God
appointed
Christ
Iesus
to
come
of
Davids
race
,
from
Iudah
;
therefore
there
was
a
stabilitie
of
Davids
throne
,
and
his
posterity
to
terminate
in
Christ
,
and
therefore
as
that
Scripture
of
Genes
.
49.
10.
The
Scepter
shall
not
depart
from
Iudah
,
nor
a
Law-giver
from
between
his
feet
untill
Shiloh
come
,
and
unto
him
shall
the
gathering
of
the
people
be
;
might
be
sufficient
to
convince
the
Iewes
of
their
unbeliefe
,
and
that
the
Messias
is
come
,
because
the
scepter
is
so
long
since
departed
from
Iudah
;
they
have
had
no
King
of
their
Nation
but
have
been
many
yeares
as
a
scattered
people
(
though
happily
their
dispersion
hath
been
their
preservation
,
for
had
they
not
found
favour
amongst
many
Princes
,
and
to
live
quietly
under
them
,
they
might
in
all
probability
have
been
destroyed
,
and
in
a
worse
condition
then
they
are
)
if
there
were
not
some
malice
and
imbitterednes
of
spirit
amongst
them
against
Christians
it
being
so
pregnant
a
Scripture
,
that
a
more
cleere
and
expresse
Text
cannot
be
imagined
;
so
we
may
safely
conclude
from
the
forementioned
Scriptures
;
that
if
there
were
not
much
malignitie
in
the
hearts
of
people
they
must
needs
be
convinced
that
Monarchy
was
never
any
ordinance
of
God
but
an
invention
of
wicked
men
acted
by
the
spirit
of
Satan
,
being
content
to
Idolize
one
Tirant
,
that
themselves
might
tirannize
over
many
:
and
whereas
it
is
called
a
Human
Ordinance
,
1
Pet.
2.
13.
Submit
your selves
to
every
ordinance
of
man
for
the
Lords
sake
whether
it
be
to
the
King
as
supreme
;
that
is
either
to
be
intended
of
a
King
that
is
guided
and
directed
by
his
Parliaments
or
Counsells
who
in
cases
of
Competition
must
yeeld
to
them
with
such
power
as
a
Duke
of
Venice
or
Geneva
may
have
,
or
else
it
is
an
agreement
and
constitution
of
Irrationall
people
,
a
nation
delighting
rather
in
servitude
,
then
freedome
;
and
those
ancient
Scholasticks
&
Phylosophers
which
made
such
learned
arguments
of
the
best
kinde
of
Goverment
,
whether
Monarchy
,
Aristocracy
or
Democracy
,
were
to
be
preferred
,
many
holding
that
Monarchy
ought
to
have
the
preeminence
,
specially
where
Kings
were
good
men
;
Certainely
they
did
not
intend
it
of
absolute
unaccountable
Monarchs
,
for
Aristoteles
King
,
was
no
more
then
a
Duke
of
Venice
,
greater
then
any
one
,
but
lesse
then
all
;
the
Prince
of
Orenge
had
two
votes
in
Counsell
,
which
yet
was
more
then
right
reason
allowes
;
for
that
saying
of
his
,
that
Nature
makes
Kings
,
is
meant
that
nature
makes
men
valiant
,
wise
▪
and
amiable
,
qualified
for
Kingly
power
;
or
else
being
such
that
studied
Books
more
then
men
did
not
understand
the
end
of
government
,
and
being
little
acquainted
with
those
many
provocations
that
the
best
of
Monarchs
have
,
to
degenerate
into
Tiranny
,
and
the
strong
temptations
that
they
have
to
satisfie
their
sinfull
appetites
,
and
how
the
Concupisible
and
Irasible
faculties
of
the
soule
are
predominant
,
as
occasions
are
presented
;
they
being
good
,
mercifull
,
just
,
and
patient
,
men
themselves
,
judged
others
accordingly
;
and
so
are
most
Heteradox
and
Erronious
in
that
opinion
,
concerning
Monarchy
,
but
they
never
consulted
with
the
sacred
Oracles
of
God
;
which
wee
that
professe
our selves
Christians
must
either
yeeld
unto
,
or
els
make
Scripture
useles
,
and
leave
every
thing
to
the
greatest
incertainty
&
confusion
that
is
in
the
world
,
and
so
being
in
the
darke
may
run
out
heads
one
against
another
,
like
two
blind
men
,
that
josling
complaine
of
one
another
,
can
you
not
see
?
and
why
doe
you
thrust
me
?
but
never
complaining
of
their
owne
blindnes
;
in
a
far
thicker
Egyptian
darknes
are
all
people
in
the
world
,
in
matter
of
Goverment
and
Policy
that
reject
the
Councell
of
God
,
and
yet
never
complaine
of
want
of
wisedome
,
but
thinke
themselves
the
wisest
people
in
the
world
,
in
contending
so
eagerly
,
strenuously
and
impetuously
,
for
the
maintenance
of
old
heathenish
Goverments
and
superstitious
customes
,
Ierem.
8.
9.
The
Wisemen
are
ashamed
,
they
are
dismayed
and
taken
,
they
have
rejected
the
Word
of
the
Lord
,
and
what
wisedom
is
in
them
?
and
because
many
whom
I
honor
in
the
Lord
;
as
godly
and
precious
Christians
may
happily
be
entangled
and
captivated
with
the
Majesty
of
Monarchy
,
as
being
borne
under
it
,
and
are
in
love
with
their
own
issue
,
though
never
so
deformed
;
Deare
hearts
let
us
consider
,
that
truth
is
more
ancient
then
error
,
and
that
all
are
but
novelties
to
the
Word
of
God
;
you
are
in
love
with
fowle
mistris
Monarchy
,
not
because
she
is
not
faire
,
but
for
that
you
are
in
the
darke
,
and
then
we
tell
the
Papists
,
that
in
the
darke
Pope
Ioane
with
them
is
as
good
as
her
Lady
;
what
ever
may
by
carnall
politicians
be
invented
for
the
maintenance
of
Monarchy
,
let
us
give
more
credit
to
the
Word
of
God
then
the
wisedome
of
men
which
is
foolishnes
,
when
it
approaches
before
the
God
of
Wisedom
,
God
sayes
,
he
will
not
have
his
people
come
under
a
Kingly
Goverment
,
and
that
hee
will
plague
them
for
their
Kings
offences
;
if
they
suffer
it
,
there
needs
no
other
reason
against
Monarchy
but
a
Divine
Prohibition
;
why
was
the
Manna
sweet
at
one
time
and
at
another
corrupt
?
but
because
it
was
Gods
Ordinance
for
the
better
sanctifying
of
the
Sabboth
.
Why
would
the
Lord
have
the
walls
of
Ierica
beaten
downe
with
the
sound
of
a
Rams-horne
onely
,
but
that
the
more
of
his
own
power
might
appeare
?
why
was
there
no
more
ceremonies
used
in
the
cleansing
of
Namaan
but
wash
and
be
cleane
;
are
not
other
waters
as
good
?
Is
not
Monarchy
more
pompeous
and
like
the
Heathens
?
now
God
hath
protested
against
Monarchy
in
all
these
places
of
Scripture
,
and
therefore
to
contend
for
it
,
is
flat
rebellion
against
the
Majestie
of
Heaven
,
to
make
our selves
wiser
then
God
:
for
this
is
certaine
,
that
what
the
Lord
did
enjoine
or
forbid
unto
his
people
of
old
,
in
matters
of
Iudicialls
,
there
is
an
equity
in
it
,
for
Gods
people
to
observe
for
ever
;
Gods
positive
Lawes
can
no
more
be
altered
or
changed
then
his
essence
;
hee
is
delighted
with
the
wayes
of
Truth
and
Iustice
.
It
is
very
true
,
that
carnall
Israel
expected
a
restoration
of
Monarchy
,
and
therefore
perceiving
that
Iesus
Christ
did
not
exalt
himselfe
as
a
Monarch
,
they
did
not
believe
in
him
,
his
Kingdome
being
not
of
this
world
(
though
he
will
have
a
Kingdome
in
the
world
)
they
did
not
conclude
him
to
be
the
promised
Messias
we
thought
hee
should
have
restored
the
Kingdome
of
Israel
;
many
godly
learned
men
,
are
of
opinion
,
that
the
Lambs
bride
will
not
be
glorious
till
the
calling
of
the
Iewes
;
Iesus
Christ
hath
already
a
Spouse
and
visible
Churches
of
Saints
in
the
world
;
but
come
and
behold
the
Lambes
bride
is
conceived
to
be
after
the
Iewes
conversion
;
at
which
time
it
is
likewise
conjectured
that
the
Iewes
shall
have
a
great
command
in
the
world
,
but
no
man
to
be
a
King
over
them
;
only
King
Iesus
to
be
Lord
and
Soveraigne
;
Consider
well
Hos
.
1.
11.
Then
shall
the
children
of
Iudah
&
the
children
of
Israel
be
gathered
together
;
and
appoint
themselves
one
head
and
they
shall
come
up
out
of
the
Land
,
for
great
shall
be
the
day
of
Iezerel
▪
That
head
is
meant
Iesus
Christ
,
the
head
of
his
Church
,
1
Eph.
22.
and
Hosea
.
13.
9.
10.
11.
Oh
Israel
,
thou
hast
destroyed
thy selfe
,
but
in
me
is
thine
help
.
I
will
be
thy
King
,
where
is
any
other
that
may
save
thee
in
all
the
Cities
,
and
thy
Iudges
of
whom
thou
saidst
,
give
me
a
King
and
Princes
.
I
gave
thee
a
king
in
mine
anger
and
tooke
him
away
in
my
wrath
:
no
king
but
Iesus
,
And
Esay
,
the
1.
holds
it
out
fully
what
Goverment
they
shall
have
when
they
have
repented
,
Not
Monarchy
;
but
by
good
Iudges
and
Councellors
,
ver
.
12.
how
is
the
faithfull
City
become
an
harlot
?
it
was
full
of
judgement
;
righteousnes
lodged
in
it
,
but
now
murderers
;
so
long
as
they
had
their
good
Samuels
,
Iustice
was
like
a
mighty
streame
▪
but
when
they
would
have
a
king
like
the
Heathens
then
men
were
made
offenders
for
a
word
,
&
if
any
man
stand
in
the
way
of
the
kings
domination
the
kings
Iudges
for
money
would
condemne
him
,
as
in
the
case
of
Naboth
for
his
vineyard
,
ver
.
23
thy
Princes
are
Rebellious
,
and
companions
of
theeves
;
therefore
ver
.
25.
when
the
Iewes
shall
be
converted
,
sayes
the
Lord
,
I
will
take
away
the
tin
(
of
Monarchy
)
and
I
will
restore
thy
Iudges
as
at
the
first
,
and
thy
Councellors
as
at
the
beginning
;
afterwards
thou
shalt
be
called
the
City
of
righteousnes
,
the
faithfull
Citie
,
there
are
hopes
now
that
England
,
Ireland
and
Scotland
may
be
faithfull
Cities
,
the
drosse
and
Tin
of
Monarchy
being
happily
purged
away
,
the
Lord
tells
them
againe
of
their
sin
,
in
choosing
kingly
Goverment
in
the
dayes
of
Hezekiah
.
Hos
.
8.
3.
Israel
hath
cast
off
the
thing
that
is
good
:
the
enemy
shall
pursue
him
,
ver
.
4.
they
have
set
up
Kings
but
not
by
me
,
they
have
made
Princes
:
and
I
knew
it
not
;
did
any
Royalist
ever
thinke
,
that
God
makes
the
sin
of
Monarchy
equall
to
Idolatry
;
as
there
he
does
?
but
let
any
Royalist
(
if
he
can
)
shew
me
one
word
of
approveing
,
or
commending
,
kingly
office
,
or
Regall
Goverment
in
Scripture
.
And
when
God
redeemed
them
from
the
Babylonish
captivity
,
and
gave
them
Ezra
who
was
a
ready
Scribe
in
the
Law
of
Moses
.
Ezra
7.
6.
he
speaks
not
one
word
of
the
commendations
of
Kingly
goverment
:
nor
yet
Nehemiah
who
was
the
Kings
cup-bearer
,
1
Nehe.
11.
a
most
active
and
zealous
instrument
for
Gods
service
speaks
not
a
word
of
Kingly
power
to
be
of
God
,
but
chap.
6.
6.
7.
Sauballat
and
Tobiah
enemies
to
reformation
;
sent
a
letter
to
Nehemiah
that
it
was
reputed
that
he
intended
to
make
himselfe
King
,
and
appointed
Prophets
to
preach
him
up
King
at
Ierusalem
,
but
Nehemiah
sent
word
that
there
was
no
such
thing
,
but
it
was
feigned
by
craft
and
pollicie
to
hinder
the
worke
of
God
,
and
ver
.
13.
sayes
Nehemiah
,
they
would
have
made
me
afraid
and
to
have
sinned
that
they
might
have
matter
for
an
evill
report
that
they
might
reproach
me
;
and
was
not
this
the
very
language
of
the
Malignants
;
that
the
Parliament
intended
to
make
themselves
Kings
,
and
many
other
false
accusations
raised
against
them
to
discourage
&
weaken
their
hands
from
the
worke
,
but
blessed
be
God
,
that
hath
maintained
a
spirit
of
Christian
fortitude
in
our
good
Nehemiahs
,
ver
.
11.
shall
such
men
as
wee
,
doe
good
works
by
the
halfes
?
God
forbid
,
the
Lord
thinke
upon
his
servants
,
both
in
Parliament
and
Army
for
good
,
according
to
all
that
they
have
done
and
suffered
:
And
so
Haggai
2.
22.
prophesies
of
overthrowing
the
throne
of
kingdomes
,
and
the
strength
of
the
kingdomes
of
the
heathens
,
and
the
chariots
,
and
those
that
ride
in
them
,
but
not
a
tittle
in
any
of
the
Prophets
;
whereby
the
lawfulnes
of
Monarchy
may
be
gathered
or
maintained
,
if
the
goverment
were
lawfull
,
why
should
the
Lord
destroy
it
?
and
if
it
must
be
destroyed
from
amongst
the
heathen
people
(
that
are
ignorant
of
God
,
and
rationall
rather
in
habit
then
in
act
:
)
certainely
God
is
exceeding
angry
with
his
owne
people
for
suffering
Monarchs
to
Lord
it
over
them
,
when
they
have
a
power
in
their
hands
to
subdue
them
.
Object
.
But
was
not
Iesus
Christ
borne
in
the
dayes
of
Augustus
Caesar
who
had
so
great
a
power
,
that
all
the
world
was
taxed
in
his
dayes
,
Luk
2.
1.
and
did
not
Ioseph
and
Mary
of
their
own
accord
goe
up
from
Galilee
into
Iudea
to
be
taxed
?
and
is
not
subjection
commanded
to
the
Roman
Emperors
(
that
were
some
of
thē
monsters
of
men
?
and
that
even
for
conscience
sake
Rom.
13.
5.
nay
did
not
Iesus
Iesus
Christ
himselfe
worke
a
miracle
to
pay
tribute
for
himselfe
and
Peter
,
for
Caesars
service
?
Ans
.
First
,
concerning
that
of
Rom.
13.
I
marvaile
,
that
any
man
that
hath
but
a
dram
of
ingenuitie
will
object
it
,
for
it
is
as
cleere
as
cristall
,
that
the
Magistrates
there
which
are
not
to
be
resisted
,
are
such
as
command
just
things
and
forbid
the
contrary
▪
that
are
not
a
terror
to
good
works
,
but
to
the
evill
;
for
the
Law
is
not
made
for
the
righteous
man
,
1
Tim.
1.
9.
Hee
that
punishes
a
man
for
doeing
good
is
no
more
to
be
obeyed
by
any
command
from
God
then
Satan
is
;
If
God
should
suffer
any
people
to
be
spiritually
possest
or
obsest
by
the
Divell
,
the
Scripture
sayes
,
that
in
such
cases
onely
spirituall
reasons
are
to
be
used
,
this
kinde
of
burning
,
drowning
,
and
persecution
goeth
not
out
,
but
by
prayer
and
fasting
,
Matth.
17.
15.
21.
but
when
rulers
are
possest
with
a
spirit
of
crueltie
,
hunting
and
thirsting
after
the
blood
,
liberties
,
and
estates
of
honest
people
;
they
are
not
to
crouch
under
such
burthens
with
an
asinine
patience
,
but
to
quit
themselves
like
men
,
and
purchase
their
freedome
at
any
rate
,
for
no
remedy
can
be
so
bad
as
such
a
disease
;
If
it
should
be
intended
of
Religion
,
then
Nero
might
have
compelld
Christians
to
worship
the
Sun
,
and
the
Apostles
had
find
in
Acts
5.
and
if
it
should
be
construed
of
a
submission
in
Civill
matters
,
that
is
to
arme
sin
by
a
Commission
against
the
law
but
the
question
is
whether
Monarchicall
Government
have
any
footing
or
Divine
approbation
in
Scripture
;
for
God
is
not
obliged
to
hinder
sin
and
oppression
,
but
he
approves
it
not
;
there
is
a
plaine
and
direct
prohibition
against
it
;
my
people
shall
not
have
a
King
,
sayes
the
Lord
,
but
we
will
have
a
King
,
say
they
;
t
is
your
great
sin
and
wickednes
to
aske
a
King
,
sayes
the
Lord
,
but
let
us
have
one
at
our
owne
perills
,
say
they
;
as
the
poore
Iewes
said
in
another
cause
,
his
blood
be
upon
us
and
our
children
;
let
us
have
a
King
,
though
wee
smart
never
so
much
,
and
pay
never
so
deere
for
it
,
the
people
are
made
sensible
of
their
sin
in
asking
a
King
,
and
crave
pardon
for
their
rejecting
God
,
and
a
rationall
Goverment
;
against
which
expresse
inhibition
and
charter
,
in
that
1.
Sam
▪
8.
Some
interences
are
made
of
the
lawfulnes
of
Monarchy
in
generall
,
which
yet
if
it
were
lawfull
(
as
it
can
never
be
evinced
being
against
reason
)
amongst
the
Heathens
,
yet
it
is
no
argument
that
it
is
lawfull
amongst
Gods
people
,
because
of
that
Divine
injunction
that
they
shall
not
imitate
the
goverment
,
nor
manners
of
unbelievers
;
but
that
which
Paul
by
inspiration
wrote
to
the
Saints
at
Rome
,
was
to
satisfie
them
in
any
doubt
that
might
arise
by
their
living
under
Imperiall
Goverment
;
to
tell
them
that
untill
God
did
finde
out
a
way
to
free
them
from
hard
Taske-masters
,
they
must
submit
for
conscience
sake
,
if
Nero
would
send
to
them
for
halfe
their
goods
,
it
was
better
for
them
to
part
quietly
with
them
,
then
to
resist
,
and
so
to
loose
their
lives
;
for
what
could
two
or
three
hundred
Christians
doe
to
oppose
the
Emperours
power
;
however
,
he
was
none
of
their
Lord
;
they
set
him
not
up
,
but
they
came
in
by
blood
and
conspiracies
,
or
els
the
Romans
elected
them
;
the
Christians
were
meerely
passive
in
the
Goverment
,
and
in
conscience
ought
to
pay
tribute
to
them
,
not
as
if
the
Goverment
was
approved
by
God
,
but
because
it
was
Gods
will
that
Christians
should
with
as
much
peace
and
quietnes
as
the
world
would
affoard
thē
,
passe
the
time
of
their
sojorning
here
in
feare
,
wherein
the
Saints
lookt
at
the
performance
of
the
promises
of
God
,
and
the
will
and
minde
of
their
heavenly
Father
,
which
they
found
in
Scripture
to
be
,
that
as
the
people
of
God
had
suffered
under
the
Egyptian
power
those
Pharoes
and
hard
taske-masters
,
and
so
under
the
Babylonish
power
in
the
captivitie
,
and
had
suffered
and
were
trampled
upon
by
the
Assyrian
,
Persian
,
and
Grecian
Monarchs
;
so
likewise
they
were
to
suffer
and
to
be
oppressed
by
the
Roman
power
,
as
we
read
Dan.
7.
where
by
the
vision
of
the
foure
Beasts
is
represented
the
foure
Monarchs
men
of
bestiall
spirits
that
create
a
propertie
by
force
,
as
amongst
the
beasts
possession
is
the
onely
right
,
but
sayes
Daniel
,
it
must
not
be
so
alwayes
,
for
ver
.
18.
and
26
,
27.
But
the
Saints
of
the
most
High
shall
take
the
Kingdom
,
and
possesse
the
Kingdom
for
ever
,
even
for
ever
and
ever
,
but
the
Iudgement
shall
sit
,
and
they
shall
take
away
his
dominion
to
consume
and
destroy
it
unto
the
end
,
and
the
Kingdom
and
dominion
,
and
the
greatnes
of
the
Kingdom
;
under
the
whole
heaven
shall
be
given
to
the
people
of
the
Saints
of
the
most
High
whose
Kingdom
is
an
everlasting
Kingdom
,
and
all
dominions
shall
serve
and
obey
him
,
see
Dan.
2.
44.
now
this
is
a
truth
,
that
the
Malignants
exceedingly
vex
and
fret
at
Psal
.
2.
1
,
2
,
3
,
4.
why
doe
the
Heathen
rage
,
and
the
people
imagine
a
vaine
thing
?
the
Kings
of
the
earth
set
themselves
,
and
the
rulers
take
councell
together
against
the
Lord
,
and
against
his
Annointed
,
saying
,
Let
us
breake
their
bonds
asunder
,
and
cast
away
their
cords
from
us
;
he
that
sitteth
in
the
Heavens
shall
laugh
,
the
Lord
shall
have
them
in
derision
:
then
shall
he
speake
unto
them
in
his
wrath
and
vex
them
in
his
sore
displeasure
,
ver
.
6.
Yet
I
will
(
sayes
the
Lord
)
set
King
Iesus
upon
his
holy
hill
of
Sion
;
The
Monarchs
of
the
world
thinke
to
intaile
their
Crowns
so
fast
upon
their
posterity
,
and
make
Lawes
like
the
Medes
and
Persians
to
be
unchangeable
,
and
men
may
thinke
to
establish
Royall
Statutes
,
and
make
firme
Decrees
that
Monarchy
shall
stand
,
but
the
Lord
will
blow
upon
them
;
It
is
admirable
to
consider
that
Scripture
of
Ier.
29.
Babylon
was
to
be
destroyed
as
it
is
,
Psal
.
137.
8.
9
,
O
daughter
of
Babylon
who
art
to
be
destroyed
,
happy
shall
he
be
that
rewardeth
thee
as
thou
hast
served
us
;
happy
shall
hee
be
that
dasheth
thy
little
ones
against
the
stones
;
and
yet
for
the
70.
yeeres
the
people
of
God
must
be
patient
and
pray
for
the
peace
of
that
City
where
they
were
captives
;
doe
but
read
that
excellent
place
Ier.
29.
from
the
4.
to
the
7.
10.
If
the
Parliament
had
complyed
with
the
late
King
,
and
set
him
upon
the
throne
,
it
had
been
putting
a
golden
Scepter
into
the
hand
of
Anti-Christ
,
and
a
reed
into
the
hand
of
Christ
,
to
have
called
Christ
master
but
to
have
Crowned
him
with
thornes
;
and
a
mortall
man
with
Gold
;
it
had
been
but
mocking
and
scoffing
at
the
promises
of
Iustice
,
Holines
,
Purity
,
Peace
,
Plenty
;
and
freedom
from
oppression
,
which
the
people
of
God
are
to
enjoy
upon
the
earth
;
for
doe
but
consider
how
ridiculous
it
is
,
to
call
those
Defendors
of
the
Faith
,
that
are
offendors
of
the
faithfull
;
that
make
the
Saints
offendors
for
a
word
;
that
hate
the
Saints
,
as
men
naturally
hate
poyson
;
from
whence
it
followes
,
that
the
darknes
and
dissatisfaction
which
hath
been
upon
the
spirits
of
many
Christians
concerning
the
Iustice
done
upon
the
late
King
proceeds
from
their
not
understanding
the
Scriptures
&
not
distinguishing
the
times
and
seasons
which
the
Lord
hath
appointed
for
his
people
,
when
to
be
in
a
suffering
condidition
and
when
to
be
in
a
prosperous
condition
;
the
primitive
Christians
were
predestinate
to
be
conformed
to
the
image
of
their
head
Iesus
Christ
,
in
a
patient
suffering
,
Rom.
8.
2.
9.
under
Tirants
,
but
in
these
later
times
the
Saints
are
to
get
victory
over
the
Beast
,
and
the
Kings
of
the
earth
shall
bring
their
glory
to
Gods
people
,
Revel
.
21.
24.
the
Churches
of
Christ
shall
not
any
longer
as
sucking
Lambes
be
in
feare
of
wolves
,
or
as
tender
kids
in
the
pawes
of
Beares
,
nor
as
a
prey
to
the
mouthes
of
Lions
,
but
those
that
oppresse
the
Lords
people
shall
be
fed
with
their
own
flesh
,
and
drunke
with
their
own
blood
,
as
with
sweet
wine
,
and
all
the
world
shall
know
that
the
Lord
is
the
Saviour
and
the
Redeemer
of
his
people
,
the
mighty
one
of
Iacob
,
Esay
49.
26.
as
it
is
Gods
prerogative
to
binde
the
Divell
in
chaines
,
so
the
Saints
shall
binde
Kings
on
earth
,
let
Malignants
mocke
and
jeare
at
the
Saints
and
servants
of
the
most
high
God
,
minde
what
the
Scripture
sayes
Psal
.
149.
1
,
2
,
6
,
7
,
8
,
9.
ver
.
prayse
the
Lord
;
sing
unto
the
Lord
,
a
new
song
,
and
his
praise
in
the
congregation
of
Saints
;
let
Israel
rejoyce
in
him
that
made
him
:
let
the
Children
of
Sion
be
joyfull
in
their
King
:
Let
the
high
praises
of
God
be
in
their
mouths
,
&
a
two
edged
sword
in
their
hands
,
to
execute
vengeance
upon
the
heathen
,
and
punishments
upon
the
people
,
to
binde
their
Kings
with
chaines
,
and
their
Nobles
with
fetters
of
iron
,
to
execute
upon
them
the
Iudgement
written
:
this
honour
have
all
his
Saints
,
prayse
yee
the
Lord
:
that
as
Paul
was
delivered
from
the
mouth
of
the
Lion
,
so
the
Saints
shall
be
delivered
from
all
the
Lions
and
beasts
of
prey
,
for
God
will
ere
long
visit
Babylon
and
all
those
Kings
that
have
been
druncke
with
the
blood
of
the
Saints
,
and
then
all
men
that
are
of
the
same
spirit
as
the
holy
Apostles
were
(
as
all
Christians
are
animated
by
the
same
spirit
as
the
members
by
the
same
soule
)
shall
rejoyce
,
Rev.
18.
20.
and
it
is
a
speciall
duty
of
Christians
to
express
their
joy
by
singing
&
exaltations
in
the
Lord
,
Rev.
19.
1
,
2
,
3.
and
for
the
effecting
of
so
glorious
a
work
the
Lord
will
plead
with
fire
and
sword
with
all
the
potentates
of
the
earth
,
Esay
66.
16.
but
it
must
be
a
righteous
warr
,
Revel
.
19.
11.
And
I
saw
heaven
opened
,
and
behold
a
white
horse
and
hee
that
sat
upon
him
was
called
faithfull
and
true
,
and
in
righteousnes
he
doth
Iudge
and
make
warr
:
for
unlesse
Iustice
be
advanced
in
the
front
of
all
military
designes
,
God
will
not
protect
the
reare
;
It
is
an
error
in
any
to
hold
that
the
power
of
Anti-Christ
must
not
be
destroyed
by
the
materiall
sword
and
maintained
by
such
only
as
turne
all
Scriptures
into
Allegories
;
I
doe
not
count
it
any
superstition
for
the
Gentry
of
Poland
to
stand
up
,
and
draws
their
swords
at
the
rehersal
of
the
Creed
,
signifying
,
that
they
wil
fight
for
their
Religion
against
all
opposers
:
And
they
that
are
called
,
are
faithfull
,
chosen
,
and
true
,
Ier.
51.
20.
Thou
art
my
battell
Axe
and
weapon
of
war
for
with
thee
will
I
breake
in
pieces
the
nations
,
and
with
thee
will
I
destroy
Kingdomes
,
men
of
Gods
designation
and
appointment
.
Hee
is
the
Lord
of
Hosts
that
hath
taught
the
hands
of
his
servants
to
warre
and
their
fingers
to
fight
,
Psal
.
144.
1.
For
not
only
that
knowledge
which
is
divine
is
from
God
,
but
skill
in
armes
and
expertnes
in
warrs
,
which
though
it
may
in
a
great
measure
be
acquired
by
naturall
valour
and
understanding
,
voluntary
industry
,
and
long
experiences
,
yet
considering
how
many
veteran
Commanders
of
noble
extraction
and
education
,
famous
in
feates
of
Chivalrie
;
have
been
foiled
,
broken
in
peeces
,
and
beaten
at
their
owne
weapons
by
a
few
gentlemen
(
in
comparison
)
and
inuenile
mecanicks
and
honest
tradesmen
,
whose
hearts
the
Lord
hath
drawn
forth
and
engaged
to
fight
his
battailes
;
we
must
needs
acknowledge
,
that
their
valor
,
prowesse
and
dexterity
hath
either
been
infused
by
God
,
or
improved
by
him
to
a
miraculous
proficiencie
.
The
Scripture
is
very
cleere
,
that
Gods
people
were
governed
by
Parliaments
for
though
we
read
,
1
Kings
8.
2.
That
all
the
men
of
Israel
assembled
to
King
Solomon
,
yet
v.
the
3.
the
Elders
of
Israel
only
came
,
the
people
were
but
vertually
present
by
repre
sentation
as
every
man
,
woman
and
child
,
is
supposed
to
be
present
in
Parliament
,
otherwise
an
Act
could
not
in
reason
oblige
them
;
1
Num.
4.
one
of
every
Tribe
,
one
chief
of
the
house
of
his
Fathers
to
appeare
and
stand
up
for
the
rest
,
and
more
expressely
in
the
2
Chron.
1.
2.
and
5.
2.
They
are
called
Captains
of
thousands
and
of
hundreds
,
that
stand
up
for
Counties
,
and
Cities
,
Iudges
that
weigh
mens
causes
,
Governors
of
Forts
and
Garrisons
,
and
chief
men
for
wisedome
,
principall
officers
,
for
age
and
prudence
,
and
by
Kings
,
and
Princes
in
severall
texts
of
Scriptures
are
onely
meant
eminent
nursing
fathers
to
Gods
people
;
but
accountable
to
their
brethren
for
any
Male-administration
;
but
Kings
make
themselves
so
sacred
that
they
may
not
be
toucht
,
they
say
,
the
Lawes
are
their
own
Creatures
,
to
which
they
can
no
more
be
subject
then
the
Romans
could
be
subject
to
their
owne
slaves
;
the
Civillians
at
Paris
not
long
since
resolved
,
that
the
King
could
not
be
plaintiffe
in
any
Action
,
for
he
was
not
tyed
to
any
Law
,
all
is
the
Emperors
as
to
property
,
though
not
as
to
possession
,
say
some
of
them
,
and
they
have
no
other
obligation
but
the
conservation
of
their
owne
dominions
and
greatnes
,
they
must
dissemble
for
their
proper
interests
:
one
made
many
promises
and
after
being
made
a
King
,
said
;
he
was
not
the
person
that
promised
,
and
so
all
was
void
.
In
the
Warrs
betweene
Henry
the
third
and
the
Barons
,
most
of
the
Cittizens
of
London
tooke
part
with
the
right
side
against
the
King
(
for
never
had
any
King
just
cause
to
fight
against
the
people
)
who
was
taken
prisoner
;
an
obstinate
man
that
would
not
yeeld
,
though
he
was
brought
to
a
morsell
of
bread
;
the
people
in
that
midnight
of
Popery
tooke
oathes
and
protestations
from
him
,
for
the
maintenance
of
their
lives
and
estates
,
and
set
him
at
liberty
,
and
in
speciall
he
tooke
a
solemne
oath
not
to
question
the
Londoners
for
any
former
matter
,
wishing
damnation
,
and
the
lowest
chamber
in
hell
for
himselfe
and
his
posterity
,
if
he
did
not
punctually
keepe
and
observe
them
,
and
tooke
the
Sacrament
upon
it
,
which
hee
believed
to
be
the
very
Body
and
Blood
of
Christ
;
and
the
people
counted
him
a
Heretique
that
made
the
least
doubt
of
his
non-performance
;
what
not
believe
the
King
upon
such
solemne
Oathes
and
imprecations
?
this
was
ratified
by
Act
of
Parliament
,
but
what
followed
?
he
had
no
sooner
got
the
Milicia
into
his
owne
hands
,
but
the
active
men
that
contended
for
their
liberties
were
Imprisoned
,
the
Liberties
of
the
City
invaded
,
Strangers
appointed
to
be
Governors
of
the
City
;
those
that
had
been
honest
put
to
death
;
their
goods
confiscate
,
and
never
poore
creatures
more
miserably
afflicted
and
tormented
;
and
what
promises
did
Queen
Mary
make
to
the
Suffolke
men
at
Franingham
Castle
,
that
they
should
enjoy
their
Religion
establisht
by
Edw.
6.
but
when
shee
had
got
power
in
her
hand
shee
began
to
persecute
and
burne
them
for
Heretiques
,
the
poore
Suffolks
men
besought
her
to
make
good
her
promise
,
what
said
shee
,
keepe
promise
with
Heretiques
?
I
shall
make
you
know
that
the
members
must
not
be
so
bold
with
their
head
,
as
to
endeavour
to
rule
it
;
Innumerable
instances
might
be
made
of
forraigne
Princes
in
this
kinde
,
but
it
is
but
to
show
the
Sun
with
a
candle
;
Monarchs
have
no
other
principles
but
selfe
preservation
,
though
they
should
intend
to
performe
when
they
promise
(
which
I
doubt
very
few
of
them
doe
)
it
is
but
as
the
I
esuits
teach
,
to
keep
untill
they
have
power
to
break
and
forgive
an
injury
,
as
the
Italian
sayes
,
till
he
can
revenge
it
,
they
have
such
strong
temptations
to
draw
their
hearts
,
from
what
they
have
engaged
their selves
unto
;
if
it
crosse
them
in
point
of
domination
;
which
is
so
sweet
a
morsell
unto
them
,
that
no
prudent
people
will
ever
trust
them
for
matter
of
their
liberties
:
Richlieus
principle
and
Councell
to
his
Master
was
,
keep
your
Subjects
low
Sir
,
that
having
time
little
enough
to
get
bread
they
may
never
thinke
of
any
liberties
:
I
doe
not
know
whether
his
tongue
and
his
head
were
of
the
same
opinions
(
for
he
was
famous
for
deep
dissimulations
)
but
if
he
spoke
as
he
thought
I
might
without
offence
say
,
that
it
was
as
unwise
a
speech
as
ever
came
from
a
Scholler
;
Let
me
intreat
your
honorable
patience
but
to
read
a
little
of
Machiavell
(
which
Kings
study
more
then
Scripture
)
his
words
are
these
in
his
Prince
;
A
King
▪
sayes
he
,
must
be
a
Fox
,
that
he
may
be
aware
of
snares
,
and
a
Lion
,
that
he
may
scare
the
Wolves
;
A
wise
Prince
ought
not
to
keepe
his
faith
given
when
the
observance
thereof
turnes
to
disadvantage
▪
and
the
occasions
that
made
him
promise
are
past
;
if
men
were
all
good
this
rule
would
not
be
allowable
,
but
being
the
people
are
full
of
mischiefe
and
would
not
make
it
good
to
the
Prince
,
neither
is
he
tyed
to
keep
it
with
them
,
nor
shall
a
Prince
ever
finde
lawfull
occasion
to
give
collour
to
this
breach
,
very
many
moderne
examples
might
be
alledged
wherein
might
be
shewed
how
many
peaces
have
been
concluded
,
and
how
many
promises
made
,
have
been
violated
and
broken
by
the
infidelity
of
Princes
;
ordinarily
things
have
best
succeeded
with
him
that
hath
been
likest
the
Fox
,
but
it
is
necessary
to
understand
how
to
set
a
good
colour
upon
it
,
and
to
be
able
to
faine
and
dissemble
thoroughly
,
and
many
are
so
simple
and
yeeld
so
much
to
the
present
necessities
that
hee
who
hath
a
minde
to
deceive
shall
alwayes
finde
some
or
other
that
will
be
deceived
;
Alexander
the
sixt
never
did
any
thing
els
but
deceive
men
,
and
never
meant
otherwise
,
and
alwayes
found
some
to
worke
upon
,
yet
never
was
there
any
man
that
would
protest
more
effectually
,
nor
averre
any
thing
with
more
solemne
oathes
and
observe
them
lesse
then
he
did
;
neverthelesse
his
cosenages
thrive
all
with
him
;
and
further
sayes
hee
,
a
Prince
will
be
forced
for
the
maintenance
of
his
State
to
doe
contrary
to
his
Faith
,
Charity
,
Humanity
,
and
Religion
,
therefore
it
behoves
him
to
have
a
minde
so
disposed
as
to
turne
and
take
the
advantage
of
all
windes
and
fortunes
;
and
a
little
further
,
let
the
Prince
seeme
to
him
that
sees
and
heares
him
,
to
be
all
pitie
,
all
faith
,
all
integrity
,
all
humanity
,
all
Religion
,
nor
is
there
any
thing
more
necessary
for
him
to
seeme
to
have
then
this
last
quallity
,
for
men
in
generall
judge
by
the
sight
and
appearances
,
few
by
the
touch
,
every
man
may
come
to
see
what
thou
seemest
to
be
,
but
few
come
to
the
truth
and
feeling
of
thee
to
understand
what
thou
art
,
and
those
few
dare
not
oppose
the
opinion
of
many
who
have
the
majesty
of
State
to
protect
them
,
and
in
all
mens
actions
,
especially
those
of
Princes
,
where
there
is
no
judgement
to
appeale
unto
,
men
forbeare
to
give
their
reasons
till
the
events
and
ends
of
things
;
let
a
Prince
therefore
take
the
surest
courses
to
maintaine
his
life
and
estate
,
the
meanes
shall
always
be
thought
honorable
and
commended
by
every
one
for
the
vulgar
is
ever
taken
with
the
appearance
and
event
of
a
thing
,
and
for
the
most
part
of
the
people
they
are
but
the
vulgar
,
the
others
are
but
few
in
comparison
,
there
is
a
Prince
,
says
he
,
that
preaches
faith
,
and
that
Princes
are
not
above
their
words
,
but
had
hee
kept
his
promises
hee
had
lost
his
state
long
agoe
,
so
far
Machiavell
:
And
another
principle
amongst
Monarchs
is
,
that
if
any
subject
begin
to
have
a
conceit
of
his
owne
merits
,
or
to
deserve
well
from
the
publique
,
he
must
in
reason
of
state
be
discourted
,
if
not
executed
;
for
seare
of
factions
and
Rebellion
;
when
David
came
to
Ierusalem
with
the
head
of
the
Giant
the
women
met
him
singing
,
Saul
hath
slaine
his
thousands
,
and
David
his
ten
thousands
,
1
Sam.
18.
7.
thereby
ascribing
more
honor
to
David
then
Saul
,
for
which
Saul
was
wroth
against
him
,
and
from
that
houre
you
may
observe
that
hee
never
lookt
upon
him
with
a
pleasant
countenance
,
oh
this
David
he
stands
in
the
way
of
my
applause
;
he
is
counted
a
better
souldier
,
more
just
,
mercifull
,
or
Religious
then
my selfe
,
banish
him
at
the
least
,
if
not
,
utterly
destroy
him
;
Monarchy
and
wholesome
Lawes
can
no
more
cohabit
,
then
the
Arke
and
Dagon
;
take
but
one
divine
instance
;
what
wicked
lawes
and
statutes
of
Omri
were
practised
and
put
in
execution
,
even
by
Monarchs
that
professed
to
governe
and
rule
as
for
the
Lord
and
over
his
people
in
that
59.
of
Esay
v.
3.
the
land
is
defiled
with
blood
,
the
King
shall
have
power
by
Law
to
pardon
murders
under
the
name
of
man-slaughters
,
ver
.
4.
none
calleth
for
Iustice
;
nor
any
pleadeth
for
truth
ver
.
5.
they
hatch
Cokatrice
eggs
and
weave
the
Spiders
web
,
ver
.
8.
there
is
no
judgement
in
their
goeings
,
they
have
made
them
crooked
pathes
,
ver
.
9.
therefore
is
judgement
far
from
us
,
neither
doth
Iustice
overtake
us
,
ver
.
14.
15.
and
Iudgement
is
turned
away
back
,
and
Iustice
standeth
a
far
off
for
Truth
is
fallen
in
the
street
,
and
equity
cannot
enter
,
and
the
Lord
was
displeased
that
there
was
no
Iudgement
;
the
meaning
whereof
can
be
no
other
then
this
;
That
Evangelicall
Propher
,
or
Propheticall
Evangelist
Isaiah
foretelling
the
Iudgement
that
should
befall
his
owne
Nation
by
the
Assirians
and
the
Caldeans
,
telleth
Iudah
and
Israel
,
that
principally
for
corruption
in
their
Courts
of
Iustice
;
they
shall
be
severely
punisht
,
his
prophesie
rising
no
higher
then
to
the
reigne
of
Vzziah
King
of
Iudah
and
Ieroboam
the
second
King
of
Israel
,
hee
tells
them
that
their
Lawes
are
like
Spiders
webbs
,
they
entangle
poore
clients
as
the
Spiders
web
doth
the
flyes
,
to
their
destruction
,
and
undoeing
,
their
Lawes
are
spun
with
so
fine
a
threed
that
none
but
Eagle
eyed
practisers
can
discerne
them
;
the
plaintiffe
hatches
Cockatrice
eggs
,
the
issue
of
many
tedious
suites
,
is
poysonfull
and
pernicious
,
if
he
recover
,
considering
his
costs
and
paines
he
may
put
his
gaines
in
his
eyes
and
see
never
the
werse
,
and
if
he
mistake
his
Action
,
or
doe
not
hit
the
bird
in
the
eye
,
hee
must
pay
the
defendant
his
costs
(
who
yet
is
in
conscience
indebted
unto
him
)
to
his
utter
undoeing
;
but
the
Spirit
of
God
prophesieing
against
such
wicked
Councellors
that
contend
for
Monarchs
saith
ver
.
6.
their
webbs
shall
not
become
garments
,
when
Monarchs
are
destroyed
;
their
Lawes
shall
perish
with
them
,
they
shall
prove
but
as
cobwebs
to
those
that
practise
them
,
and
shall
afford
them
no
succour
against
Gods
vengeance
,
their
Lawes
are
crooked
like
the
serpent
,
full
of
turnings
and
windings
,
Maeanders
and
Intricaties
;
such
as
swerve
from
the
strait
and
easie
path
of
Gods
Iudiciall
Lawes
;
for
equity
can
finde
no
admittance
,
or
is
not
able
to
stand
and
beare
it selfe
up
;
and
ver
.
the
11.
the
people
roare
like
beares
and
moutne
sore
like
doves
and
looke
many
yeares
for
Iudgement
,
yet
there
was
none
;
for
Monarchy
and
good
Lawes
are
inconsistent
;
and
what
Amos
saith
chap.
5
▪
21
,
22
,
23.
I
hate
and
abhorre
your
feast
dayes
,
and
I
will
not
smell
in
your
solemne
assemblies
,
22.
though
yee
offer
me
burnt
offerings
and
meat
offerings
;
I
will
not
accept
them
,
neither
will
I
regard
the
peace-offerings
of
your
fat
beasts
,
23.
take
thou
away
from
me
the
multitude
of
thy
songs
,
for
I
will
not
heare
the
melody
of
thy
violls
,
that
is
,
leave
off
praying
and
singing
till
there
be
a
settled
course
of
Iustice
betweene
partie
and
partie
to
run
downe
not
by
drops
,
but
like
a
mighty
streame
of
water
in
a
firme
,
quicke
,
cheap
and
unvariable
way
,
and
chap.
6.
8.
saith
the
Lord.
I
abhorre
,
the
excellencie
of
Iacob
,
and
hate
his
Palaces
,
what
blessed
Lord
!
abhorre
thy
poore
worme
Iacob
and
his
fathers
pompe
and
best
condition
?
sure
it
must
be
for
some
transcendent
iniquitie
,
behold
the
reason
rendred
Amos
the
5.
and
7.
and
6.
12.
for
yee
have
turned
Iudgement
into
Worme
wood
and
Gall
,
and
the
fruit
of
righteousnes
into
hemlocke
;
Iustice
(
which
of
it selfe
is
the
most
pleasing
and
profitable
thing
in
the
world
and
which
being
tempered
with
mercie
cures
all
the
distempers
and
diseases
in
a
Body
politique
)
was
corrupted
,
made
most
bitter
to
the
oppressed
and
most
abominable
to
God
,
when
men
are
undone
by
the
Law
which
should
preserve
them
:
And
the
Lawes
were
no
better
in
Habakkuks
time
,
1.
13
,
14
,
15.
wherefore
holdest
thou
thy
tongue
when
the
wicked
devoureth
the
man
that
is
more
righteous
then
he
,
and
makest
them
as
the
fishes
of
the
Sea
,
as
the
creeping
things
that
have
no
ruler
over
them
,
they
take
up
all
of
them
with
the
angle
,
they
catch
them
with
their
net
,
&
gather
thē
in
their
drags
,
therefore
they
rejoyee
and
are
glad
;
that
as
in
the
Sea
the
greater
fishes
devoure
the
lesser
so
a
full
pursed
malicious
plaintiffe
or
defendant
wearies
out
his
poore
adversarie
and
right
is
conquered
by
might
;
by
meanes
of
those
Angles
,
Netts
,
Draggs
,
and
Cobwebs
,
and
Rubbs
that
hang
and
Iye
in
the
way
and
allies
of
Iustice
,
preferring
ceremonies
,
formes
,
and
shaddowes
,
before
truths
,
reallities
,
and
substances
;
and
Monarchs
ever
loved
such
wittie
Iudges
as
could
expound
the
Law
,
that
Iudgement
should
be
given
as
his
Imperiall
Sacred
Majestie
desired
,
and
where
the
plaintiffs
cause
was
so
cleere
that
it
was
too
grosse
to
give
Iudgement
against
him
,
then
after
Iudgement
given
for
him
to
have
such
Councell
as
should
finde
a
knot
in
a
Bullrush
,
an
error
in
the
proceedings
,
to
reverse
the
Iudgement
,
and
so
the
poore
creature
caught
like
a
fish
in
a
Net
,
or
a
bird
in
the
snare
,
and
the
more
he
struggles
to
get
out
the
faster
hee
is
ensnared
,
for
he
must
pay
costs
to
the
defendant
who
unjustly
keeps
away
his
Land
from
him
,
and
if
there
be
no
such
net
or
snare
in
one
Court
,
then
he
is
brought
into
another
,
because
Law
and
Equity
(
which
should
be
the
oearest
friends
in
the
world
)
are
many
times
together
by
the
eares
and
it
is
hard
reconciling
them
;
and
being
upon
this
subject
,
let
but
the
wisehearted
consider
what
the
Lord
saith
,
Esay
1.
from
the
●1
.
ver
.
to
the
18.
verbatim
,
so
5.
7.
God
looked
for
judgement
but
behold
oppression
for
righteousnes
,
but
behold
a
cry
:
God
will
at
the
length
be
cloyed
(
as
one
is
cloyed
with
meat
which
he
loatheth
,
and
his
stomack
goeth
against
,
Prov.
27.
7.
with
the
prayers
and
devotions
of
any
Nation
in
the
world
,
that
have
not
an
expedient
of
quicke
,
sure
and
cheape
Iustice
,
and
will
disown
and
spew
out
such
a
people
,
though
they
be
never
so
instant
in
prayer
,
and
by
their
instancie
and
importunities
hope
to
speed
,
Matth.
6.
7.
yet
his
soule
hateth
them
,
he
abhores
it
from
his
very
heart
;
and
take
but
that
precious
Text
of
Ier.
22.
15
,
16.
did
not
thy
father
eat
and
drinke
and
doe
Iudgement
and
Iustice
,
and
then
it
was
well
with
him
,
he
judged
the
cause
of
the
poore
and
needy
,
then
it
was
well
with
him
,
was
not
this
to
know
me
,
saith
the
Lord
?
Indeed
a
man
would
thinke
that
it
should
be
easier
to
finde
one
good
man
,
that
would
even
sacrifice
his
life
to
reputation
and
for
the
good
of
the
people
,
and
so
one
good
King
for
whom
the
people
would
even
dare
to
dye
,
Rom.
5.
7.
and
if
Gods
people
had
been
left
to
any
kinde
of
goverment
which
they
should
thinke
best
they
might
happily
have
intrusted
some
good
man
with
a
plenartie
of
power
,
and
have
expected
a
blessing
therein
,
but
Monarchie
is
against
Gods
institution
,
and
blessings
are
onely
annexed
to
Gods
Ordinances
;
bread
&
wine
in
the
Sacrament
are
better
to
worke
devotion
then
pompious
toyes
,
Images
and
Puppets
are
for
carnall
Gospellers
,
sayes
God
,
when
his
people
choose
a
King
they
reject
him
.
But
does
not
Peter
&
Paul
call
an
absolut
Monarchie
Gods
Ordinance
,
I
deny
it
,
for
the
power
Legislative
was
in
the
Senate
,
the
Romans
did
never
intrust
any
man
by
any
Legall
constitution
to
doe
what
he
list
without
the
peoples
consent
in
the
Senate
,
Neroes
cruelties
were
never
with
the
peoples
consent
,
but
sayes
Paul
to
the
poore
Saints
there
,
you
see
what
differences
there
are
between
the
Caesars
and
the
Senators
who
stand
for
the
peoples
Liberties
,
in
such
a
Case
,
those
that
have
the
swords
in
their
hands
as
the
Emperors
had
(
the
Millicia
being
at
his
dispose
)
it
is
best
for
you
to
submit
to
them
,
those
to
whom
Peter
wrote
being
strangers
,
scattered
by
persecution
,
were
not
to
trouble
themselves
with
State-matters
no
more
then
it
had
been
proper
for
the
Dutch
or
French
Congregations
that
live
quietly
in
London
,
to
have
troubled
themselves
with
the
difference
between
the
late
King
and
the
Parliament
:
But
may
not
people
live
happily
in
a
mixt
Monarchy
;
where
the
King
may
have
a
prerogative
in
many
things
,
and
yet
the
people
enjoy
their
Liberties
;
I
say
not
,
for
Monarchy
and
Liberty
are
inconsistent
and
incompatible
;
Indeed
an
Apprentice
that
hath
a
good
master
may
after
a
sort
be
said
to
be
free
;
but
to
speake
properly
,
he
is
a
servant
,
so
if
there
should
be
a
good
King
(
like
a
blacke
swan
)
the
people
may
be
lesse
miserable
for
a
season
but
it
cannot
hold
long
,
for
every
creature
seeks
its
owne
perfection
which
depending
upon
the
destruction
of
one
another
,
they
Act
accordingly
,
and
therefore
for
any
people
to
live
in
quiet
it
is
necessary
that
they
be
totally
slaves
or
wholly
free
,
and
those
Kings
at
first
that
promise
or
pretend
to
be
satisfied
with
a
mediocrity
of
power
;
they
doe
not
intend
to
rest
there
,
but
that
they
may
the
more
easily
compasse
what
remaines
,
and
for
my
owne
part
,
when
I
heare
many
wise
men
speake
of
making
peace
with
the
King
and
tyeing
him
up
so
close
to
his
Lawes
,
that
he
should
not
be
able
to
hurt
the
people
;
I
thought
it
was
but
a
kinde
of
dissimulation
to
make
people
beyond
Sea
thinke
him
to
be
a
great
King
,
and
yet
in
effect
to
make
him
stand
but
for
a
cypher
therefore
I
do
much
preferre
the
Spanish
principle
before
the
Scottish
,
the
first
wishes
that
he
had
many
lives
to
loose
for
his
King
,
and
that
hee
had
rather
loose
his
life
then
question
the
Kings
Iustice
,
but
the
Scots
contend
for
a
King
of
Clouts
meerely
for
the
name
of
a
King
that
must
be
whipt
if
he
looke
but
awry
,
keeping
their
Kings
in
as
much
awe
as
schoole-boyes
;
for
any
people
to
live
in
slavery
whenthey
may
be
free
is
a
basenes
of
spirit
,
and
for
others
to
contend
for
a
King
and
no
King
,
I
meane
a
titular
King
without
power
not
;
so
much
power
as
a
High
Constable
hath
,
to
commit
a
night-walker
;
is
rather
worse
,
for
God
that
hath
punisht
grosse
profanenes
in
England
and
Ireland
with
rods
,
will
punish
hypocrisie
in
Scotland
with
Scorpious
;
But
still
versatill
witts
will
be
objecting
,
what
,
were
all
the
former
Emperors
Tirants
in
the
foure
Monarchies
?
or
if
so
,
what
shall
we
say
of
the
Kings
of
Israel
&
Iudah
?
where
the
King
is
sole
Iudge
,
or
hath
a
negative
voyce
there
he
is
unlimitted
,
and
consequently
a
Tirant
that
may
do
wha
the
pleases
,
and
such
a
one
can
never
have
any
love
of
a
people
of
any
understanding
;
if
the
people
be
Iudges
,
and
may
make
warre
or
peace
without
the
King
,
then
he
is
no
King
;
it
is
no
discretion
to
be
too
much
in
particulars
;
Certainly
for
the
generall
,
Monarchs
have
beene
monsters
of
men
;
a
generation
of
men
and
women
borne
for
the
scourge
and
punishment
of
man
kinde
,
whose
wickednes
and
villanies
have
been
of
the
highest
Elevation
and
Magnitude
,
more
forcible
to
provoke
and
irritate
Gods
Iustice
to
punish
the
world
then
the
honesty
and
single-heartednes
of
the
people
,
to
incite
&
procure
his
pardoning
mercie
and
forgivenes
;
Therefore
I
hope
all
good
people
will
agree
with
me
,
that
we
have
great
cause
to
rejoice
in
that
famous
peece
of
Iustice
of
Ianuary
the
30.
1648.
acted
where
most
of
their
miseries
had
been
plotted
;
and
as
Iosephus
records
(
antiquit
.
lib.
18.
cap.
6.
)
of
one
Marsias
,
that
after
the
death
of
that
Tirant
Nero
or
Tiberius
;
Hee
made
an
Oration
to
the
people
to
write
every
man
upon
his
doore
The
Lion
is
dead
:
and
as
after
the
removall
of
Tarchoni
,
the
Romans
would
not
so
much
as
endure
the
name
of
a
King
;
which
comes
from
the
old
Saxon
word
Koning
;
or
rather
cunning
;
for
they
learne
to
catch
the
prey
and
devoure
men
;
I
would
intreat
my
Honored
Countreymen
to
be
as
wise
in
this
generation
as
the
Romans
were
before
Christs
time
;
and
instead
(
of
plotting
to
destroy
themselves
by
hunting
after
new
Tirants
)
to
consider
what
the
Spirit
of
God
saith
in
the
19.
of
Ezek
▪
from
v.
1.
to
the
9.
v.
Let
them
say
unto
the
children
of
the
late
King
,
what
your
mother
a
Lionesse
?
she
lay
downe
among
Lions
,
shee
nourished
her
whelps
among
young
Lions
,
and
shee
brought
up
one
of
her
whelps
,
it
became
a
young
Lion
,
and
it
learned
to
catch
the
prey
,
it
devoured
men
;
but
when
she
saw
that
her
hope
was
lost
,
shee
tooke
another
of
her
whelps
and
made
him
a
young
Lion
,
and
hee
went
up
and
down
among
the
Lions
,
he
became
a
young
Lion
&
learned
to
catch
the
prey
and
devoured
men
,
then
the
nations
set
against
him
on
every
side
,
and
spread
their
net
over
him
he
was
taken
in
their
pit
,
and
they
put
him
in
chaines
,
and
imprisoned
him
,
that
his
voice
was
no
more
heard
upon
the
mountaines
of
Israel
;
how
admitable
and
adorable
is
the
fulnes
of
Scripture
,
as
if
it
had
been
calculated
for
the
Meridian
of
England
;
Zedekiah
was
the
last
King
of
Iudah
,
the
whelpe
was
Iehoahaz
who
was
King
for
three
moneths
only
,
2
Kings
30.
ver
.
31.
he
was
taken
in
a
pit
or
net
,
a
phrase
importing
the
manner
of
catching
Lions
,
of
whom
Ieremie
Prophesied
,
that
he
should
never
returne
to
see
his
native
Countrey
,
Ier.
22.
10.
the
other
whelp
was
Iehoiakim
,
who
went
up
and
downe
craving
aid
from
the
King
of
Egypt
to
make
him
King
;
which
was
the
cause
of
his
ruine
,
the
roaring
of
the
whelpe
made
a
great
noyse
,
by
their
cruell
and
tirannicall
commands
,
but
they
were
taken
in
strong
holds
,
&
being
dead
were
buried
with
the
buriall
of
an
Asse
Ier.
22.
18.
thrown
out
upon
a
dunghill
;
It
is
not
I
but
the
Spirit
of
God
in
the
holy
Scriptures
that
calls
a
King
(
that
challenges
a
power
against
the
publique
judgment
of
the
people
in
a
nationall
Counsell
)
and
his
Children
,
a
Lion
and
his
whelps
:
the
Lord
knowes
my
heart
,
that
I
beare
no
more
malice
to
any
one
herein
mentioned
or
intended
,
then
I
did
when
I
lay
in
my
cradle
,
and
though
I
should
expect
no
more
mercy
from
them
then
there
is
milk
in
a
male-Tiger
,
if
the
Lord
should
suffer
mee
to
fall
into
their
hands
,
as
hee
justly
might
in
regard
of
my
sins
,
though
I
trust
for
his
mercies
sake
hee
will
not
;
yet
I
doe
freely
pray
for
blessings
upon
them
,
that
if
it
be
the
will
of
God
,
those
Fatherlesse
Children
which
are
not
fit
to
be
Kings
upon
earth
may
be
Heires
of
Heaven
,
to
a
Kingdom
that
cannot
be
moved
;
and
if
it
shall
please
God
to
give
repentance
to
any
of
them
,
that
with
Achan
they
shall
confes
their
sin
,
and
give
glory
to
God
;
learne
to
governe
themselves
,
and
renounce
all
vaine
and
sinfull
pretences
:
I
should
be
an
humble
Advocate
for
them
,
that
Mercy
might
be
honorably
seated
on
the
right
hand
of
Iustice
;
and
that
there
might
be
not
onely
a
competent
,
but
an
eminent
exhibition
allowed
them
for
their
support
;
for
I
could
heartily
wish
,
that
such
as
professe
Christ
,
would
dye
more
to
vaine
Phylosophy
,
Col.
2.
but
live
to
morall
Phylosoply
,
if
it
were
but
to
learne
this
lesson
,
of
blessing
them
that
curse
us
,
and
doeing
the
good
of
Iustice
against
the
evill
of
injustice
;
because
for
any
man
to
lay
aside
his
Iustice
is
to
deprive
himselfe
of
reason
,
&
to
become
a
brute
;
Iustice
being
neerer
of
kin
to
every
Magistrate
then
his
child
or
brother
,
as
being
part
of
his
soule
,
but
Iustice
without
Mercie
is
crueltie
,
and
Mercie
without
Iustice
is
meere
fatuitie
.
FINIS
.
Pray
excuse
the
want
of
a
Greeke
Character
and
the
Errata
,
viz.
OMitted
in
the
title
page
these
words
,
viz.
With
some
humble
petitions
and
observations
interweaved
,
concerning
Cheap
and
speedy
Iustice
;
with
the
Authors
hopes
above
his
feares
of
happy
dayes
.
In
the
same
page
leave
out
late
▪
in
the
Epistle
read
in
their
annotations
▪
for
breach
read
branch
▪
read
the
Law
must
be
set
.
for
party
read
Deputy
.
for
records
r.
retards
.
for
leave
it
read
beare
it
.
for
intertolares
read
intercalares
▪
for
it
is
not
r.
Is
it
not
.
for
one
Act
r.
an
Act.
r.
Ima●es
.
r.
seemes
.
r.
a
just
.
r.
as
the
defendant
▪
r.
I
scarce
.
for
flocke
r.
stocke
▪
r.
many
families
preserved
which
would
.
r.
breaden
.
r.
will
not
doe
it
.
r.
may
seeme
.
r.
as
if
godly
.
r.
would
sit
.
r.
straitned
.
r.
any
time
.
r.
meanest
souldier
.
for
begin
r.
begun
▪
for
have
been
called
home
r.
may
be
called
home
.
for
prudencie
r.
precedencie
.
a
line
left
out
r.
I
doe
not
know
that
he
hath
left
his
peere
behind
him
.
fol.
32.
for
head
r.
hard
.
f.
52.
for
direct
r.
dwelt
.
f.
57.
for
Paul
r.
Saul
f.
63.
for
contrited
r.
conceited
.
fol.
82.
r.
preserved
.
f.
90.
r.
captivity
.
f.
92.
Princes
.
fo
▪
96.
r.
Author
of
.
f.
97.
r.
not
only
to
the
death
f.
139.
r.
when
I
heard
.
f.
131.
r.
Tarquiu
▪
Notes, typically marginal, from the original text
Notes for div A34420-e180
Animum
verbi
Divini
studi
osum
Reformatio
Legum
.
Vivimus
.
Morimur
.
Pauca
recensentes
facile
pronunciant
.
Cura
anima
rum
est
cura
curarum
.
Erudimini
.
Dr.
&
st
▪
Notes for div A34420-e2900
Monos
arkein
.
Revel
.
9.
11.
Pauper
Calvinus
multos
fecit
divites
.
Prudentia
Humana
Capitalis
Inimica
Christi
.
Altius
patibulum
.
Habemus
legem
,
&c.
Celerem
Iustitiam
non
Iustitium
.
That
Fox
Herod
.
Magno
Conatu
nugas
agere
.
Spiritum
Regiminis
non
regenerationis
.
Gloria
Papoe
successoris
est
rescindere
Acta
predecessoris
deleatur
nomen
Calvini
.
E
pessimo
Cane
ne
catulus
quidem
relinquendus
.
Igni
traduntur
lege
Papistarum
.
Habetis
confitentes
reos
▪
Exeat
aula
qui
vult
esse
pins
.
Non
unitum
sed
unum
▪
Tedneken
o
Leon
▪