CONCLVSION 1.
First, there must bee an apparant cause of necessitie, to justify every extraordinary action or vnderta­king, performed by a priuate person.

APriuate Person is hee that hath noe direct or publique calling to the action he vndertake's: In which sense a publique person in one kind, may be a priuate person in an other respect. Aron is a pu­blique person to sacrifice, but not to rule, and Vzziah is a publique person to gouerne, but not to sacrifice. A magistrate is a publique person, but not for all actions: for if he take vpon him to adminis­ter the Sacraments, he therein becomes a priuate person. Nay when he doeth any acte of Iustice wit­hout a Law, he then laye's by the prerogatiue, and dignity of a publique person, and acts the parte of a priuate man. Because the lawe is the instrument, & sword of the publique magistrate, without which to strike is to Tyrannize, and without which, to con­verse in any puplique busines, is to become priuate. Thus wee see Mayors, & other subordinate officers, who are shadowes & types of the supreame, goeing abroad without their Swords & Maces (the ensignes of their offices) become priuate (for the present time) till they assume those types of their authori­ty agayne, which serue as publique and notable in­struments commanding all men to take notice of them, and to obey them as publique executors of the lawes. Soe the King saieth most excellently, in the beginning of his speach made to the Parlia­ment, the 26. of March, 1621. that the end why Kings are appointed of God, is, to put the lawes of the state in execu­tion. [Page 20] These are the executors of the law, which is the will of the state, wherof they are heads; and when they doe their owne wills against, and not with the will of the state (that is the law) then they become private persons in those perticulars, because they cease to be executors of the law, as Kinges ought to bee. Kinges (as his matie, saith most excellent­ly) are married to the people by lawes, the capital breach of law only is adultery in this case admitting a divorce; as wee see those members are cutt off from the Kinges spouse the Comon­wealth, which by rebelliō & treasō, proue themselues to be members & childrē of an adul­terous ge­neratiō bastards & no sonnes le­gitimate,

Now every man whither priuate or publique, is a member of the Common-wealth, wherein hee liue's, and soe hath noe power of his owne body, to dispose of it this or that way, especially to hazard it in a single Duell, or the like, without licence. And the more high excellent, & emnient the person is, the lesse absolute liberty hath he in disposing himselfe, and the more interest hath the Comon-wealth in him. Be­cause wee see every member claymes more interest in the head, hart, liver, lungs, (those principall parts) then in the rest: for if any of these bee missing disso­lution followe's to the whole body, if any be defec­tiue a generall decay and consumption ensue's; but if the body loose, a toe, or a finger, or a foote, or a hand, or an eye, or a tongue, the losse is not soe great, the danger not soe desperate. Now then, for any man to hazard his person in a single Duell, without mani­fest necessity, is to comit violence to the Comon-wealth, and to rend a limbe from the fame. I call it necessity, when he is assaulted, or when he be­holds the Church, ot State assaulted, all which, he is bound to defend by the law of nature. Nam ex sole defensione oportet bellum justificare naturaliter. And, defen­sio priuata est juris naturalis: multo magis publica. Soe wee may defend the law and religion, wherein all men haue equall interest, against all invasion of power [Page 21] or policie; and all actions done in the behalfe of these, are actions of defence, and justifiable by the law of nature, otherwise not.

Cain is the first Duellist wee find in ye world, Genes. 4. he kill's his brother when he should haue ben his bro­thers keeper. Noe cause of necessity prouok's him on, but malice and envie; Soe that when God come's to examine, arraigne, and condemne him for the mur­ther, though he can churlishly say to God. Am I my brothers keeper? yet cannot he say with our innocent combatant, what haue I now done? Is their not a cause?

Simeon and Levy (bretheren in evill) make a kind of party against Hamor and Shechem, and second each other, both in the plott & practise: but being ques­tioned by their father for this villany, though they alleadge a kind of seeming reason, and say, should he abuse our sister as a whore? Genes. 34. yet that very reason argue's their action to proceede from pride, malice, and re­venge, and not from reason or religion, or any other cause of necessity; for reason, and religion, and necessitie would rather haue required their liue's. that they might by marriage haue made amend's for their sin & violence offered to the virgin, all possibility whe­reof, was now taken away, by this rash act of the young men: Who therefore could not justlie say to their angry father in their owne defence, what haue wee now done? was there not a cause?

[...]ab kills Abner, and Amasa, both after a base and bloody manner, David behold's both with greife, but dares not punish either of them, the Text adds the cause, hee was but new setled, 2 Sam. 3. 39. and the sonnes of Zeruiah were to strong for him. Envie, and malice, were the impulsiue causes of Ioabs treachery, soe that [Page 22] when he fli'es to the hornes of the Altar, as challen­ging the priuiledge of Sanctuarie, and is by Salomon commād, according to Davids former charge, drawn from thence by violence and slayne, that blood might haue blood, he cannot say in his owne defence, as Da­vid here doeth; what haue I now done? Is their not a cause?

CONCLVSION 2.
A Second Conclusion from hence dedu­ced is, that necessitie supplie's the place of an ordinary calling and warrants the vndertaking of any action for the avoy­ding of a certaine mischeife, either to the state where wee liue, or the true religion which wee professe.

WEe see in nature, that when the eye waxeth blynd, the hand, grope's, the foote beat's for way, and the eare, by listening, seeke's to guide the body right, and to supplie the place of an eye; Soe the eye (where men are deafe, and dumbe borne) apprehend's by signes, and sends back her owne conceptions, by a visible kind of language. One member supplie's the place of an other in service of the whole body; neither doth the head (where rea­son reside's) find fault with the comunitie of partes, and exchange of their portions. The mouth in case of necessitie, think's noe scorne to become a draught and purging place to the stomack by vomit: neither doth the stomack (in case of necessitie) refuse meate that is sent vp by glisters. Nature makes vse of any [Page 26] parte in any office, for preservation of the whole man from ruine. In the reasonable faculties of the soule, the jmagmation stand's in stead of memorie, by begetting newe Ideas in braines that be inclyned to be ouer-hott, and drye, and the memorie sup­plie's the defect of judgment, by following former presidents, where the brayne inclyne's to ouermuch moysture; and all parts bringing intelligenc to the reasonable soule (the Governesse of all) shee reject's none before examination, nor censure's any for doing the office which belong's to an other, whilst the other is defectiue, and this doth not neglect it's proper function. Soe that the soule hauing neede of all, maks vse of all for the comon benefit: In-soe­much as if the foote by tripping giue's her warning of that which the eye should haue seene, she doth not therefore neglect to looke out, because the in­telligence come's from a blynd guide, but therefore she looke's out, to see if the foote say true or noe, & soe let's the eye see it's owne fault in the dilligence of the foote. The Apostle vseth this argument to per­swade the Corinthians to vnity, 1 Cor. 12. 21. 22. 23 24. & shewe's that there is a fellow-vse or neede, that one member hath of anot­ther, and that likewise their ought to be a fellow care one for an other, 1. Cor. 12. 25. and also a fellow feeling or compassion of common afflictions, one with an other. And since euery member partak's with the head and whole bo­dy, 1 Cor. 12. 26. in paine or pleasure, in houor or dishonor, the­refore it concern's euery member, to looke to the preservation both of themselues in perticuler, and of others in generall. Because noe member can say they are absolute in themselues, and haue noe needs of another. The eye doth not see for it self alone, [Page 27] but for the foote, and whole body. It concerne's the Eye therefore to watch, that if the eare (by accident) should be negligent or lett slip a remar­keable observation, which concernes necessarily the whole body, that the eye might be in stead of an eare, and giue notice to the soule by some visible motion. And thus wee see the eye steadfastly fastned vpon the speaker, or any other object, keepes the imagination from wandring, and makes the eare more attentiue to the voyce, and apprehensiue of the meaning. And soe, whilst the eye takes a napp, or in the darke, when it cannot see, it concernes the eare towatch for it selfe, for the eye, & for the whole body: for though it be true that the eye cannot heare, nor the eare see, yet there is some such affini­ty betwixt all these members in their seuerall opera­tions, as inables the one to supply the defects of an other, Nature hath ordi­narily ma­de the ton­gue to speake to the eare; but God extra ordinarily did speake by the tongue to the eye, Act. 2. 3. and knits all in a perfect and happy society? As wee see in the elements though nothing be more opposed then the fyre and water, yet they are mixt in the ayre which is hott and moist; the fyre is hott and dry, and the ayre is hott and moist: Now though the ayre and fyre be diuerse, yea meere contraries, as the one is dry, and the other moist, yet they are easely married together as they are both hott; Soe the water is cold and moist, and the earth cold and dry; as the one is moist, and thother dry, they haue neede of each other, and yet they fall out and fight; but as they are both cold, they easely agree and are compounded in one body. And thus it is in the members of the humane body, composed of these elements, and thus is it in the Church and Comon-wealth, which is a mysticall and politique body com­posed [Page 28] of these men; Now therefore, hauing thus be­held the comunity of the parts even in nature, let vs looke into a few examples, following this reason or law of nature, and there see how actions, (otherwise questionable) are warranted, and justified by neces­sity, when they respect the publique.

The King of Sodome rebells against Chedorlaomer King of Elam; Gen. 14. 4. It is vnlawfull to rebell, vnlawfull to assist rebells, yet Lot takes his part, and is taken pri­soner; Abraham thinks it noe injustice to joyne in confederacy with this rebelling King, but that it is lawfull to make an invasiue warre to rescue his bro­ther Lot. The reason is, nature bynds him to it, and if hee should neglect his duty in this case he were worse then an infidell. Nay religion bynds him to it, and a righteous family calls for helpe. Herein A­braham though he assailes, doth but defend, accor­ding to the law of nature; for if they had not first inuaded the Church, and taken Lot, Abraham had sate still, but now his assault is taken as a defence, for otherwise the Church, & faith of the church, could not be defended.

The Church is in distresse, & in hazard to receiue a blowe by this meanes: Hee is noe living parte of the Church, that suffers any parte to fall, whilest his hand can vpholde it. I had rather pull the house with Sampson ouer my head, then grynde in a mill, like an idolatrous and blynde beast, all my life, to the rejoycing of vncircumcised Philistims. Surely Sampsons death, Iud. 16. 30. 2 King. 25 Num. 31. 6. was more honorable thē Zedechias life, yet both lost their eyes; when religion is at the stake, the Preist who (is a man of peace) maye excite to the warre; nay must blow the trumpet, & must sound the [Page 29] Alarum: And then doubtles Salomon, the peaceable builder of the Temple, may draw his sword, for the glosse, or brightnes of that sword of justice is not stayned, nor the edge bated, with any other spott or stroke, then the touch of innocent blood. But that (like as Aqua fortis eats into steele, or as the blood of Goates softens Diamonds) doth indeede sof­ten the mettall, and soe turnes the edge of autho­rity, that it cuts not at all, or only cuts the abuser and perverter of it. This wee see in Abraham who after this very warre (and only then) is blessed by Mel­chisedesk, the King, and Preift of peace. Yea Melchise­deck accepts the tythe of the spoiles, & by his accep­tance, confirme's vs in the lawfulnes of the like ac­quisition; for had the goods beene ill gotten (as they must needs bee were the warre vnlawfull) that King of justice would not haue pertaken, nor receaued any portion of it for himself, or for God: but now his ac­ceptance approues the action, and warrants our imi­tation; soe that, if any man question the fact, shall beholde Abraham stands foorth. Like David in this place, and saith, what haue I now done? Is their not a cause?

Moses, beholding with sorow the bondage of his Country-men, and how basely the Egyptians insulted over them, provoked by the necessity of the case, offered himself to be their deliverer, and in revenge of a wronged Isralite, slew an oppressing Egyptian: but they (notwithstanding Gods worke for their weale) were loth to be admonished of any error, & there­fore, where he laboured to vnite them in loue, they requite him with accusation, and cast in his teeth what he had done for their good, with the ha­zard of his owne life. This make's him slee, but [Page 30] they smart for it fourty yeares after.

Phineas in case of necessity, though a Preist, a man of peace, when he beholds manners corrupted, re­ligion profaned, Iustice contemned, steps vp and ar­mes himself with the weapens of warr, and executes judgment vpon two impudent offenders, hauing the necessity of the case sor his calling, and the ap­probation of God after the fact, to encourage our zeale in the like. The noblenes of blood should be noe warrant to protect notorions sinners from shame and punishment, Num. 25. 7. if like Phineas our harts were inflamed with the loue of God and his truth.

Deborah a woman, modest, vertuous, in the time of necessity becomes a Iudge, becomes a Captaine. At other times to doe thus, had neither beene the part of a modest, nor vertuous wooman; now not to doe it, when necessity calls her out, were to become as beastly and slauish, as those be, who should censure or condemne her for doing it. Iud. 4. 4. 9

Sheba, flying into Abel, Ioab beseigeth him therein; The Citty being brought to extremity, 2 Sam. 20. 13. 15. noe way li­kely to auoyd ruine, a woman steps vp among the Captayns, and Councellors, and by her wisdome, in case of necessity, finds a meanes to satiffie Ioab, and to secure the City.

In case of necessity, Azariah withstand's the King, saying, It pertaineth not to thee Vzziah, to burne in cense vnto the Lord, but to the Preists the sonnes of Aaron that are con­secrated for to offer incense: Goe forth of the sanctuary: for thou hast transgressed, 2 Chr. 26. 18. and thou shalt haue noe honour of the Lord God. Had not the Preist bene stout in this case he had bene worthy of that leprosy, which the Prince was plagued withall, for being too stout. It was [Page 31] here found true which Salomon saith, Better is a poore & a wise child, Eccl. 4. 13 then an olde and foolish King, which will noe more be admonished.

The Iewes vnder Ahazhuerus are in great daunger of a generall massacre by the practise of an ambi­tious, and irreligious favorite; Mordocay sends word to Esther, who is safe her self, and secure in the ar­mes of the King, that shee would remember her ino­cent Countrey-men, and bestirre her self in the time of this extreame necessity; shee resolue's presently to doe her best in this buisines, and layidg a side all respect of the Ceremony of the Court, the Majesty of the King, Est. 4. 14. 15. 16. the terror of a contrary law, shee goe's on with this resolution, If I perish, I perish.

Let these examples that follow be of credit with the Reader according to the credit of those Apocri­phall books from whence they are taken: Yet this will follow that those who penned the books were of this judgment, & the times wherein these books were penned, approued, and praised these actions, and soe would haue done the like, if in these dayes they had liued and met the like occasion as was then offered them. And to this end did they write▪ and propound these examples to our imitation; nor can wee choose but reverence their antiquity, though wee doe not Canonize their verity.

Iudith another woman in case of necessity for pre­servation of her Country, and Religion, hauing be­fore given testimony of her Chastitie, Modesty, Charity, Contentment, in a retyred course of life, as if now shee had layd by or forgot all these, and be­come vpon a suddayne wanton, and loose, and mer­ciles, and monstrous, vndertaks a worke which ma­kes [Page 32] men tremble. Whilst they thinke vpon it, and shews how strong God is in weake instruments, when he begins to worke.

Good old Tobit in case of necessity buryes his bre­theren, though with the hazard of his owne life and estate; he is banished for this, but the same God that set's him to worke, raises him freinds at Court to helpe and restore him. Archiacharus beg's his goods, which were confiscated, and his life, which was for­feited, for this pious offence, and rectore's them vn­to him. Yet being restored, he doth not therefore cease doing good in time of necessity, for feare of the penalty threatned, and formerly inflicted; nor can his mocking neighbors fright him from his du­ty, but he reiterate's the same charitable, and holy trans­gression againe, and againe, whilest if any man repr [...] ­hends him for it, he can say with David: What haue I now done? Is their not a cause?

In necessity, rather then chastity shalbe condem­ned by injustice, because she would not bee deflow­red by lust, God stirs vp the spirit of young Daniell, (without an ordinary calling) to cōdemne them that were ordinary Iudges, and to cleare the innocent from imminent danger. For wheresoever I haue an occasion offered me by God, to doe good, I haue a cal­ling and command, from him to doe it.

In necessity, Mathias withstand's such as sacrifice contrary to the law, and whilst the vsurping King commaunds the doeing of it, he kill's the person that presumes to doe it: And for this is parralelde with zealous Phineas, whose like act of necessary (yet extraordinary) justice, without an ordinary calling or warrant, on the behalfe of God, and the truth, was [Page 33] so farre from finne and shame as it was counted vn­to him for righteousnes vnto all generations for e­vermore; and is stiled by the Psalmist, according as the septuagint expounded it, a prayer of peace, a sweet smelling sacrifice of attonement, which caused the consuming pestilence to cease.

To speake of Prophets both ordinary, & extraordi­nary, after all these, who haue done the like in their kind, as Ieremiah, Micheas, Esay, Daniell, Amos, with ot­thers; were but to proue what nothing but tyan­nous custome dare's, and nothing but invicible ig­norance, or villanous Atheisme will deny, Objection or call into doubt. But if any shall say, these are no presi­dents to follow because they were extraordinary: I answer, Answer. therefore they are to be followed, because they are extraordinary: For their examples fitt ex­traordinary times, and occasions best. And yet what action is done, but a man might say as much of it, if that were enough to make it lye dead, and vseles. But who can know, whether an other man hath the same extraordinary mover or noe, where the same cause present's it selfe? verely none, but the person himselfe, who hath the testimony of his owne con­science to acquitt, or condemne him; other men, judging by the naked fact, or badd successe, may misjudge, and condemne a worke for wicked, which proceede's (perhap's) from the good spirit of God. And this must neede's be true, except wee thought the spirit of God, that spake by the Prophets, speake's not now to Gods people in the Church; but that (Oh blasphemy) God were now growen olde and become blinde, or deafe, or dumbe, or forgott himselfe, and his poore afflicted flock. Breifly, whilst some will not [Page 34] beleeue God when hespeakes, and workes by extra­ordinary meanes, and others will not beleeue him except he soe speake's, and worke's, wee are come to that passe that wee see not our tokens: neither will wee heare others admonishing vs, nor doe what wee ought without admonition, nor suffer any man to speake, or doe worthily without an vnworthy cen­sure.

To conclude this point, though the actions of all these men before recited, might be called in ques­tion (as many of them were) by a cavilling and en­vious enemy, and some of them challendged of par­tiality, others of singularity, of popularity, presumption, pri­de, disobedience, irregularity, treachery, or the like. So that none shoulde escape vncontroled; yet, they all passe currant in the Church vnder the generall warrant of Necessity, and may all stand vp with these words of David in this place, what haue wee now done? Is their not a cause? Such a cause there was, as if Abra­ham had not fought, he had bene registred for lack of good nature, for lacke of courage, for lack of zeale, in his frends case, in the states, in Gods. And as this Father of the faithfull, so should all that suc­ceede him, aswell in religion, as greatnes, and good­nes of minde, haue vndergone censure in their per­ticulars for omission, as now they haue by their wor­thes attayned, the favour of God and men.

For in the case of necessity, God himselfe dispen­seth with his written law; Because the law of Na­ture, which he hath written in every mans hart, G [...]. 38. 26. Exod. 17. 20. 21. Iud. 3. 15. sub­jects him thervnto. So that it excuseth, or (at least) extenuateth (in some sorte) the incest of Thamar, the disobedience of the Midwiues, the cruelty of Ehud, & [Page 35] Iael, 1 Sa. 19. 2. Pro. 6. 30. Tho: Aqu: 22. q. 62. st. 5. 4. the falshood of Ionathan, bewraying the Councell of his Father, his King: insomuch as Salomon saith, men dispise not a theefe that steales for necessity: Yea, in case of necessity it shall be lawfull to breake the Sab­both, and to eate the shew-breud, to dispose of the ho­ly vessells; to omit circumcision; For a woman to cir­cumcise, and all this without blame; whilst all of them haue this Buckler of Davids, to defend themselves from obloquie, What haue I now done? Is their not a cause? Vbi vrget necessitas, excusabilis est dispensatio: vbi vtilitas provocat, laudablis est; vtilitas, (inquam) communis, non pro­pria.

Neither is this a Paradoxe in divinity, nor yet a thing practised only amongest the Iewes, but a law vniversall, both of nature, & nations. So that where­soever wee shall finde man, wee shall finde the foot­stepps of this practise; And the more noble the na­tion is, the more frequent the examples. The Greci­ans, and Romanes, shall suffice, and some few amongest them.

Codrus, King of Athens vnderstanding by the oracle, the benefit his Kingdome should receiue by his losse, and the losse it should haue by his life, disgui­sed himselfe, and provoked an enemy with harde words, and then exposed himselfe (voluntarily) to his enraged, and suddaine revenge; that so, by his singu­ler daunger, and death, he might procure the gene­rall good of all.

Mutius Scevola, for his countrey, in time of necessi­ty, attempts the death of Porsenna, a publique enemy, and missing to performe what he would, he beco­mes more famous, whilst he burnes his mistaking hand, in his enemyes fyer, to let them see, that as [Page 36] they punished him for attempting, he willingly pu­nished himselfe for missing; with this resolution he conquer's the inraged King, who leaues the seige, more afrayd of the vertue of Scevola, then of all Rome beside. Indeede this was a profe'st enemy but are men the lesse daungerous enemyes, for being hidd, close, and vnknowne, or because they pro­fesse the contrary, and only by practice declare their evill intents; I trow not.

Scipio, a modest and humble man (who fled pre­ferment in time of peace, when the most vnworthy hunted after it, with money and meanes) sought the helme in a storme, when all fled out of a ship-wrak't estate, which was ready to sinke, and ventred his owne life for the sauing of many.

Pompey, who wrung from envy the surname of Great, being to passe out of Cicile by sea to releiue Rome with corne, in a time of extreame famine, the wynds rysing, the sea raging, and the marriners fea­ring to weigh vp their ankors, in such a stresse, he presseth them forward with this resolute incora­gement, It is necessary that I goe, but not necessary that I liue.

Horatius Cocles, maintayned a Bridge against the ene­my, till part of it was broken downe behind him, and then looking back, and seeing his Country to be freed, by his personall daunger: Hee leapes into the water with these words in his mouth, Seneca: E­pist. 120. veniat si quis vult, sic euntem sequi. Let him come after me, who soever will follow me, so goeing before, & lea­ding the way: I will travell no further in this infinite discourse; our owne age wants not presidents of those who haue interposed their liues in case of necessity, for the rescue of the late Queene deceased, of the state & church thē Sect. perplexed: of our King, & the church of [Page 39] Scotland in times past, and can it be lesse honorable to doe as much for the King, state, or church, at this present? Necessitas non subijci tur legi. The: Aquì 1. 12. q. [...]. ar. 6. Necessitas dat legem non ipsa accepit. Se neca. The Prouerb saith, Necessity hath noe law; the meaning is, that necessity is a law, aboue all lawes: And I call it Necessity, when the King who is the head, or the state which is the body, or Religion, which is the soule, is in question to receiue preiudice. These liue together, these dye together; to be engaged, for these is to be happy, to dye for these, is to be safe; Therfore I conclude that in this case, necessity supplyes the place of an ordinary calling.

If any man desires further satisfaction, and thin­kes these examples of antick liberty, & vertue, too farr out of fashion, to be revined in these dayes, de­generating from true nobility, and declining head­long toward security, let him in the troubles of France, heare the Lord de la Nove in this point, who speak's, like a noble man indeede, freely, & playnly.

‘And because (saith he) at this apprehension of the present evill, some holde it may be, that the King enclosed will giue a commandment to his subjects, not to ayde his estate now peri­shing; shall this defaulte be an excuse for the subject? wee owe loue, obeysance, subjection, & fidelity to our King, who not with­stāding may dye: but we owe so much to our country, as cānot dye.’

When Lodovic-Sforce began to aspire to the soverag­nity of Millan, Com: l: y. 0. 2. he found the Dutchesse her wisdome and courage to be the only barre in his way, as for the Duke himself, out of his simplicity, credulity, or obstinacy, he became an intelligencer against himself revealing his wiues councells, & purposes, to Lodovic his subtill enemy, & the secret vndermyner of his estate. By which meanes, he ruined himselfe & his posterity, & advanced Lodovic-Sforce his defignes, more surely, and speedely, then Lodovic-Sforce himselfe, [Page 38] or the ablest, and most malicious traytor, could haue done. Say now therefore, the Duches her selfe, or any other of the cheife persons with, or without her, had opposed Lodovic on the Dukes behalfe, or opposed the Duke himselfe, standing against himselfe obstinat­ly, and ignorantly, for Lodovic-Sforce, should these persons, so doing their dutyes, be counted (for this) traytors? I trow not. Nay, I am perswaded if they should not thus doe, they were rather so to be ac­counted traytors. I doubt not the Duke himselfe once deliuered from his owne folly, and freed from the fraud, and flattery of Lodovic Sforce, would haue wil­lingly acknowledged, and bountifully rewarded the benefit: Though now, whilst these evill spirits pos­sest him; like a man that were bewitched to ruine, he was like enough to prayse falshood, and flattery, and to punish faith, and fidelity, styling treason o­bedience and duty.

There is a question whether such did well or noe, Commine [...]. 6. 6, 7. as kept Lewis the 11 from the windowe in his sicknes. Their disobedience arose from love; but this jmagi­nation, which loued well that flattery he had bene vsed vnto, supposed this duty of their's a capitall cryme, and therefore desiring to haue his will, though it were to hurt himselfe, and to vpholde his authori­ty, though with the decay of his health, and life, (in the issue) he banish't them the court, to teach others a blynd obedience, & that Kings ought to be obayed, though it be to the ruine of themselues, and the state.

Saul perhaps would haue blamed his armour-Bea­rer, if he had not sufferd him to haue killed himselfe: But thus to doe, had bene a holy, and acceptable dis­obedience, whilst he might haue bene a meane to [Page 39] saue his soule. And surely Lewis the 11, and Saul, were madd, and possest with evill spirits, whilst they were in these humors, so also are all such, who will be offended with those that informe them, of troth's, that they cast not away themselues, and Kingdomes, but will not be angry with such as flatter them false­ly, but rather reward them for helping forward, and hastening the ruine of themselues and states.

All those edicts whereby Bullinbrooke qualifyed, & stayd the peoples duty, from stirring for Ric [...]rd the second, and whereby he strengthned himselfe, for the deposing of that King, came out in the Kings owne name. But what doe you think the King would haue blamed them (though for the present perhaps he would, especially whilst he was in Bullinbrooke po­wer) if the nobility, and commons, had joyned for his rescue, or any man excited them to that end? Would he (being free) haue called such traytors? I trow not; but rather knowne, and esteemd them his truest subjects.

When Augustus feasted Antony, and Lepidus in his Galley, the Captaine of the Galley came to him, and whispering in his eare, tolde him now he coulde make him maister of the world, by cutting the ca­ble and falling into the sea whilst those two compe­titors were in his power. Thou shouldst haue done this (quoth Augustus) without my privity; now to doe it would not become. Some services are only acceptable when they are acted; they are first to be done, and then are wee to aske leaue for doeing of them, when the apparant necessity may pleade our pardon. Henry the eight, concluded peace with France, vpon these conditions, that the King of France, [Page 40] shoulde pay him a certaine summe of money, vpon payment whereof, he should restore Bolloigne to the French, and in the meane time, all things were to stand, as then they stood without alteration. Present­ly after Chatilion, Captaine of Mountpeaisier, begun to rayse a Bastilion, which might annoy and endaun­ger Bolloigne; this being obserued by the Lord Grey, (then Governour of Bolloigne) who saw the intent of the enemy, how vpon advantage of the commissio­ners [...]versight, in composing the articles of agree­ment, great disadvantage might befall the Kings towne, and a ready way be made for the enemy to enter by fraud without money, which he could not otherwise enter by force, without payment of a great summe agreed on: He with his troopes fell vpon the enemyes workes, and razed it to the ground, and this was accounted good service, being once done, though against the articles; because ne­cessity vrged it, to repayre an oversight, when if he had stayd for commission, or sought one to warrant his worke, he might haue bene prevented, in the worke, and that would never haue bene graunted by publique warrant which he sought, and so on all sides, he should haue beene blamed. I know some write that he had warrant vnderhand brought him by worde of mouth, by Sir Tho: Palmer, let this be graunted, yet by the King (as King) that is, with his councells consent, and by publique instrument, he was not only, not warranted, to doe it, but prohibi­ted from doeing it; which yet, being done, was ac­counted the best peece of service that ever he did.

Heare the Lord de la N [...]ve, to this purpose in an other passage▪

[Page 41] Solon sayd, that in a division a good citizen ought not to stand still, but to take the better part, in respect of his Band to the Common-wealth. But say (saith he) our Country were not devided but overthrowne: Say it were not in perill only to be, but almost alltogether lost. Should wee in the midst of so great disorders, thinke it wisdome, and allegiance, and piety, to sitt with our armes crosse-folded, till our throats be cut, our lawes, religion, and state, altred, when reason bids vs throwe them a­broad, and bestirre vs nimbly for the suddayne safegaurd, and rescue of all? shall I meet with Incendiaries, who see to set the Countrey one fier, and not stopp them, but stay for a commision? shall the Father of a Family be seene madly to [...] his owne house over his eares, and kill himselfe, whilst the wife children, and servants obediently looke on, and weepe, but dare not offer to hinder it? shall it be sinne in them to stay him from such a foule fact, to hollde his hands? to desire him to be better ad­vised to cast on water? I think none will be so madde as once to affirme it.

Then doubtles, our combatant David, may kill Go­liah, an enemy of God and the state, though Saul send's not for him, and might after the fact justify himselfe with this speech of his to his brother: What haue I now done? Is their not a cause?

CONCLVSION 3.
A third Conclusion from hence deduced, is, that negligence, in a case of Necessity: that is, where the sa­fety of our Prince, or our Country, or our Religion, is in daunger, argue's the negligent, of cowardice, lu­ke-warmenes, slavery, or treachery.

AS before wee haue seene the care, on member hath of an other in mutuall love (a kinde of [Page 42] commutatiue justice) so wee may behold how all the members apply themselues, especially for the safe­guard of the most principall members. Insomuch at if the head, or heart be aymed at, the hand enterpo­seth it selfe to defend these parts, and rather recei­ue's the wound it selfe, then suffers the blowe to touch them. In extre­ma neces­sitate, ma­gis licet de serere fili­os quam parentes, quos nullo modo de­serere licet propter be neficia: Th Aqua: 22. q. 31. A. 34. m. The reason is, because the conservation of the whole body consisteth in the vitall, noble, and principall parts; so that if through the eyes defect, any mischaunce happen's to it self, or to any part of the body, especially to the head, or to the heart, it shall not be blamed alone, but the eare, and every member, shall pertake both of the shame and detry­ment. Because it is judged not a perticular, but a ge­nerall neglect; since, if all had not bene equally ne­gligent, the vigillancy of some one, had giuen war­ning to the rest, and soe the daunger had bene a­voyded.

Bodyes pollitique; are best seene in bodyes natu­rall; and what is here orderly, cannot be there ab­surde. Cicero is a member, a servaunt; a childe, of the Common-wealth; yet is he truly what he is, called the father, of the Common-wealth. The eldest of a family is by nature in place of a King to the rest: Yet in case of necessity, in age, or sicknes, or the like in­firmity, the youngest may both governe, and pro­vide for the elder; as young Storcks feeding the olde, and as gratious children novrishing; and informing their decrepid, and ignorant parents. In defect of Kings, Preists haue governed, and in case of necessity Vzziah being remoued for leprosie, Ionathan his sonn reignes in his stead. Yea, at such extraordinary times, Women haue stept to the helme, so carefull is nature, [Page 43] so carefull is pollicy, so carefull is grace, for the preser­vation of the whole, that they reject not the helpe of any, nor trusts & hazards the securing of all, vpon one, though that one seeme never so dilligent or a­ble. Which laudable custome to prevent generall inconvenience, arising from perticular neglect of some speciall duty, whereby the publique may be indangered, they say the Cranes vse, by naturall in­stinct. For notwithstanding they haue one, of their owne Company that keepe's watch, whilst all the rest sleepe, yet, that they may not seeme securely to hazard all vpon the dilligence and trust of one, all that sleepe stand vpon one legge, & hold a stone in the other foote, whose weight may keepe them waking, at least, make them perticulerly watchfull, and wary, against all feares and daungers, whch may suddenly invade them in generall. Soe in Armyes the Per-due giue's notice to the Sentinell, the Sentinell to the Corporall, the Corporall to the Captaine, ank court of guarde. Who being too weake to resist the daun­ger, giue's alarum to the whole body. Now if any surprise be made, the fault is imputed as well to the Generall, who perhaps notwithstanding ordered and commaunded all things well on his part, as to the sleeping Sentinell whose personall neglect lost the liue's, and honors of so many. And therefore it con­cerne's all to be watchfull, and to doe their best, for the publique service, where the losse, and daunger, or benefit, and honour, befall's to all alike. This is insinuated in the partition of the prey, betwixt the souldier that fought, Num. 31. 27. and the rest of Israell that stayde at home; where though the greatest share befell the souldiar, who indured the heat, and hazard of the [Page 44] day, yet all who stayde at home, had thir parts, and shares also in the prize or booty, and none were ex­cluded; that all might be admonished thereby, how they had share, and common interest in the gayne or losse, honour, or dishonour, of each other. Ruben [...] and Gad, and the halfe tribe of Manasses, were seated vpon the neere side of Iordane toward the wildernes, by the way of indulgence; yet they were enjoyned to passe over armed to helpe their brethren, in the conquest of their portions, and not to returne till they were in posession, and the church setled in peace. For it is a shame for one member to looke on (as senlelesse) whilest the rest are in such jeopardy.

And therefore, Iud. 5. 15. 16. 23. in that song which Deborah & Barach sung after the victory, wee heare of great thoughts of heart for the devisions of Ruben; and wee heare this curse pronounced against pollitique (or rather negli­gent) Meroz, who stood Neuter whilst religion was in question, Curse yee Meroz (saith the Angell of the Lord) curse the inhabitants thereof, because they came not to helpe the Lord against the mighty. Doth God then stand in need of helpe? doth the Almighty stand in neede of helpe against the mighty? noe surely; it were mad­nes to think soe. But because God hath appointed meanes for the effecting of his worke here belowe, therefore such as are faithfull, offer themselues to his worke, knowing it is his will they should doe soe, and it is their honour, so to be imployed in this ser­vice, where a crowne of glory is layde vp for the workeman. None then will stand Neuter in this case, who are perswaded of the truth of Gods promises. Such only, who seeme indifferent, or wholy with­draw [Page 45] themselues, who doubt, and waver, in their faith, or like fooles haue sayde in their hearts their is noe God. For this cause the Edomits are called cruell, and cursed by God, because they stood on the otherside aloofe off, looking on in the day, Obad. 1 [...] that straungers carried away the substance of their yonger brother Iacob. And Gideon after his victory over Zeba, and Zalmunnua, raced Succoth, and Penvell, which refused to victuall his army in their passage over, or to assist him in those warres, & taught the in­habitants of those cittyes, by bryars, and thornes, a sensible kinde of instruction, what it is to become Neuters, when the welfare of the Church, and state, is in question, and how worthily, whilst they will take part with neither side, they become a prey to both sides.

It is a shame whil'st Heathens, and Idolaters bynde themselues in strict leagues, that Abraham, and Lot, should not helpe each other: or that whilst Oreb, and Zeb, Zebah, and Zalmunnah joyne in confedera­cy, Succoth, and Penvell shoulde not releiue Gideon. Much more shame is it, that whilst Turkes, and Heathens, and Idolatrous Papists; stand together in one, and haue their Catholique leauges, to extirpate vs, and the truth wee posesse, which is, and hath beene a maine, prime, and principall point, in all their articles, treatyes, and transactions, conclu­ded betwixt them, from the dayes of Charles the Fift, to this present, such as professe the true faith, should for pollitique and worldly respects, or per­haps without respect of policy, or profit, abandon their distressed neighbours and brethren. Whatsoe­ver such say in pretence of their backwardnes, [Page 46] the true cause is either personall cowardice, because they dare not provoke a false enemy, nor trust a true God, or lukewarmenes in religion, because they are indif­ferent which side prevayle's, so their bodyes, and temporall estates be safe; or slavery, whilst they jma­gine their is no other honour then to enjoy the vayne, and beastly pleasures of this life for a season, though vpon the basest conditions that can be; [...] trechery, whilst, either for golde, or some other cor­rupt bayte, which they haue swallowed, the safety of Prince, of state, of religion, is cast behinde their backs, and they desire change, as vermine that haue eaten rats-bane, doe fresh water, which they drinke till they bur'st with drinking.

Thus cunning practicioners haue learned their art of the Devill, and doe so posesse, and bewitch the hearts, and eares of Princes, as often the better the cause is, the worse it is like to speede. For they are able to cast aspercions vpon innocence her selfe, and to palliate the fowlest cause, with fayre and honest pretences. So that men knew not well what part to take, whilst it is hard to distinguish right, and wronge, a sunder.

If the cause be just (as they vsually oppose such causes) then they perplex it with other knots, and questions of doubt. If it be vnjust (as they common­ly take part with error) then they lyne, and interlay it with a mixture, and florish of right, that so the ap­pearance of truth may beguile the eyes of the vn­wary. When such traytors as these beginn to worke, they loue like spydars, to make the whole webb out of their owne bosomes, Neb. 6. 6. and when they entend most mischeife, pretend, all for the publique good, and [Page 47] lay treason to the charge of all honest men, whome either they see able, or willing, to stand in their way. Yea, with great care, they advise Princes, and Prin­ces too often follow their advise, to avoyde that Councell for wicked, which may seene to discover the least part of their wickednes. When Haman en­tende's to worke his maister to destroy the Iewes, Hest. 3. 8. that (amongest them) Mordocay might perish, he pre­tends the Kings profit to be the grounde of his Councell, It is not for the Kings profit (saith he) to suffer them. Notwithstanding wee must not be discouraged with these encounters, but prepare our selues to meet them with greater resolution. If Sanballat and Tobiah conspire together to hinder the repayring of Ierusalem, they pretende the Kings prerogatiue [...] call all those rebels which stand for religi [...] ▪ This doeth not discourage Nehemiah, Neh. 2. 19▪ but [...] him to greater vigilancy, Neh. 4. and more [...], in the worke. So that the people become [...]ouldiars, and artificers at once, holding a sw [...]de in one hand, and a toole in the other. Fo [...] [...]y such men, and after such a man­ner, must the temple of God be built, and the tem­ple of [...]ntichrist pulde downe; namely by those that are couragious and diligent. And though Sanballat proceede's by plots, and practises to hinder the worke and to rayse vp false Prophets (like the Iesuits in all Christendome, and the Arminians in the vnited Provinces) to discourage the Prince, and people, and to distract, and divide them, yet resolute Nehemiah resisteth this temptation, Neh [...]m. [...] and breake's forth into these honorable and holy termes: Should such a man as I am flee? who is being as I am (that is, a Captayne & Com­maunder) that would goe into the temple to liue? Yea, though [Page 48] the enemy hath pensioners, and intelligencers, a­mongest the Princes of Iudah (for this is no new Ita­lian, Spanish, or Iesuitiall, devise) yet, will Nehemiah be constant to the truth, true to the state. For villaynes only, and cowardes, will be frighted from their faith, with the bellowing of Roman Bulls. Surely, as dayly warres make the souldiar expert, and as the faith­full are bettered by affliction, so it awaken's a wise & diligent man to know, that there are many spyes, watching his words, and many enemyes hunting to finde advantages against his actions: And as thus it is, in the microcosme of priuate estates, so it is, in the megacosme of publique wealths also. There is nothing more secure's an estate, then to haue an enemy, and not [...]ing more corrupt's a state, then security and peace, which softneth, and make's effeminate the heart of men, with immoderate pleasure: So that, as a tree laden with fruit, ready to drop into the mouth of him that shak [...]s it, or as full eares of wheate, jnviting the shearer to [...]tt them downe, the dore stands open (like a light housewifes house to every ruffian, without resistance) to him that dare's attempt to enter like a conquerour, nay, w [...]ore­like, and with importunity, it presents it selfe to sub­jection, with all the opportunity, and advantage, that may wooe any lustfull enemy to attempt.

So God saith of Nineveh, Nuham. 3 12. 13. All thy strong cittyes shall be like figtrees with the first ripe figgs, for if they be shaken they fall into the mouth of the eater: Behold thy people within the, are women, the gates of thy land shall be opened to thy enemyes, and the fire shall devoure thy barrs. And such a state was Laish, secure, made drunke with peace and plenty, having no busines, that is, by way of warre, with [Page 49] any man, but by way of trading and merchandise perhaps with many, and therefore in daunger to be indamaged by every man. It is farre otherwise with him that is incircled with enemyes, for he prouides for warres, least he should become a scorne to his enemyes. Neh. 2. 17 Yee see (saith Nehemiah) the misery wee are in, how Ierusalem lyeth waste, and the gates thereof are burnt with syer, come let vs build the walls of Ierusalem, that wee be noe more a reproach. It is well Ierusalem is in misery, for by this meanes Nehemiah is induced to builde: By this meanes the Israelites prouide to withstad an inva­sion; by this meanes the church and state is preser­ved from being a reproach to the enemyes of God. God therefore, where he intends to preserue a state and Church, permits forreigne offences to vnite the natiue members, and stirrs vp enemyes, to ex­ercise them, & awaken them, least the weaker trus­ting too much, to the fained fidelity and freindship of the stronger, should be vnawares soddaineiy sur­prised, & devoured. And though the time of peace, be a pleasant time to flesh and blood, the time that wee pray for, as being a type, and shaddow of our eternall Sabboth, yet such a time is not free from Idola­try, and other inconveniences, though Salomon him­selfe were then the ruler. Winter is not so pleasant as Summer, but more wholsome, it hath not so much fruits; neither hath it so many weedes: Wee see the fyre never flames higher, then when the winde labours to blow it out: And because God loves a cheer full giuer, and a fervent and sincere doer, hateing a dough­baked professor, therefore, sometimes he suffer's Sathan to rayse vp stormes of persecution, temptation, and opposition, thereby to kindle the zeale, and cou­rage [Page 50] of his servants. Insomuch as nothing can anger the man of God more, 2 Kin. 13. 18.19. then to behold Ioash the King whom he entended to encourage in Gods cause, so colde, in the expression of hate to the enemyes of God, whilst being willed by the Prophet to strike the ground, he smites it but thrice, and then staye's his hand. Thou shouldst haue smiten fiue or sixe times (saith the Prophet) so thou shouldst haue smiten Aram till thou hadst consumed it, where now thou shalt smite Aram but thrice. So [...] much doth lukewarmenes disadvantage it selfe, when it will not zealously pursue an occasion and opportunity offered by God, for the rooting vp of his enemyes, the inlarging of his Church, and procu­ring personall honour to those that are the Actors in so holy a worke.

CONCLVSION 4.
A fourth Conclusion from hence deduced is, that to punish such as are forward in case of necessity to doe service to the King, State, and Church is in justice. To cen­sure and reprehend such, proceeds either out of igno­rance, or flattery, or envy; not to reward such, is improvidence.

ALl this will necessarily follow, vpon the prece­dent discourse; for if that be true which hath him sayd before, that the law of nature (which is the law of God and men) imposeth this duty vpon all men, to offer themselues to the service of the King, State, and Church, where necessity compells, though noe other person or power, calls vs out, and if the act of David be therefore justifiable, because he hath this cause for his buckler against the challeng of his [Page 51] inraged brother, then were it great in justice to pu­nish David for this, since he doeth but his duty, and were rather puuishable if he did it not. Saul may as­well malice him after the victory, because the peo­ple applaud his conquests with songs of triumph, as punish him now for presenting himself to the com­bate, and shewing his good will, and ready minde to doe good. But such pride and injustice posesseth the harts of men, as they can find noe readier way, to pay benefits then by injuryes; so that whilest David is preparing to fight for his brother, against the Gy­ant, who quarrells with all Israell, his vngratefull bro­ther is quarrelling with him, as if he intended to pu­nish him for fighting. And this is Davids lot after, and allwayes; for whilst he is taking care, and framing his fingers to please the furious and posessed King, the King is studying how to doe him a mischeife, and with a devilish intent makes his fingers the in­struments of his injustice, casting a javelin at him, with hope to nayle him to the wall. O Iustice art thou blynd, as foolish men haue fayned thee? or is inju­stice like thee, in being blynd, and soe mistaken for thee? for surely this is the Common misery of all the servants of God, to haue their words, their acti­ons, their intentions misconstrued, and to be pur­sued with hate, by those especially, whome (aboue all others) they take care, and study to pursue with all offices of loue, and allegiance.

Secondly, to reprehend such proceeds out of igno­rance, flattery, or envy, for was it not great ignorance, and a grand folly, in the brother of David, to chide him for doing that, which it concerned every good subject to doe? that is, to looke into the state of the [Page 52] Army, and to enquire the cause of that generall feare, with intent to doe his best to prevent it? This is most cleere. Yet folly is such another Lapwing, as it discover's its owne nest with crying, and screeking at all that come's neere it. Therefore Syracides saith, when a man of vnderstanding beareth a wise word, Ca. 21. 26▪ he will co­mend it, and encrease it, but if an ignorant man heare it he will disallowe it, and cast it behind his back.

But perhap's not ignorance, but flattery is the find-fault in this place, for oftentimes such actions (like some meate) though never soe well cooked, seaso­ned, and served in, relish not right in euery pallat. Now the eare trieth words, Iob. 34. 3. as the mouth meates, and meate is rejected, not ever for its owne faulte, but someti­mes through the vitiousnes of the taste, sometimes for lack of stomack, whilest wee are overcloyed, and surfeited, and some time wee are led even in this sensible things by example, soe that froggs & mush­rumpes being in fashion, are preferd before the best and wholesomest meats. And thus it is both in wor­des, and actions where sometime, men dislike for lack of judgment, sometime out of confusion or fa­stidiousnes, and sometime for company or fashion sake. There are also a kind of creatures that take li­berty to censure all things but themselues, & thinke it a diminution of their glory, not to be the first that find faulte, or the only, & singular persons (perhaps) that doe soe. Nothing must passe currant but vnder their priviledge, and commonly they will be contra­ry to all others, and to reason and religion too, they were (else) vnworthy to be leaders, or to be the bre­theren of the invisible order of the Rosacruants. These are (too often) of eminent place, & may be sharpe, [Page 53] quick, & curiously inquisitiue, in obsolete, obscure, and needles trifles, but never serious in fundamen­tall, and necessary points. There is a certaine subtility (saith Siracides) that is fyne, Eccles. 1 [...]. 22. 24. but is vnrighteous; and there is that wresteth the open and manifest law: yet their is that is wise, and judgeth righteously.

To these word-watchers, there adhaere a num­ber of Sicophants, who either to seeme wise, will say as they say, and sooth vp their errors, or at least to preserve themselues, in favor will not say other­wise, whatsoever they think. Thus it might be here (though I affirme it not to be soe) but suppose it probable, whilest I consider the weaknes, and proclivity of frayle man, to take part with strong iniquity of the present time, against single, and simple, Truth and vertue, I say, it might be, that Eliab in this reproofe, seconded some other great Commaunder: who thinking it vnfit (as the counsel­lors of Hezechias did afterwards, 2 King. 18. 26.) that the present state of things, and the cowardice of the greatest Isralites should be blowne about through the crowde, for feare of discouraging all (as wic­kednes, (like age,) is loth to looke in a glasse, for feare of beholding it's owne wrinckles, and de­formityes) or judging it vnfit that vnexperien­ced youth, should be busy in debating, or inqui­ring after matters of state, or affaires of warre; or that a shepheards lad, should step beyond the reach of his Sheep-hooke, and out of the sent, or smellof his Tarr-boxe, thought to quench this fiery sparke by a timely reproofe. But this water ma­ke's it burne feyrcer, and flame brighter, for hypocricy may, but sincerity cannot, be thus [Page 54] diverted from a direct course; since constancy, and perseverance alone, is that which discovoreth an ar­tificiall, fayned, and forced apparance, from a true naturall, Seneca E­pist. 220. and proper existence. Nemo potest diu perso­nam ferre fictam, cito in naturam suam recidunt, quibus ve­ritas non est. As cloathes dyed with blockwood will loose their colour, when such as be well woaded, will continue without stayning.

But perhaps neither ignorance, nor assentation, but envye moved Eliab to reprove David in this, being loth that his younger brother should be his elder in honour; for he sees this action would every way tend to his prayse: If he failed, yet to offer him­selfe was honorable: if he fell, yet to dye soe, was better then to liue otherwise: if he came of vpō safe, and vpon equall tearmes, it was admirable: if he con­quered (as that could not be jmagined) the honour that he should reape thereby, (besides the reward) was inestimable: whilest he should remaine vnpar­raleld. These seeds of envye are sometimes sowen, even betwixt brothers, whilest they cannot endure to looke vpon the brightnes of each other. Cayne envyes Abell because God loues him: The sonnes of Iacob hate Ioseph, because their father affects him, and in token of affection giues him a party coulored coate. Ge. 37. 34 Act [...]. 7. 9. Iud. 8. 1. 2. 3. The Ephramits are angry with Gedeon, because he had beaten their enemyes (the Midianites) without their assistance: The reason of this, I thinke, is either because vice hates vertue in whatsoever subject he meets her: or because the prayse of one man, see­mes to be a secret check, and reproofe to an other. For this cause cowardes cannot abide another man should be couragious; nor prophame persons, that [Page 55] others should be religious: and such dislike the best action that is done, and say it ought not to be done, because they dare not doe it, and therefore it is faul­ty and punishable, because they did it not. I feare that Eliab whilest he challengeth his brother of this cryme, saying, I knowe thy pride and malice of thy hart &c. May be justly taxed of malice and envye himselfe: as Aristippus tould Diogenes, thou reprehendest me of pride for wearing my apparrell neate and hanasome, but I see thy pride in thy slouenly attire, and in that thy affected beastlines, and may easely spye it, through the holes of that rent and torne mantle of thyne.

Not to reward such is improvidence; Legibus pro­posita (saith Cicero) sunt supplicia viris, praemia virtutibus. Actions are either such as ought to be punished, or rewarded, (for to be pardoned is a kind of punish­ment) and the lawes respect both. Now if this action of Davids be not to be punished, because he doth therein nothing, but what proceeds from a supera­boundant measure of loue and duty to God, and to his King and Country, then ought he to be rewar­ded For as the royall scepter belongs to Ahasuerus to stretch out in mercy toward Esther, and the sword to strike Haman in justice; soe also doth it belong to the King, to watch, and read, and receiue information of Mordocay his good service, & to remember, that though it were registred, it was not rewarded. As it were injustice for this to punish Mordocay, soe is it im­providence, not to rewarde him; for whilest wee ne­glect such as benefit, or endeavor to benefit the Church and Common-wealth, wee shew our selues vnthankefull to God, who rayseth vp the instrument, and vnthankefull to man, whoe was made the instru­ment [Page 56] And soe to be most vnworthy of that benefit▪ For he that is the meanes of saving the Princes life, deserves all that the Prince can doe for him; but he that preserves the life of the state, or indevours to doe it, preserves both the Princes life, and his ho­nor also, and more then that, all that his life and ho­nor depends on, which is the preservation of his peoples liberty. This David here doth, and there­fore merit's whatsoever is propounded, though rea­son of state (that mystery of iniquity) delayde him in all these points, and deludes his expectation, as it vseth to delay, and delude the expectation of the best deservers.

Saul yet (if wee may build vpon the private dis­course of the private souldiers) propounds a reward to any that performes this service, viz; Great riches: for he that should doe such an acte as this, might want wealth but was stored with native worth, and nobility enough. For either titular Nobility was then noe reward, or ells Fortitude was then the only No­bility.

Secondly, his daughter to wife: for he could not place her better, she should receiue the addition of honor by this marriage, rather then parte with a­ny. Noble blood not then ran in ignoble veynes.

Thirdly, make his fathers house free in Israell: for he well deserved it, that by this act should make all Israell free. Soe a Mouse may deserve liberty of a Lion, and a subject more then a soveraigne can give. And this is the reason (perhaps) that he went, and others too often, goe vnrewarded, except it be with injuryes and reproches: because devilish policy saith men may supererrogate, or deserve too much, [Page 57] when by a vertuous action hee seemes to lessen his [...]uperior.

But this is a blind and beastly Paradoxe to quench the spirit of the best deserver: for as a souldier can­not lessen his Generall by any extraordinary vn­dertaking and action, but must needs rather heigh­then him, since all is derived from him, and direc­ted to him, and digested, and concocted by him: soe neither can a subject detract from his superior by doing honorably; since he is both the center, and circumference of the Common-wealth, and (in the generall) pertakes of every perticular mans felicity, and growes greater by their greatnes, as the body by the encrease of the members, whilest they per­take of his beatitude as members of the soules infu­sion. Yet this peece of pollicy was as old as Achito­phell, and it seemes then held to be an Aphorisme of state: For Ioab was acquainted with it, when he lay before Rabbah, 2 Sam. 12▪ 27. and therefore desired David to come vp, and take the citty in, that he might also take the honor of it, to himself, and soe free Ioab from the en­vy, & jealousy, which attends great persons, growne soe, by great actions, as darke shadowes attend the beautifullest bodyes in brightest sunshine.

APPLICATION.
Now followeth the Application of all we haue sayd.

ANd now may it be lawfull for me, without su­spition of flattery, to touch vpon some particu­lars of this age, and in our owne state, by way of Ap­plication.

I must confesse, I may misse many good deser­vers, whose names ought to be found with thank­full [Page 58] remembrance here, but are refered to bookes of more leaues, and of longer life.

Here only I intend to point at such, who are no­table, & remarkeable with vs, for some speciall ser­vices, as Saul was for stature amongst the Israelites, or as litle David was in the overthrow of great Goliah.

I will begin with that Honourable WORTHIE whose happy hands were made (by Gods mercy) the instruments to preserue his Majestyes life, in that (almost) incredible conspiracy of the Gowryes. The continued liberty and freedome of this faithfulnes since, in speaking forbidden truth, without feare, or flattery, when none other either would, or durst, is a witnesse, and evidence, of the truth of that service, beyond the power of Envy, Suspicion, or Increduli­ty, once to calumniate, or discredit. O may he e­ver continue such still, to the assurance of his Prin­ces safety, and his Countryes prosperity; and never may a faithfull and valiant hand, meete with an en­vious tongue to detract from it, or be vnited to a false and flattering tongue to disgrace, and disho­nour it, with lying, and soothing contradictions.

Let none thinke themselues neglected that (from hence) passing over soe many yeares with silence, I skip to him, who was a long time held to be the child of Fortune only, but now is found to be the favorite of vertue also. Whilst he shot vp sodainely, who did not take him for a gourd, and expect his more so­daine withering againe with wishes? But now who doth not looke vpon him, as vpon an Oake, or Cedar sound at the heart, like to last long, and be profita­ble for the vpholding of the Church, and State, vpon whose branches birdes may build with safety, [Page 59] and vnder whose shaddow, all distressed creatures may finde shelter against the fury of violent stor­mes? It was therefore, well sayde of one, by Prophe­ticall rapture (to passe by whatsoever else, was evill sayd) that the first honours he had, were freely giuen, this last faithfully earned; the successe shewe's the truth, though then it seemed no other, but a straine of poëticall fury,

How many curses did fill his sayles goeing to­wards Spaine? insomuch that had he not beene im­barqued in one bottome with his Highnesse, for whose prosperity all those cursers (& many others prayed) his vessell must needes haue sunke, with the waight of those woes. But now how many blessings and pra­yers attend his prosperity, from the same hearts, & mouthes, since his returning, when they finde, he hath showne himself more faithfull to God, to the King, Prince, and his Countrey, then the first Scene of that Act, and our following feares, could either assure vs, or suffer vs to jmagine?

When wee first heard them set out (for see them wee could not, and it was happy wee did not) our hearts were filled with astonishment, doubt, de­spayre; wee gaue them for lost, and our selues with them, and with them and vs, our lawes, libertyes, land, and (what was dearest) our religion. Is there redemption from hell, thought wee? yes, hee came from thence a conquerour, who assures vs, that no hell vpon earth, can hold Gods elect, who are the true members of that triumphant head.

Now that wee may bee more sensible of our dan­ger then, & soe of our deliverance now, making good vse of both; of the first to humble vs, and to make [Page 60] vs wise for the time to come, to prevent the like (if it be possible) by repentance, and watchfulnes; of the other, to moue vs to thankfulnes, both to God, as to a most gratious father, and protector of his Church, turning all things, (yea the worst) to the best, for his servants; and to those instruments whome it pleased his divine majesty to vse in this errand, for the happy accomplishment of this worke; it were convenient wee should cast back our eyes, to times past, and consider how it stood with vs, and all the reformed Churches in generall, when his Highnesse, with the Duke of Buckingham, set out about this businesse by his Majestyes commandement, and what opinion wee, and all others of the best affected (both stran­gers, and natives) had, of that jorney, and of the per­sons that vndertooke it.

All Germany was then in combustion, as if it had beene a generall fire, prepared, and kindled at the Romane Catholique cost, for the true professors, who were to become Apostates, or Martyrs.

The Palatinate lay prostituted, vnder the beastly and bruitish command, of three insulting Enemyes, who satisfied, or at least, served, their vnsatiable lust by turnes, vpon the fattest, and fayrest parts of it, as the So [...]omits would haue vsed the Angells, Gen. 19. 5. or as the men of Gibeah, Iud 19. 27▪ did vse the Levits wife.

The Hanse Townes trembled like a quarry in the foote, and began to treate of their comming in.

The Vnited Provinces, saw the whole bent of the warre vpon them, & that they were by vs deserted, and by the enemy swallowed in expectation.

The Protestants in France, put their confidence in flight, as their last refuge, which they were ready [Page 61] to take, had God left them a place in the world, whe­ther they might haue fled, with safety, in that vni­versall Deluge.

The Papists in England, and Yreland, began to take posession of the Chaire, and Pulpit, and durst be so bould as to share out our honors, and punishments, to designe some of their owne to the helme, and all of vs, to the barre, and to the block, to the tree [...], & to the stake. Thus stood the world, or worse.

For the persons, and mens opinions of them, and the actions vnder their handes; First for the Duke they tooke him to be vnsetled in religion, but wholy devoted to the service wherein he was imployed. A younge man, vnfit for lack of expe­rience, to manage great affaires, or to incounter single the Grandees of Spanye, and Rome, with the Iesuites at their elbowes.

And, though they conceived him to be best affec­ted, yet even that best of his, administred occasion of suspition, what then should they thinke of other Ministers, who had no meanes to build vp their am­bitious fortunes, but by this fatal overture? Great Counsells passe through the handes of many A­gents; and though wee had beene resolued of the ability of this one, as wee were of his ingenuity, yet the mixture of others, more reserved, and corrup­ted, might taint him, or turne the worke intended to our ruine. Wee sawe his power with his Majesty, and the Prince, wee knew who was his wife, who was his mother; and all wee could then see of him made vs suspect, and tremble the more, the more we saw it.

Secondly for the Prince, wee looked vpon him [Page 62] as vpon a most obedient child to a father who knew how to command with loue, & to lead gently, where he could not driue conueniently. Wee sawe him of a sweete nature, and for that the easier to be abused & wrought vpon by art, as his royall father, of farre more experience, had beene. Wee saw him such as wee could haue wished, in all respects, but in this MATCH: but there wee wondered, the whole world could not afford him a bewty, wherevpon to fixe his affection, but that one, whome none of his truest hear­ted servants could affect, as knowing it both, in being Spanish, and Romish, to be fatall to him, to the State, and Church. Could there come therefore such a crosse to vs, as this was like to proue, that Death should rob vs of our first hope, & a worse ene­my then Death of the second? Even such an enemy as professedly sought the subversion of Church and State; such an enemy as exprest loue to the brother, on­ly by seking the vtmost of hate, & malice, to his best-beloved, and only sister; such an enemy as was not sa­tisfied with the spoile of the body, fortune, and State, ex­cept also, it could accomplish the destruction of the soule: which, with a vaine glorious zeale, it ambitious­ly hunted after. I say, could there come such a crosse? I should haue sayd, could there come such a curse to our Land? His Highnesse, being the hope of our land for the future, when he went forth, the whole continent seemed soule-les; recovering the swound, wee sought him whom our hearts loued, and found him not; wee were beaten for seeking him, and might not complaine. Hee seemed to turne his back vpon vs, as if he had desired a new loue, con­temning our desires, teares, prayers. Our hearts [Page 63] were fild with jealousy and indignation, even to that height, that we were tempted by fraylety, and fury to reject him, that had wholy cast vs of. But loue and du­ty would none of these breaches; his loue, our dutyes a­waked, and wept, and were soone reconciled. Hee returned alone, and shewed by his single returning alone, that he loued vs, and found none abroad soe loving him as wee did. Wee welcomed his returne with the joyfull shout that attends a Prince from the mouthes of his faithfullest servants; and this was still the foote of our songe of thanksgiving, God be praysed that he is come home ALONE.

Doubtles had he not come home alone, he should haue had but halfe this hearty welcome; the curte­sy, and custome of the land must needes haue devi­ded it betwixt the Partners; nay, I am verely per­swaded, they would not then haue had the halfe, to devide betwixt them.

Thirdly for his Majesty, wee beheld him with that awefull respect, as men that hung vpon his lips, and counted his words oracles. When wee read his wri­tings, they spake nothing but what might secure our feares, informe our ignorance, resolue our doubts for point of Religion▪ Wee wished Rome might once be soe happy, as to haue such a learned, and judicious Pope; then wee doubted not but he would cast the triple crowne of Antichrist, at the feete of Christ; and renouncing his vsurpations, be a leader of others to reformation▪ sc [...]ing any longer to be a base spiri­tuall [...]ander, for the house of Austria in generall, and of Spayne in particular. But when wee beh [...]ld for all these hopes, strengthned with serious and solemne promises often iterated, for procureing free passage [Page 64] to the Gospell, and the advancement of the true [...] reformed religion grounded therevpon, that not­withstāding a retreate was made, both out of Bohemia, and the Palatinate, which gaue way, and roome for su­perstition, and Idolatry to enter, and reigne; that his Majestyes children were abandoned, and such freinds as stuck to them dishartened; that it was disclaymed to be a warre of religion on our side, when the adverse partyes profest it for such, by their league, as if they gloryed in falsehood, though wee seemed to be ashamed or weary of the protection and defence of truth, notwithstanding it were an of­fice appertaining to our stile; that the enemy made his Majestyes authority the Vsher, to giue easy en­trance, and the Bridge to giue ready passage to all his purposes of conquest; that at home the lawes were silent, and such silenced, as spake with their warrant against Traytors, that by this meanes swar­mes of locusts flew over, & bred in every hole, and vnder every hedge, and bush, nay durst nestle in the heart of the Citty, that this match was so sought af­ter, that the votes, and weale of the people, Nobles, Clergy, Councells, Commons, old▪ young, all for [...], all sides were slighted, and neglected, that vnder this vaile, all the projects of advantage, for the ene­my of our state, and religion, went currant, and that all intelligence from freinds, allyes, and our o [...]e choice Ministers, imployed at home, and abroad were returned without credit, that nature, and ho­nour, and grace seemed all, to be wilfully blinde in pursuing this way of perdition. Then what shall I say? wee doubted, nay out of doubt wee were next dore to despaire. This only held vs vp, that wee had [Page 65] large experience of Gods mercy, and knew his Maje­styes wisedome so great, as wee could not thinke he intended his, & our owne, totall, and finall, destruc­tion in this match, when wee could see nothing else in it, to moue him to pursue it soe earnestly. Wee also had heard how his Majesty profest to make it his Master peice; and therefore wee armed our sel­ves, with expectation of a happy issue at the conclu­sion, and held out this bucklar of humane faith, a­gainst all feares, and dangers, which shewed themsel­ves most openly, marke the end, for there is some good be­yond our sight, in his Majestyes Eagle-eye. Wee knew his Majesty knew better then wee, whome he had to deale withall; and that, slighting all other Counsell, it would fall heauily vpon his honour, herein to be misled or abused; since he stood alone, except the as­sistance of such hollow trunkes, as he chose and vsed to speake through. Therefore wee cast about what the advantage of this match was like to be, and what his Majestyes aymes were, what was the dowry pro­pounded, whose price and value should recompence all these hazards.

For mony, it could not be any summe; for Spayne was not able to giue so much, as could counterpoise the peril▪ Bewty & blood should finde themselues deb­tors, meeting such a exchange in a man a husband, as all the proud, and high house of Austria, could not e­quall by a woman, a wife.

Strength by alliance could not be the ayme, since we intend no conquests, but should meete with an Ally that would vse our assistance to that end, for the ac­complishment of his vniversall Empire, to our owne losse, & ruine. Besides what neede wee the strength [Page 66] of others, especially of such as can afford none by reason of their infinite, and distracted imployments, when wee hold it a sinne to vse our owne, except it bee in guarding their coasts, to our cost and preju­dice.

For the restoring of the Palatinate, that was too poore a conceite, for our hopes to stoope to: since when the treaty was farre advanced, at least on our side, (as his Majesty beleeued, and taught vs to beleeue) the quarrell was not then begun with the Emperour, much lesse prosecuted, as afterward, with the Spa­nish force, and fury; and so that could not be in our eye, as an object to satisfy our thirst for this match, and for the portion expected by it. And wee had hope that this treaty would haue stayed, and turned the tyde, and torrent, of those violent proceedings, which fell out in the interim, and countermaunded Spinola, (thereby to indeare our alliance, and to ma­nifest how serviceable, and profitable it would be to vs), rather then by such a treacherous progresse, to steale vpon our security, and credulity, and by open force, to our temporall, & their eternall, dishonour, to take enough from the sister, to make a convenient portion for the brothers bride. What heart that hath a drop of British blood in it, could heare with pa­tience, much lesse beare these injuryes, & still court the Spanish Braues, with the stile of Magnifico, and thinke a Dowry (soe taken) a fit present, & portion for our Prince to receaue?

Some therefore (who could not swallow these choke-peares) jmagined her Dowry should be one of the Indyes, or both. Others more probably thought that the King of Spayne, weary of his Low-Country [Page 67] warres (where like an vnthrist he playde away all his estate at hazard) and seeing no way to come of with his honour, and to relinquish so bad and chargeable a quarrell, where he drowned his Indyes as in a bottomlesse Gulph; He (I say) had, by the sublime witt of Gondamore, or by the inspiration of our King through Gondamore, consented to send the Arch-Dutches Isabella to a Monastery, to be mother of the few maydes there, & to estate the Prince with Insanta Maria, in those Provinces, causing the States Generall to winde vp all ends in this bottome, and to consent to hold of his Highnesse in cheife, as those Provinces did of France, before Charles the Fift got them released; and soe all controversyes should be com­pounded, all Christian states secured in peace, and his ambitious, and blood-thirsty sword sheathed, or the point of it turned from Christendome toward the Turke▪ Also wee thought herewith, that his Maje­sty had the promise, and assurance of a free & gene­rall Councell; and that in the meane time he had conditioned, and articled for liberty of conscience, in all the Dominions of Spayne, without which he would not, by any meanes, afford it at home. Then (thought wee) when a Parliament is called, and the match propounded, opposition arising, these condi­tions, never before dreampt of (by the vulgar) being published, and confirmed, both consent & applause will follow, with admiration of his wisdome, that brought all these ends about, and tyde in a true lo­vers knot, deserving indeede for this, to be preferd before Salomon: because Salomon by an idolatrous marriage rent his Kingdome, ruined his house, and introduced idolatry intermixing it with true wor­ship: [Page 68] but he by the like had vnited his Kingdomes, setled his house, enlarged his Empire, cast out ido­latry, and so spred the gospell, that true worship was welcomed beyond the pillers of Hercules, or wheresoever [ Plus Vltra] is written, with a Spanish pen [...]ill.

Thus wee thought, & lower then thus, wee could not, wee would not, descend; and these thoughts and hopes, charmed our tongues, hearts, and hands, making vs, as it is sayd of Abraham, to hope beyond, and aboue hope.

But when wee saw the Prince passe privately out of the land, so meanely attended, and farre other­wise then became (as wee thought) the state and Majesty of our Nation; especially to a place and peo­ple that stood vpon forme and outside only, and bombafted their reputations with the winde of complement, and a garbe, or facing of majesticall gravity; when wee saw silence proclamied, and none permitted to speake for the securing of their owne lawes, libertyes, or religion; yea the Counsell it selfe, shut vp in blinde obedience, and as litle acquainted with these privy proceedings, as the Commons; the pulpit also limitted, and taught in what language to speake, both to God in prayer, and thanksgiving for the Prince, and people, and from God to the Prince and people in exhortation, instruction, and informa­tion; when wee all seemed no other, then beasts in a market to be bought, and sould, and must not be acquainted with the price, and condition of our owne captivity, nor know to what butcher wee should be delivered; when wee sawe the great in­tertainement his Highnesse found, (at least) in print; [Page 69] though, I prayse God for it, as wee thought, so it fell out for truth, that the Pen-man, had more of the Painter, and Poët, in him, then of the History ô grapher, & knew better what should haue beene done, then what was.

When wee sawe the Chappell building here, for Baal, and the Priests, and Iesuites filling every corner of the streetes; whilst they were pulling downe the Churches of God in the Palatinate, and whilst his High­nesse Chaplaynes were enjoyned silence in Spayne, when wee saw every pocket stuft with popish pam­phlets, and that the dore began to waxe narrow, at which the Protestants sent out, and let in, their la­bours for the presse, when wee saw a gag for the Gospell (like a Giant) might walke abroad with liberty in the sunneshine, when a Protestant Pismire, might scarce creepe in a darke corner, without question: when wee saw a clogd dispensation beg'd, A clogd dispensa­tiō, so cald cheefely, because it is a perpe­tuall clog to the con­science of the recei­ver, thoug an Anti­christian Ape may weare it with ease for fashion sabe. or dearely bought, at the handes of Antichrist, for the best of vs, and dispensations freely given by vs, to vnclog the worst of his: when wee saw articles solemnely a­greede on, for the freedome of superstition, and ido­latry, without soe much as a thought, or touch, for the advantage of truth, and that in the presence of God, who abhorred such sacrifice, and vowes: when wee heard, and read, the title, and stile, of Holynes con­ferd vpon Antichrist, and more strong, and po­werfull reasons given to moue the King and Clergy of Spayne, to consent that the match might pro­ceede with the vtmost speede, because it tende all­together to the advancement of the Roman-Catholique cause; what should wee thinke (poore ignorant sou­les) what could wee jmagine? but that we were almost [Page 70] miserable people, hated of those wee loued most, and cast away, by those wee trusted most? yea, wee thought that God had determined to scourge vs for our pride, and ingratitude; and to this end had taken wisdome from the wise, and caused that they should haue eyes and not see, eares and not heare, hearts and not vnderstand, but that the Lord intended to bow downe all our backs; because wee relyed too much vpon man, and gaue not the glory to God, as wee ought. Thus were wee in a kinde of Hell vpon earth, full of anxiety, perplexity, & feare; nothing but sighing, weeping, hanging downe the head, as persons confounded, and drowned in despayre.

But loe, on a sodaine the sunne arose, and with it our comfort: Heavinesse may indure for a night, but wye comes in the morneing. His Highnesse returnes ALONE, ô words of comfort! Psa. 30. 5. as choosing rather to dye a Virgine, and liue an Angell, then to be marryed by An­tichrist; and now God begins the first worke, and giues the Omen, the onset to the rest that followes, beating downe the Black-fryars, whilst the Chayre was vsur­ped by a bolde, and famous factor for Antichrist, sur­rounded with a rabbement of his superstitious, and forward followers, who would needes haue the VAN, or right hand file, in his restitution, and with a VEN­GANCE, they had it.

After this a Parliament is summoned, wherein the King ingenuosly▪ confesseth the injuryes receiued, where he least suspected them, and where he deser­ved most gratitude; and here he vnmasketh all the mysteryes, hid before in the cloudes of concealemēt, dealing faithfully with his people, as a Prince that had found, and expected, to finde faith in them a­gaine [Page 71] towards him, and his. He restores vnto them their wonted lawfull libertyes, and freedome of speech; knowing that where there is not liberty, there can be no fidelity, and where there is sreedome of the tongue, there can be no danger of the heart, or hand. And here begins that first Act which changeth the black and tragicall Scenes into triumphant furniture, promising a more happy, & harmonious close, and conclusion, by Gods omnipotent arme (miraculously turning the hearts of Princes, as the ruiers of water) then wee could otherwise ever haue hoped for, had not these narrow straights, and difficultyes proceded. For hereby Popish-Spanish, policy, which is nothing but Hypocrisy, are stript starke naked, the faithfull, & vnfaithfull servant distinguished, the truth revealed, wee forewarned, and so I hope ar­med; our King and Princes honor ingaged, for vs to fetch off, with loyall and zealous services, aud Gods mercy, both in discovering, & preventing, these traynes, & traps of perfidious Enemyes, magnifyed. He that sits in heaven, langhes them to scorne.

That this may appeare more to the life, let vs see the Heroick Persons, acting their owne parts, severally, and joyntly.

And first for the Duke: He in Spayne dischargeth the trust reposed in him by the King, attending faithfully vpon the Prince, and vsing all indeavour to search out, vnlocke, and discover, the secrets of the Spanish Cabinet. Comming home, he vseth his best art, and credit with his Majesty, to resolue him of the Spanish fraude, and falsehood, and of the loyalty and fidelity of his owne flock. He take's care to let the world see he had learned to abhorre the idola­tryes of Rome, and to loue the true Church better, [Page 72] by beholding the follyes, & fylthines of that ga [...] strumpet, the great Bawde of Babylon. He presents plainely to the Parliament, the hard passages his High­nesse had past in Geryons denne, whereinto he was dra­wen backward. How he was set by policy, vpon the rack of loue, to torture him from his religion, or (at least) to betray him by his owne, and cause him to deny his master, and maker, with his mouth! In detestation of which foule fact, his Majesty saith most excellent­ly, and like himselfe, That he who dissembles with God, i [...] not to be trusted with men. Take truth from the mouth of a Prince towards his people, and faith from his heart towards God, and you dismantle him, disrobe him, of all his regall honors, and ornaments, and make him a beast like Nabuchodonozor, Dan. 4. 27▪ 28. 29. 30 and of the jma­ge of God, cause him to carry the jmage, and stampe of Sathan.

He presents also that foule plot, and conspiracy of theirs, to demaund such conditions of his Maje­sty, as they intended should not advance the mar­riage, but, as they hoped, would stirre vp a rebel­lion, and then they kindly proffessed, to send home his Highnesse with an Army, to massacre his owne in­nocent lambes. O perfidious people, whome do you tempt? thinke you a brest harbouring any such base and bloody thought, can be hatched any where but in Spayne, or be of any blood, but the ancient Moria [...], Austrian, or Ottoman? The Irish wolves may be (perhaps) thus sauage, but our very Mastiues are more civill, so­ciable, and humane, as for our people, especially our Princes, they are of too noble, and generous a straine, to haue such an inhumane conceite come neere them. Incest only, breede's this barbarous blood, and [Page 73] Idolatry only infuseth such spirits. Goe exercise this cursed course, according to your old custome, a­mongest the Indians, & teach the Caniballs that Europe hath a people who call themselues Christians, and the cheife Catholiques (forsooth) amongst these, doe wor­ship the Deuill, more cunningly, and devoutly, then those that make profession of it, and thinke scorne not to exceede any point, or part of barbarisme, which those reasonable beasts can practise against Nature, though it be in eating vp their Parents, or betraying their freinds to death, with whose liues, & honours, they are trusted. O England! behold in what a dan­ger thou were at this instant, and beware how thou wittingly sufferest thy selfe to fall into the like againe; behold the heart of Spaine, and Rome, towards thee, and forget it not, behold what blood is bred there in the brests of such as goe over, tainted, and corrupted before, when they dare venture to poyson the pure fountaine of sovereignity, and to tempt our Prince, (as the Serpent did Adam) to loose his Paradise, Gen. 3. Mat. 4. for a Pome­granate▪ or, as Sathan did our savio [...]r, to worship him, for the Kingdomes of the world, which he saw but in shadow (being all but shadowes) as the Pope can giue Kingdomes, and as the King of Spaine, is the Ca­tholique, and vniversall King in conceite.

Could these men thinke him so stupid (although they thought vs so,) that he would flee from the ar­mes of his owne, whose faith, and obedience, hee had long knowne, and flee into the armes of strangers, from whose imbracings, never any escaped with life, and limbe, and who were never true to any man, but for their owne ends, that they might deceiue the se­cond time for their greater advantage, and but once for [Page 74] all? Did they thinke his Highnesse could be secure with them, and not with his owne flesh, and blood? that he could choose but see, it he returned vnder the protection of their standards, how he came like a prisoner (as Charles of Burgundy carryed lewes the 11. before leige: or as Edward the 4. brought Henry the 6. in­to the feild) to conquer for their possession, and his owne captivity? meerely to make these Kingdomes, Spanish Provinces, and his royall father, and himselfe, their vassalls?

And could they dreame that the subjects of Eng­land, and Scotland, were no better taught, by the prea­ching of the Gospell for 60. yeares continuance, then (at the first dash) to rush into rebellion, as if they had beene fed (like swine) out of the legend, & taught disloyalty by the Loyalists, like mad dogs, to byte their Master? O no, the Lord be praysed, they see, and the successe shewes the difference, bet­wixt our Princes, & people, trayned vp in the truth of Christ, and theirs [...]usled vp in the faults, follyes, and falsehoods of their idolatrous and Antichristi [...] predecessors. Goe forward therefore ( great Duke) thus to speake, and deale plainely, and truly, like a true and noble Englishman, and God will blesse thee, and establish thy house for ever; thy Enemyes shall see it, and gnash their teeth, and whilst they seeke thy head for their advantage, finde a heart in thy bo­some vnder thy Princes buckler, and with the peo­ples assistance, able to guarde thine owne head, and strike off the proudest of their heades, that dares de­maund, or attempt thine. Was truth yet ever cald treason before? or was there ever any Nation so in­solent, as to demaund the head of any noble member [Page 75] of our Parliament, because he faithfully vsed the law­full liberty of his place, and discharged the trust re­posed in him by the Prince, and State, whome he was bound to serue, as being borne theirs by nature, and made theirs, by election, honor, and bounty? Do the Spanjards thinke so basely of the Brittish, as wee must not cast vp their corrupted, and poysoned sweete meats, whereof wee haue surfetted? and because they haue some of our Offall for their servants, and pensioners, therefore do they thinke wee all ought to bee soe? Do they thinke wee ought, (like Idiots) to forget our religion, for their supersticion? and the allegeance due to our owne naturall Prince, to advance the ambitious progresse of their Catholique Kingdome? were they once so flesht with one head, as they now long for more, and thinke all bound to satisfy their longing? or are the braines of a wiseman, the only sauce for a Spanish Ambassadors table? I haue reade, that the parts of mans body, are nourished by the like parts; And it may be the Catholique consump­tion of witt, must bee recovered with this Catholicon.

But I hope wee are better taught, then thus to reward our faithfull freindes with vngratefull dis­loyaltyes. No▪ no, goe forward ( great Duke) and pro­sper, whilst thou doest nothing but what may justify thee, & what thou maist justify before all the world, by the example of that worthy, David, and with his wordes saying, what haue I now done? is their not a cause?

Thus having vsshered his Highnesse▪ into our dis­course [Page 76] by this honorable servant of his, the Duke of Buckingham, wee will proceede in the second place to shew those graces, and favoures, which haue, and doe flow, from the Prince toward vs, since his retur­ning, contrary to the wishes, and endeavours, of our Enemyes, and our owne feares.

How art thou to be extolled O excellent Prince! who being singly, (as it were) sent out to encounter the greatest states [...]men in the world, that beleeue they haue fraude enough (which they call witt) to vnder­mine all the states of Christendome; and being besi­des disadvantaged by sustaining the place, opinion, person, and (perhaps) the affection of a Louer, having also some corrupters of thy owne bosome freinds, hast notwithstanding stood firme to God, to thy selfe, and to vs? Is it not a great and dangerous tempta­tion, (ô all yee that know what temptation is, what it is to be siffed, what it is to resist) that young men meet in the world, vpon their first ignorant entrance? How many of these miscarry at home? how few re­turne vnmaymed from forreigne parts? I appeale for witnesse, to the ill times, ill men, and ill manners. But for a Prince that is young, to be exposed to tryall, vpon such hard and vnequall tearmes, and to come off safe, and to conquer, is (as I thinke) a taske no lesse admirable then that of Hercules, if that were as true, as this is. A young man with small experience, against the aged, and experienced; A David against Goliah, and an Army of Philistims; One (as it were) alone, or which is worse with a Company devided, against many vnited in one; A Prince, the gainefullest object of fraude, against private persons, the subjects of falsehood, and such as professe the art to deceiue Princes; A most affectio­nate [Page 77] louer of the body of Her, whose bewty was layd but as a baite in his way, whereby the Fisher-man of Hell, and Purgatory angled for the destruction of his soule, against his owne flesh and blood, and the pas­sions of loue with all other advantages which cun­ning, and practised seducers could take, and vse for their owne ends, and purposes; for him, I say, so encountred, and surrounded, to breake loose, and to conquer, is a worke of such wonder, and so aboue humane conceite, that God alone shall reape the glo­ry of it, being farre beyond the powre of man to doe▪ or almost to beleeue, now it is done. The prin­cipall instrument that God was pleased to vse in this great worke was his Highnesse owne wife heart gui­ded by Grace, and summoning vp all those helpes, which that Grace had formerly instilled into him, by hearing, and reading the word of God, his fathers writings, and observing the variable passages of the times, besides the speciall provision of all kinde of arguments, and armour of proofe, for the minde, but layd in before, by his royall father. I intend not to detract from other helpes, that he found by the dayly mementoes of the Duke, and other faithfull Attendants, who stood Sentinell continual­ly for his safeguard; but this I say, the cheefe was his owne, and lockt vp in his owne bosome; and this God gaue him immediately, because God would haue the immediate prayse come vnto him. For if wee consider the whole course of the Story, and see the issue, how, contrary to all expectation, it hath beene convayed, and carryed, and at what a contrary quarter, it is now arriued from the point of the Compasse, by which it set out, [Page 78] all men must needes see the naked, & blessed, arme of God, and ascribe the whole glory to him, for brin­ging our Prince home, and that so soone, and that vpon such tearmes, hereby also wee may playnely discerne that many of those actions of his in Spayne, and of his Majestyes in England, at which our feares were frighted, and tooke the Alarum, were only false-fires, raysed to bring him off with safety, whome they had too suddenly ingaged, vpon presumption of the Spanish faith, which is too vniversall to bee trusted. And now he is come home, see how he carryes himselfe, as one truly taught of God, & jmitating our saviour. For since his returne hee hath done the greatest worke of wisdome, and goodnes, within mans power to accomplish, reconciling vs to his fathers favour, who before seemed to be halfe abandoned to his fury, in that wee might not be acquainted with his will, nor trusted with his Counsells. He hath also broken downe the partition wall betwixt the English, and Scottish Nations, and hath made vs one people in affection to the King, for civill, as to God, for reli­gions respects. Yea, now religion is secured, and those jealousyes taken away; what Englishman doth not imbrace a Scottishman as his brother, when they haue all one God their father, and all one Church their Mother? There is no bande, like that of religion, which tyes vs one to an other, vnder one King to Christ, and (in Christ) tyes vs all to God.

He hath also renued the fellowship, and commu­nion, betwixt the King his father, and vs his poore subjects, in the high Court of Parliament, where he sits dayly to heare suits, and petitions, to mediate betwixt the King, and people, to direct, animate, and [Page 79] incourage the true, faithfull, and honorable Patriots, to suppresse the petulancy, and rectify the exorbi­tancy, of any Prevaricator, that durst appeare in that presence, Iob. 1. like an other Sathan amongst the chil­dren of God, to suggest evill, to seduce from good, to cast in demurres, occasions of delay, or scruples, and questions, occasions of division, as I thanke God, there are none that will or dare. What benefit can be like this? what thanks, and prayse, can be suffi­cient to extoll it? Is not this a temporall salvation? Is not he a temporall saviour, a true Iosuah, that doth thus? Yes, yes, the Lord is pleased to call Kinges Gods, and himselfe a King; to borrowe of Masters, Fathers, and temporall deliverers, the propriety of words, and phrases, to fit our capacity, and to sha­dow out his workes of wonder; It is no robbery therefore, to assume some of those flowers, to a­dorne, and inrich the actions of such persons, as he hath before adorned, & inriched with inward grace▪ to imitate him in the discharge of their dutyes, and the high places he hath called them to, and therby to set them off, and shadow them more illustriously, to the life, by comparison. Not as if there were any degree of comparison betwixt God, and man, the infi­nite, and finite, his worke being for soule, and body, mans, for the body only; his, for ever, mans, for a time; his, absolutely, and of himselfe, mans, in, and by him; but that there is comparison betwixt the laudable, and Heroick actions, and vndertakings of men amongst themselues, some approaching nee­rer, then other, to the greatest, though all, (yea, the neerest) stand aloofe off, at a distance vnmeasura­ble by any rule, but the infinite mercy of God in the [Page 80] alsufficient merrits of Christ. Psal. 45. This Psal­me is composed of Salomon, a type of Christ, and may be applyed to algodly princes, who are the de­putyes of Christ, and jmages of God. Gird thy sword therefore vpon thy thigh, ô thou most mighty Prince, with thy glory, and thy Majesty, and in thy Majesty ride prosperously because of truth, and meekenes, and righteousnes (the armour, the or­nament of Kings, and Princes) and thy right hand shall teach thee terrible things. Thine arrowes are sharpe in the heart of the Kings enemyes, whereby the people fall vnder thee. Thy throne (ô Prince!) is for ever and ever; the scepter of thy Kingdome is a right scepter. Thou lovest righteousnes, and h [...] ­test wickednes: therefore God thy God hath annoynted thee with the oyle of gladnes aboue thy fellowes. And if any front­les Enemy dare be so impudent, as to take excep­tion at thy by past actions, & at that present change which they finde, and feele in thy prosperous pro­ceedings, thou hast ( ô most excellent Prince!) a sheild in the Armory of David to defend thy selfe, thy honor, and reputation, whilst thou maist justly say, with him, What haue I now done? Is their not a cause?

I should now conclude this gratious, and glorious act, with presenting his Majestyes person, and per­formances to the eye of observation. But Kings (like the sunne) must not be gazed vpon with open eyes. It shalbe sufficient to touch vpon some perti­culars, where I may walke safely (as I hope) without exception.

His Majestyes entrance into England, was as sho­wers of raine into a fleece of wool; so falling gently, recei­ved as gently. The inauguration promised a happy progresse. It could not be discerned whither he en­tered by succession, or election; the peoples desires so concurred with his right, as that he tooke posses­sion by both. And it seemes had not God, and Nature, designed him to the chayre, by a fayre & lyneall pe­digree, [Page 81] he might haue beene ours by choice, if a­mong foreigne Kinges, wee had chose. His governe­ment since, hath beene only vnhappy in this, that he hath over-loved peace, which is the happinesse of all states, but hath beene our affliction. It may bee, because God himselfe will haue no peace with the wicked, Es. 48. 22. much lesse permit his servants to haue it. God, and Baal, cannot dwell together. Or it may bee, because we crost the will of God, with humane wisdome, and would needes haue peace, when he cald vs to warre. Or it may bee, that wee sought for that happinesse here, which is reserved for the saints here-after: to liue in peace within the militant Church, as the saints doe in the trium­phant. These, some, or all of them, may be a cause why that blessing of peace, is turned to a curse, to weaken vs, which makes others stronger; to impove­rish vs, which makes others richer; to devid vs, which vnites others: for woes, wants, and warres, abound by this meanes; because wee haue not first made our peace with God, but rather with the Enemyes of his truth, and honour.

And to justify my conjecture, this last act decla­res it clearely. For whereas it hath beene pursued with all the heate of affection, managed with all the wisdome of flesh and blood, secrecy vsed in the con­veyance, and the whole mystery, wrought by the handes of most artificiall, and able instruments, and seconded with all the advantages, both sides could wish: Yet, God hath broken the threefold corde a sun­der, and turned all thinges to a cleane contrary course, as he did when out of darkenes, he brought light, & out of the rock, water. This is the Lords doeing, and it is merveylous in our eyes.

[Page 82] What injuryes, and wronges, his Majesty hath re­ceived in his children, state, subjects, substance, and honor, by this meanes, the world know [...]s but too well; and God surely would haue the enemy to do it, and his Majesty to suffer it, that being now exaspe­rated, he might revenge Gods cause, with his owne, and for it, reape honor to God, and to himselfe. The more sincerely his Majesty hath dealt, the more falsely they; to let him see, though there bee faith to be kept with Heretikes, yet there is none to be giuen to them, nor expected from them. Princes are to vse plainesse, and perspicuity, with their subjects, policy, and reservednes, with stran­gers: Christ spake to the Iewes in parables, but to his owne, it was giuē to know the mystery of the Kingdome of God.

And now, as if all before had not beene enough to provoke a peaceable Prince to a just warre, be­hold what God hath permitted these fyre brands, and boutefewes of Christendome to attempt, by accu­sing the Prince, the Duke, and whole state of Treason, Was there ever such a practise jmagined? of what do they presume that dare be thus bolde, impudent, impious? Is it of their owne power? Noe assuredly, for they are in ours, whilst they doe it. Is it of their party here able to back them, and beare them out? of our patience to suffer them whatsoever they doe? or proclivenes to credit them whatsoever they say? I know not whether they build vpon these, or other groundes, of this I am sure the plot equalls, or exceede's the Gunpowder treason; because, although, that aymed at the lives of all, yet it did not touch their honors; this ayme's at life, and honor of the best, yea, of all, to set father, against the sonne▪ the sovereigne against his subjects, one hand against an­other. [Page 83] And to what end? that they in the meane time may distract affavres, hinder resolutions, with­draw hearts, and hands, from succouring the Kinges children, and freinds, ready to perish by their Ty­rannyes; that they may arme their owne pernicious faction, with pretence to be a guarde for the Kings person, and soe, since they cannot rayse a rebellion, and devide the Prince, and people, that their Ar­myes may enter to stickle betwixt them (as they in­deavored in Spayne) now they would devide the fa­ther, and the sonne, and cleaue this knot by a wedge of the same wood, I meane by the Hispaniolized, and Romanized, natures in England. Since this, (by Gods grace) hath fayled, I know not to what they can pro­ceede except it be to accuse the King himselfe, which they will not fayle to doe, if it may fit their turne, vnlesse his Majesty do justice vpon them, and make an honorable president for all posterity, that Am­bassadours presume not to doe, what their Masters dare not, and for which, even Kinges themselues being in foreigne Provinces, were liable to accounte. Wee read how zealous David was in redeeming the ho­nor of his owne Ambassadours, 2 Sa. 10. 4▪ because they were in­nocent, and revenging these indignityes offered to them vnworthily: Had they merrited evill, he would never haue protected them, but doing their dutyes, his honor was ingaged in them, & for them. And if he did thus for a few of his servants, what would he haue done for all his servants, yea, for all his subjects, 2 Sam. 24▪ 17. for whose safety he offers his life? Nay what would he haue done for them, and for his sonne, his only sonne, with them? Even the same (I hope) that his most excellent Majesty will doe for his servants, his [Page 84] subjects, his sonne.

Now therefore, to close this wandring discourse, (mighty Sovereigne) since by thy servant, by thy sonne, by thy selfe, mouth to mouth, thou hast re­vealed thy fore-past actions, and passions, and pre­sent intents towards vs, and wee (with all the world) are witnesses of thy integrity; draw thy sword, and cut assunder this Gordions knot, which all thy wise­dome cannot vnty. And as that painter by casting his pensile (in a rage) from him, made (by chance) such a fome for a mad Dog, as he could not other­wise light vpon by art, & industry: so God may blesse thy hand, that going boldely on, whilst he call's thee, and leade's thee, and following him in simplicity, and truth, without reliance, trust, or dependancy, vpon the security of thy owne head, or arme, thou ma­yest happily ariue, at that period, thou wouldest bee at, and force that restitution, and peace, which thou canst neither beg, nor buy.

There is nothing to feare but the Iesuits hand, let thy hand therefore fright them, and their adhaerents farre from thee, out of thy Dominions. Hee that stands vpon simple defense, stands but halfe armed, nor altogether soe; but he that stands to offende, doth ( by that posture) stand ready for all assayes, both guarding himselfe, & putting him to his guard, who (like Ishmaël) hath his hand against every man. Be­hold how thou art incircled with myriads of sub­jects, and millions of Saints, & Angells; God sends these to defend thee, and secure thy doubts. Looke vpon the Prince, thy blessed Sonne, the Queene of Bohemis, thy distressed Daughter, see how fruitfull shee is. And those children of hers, joyntly, are like oliue branches [Page 85] round about thy table, a hedge of quickset round about thy walkes, a wall of flesh and blood, and bo­nes, round about thy life; and each of them severally is an armour, a guard, of thine. Who dares touch thee, that considers who is thy successor? and who dare touch him, that considers her that followes? and thus successively, if malice be infinite, thy security is noe lesse.

Thus they being thy guard, thou must needes be theirs; they preserving thy life next vnder God (for beleeue it, O King! it had beene, and were now, worse with thee else, then with Henry 4. of Fance) thou must needes preserue their estates, with thy vttermost power; and so protecting each other interchangea­bly, God that hath gratiously raysed you for them, & them for you, will protect you all, with his omnipo­tent arme. And if any cavilling Enemy, that dares not touch your person, shall dare yet to attempt your honor, and fame, for falling from Spayne, and sayling a new course, you haue that buckler of Da­vids to hold out against them, in defence of your selfe, and your honour, What haue I now done? Is their not a cause?

Thus I haue brought the Prince, and Duke of Buc­kingham from Spayne, 1 Sam. 1 [...] ▪ like Ionathan, and his Armour bearer, from chasing the Philistims, in their garrison vpon the rock. They called Ionathan, & his Armour-bearer, vp the cliffe in contempt, else they would not haue gone; so doth Spayne call these with moc­kings, injuryes, scornes, accusations, challenges, and infinite other intollerable affronts. A scend then, and conquer, God will deliver them into your hand.

And thus haue I brought his Majesty (like David) [Page 86] from the overthrow of Goliah, with the songes of th [...] virgins, the acclamation, and applause of Nobles, Com­mons, Clergy, Schollers, Citizens, Souldiars. God make thee strong, and cause thee to remember how thou hast slaine a Lyon, and a Beare, and a Gyant; and what are the rest of the vncircuncised rout, more then these?

To conclude therefore, O yee worthyes of Scotland! to you wee will rayse trophees for saving our sove­reigne: To thee Buckingham, for serving thy King, thy Prince, and Countrey, faithfully, in a false, & croo­ked generation: To thee, O Prince! for thy obe­dience to God, and thy Father, with loue to thy loyall loyers: To thee, O King! for hearing our petitions, and not despising thy poore peoples desires, in see­king redemption of Gods honor, and thine: And to thee, O God! for raysing vp these instruments of our temporall salvation, and for saving these, and all of vs, eternally by the blood of thy Sonne.