VOX DEI.   

The frontispiece explained.  
TRuth-telling Ramsy, Treason doth withstand,  
And for the King's life lifts his happy hand.  
The Duke kills Bribery (bane of Commonweals)  
With firebrand Faction, and so truly deals  
For King and Kingdom, as a man that knows,  
Upon one root, their equal welfare grows.  
The Prince false Vniversalls doth detest,  
And, true of faith, is by the true faith blest.  
He for the King the Kingdom and the Kirke,  
Like Hercules gins heroic work,  
And sets new pillars on the coast of Spain,  
To bound three-bodyed Geryon once again;  
Who, with his dooble-headed dog, did draw,  
Backward, against divine and humane Law,  
Kingdoms and Countries of seduced men,  
Into his dark, and Hell-resembling den.  
The King hedged round with sweet yet pricking roses.  
And Thistles, in security reposes  
His bay-crownde head, whilst so encircled He,  
Guarded by these, guards these from tyranny.  
jesus from jesuites and all spiritual harms,  
Defends his Flock with his almighty arms;  
Treads sin, and Death, and Satan underfoot,  
Whilst God the Father puts his blessing to it.  
Then who gives back? who is on our side, whoe?  
Where words and Treatyes fail, resolve to do.  

VOX DEI    

TO THE READER  
IT may be thought (perhaps) by some, which shall vouchsafe to read this following discourse, that my general aims in this publication, are, to exasperate the humour of the time (too tart (as some think)▪ already) against the Common Adversary, and withal, to flatter myself into favour, by needle's repetitions of notable bypast actions.  
For the first, let such know, that neither my mind, nor my book, look higher than the middle Region, being both bred, and conversing continually in the inferior, where, they have no force to raise storms of action, but to participate in passion, with such gufts as fall from above. I am not so vainegloriously apprehensive, as to think myself able, to raise the least dust, with any feet but mine own; or to work● upon the judgement of any man, with my weak oratory, to move him to a violent course, beyond his natural inclination. Yet thus much I say for myself, and my cause, that if I should aume at what they object, and should accomplish my aims, I did no more, than the greatest, wisest, devoutest, amongst them, profess to do, and practise continually, against us, & praise in others, so following their footsteps. Witness that treatise (amongst diverse the like) which Scioppius, (a famous Counsellor for the house of Austria) hath made against the protestants, and entitled, Classicum Belli sacri▪ Sive s●asoria ad Imperatorem de Christiani Caesaris, erga Principes Ecclesiae rebels offici●, & veris Haereticorum compescendorum rationibis. Fdito. 1619. A Trumpet of the holy war; wherem by authority of Scripture, pitifully wrested, and misapplied, by reasons of state, and policy, violently urged, and wrung to force out blood, he moves, and excites, nay, as it were, enforceth, the house of Austria in general, and in particular the Emperor (& so by consequence the King of Spain) to a merciless massacre, of their subjects, & neighbours, round about, against whom they may any way pick a quarrel, ● for point of Religion. And what needs the blood of Austria be heated to this end?  
I am to be blamed (with others) therefore, if my zeal for truth be any whit colder, than his for falsehood; and I am to be pardoned, and excused, even by such as are of his opinion, if I pursue as eagerly (as he doth) the side, and cause I affect; and resist unto blood, where he bloodily assaults my innocency, or the innocent truth in me, and in others. Nay, let this work of his, move all Counsellors, and others, that have place about Princes, and Power with them, to do their duties in a contrary course, and whet the edge of authority, with all the arguments of their art, to show itself sharp for Christ, and his cause, against Antichrist, and his adherents. And let not their goodly discretion, and moderation, delude the world any longer, with vain expectations, and promises, as if they were (like jobs faint friends) job 12. 2. the only people, and that all wisdom lived in them, and should dye with them; lest if they dally any longer, the axe be laid to the root of the tree, Mat. 3. and they for their fruitless fearnes, without sap of sincerity or piety, (only with a smoke or, shadowing of hypocrisy) be cast into the unquenchable fire of God's just judgement. Assuredly, Necessity calls upon us, to do something in time, for our cause, and our friends, or to prepare ourselves to suffer all things from our Enemies. Spain can easily charm France, by the help of the jesuites, and Pope, to sit still, and give aim, till his foot be upon the neck of the United Provinces; for it willbe made a war of religion, which France, (as the eldest son of the Roman Church) is by all means to advance. If then they can keep us back, but a while longer, either by pretences, or promises, or gifts, or presents, or pensions, or East-Indian quarrels, or treatyes, or marriages, or threatenings, or by any other means, the goal is gotten, and we must be forced to take the law from them, and to admit, not only. Toleration, but also Alteration of Religion, and perhaps the Inquisition also, into our land, in spite of our hearts though we, & our King with us, say NO never so loud; there will neither hear us, nor believe us, nor then admit of our negative voice. And I am persuaded all that are not of this mind, & so ready to take all occasions, use all means, to prevent it; are of their mind, and wills take all occasions; & use all means (though closely, and by degrees) to advance it.  
For the second objection, made by such, as think I am out of favour, & intent hereby to flatter myself into grace again; I let such know, that as I account the favour of my superiors, to be a great blessing, so (believing I never lost it, at least by desert) I profess sincerely not to seek it, with any corrupt or ambitious thought. If what I writ offend not, it is the yttermost extent, yea crown of my happiness here; being for the rest contented, and holding it a thing indifferent, to live in any air, and to be buried in any soil; Since I live by faith, and expect the resurrection of the just. But the truth is, that as those who look on, do often see, what the Gamesters oversee; And as those who stand in a direct line against the mouth of the Cannon, cannot discern the danger coming swifftly upon them, so well as those that stand aloof off, and obliquely: so we that stand removed from the steeple, hear the noise of the bells distinctly, and where they jangle, and where they ring round, and where they vary with musical, and delightful changes; which such as stand under, cannot so perfectly judge.  
And we think we saw the danger coming, and were more sensible of it, than many seemed to be, that stood with in the dint: And now (hoping the greatest storm is over) we behold the deliverance with more admiration, than many seem to have done, which stood nearer the danger. And to this end we writ, that you may read, and see, and applaud your own felicity with ours, giving glory to God, and due honour to the instruments, he hath been pleased to use in this great▪ and miraculous work of his mercy.  
For to this end the Lord doth all his works of wonder, accepting well of their service, who set forth his praise with the best instruments that they have; denyeing only to be gracious to such, as neglect his works, or pass them by, without observation, and threatening to punish such severely, who rob him of his glory, either arrogating it to themselves, or imputing it unworthily to others.  
Herein, therefore, I do but, with Moses, salute God with a song, having past the red sea, looking back upon it with admiration, and beholding Pharaoh Exod. 15. and his Host in it, with pity and astonishment: I do but, with Deborah, call up Barak, jud. 5. to the triumph: And, with the Virgins, meet David, 1 Sam. 18. after his victory, with timbells & dances.  
This is the true end of writing this treatise, wherein if I err in any point of Divinity, History, or Policy, either in relation, or application, I refer myself most humbly to the favourable censure of the Church and State, not being willing to commit a fault against either, or having done it, to defend it with obstinacy. Yet before we part, give me leave to say, that whilst I hope we are passed the danger, I would be so understood as a man that partly feared, we were not. War must be proclaimed with Spain, before we can be fully resolved; otheuwise our offensive wars against the Emperor, Bavaris, or any other, & our defensive, and divertive wars by assisting the State's General, will prove undertake against ourselves, and we (running ourselves out of breath) will soon learn to repent our forwardness, & call for peace, faster than we have done for war. Our come in, must be answerable to our expenses, if we mean to hold out: for though the horse be fat & strong, yet if we ride him continually without provender, he will wax weak, and lean, and try under us. To war with the Emperor &, hold peace with Spain, is to fight with one of our hands, against the United body of the Catholic league, assisted with both their arms of the East, and West-Indyes, whose force is sufficient, to buy Briareus, to side with them, against God, and his truth, and from whence, all the arrows they shoot against Christen●ome, at this present, are both headed, and feathered; pluck off these, and they hurt not. And the way to pluck off these, and so to make peace, is to send out our Navy (as we had wont) to fish for gold in their seas. For our Navy is the right hand of our State, of whole advantageous use, we deprive ourselves, when we war in a cold and lame manner, only with the left hand by defence, by divertion, and that by land, where the enemy's strength lies. This is, to fight, and let him choose the weapon, and to spend our blows, where we see him best armed. It is the Navy that weakens the Enemy, by taking from him, and spoiling, what he gets to spoil others. It is the Navy, that causeth his West-Indian Fleets to be wasted home with such a guard, as eat's out the gain of that voyage; though they return safe, but undoes him, if they miscarry. It is the Navy that pays the troops by land, & fills the Ercheaquer faster, than all the customs, & projects, unprofitable peace can invent, though it would study to exact still from the industrious Merchant, even to his undoeing. Witness our former wars in Yreland, where there was no boot for the soldier, as in other parts may be found, (if at least we serve them, and theirs, as they did us, and ours, in the Paltz.) but all the Army was to live (as we say) upon the penny. And yet for all that expense in Yreland, Scotland, Sweden, Denmark, France, in the Netherlands, and all other parts, where Antichrist advanced his counterfeit cross, against the cross of Christ, how rich was the subject? how plentiful all provisions? how quick all trades, & trading? how well stored was the Ercheaquer with Coin, the mint with Bullion, the Tower, and all other places with ordinance, ammunition, plate, hangings, jewels? The expense, and waste, of treasure since, merely upon the old stock, without any equal, annual, and certain supply, the raising and allaying of gold and silver, without curing our general want (which Spain withal the Enemies, & wars our Elizabeth had, could not make her do as her Epitaph tells you) is a witness of this truth beyond contradiction. If therefore we have wars with the Emperor, & Bavaria, (hear my folly and pardon it; wisemen may profit by the prating of fools) let us have it with Spain; If we defend the States, and ourselves, with the lef hand, let us fight with the right hand also, and put Spain to his fence; let us use both hands, or neither; let us (to conclude) fight in good earnest, or lay down the bucklers, and submit ourselves to their mercy, who will, without question, cut our throats in kindness with the utmost expedition, as they have done our friends, upon the same terms.  
Consider I beseech thee, advised Reader, how the Navy (which I spoke of) lies now idle; a great & continual charge to the state, the Mariners, the Officers, the Seamen of all sorts, waste away, are unprofitable, forget their professions, when, if these were employed (as I have spoken) they would recover our reputation, be a security to ourselves, a terror to our enemies, make us again Masters, not only of the narrow seas, but of the Ocean, bear their own charges, & help to defray others. In which regard (give me leave to proceed in playing the fool) I suppose if the East-Indian Fleet, and stock, were thus employed, we would soon find the odds of the adventure, & neither the state, nor the Merchant, would repent them of the change, although we bought spice at the second hand, or spent less than we do (as other Country's use,) or permitted voluntaryes to trade in those seas.  
Perhaps the Hollander who finds how hard, or bootless it is to sail against the sun, sees his own fault, and gins to steer a contrary course, and though he still hold his ground, and trade in the East, yet finding it a drain for the treasure of Christendom, it is probable he will lessen his dealing there, and seek out Westward for gold and silver, to feed that covetous Eastern climate, as we may do also, if we be not too wise to learn, and too proud to follow, when they go before.  
But some object, that what we had wont to get alone in the West & South-sea, the Hollander now meete's withal, and takes up, by forestalling the market; so that there will not be sufficient, to bear the charges of both Nations. As if the Hollander took all, and no fish past his net: Nay assuredly, if both of us went out upon this errand, both should have more, whilst one helped the other. Besides the Hollander is more numerous in shipping, and those commonly of better sail than ours, and so fit for scouts, to beat the water; ours, are better built, better man'd, better armed, fit for fight, and so like to speed better, if there should be fraud in fellowship.  
Thus much I thought good to add, not as a Counsellor, but as an Intelligencer, for my King, and Country; and if any say it suits me not, to stir up war, being by profession a Peacemaker: I answer, though I fear I shall have no such force to move that heavy Engine, yet the necessity of the case makes me attempt it, and put my hand, to a multitude of others, who win hearts, and hands to this end: And the same Necessity pleads my excuse, whilst I seem to transgress the laws of my Commission; since there is no other sure way to make peace, or to save the effusion of Christian blood (so much sought after, and so sweet in the taste of those wolvish Antichristians) then thus to take this firebrand, this Mainetainer of quarrels (Gould) out of the hands of the common Quarrel. If any think otherwise, I fear he shall find himself deceived, when it willbe a shame for a wiseman to say, N●n putaram.  
For myself, let men think of me as they please; It is 〈◊〉 good in my opinion, to play the fool (as wisemen say) in print 〈◊〉 self, since it must needs be done, as to suffer see many others to do it in my name, or to look on, and hold my peace till my King, Cowtry, and Religion, be betrayed. Now though it be not in my private power to remedy these evils, yet the world shall witness for me, I am free from the blood of all men, and no way accessary, or privy, to those mines which are ready to springe, to the hazard, not only of our state, but of the liberty of all Christendom beside. From which conspiracy, they can no way clear themselves, who having place to speak (be it perdieu, Sentinel, or Corpse du guard, high or low) hold their peace whilst the Enemy approacheth. Canes latr●● pro Dominis suis, & non vis me latrare pr● Christo? Mori possum, tacen non possum. Hierom. Ap●l. 3. adversus Ruffians. Dogs barke for their Masters, and will not thou have me open my mouth for Christ? I can dye, I cannot hold my tongue. God hath not give us the spirit of fear, but of power, and love, & of a sound mind, 2 Tim. 1. 7. Therefore after vox Dei, expect vox Regis, to follow with the utmost speed; when the King hath heard God's voice ●●●ling, we shall hear the King's voice echoing. Pray for this hour, and in the mean time, pardon what errors thou m●●test withal, whether of mine, or the Printers, be it in matter, in words, or letters, or in points, the greatest I ha●e observed to thy hand, it is like there may be more, since I could not be near the Press, and the Printer understands no English, therefore before thou read, be entreated i● reform such as thou findest in the Catalogue.   

VOX DEI THE VOICE OF GOD  
ALl the actions, and undertake of man, are, or should be grounded upon some warrantable, and solid reason, being censured just, or unjust, according as they observe, or transgress, that general rule of justice: wherefore, to avoid confusion, and that the idle, and industrious, might be distinguished, the one from the other, and the more wise, and diligent, discerned from the less; God hath set an order in nature of superior, and inferior, as of day, and night, head, and members, and of the members amongst themselves. And as in Nature, one work of hers, exceede's another, though the least be wonderful; and as the whole work (considered in the harmony) exceede's any part thereof, 
Tho: Aq 22. q: 31. A: 3. 2. m  though the part in itself, be never so excellent: so the actions of man, have their dignities, and degrees, and the more general they be, the more noble ever esteemed: Yea, a little benefit done to many, is much more honourable than a greater to one; Because the worth of an action, is measured by nothing so much, as by the extent of help, it reacheth, to few, or to many, to one, or to all: so that private studies, or private employments, (though they content the mind better, and may in themselves be excellent) cannot be compared, to such as look abroad to the public, though the one be liberal, (perhaps) and the other mechanical. Because to this end, was man principal created. First, for God; Secondly, for all that are Gods; Thirdly, and lastly, for himself: so he was made for many, and should therefore bend his studies, and endeavours to benefit many: In which respect, we see Moses, 
Ex. 32. 32. Rom. 9 3.  and Saint Paul, wishing their own separation from God, for the uniting of all to him, and our saviour, who hath willed us to follow him, as near as we can, (especially in love) gave his own life a ransom, for the whole world. Yea, in nature we see any one member, (though never so excellent, and useful) is cut off, for the safeguard of the whole body, if the body can subsist without it: He either knows not himself, and wherefore he was made, or overvalewe's himself above his own worth, that will not venture himself for the saving of many, though their delivery were not so sure as his own loss. Man cannot dignify himself more, then in such a hazard; since we redeem things by an equal, or superior value, and to save many is to be worth as many, as we save.  
When therefore we see the Church in danger, we must stand in the gap, and step in, for her rescue, against all the world; for it concerns God's glory, and Moses striven with God himself in such a case: fear not thou therefore, to wrestle with man. When we see the common wealth in danger, we must endeavour her rescue, with the hazard of our own states, & lives, for it concerns the wellbeing of many whereof we are parts, and for which we are, what we are. Of this truth, all wiser, and elder times, have been persuaded, as may appear, by the many memorable undertake, and actions of our predecessors, in all places recorded for the direction, and encouragement of the present, and future times: especially of that same valiant worthy of Israel, David, as we hope to show manifestly, in the following discourse, grounded upon these words of his to his brother Eliab, mentioned 1 Sam. 17. 29. What have I now done? Is their not a cause? which words contain the conclusion of a dialogue, betwixt David, and his elect brother; wherein we intent to touch upon these particulars, for the clearing of our said discourse, and fitting it to all apprehensions.  
First, we will briefly show who, and what he was, that used this speech.  
Secondly, we will declare who, and what the person was, to whom he spoke.  
Thirdly, we will show the occasion, and time, when, this speech was used.  
Fourthly, we will set forth the speech itself, and what conclusions we may draw from it, for our purpose.  
First, for the person that used this speech, it was David, in whom consider three things.  
His age.  
His Profession, or calling.  
His Relation.  
His age: he was in the flower of youth, about 23. years old, ungrounded, unexperienced, little in stature, fair, and effeminate, in appearance, not like ever to be stout in performance. 
1 Sa. 16. 11  And this was seen, when Saul afterwards, 
1 Sam. 17. 39  put his armour upon him, he was hardly able to bear such a burden.  
Secondly, his profession or calling, a shepherd, and therefore peaceable, no fit man to make a soldier of; we have a Proverb of such tender, and quiet spirits, [they are fit to keep sheep] & such was he, not only fit to keep sheep, (as many are, who keep none) but suited with an office agreeable to his mild nature, for he was a keeper of sheep: Such was Abel, & therefore a fit prey for a butcherlike brother: 
Gen. 4. 3.  Such was jacob, and his sons: Such were Moses, & Aron; and of good shepherds, they proved mild, & gracious governor's; so that it was said of them to God by the Psalmist: 
Ps. 77. 20.  Thou leddest thy people like sheep by the hands of Moses, & Aron. And such a man was David at this time, a good, & watchful shepherd, & therefore like to prove a good, & vigilant Prince, but no great, & valiant soldier. They that converse with wild, & ravenous beasts, learn somewhat of their savage natures: For as the body partake's of air, water, & other nourishments, & is humoured, & tempered accordingly: or, as man communicate's with man, by conversation, & is judged to be like the company he keeps, so every man pertake's with beasts in their properties, & give's to themagayne some of his, in exchange. The Lion, & Bear, learn some civility of their keeper, as their keeper, takes some brutish cruelty from them: The master learns to be currish of his dog: & the dog learne's courtesy of his master: Nimrod, & Esau, conversing amongst dogs, 
Pol. virg. de inven. ●e: l. 3. c. 5  became cruel, and bloody Tyrants.  
Marius was a brave soldier, but bloody, & cruel, & as an ensign of his cruelty, he first gave them names of beasts to the Roman Legions: calling one the Wolf, an other the Minotaur, a third the Horse, a fourth the Boar, a fift the Eagle, but none of them all, the Sheep that harmless creature: And doubtless Actaeon had much of a beast within him, when his hounds pulled ' him down: on the other side David converseth with none but innocent, & harmless sheep who are a prey for every beast, unlike is this man therefore, to become a soldier.  
His relation; A brother: 1. by nature: 2. by subjection to one King: 3. by faith in one God: members of one household, of one commonwealth, of one Church; But withal, a younger brother, by all probability, the weakest of all, I am assured the youngest of eight. An unfit man therefore, for the present employment. And thus much for the speaker.  
The person to whom, he speaks is Eliab, whom likewise we will behold in a threefold respect: 1. His age. 2. His Profession. 3. His Relation.  
His age, the eldest son of Ishai, the eldest amongst eight brethren, amongst whom David, the youngest was a man grown; needs therefore must the eldest be of mature years, & of great experience, able to advise, able to execute; as for his strength of body, his stature promiseth as much, as his years, for when Samuel comes (by God's command) to anoint one of Ishays son's King, as soon as he sees Eliab, the admiration of his person (for it seems he was like Saul, a tall proper man, higher by the head then the common sort) makes him fasten upon him for King, without doubt, or question, till God removes his carnal eye, 
1 Sa. 16. 7  with admonition: Look not (saith God) on his countenance, or on the height of his stature, because I have resused him: For God seethe not as man seethe: For man looketh on the outward appearance, but the Lord beholdeth the heart.  
His Profession; A soldier he was now, thoug perhaps a shepherd before, for it is said: 1 Sam. 17. 13. That the three eldest sons of Ishai went, and followed Saul to the battle: Now as he was of mature age, and of a goodly presence so, it is like, he was an old soldier, of great experience in the wars: And that as others esteemed him, such so he knew his own worth, & value, wherefore like an old, & expert Commander, he taketh upon him to curb in, & restrain, the inquisitive ignorance, and rash foolehardynes (as he thought) of this silly shepherd's lad, saying to him (in anger) why camest thou down hither? & with whom hast thou left those few sheep in the wilderness? I know the pride, & the malice of thy heart, that thou art come down to see the battle: As if he should say, what didst thou mean David to press to this place of danger uncalled, from whence the stoutest would gladly withdraw themselves, if they could with the safety of their honours? dost thou think thyself able, to do more than we can do, who are soldiers by profession, men of experience, of approved strength, & courage? Thou art a babe, a suckling, an effeminate boy, a freshwater soldier? Why; what a folly was it for thee, to leave the care of the sheep, & come hither; to lose them there, thyself here? This must needs proceed from that ambitious, & proud heart of thine, which I know puffs thee up, ever since thou wert entertained to be one of Saules Musicians: But thou art much mistaken; it is far more easy to compose a sonnet, in praise of ye conqueror, or to set a song in perfect parts to the Harp, then to obtain a victory, or to order an army: It is fare more easy to finger the Harp with nimble, and obedient fingers, then to handle a spear, the battell-axe, the sword, and those instruments of death, and war: A consort of musicians suits thee better, than a Company of Soldiers; and that effeminate face of thine, doth better become the folds, and the sheepe-coates, or the Court, and the presence of fair ladies, than the field of Wolves, of Lions, or of men, more terrible than these. But thou art desirous of noveltyes, to see, and be seen, and here thou art come too soon, to buy repentance, at a dear rate. To all this David mildly, humbly, wisely, and yet stoutly, replye's, What have I now done? Is their not a cause?  
His Relation: a brother, & elder brother, even the eldest of all; such a one, as by the law, and order of nature, was David's superior, and might command him: 
Gen. 49. 3  [Prior in donis, major in imperio. For not only the first male that openeth the womb, was sanctified to God, as his part, to be a perpetual type, and figure of Christ our King, and Governor, till he came in the flesh; But also, amongst all Nations, the rule of a famil, or country, was conferred upon the eldest: Until there were Kings, they were in stead of such, and when there were Kings, either they were chosen out of these, or these were their substitutes, in such families, and places, where they resided. Now Ishai being a very old man, and noted for such in the days of Saul, as we see at the 12. verse of this Chapter, the care, both of house hold government, and of stock, must rest upon the eldest son, the heir of all: who, (as a parent) might challenge rule over his youngest brother, & require a just account of him for his sheep, which he might well suspect were negligently left in the wilderness, without a keeper, through the wildness, & vanity of his younger brother. And therefore David doth not answer him, as Cain answers God, Gen 4. Am I my brother's keeper? what have you to do with me, am I your shepherd? as diverse Yonckers would now answer their elders: But he replye's with a tart kind of mildness, giving (at once) a testimony of the love he bear's his' brothers, person, how much he regard's his admonition, as also making an Apology for himself, & glancing at his brother's prejudice, and partiality, who would not see the apparent cause at this time, enforcing his forwardness: Therefore he send's him home to behold the beam in his own eye, saying [What have I now done? Is their not a cause?] And this shall serve for the persons; come we now to the occasion of this discourse.  
3. The Occasion.  
The occasion of this discourse, and argument, held betwixt David, and his elder brother, was this. The Army of Israel, and the Army of the Philistines, having lain long in the field, and Ishai, having in the Army, three of his Sons following Saul; the old man longing to hear how they did, and desirous to send them some fresh victuals to relieve them, as also to procure for them the favour of their Captain, send David to visit them, to redeem their pledge, and to salute their Captain with a present of ten fresh cheeses, v. 17. 18. He, coming early to the Camp, finds both the Armies set in array, ready to join in fight, and withal hears a great shout, such as they use to give at the first onset. The young man bring hardy (though little) and desirous to be one in the number that should fight for his Country, and religion, and ashamed to look on, and give aim, whilst others underwent the hazard, & heat of the day; leaue's the things which he brought with the wagon-maister, and made all the hasthe could to reach the army before they reached each other: Coming thither, he finds things in great distraction, by reason of Goliath, a mighty Champion of the Philistines, who stood boasting against the whole army of Israel, challendging and desiring an able and equal Opposite to be sent out to him. To this Bravado he adds blasphemy against God, and dishonour and disgrace to the King: He beholde's the pride and insolency of the heathenish army out of the confidence they had in their unmatchable Champion, and withal he see's the base fear and cowardice of his own Nation, whose courage was quenched with the bravery of one man: How then (thinks he) it is likely that they should stand against many? against all? To behold this, his hart burns within him; Zeal to God, allegiance to his prince, love, and duty to his Country, makes him inquisitive, what this should mean, how it should happen that so many should be a frayed of one, or that one should dare to affront so many: Thus at length his private thoughts breaks forth into words: What (saith he, to the standers by who gaped, & gazed upon the Giant and fled at his words, at his sight, as men frighted and out of their wits) what shall be done to the man that killeth this Philistim, and taketh away the shame from Israel? They answer, to him that killeth him, the King will give great riches: and will give his daughter, yea & make his father's house free in Israel Perhaps these promises were the imaginations & prattlings of the people, the underhand whisperings of policy, to stir up some man's courage to undertake the combat. For we neither hear these things publicly proclyamed, nor repeated, and promised, when David came to speak with Saul, and went about his work with this approbation, nor challenged after, when David had performed what he undertook, and had slain Goliath. Howsoever, his elder brother, who obserue's his behaviour narrowly, overbeare's his discourse, how he, like an able Champion, speaks and questions, as one that meant to undertake the matter; and, either out of contempt of his brother's youth, or out of envy, lest the younger should win praise from the elder, or out of love and care of his younger brother, knowing his forwardness, but withal his weakness, and in sufficiency, for such a business, with such an enemy, whose match the whole host afforded not, checks him & restrayne's him from this rash undertaking, by presenting his youth, his trade, his other business, to his remembrance; why camest thou down hither (saith he) with whom hast thou left those few sheep in the wilderness? I know thy priae and the malice of thy heart that thou art come down to see the battle. To whom David replied, in serious, and sad manner, what have I now done? Is there not a cause?  
Thus much for the occasion of this discourse.  
The fourth thing considerable, is the speech itself, wherein observe.  
The manner of delivery.  
The matter delivereed.  
For the manner of delivery, David reply'es not positively, but by way of question or expostulation; as men that deal with envious cavillers use to do, and as our saviour dealt with the high Priests, and Scribes, and Elders continually? for indeed this manner of speech is of more force than a bare affirmation; I● argue's a little more life, and spirit, it stirs the blood of the speaker, and alter's the sleepy disposition of him that opposeth, as water cast in a man's face raiseth from a swound. If he had said, [brother I hope I have done nothing but what I ought to do, that which I have a just cause to do;] Though he had then spoken as much as now he doth, in effect, yet his speech had lost much of the grace, spirit, and vigour it hath; As pictures, though well proportioned, if they want their proper and natural shadowing, & be not well set off, lose much of their beauty, and delight not a curious beholder; So words, where they are not expressed with alacrity and fervour of mind, fall flat, lie dead, and work not upon the affections. There might then have been a doubtful disputation of the fact, and cause, and much might have been alleged too, and fro, whether he had done well, or Noah, in coming to the field, in leaving his sheep, in questioning about this quarrel, as if he meant to intrude himself for a party. And with the inequality of his strength to hazard the honour of the whole Army: But speaking thus quickly and resolutely, by way of interrogation, saying; What have I now done is their not a cause? He by this question putt all out of question, and driue's his brother to see, 
Sect.  & confess that there is a cause. And (me thinks) I see the blood startle in his face, & the ruddy youth looks redder than he had wont, that Zeal which afterwards eat up his hart, appears in his countenance, and at length, though he purposed to keep silence, his tongue broke lose into these or the like words. O Brother is there not an apparent cause requiring mine, and yours, and all our attentions, Is it not past denial, past colouring, almost past remeay? Truly I admire how you, and the rest of these valiant and able men, and professed soldiers, can so long look on, and hear, & see the name of God blasphemed, and your King scorned, and your whole Nation challenged, braved, and dishonoured, with patience? I wonder that you, being my elder brother, do not lead me one by example, and encourage me with applause, in this high honourable, and holy undertaking, rather than restrain me by your coldness and quench my Zeal by your unseasonable upbraid? I wonder any man should not be ashamed to reprehend my forwardness: Nay I wonder all of you are so backward when such necessity requires the expression of yours best abillityes. It is not seasonable discretion, but dulness, and do●tishnes, that pulls us back from timely action, neither is that temper, which can hear, and see these things, with silence, the sober virtue of a man, which we term PATIENCE, But the cowardice or senseless and slothful stupidttie of an Ass; A poison mistaken for a preservative, a vice for a virtue. Israel had wont to have josuahs', and Gedions', and Baruch●s and Iepthae's, and Sampsons', who could sright a whole host of these uncircumsised Philistims: Israel had a Deborah, who (though a woman) had courage enough to daunt a whole, Army of Infidels; O then what a shame is it, that the King amougest all this multituae, should find never a man to stand, between him and reproach? to hazard his life for th' honour of his Prince? O, what a shame is it, that amongst all these brethren of one father of the flesh, one father of the faith, Abraham, there is not one that dare engage his life for the redeeming of all? O, what a shame is this, that whilst we call ourselves the people of God, and say we alone profess the true religion, and serve the true God truly; there is not one member in the whole boay, that dare present itself, to stop the mouth of this blasphemous and uncircumcised Philistine, or honour himself, & his family, by his endeavour, to do i● though with the loss of his own life?  
After such a manner (me thinks) this worthy seems to expostutate the case with his brother, and to wring from him, by a kind of loving violence, a confession of the truth of all this discourse: he see's now the necessity of the case, the virtue of his brother, and so David leaue's him to view his own error, to see his own shame, by a silent reflection.  
One valiant man, 
Sect.  by his example, puts spirit into a thousand (as lamps light each other) and many Cowards met in a heap, infect the whole crowd, and by their secure & sensual arguments, beget a senselessness of honour in the hearts of their next neighbours. The customary beating of a Lion's whelp makes him as tame, as a Lamb: and persons, naturally valiant, may be made artificial cowards, by being brought up under the rod, and taught to swallow base and gross inuryes without chewing. Thus the slaves of Sparta, rebelling against their masters, and being encountered with bastinadoe's in stead of swords, lost that courage which made them take arms, and like true slaves submitted themselves to their old bondage. Such minds fear not the crime, but the punishment, and think that there is nothing dishonourable▪ but that which disturbe's their private peace, and that slothful security whereunto they are accustomed from youth; I cannot but think there were valiant men in this Army: It is a great part of valour in a Prince to gather an army: Some tyrants dare not trust their own guard: or suffer an assembly of their own subjects to meet. These are possessed with such a timorous spirit as the English Poet discribe's; Fear ' himself to be, whom he brings in, flying away from himself, whilst no man pursuse's him, and afraid of the clashing of his own armour: Insomuch, as that which should keep him from fear, is the cause of his fear: But Saul was so far from such base pusillanimity of spirit, as he was personally present in this Camp, and had before given proof of his valour against the Philistims, by single opposition.  
Again, it is probable that jonathan was in the Camp, with diverse other Worthies, of whose valour there was no question. I am sure David's three bretthrens were there, & all likely to be valiant men; so that it is wonderful, that none of these offered themselves to the combat in this quarrel. But perhaps one discouraged an other, and the backwardness of some disheartened others, and some out of unseasonable modesty would not offer themselves, lest they should be thought proud, or ambitious, or the like (poor spirits that will be frighted from good purposes by the scoffs, jest, and reproaches, of sluggards and cowards, who dare do nothing but censure good men's actions, and call their own baseness and treachery, loyal discretion.) Or, 
Tydeus corpore, animo Hercules.  lastly, God took away there hearts, and infused a double spirit into David, that his power might be seen in weakness, and how he is able to overthrow the proudest adversary, by babes and sucklings; even with weak means, or without means, or by contrary means.  
David therefore, beholding all this with sorrow, and seeing such a general disposition in the whole army to faint and fly, rather than to fight, or as beasts are, in droves, driven to be butchered, when being single and out of the crowd they would break lose, he awaken's the sleepy courage of his brother and the rest, with this quick expostulation, what have I now done? Is there not a cause?  
From the Manner of speaking we descend to the Matter or subject of David's speech; which, in few but weighty words, containes the motive or impulsive cause of his famous attempt, & atcheivement following immediately after.  
For whilst he saith Is their not a cause? he take'es the cause as granted and evident enough. Let us then labour to find it out; for all actions (and so this) are warrantable, or wicked, as they have an evident cause to justify or condemn them.  
CAUSES are either ordinary, or extraordinary:  
Those which we call ordinary, are all second causes, which are ready at hand, lying open to the eye of vulgar observation, and proceeding by a legal & common course of Nature. Extraordinary causes are either wholly hid, or farther remooved; so that they are not seen at all, or, (at least) not by all. The highest amongst ordinary causes (for we speak of that sphere wherein the rule of man is wholly busied, and taken up) is the sovereign, or supreme Power, and all other powers subordinate to it. This hath conveniency and utility as the most proper end of its operation and aim. For though it be convenient & profitable to have such subordinate power settled, yet it is not of absolute necessity that we have them.  
Extraordinary causes, in this class, or form, have Necessity for their proper and direct end, and begin only to work when there is defect of operation in the ordinary causes: as Physic is administered to help decayed nature, and expel malignant humour. Thus when Saul, the supremest amongst ordinary causes in the common wealth of Israel, is slack in his office; God raiseth up David to quicken his zeal: and when Ely grows old and negligent, and through indulgence suffers his sons to abuse their office; God raiseth up Samuel to provoke him to more diligence. And thus, at all times, in defect of ordinary pastors, God hath raised up prophets to teach his people, and to publish his judgements openly and plainly, 
It is (as I have before noted) very-uncertayn whether such promises were ever propounded on no, by the King; because we never see them repeated, challenged, or performed by Saul to David after the work wrougt  though with the peril of their own lives.  
If any man object (therefore) that the reward propounded by the King ver. 25. was the principal cause that excited David to undertake this quarrel, I doubt not to say they are much deceived: For though enticements to virtue, and endowments for virtue do well; and though men come seldom to the market, where nothing but blood, and blows are to be bought, and sold; yet true fortitude is not mercenary, nor could all those words, make our worthy dip his finger in blood, by undertaking a single combat, except a greater necessity call him forth, then praise, or profit, or pleasure, or preferment. It must not be an ordinary, but extraordinary cause, therefore, that moue's this extraordinary person: and what other thing could that be, than the present danger wherein he beheld the church and state involved, together with the desperate engagement of the King, and Kingdom's honour. He see's all these in hazard to receive either a total overthrow, or (at least) a violent and unrecoverable blow, by this Blasphemer: For will it not stagger true believers when they see the enemy brave God (as it were) to his face, and go away unpunished? The wicked then encourage themselves in infidelity, and with open mouth deride, and discreditt the former miracles of God so much spoken of. For if God doth not every day create new worlds, or confound old enemies, or produce new miracles, man will not believe that ever he made the world, or confounded the rebellious race of idolatrbus Giants, or ever did a miracle, or perhaps scarce think there is a God to do such things; At least, that he is not the true God, except he marcheth away with the conqueror. For prosperity and external glory so bewicheth, and dazzleth the eyes and judgements of mortal men, as they cannot suspect guilded falsehood, nor embrace ragged truth. And therefore Rabshakeh, coming against jerusalem, by the command of Sanacherib King of Ashur, elevated with his former victories, crye's out with an open and jmpudent mouth, and demands of the Israelites, wherein they trust and put confidence that they do not presently render themselves to the mercy of his Master? where (saith he) is the God of Hamah? and of Arpad? where is the God of Sepharuaim? or how have they delivered Samaria out of my hands? whoe is he among all the Gods of these lands that hath delivered their Country out of my hand, that the Lord should deliver jerusalem out of my hands? The text saith the Blasphemer received no answer, till God stopped his mouth with a miracle: For all then, and there, were cold, benumde, and silent, as persons decayed in spirit, and fitted for that defection and foreign Captivity, and subjection, which not long after followed.  
But our Champion's heart burns more hit in this place, with zeal and indignation to see and hear the boasting, and blaspheming enemy, rail against the God of Israel, of whose love and power, David had large experience, and whose name, (by way of thankfulness) he had extraordinary cause to defend from dishonour whilst he had power, makes him begin the onsett (as it were) to this conquest, by conquering his private fears, his brother's frowns, and the cavilling exceptions of all other envious beholders, with this bold and brave demand, what have I now done? Is there not a cause? And thus much of the cause or matter here mentioned to show, that it was a cause of necessity which compelled ' his undertaking for Is there not a cause? having reference to nothing else then to the public peril and common calamity of the church and state threatened by this idolatrous Champion. Which is a cause more than sufficient, to compel him that is a true member of the mystical body of Christ, to show his Spiritual life by struggling for the general liberty. The conclusions therefore from hence deduced, are these following.  

CONCLUSION 1.  
First, there must be an apparent cause of necessity, to justify every extraordinary action or undertaking, performed by a private person.  
Aprivate Person is he that hath no direct or public calling to the action he vndertake's: In which sense a public person in one kind, may be a private person in an other respect. Aron is a public person to sacrifice, but not to rule, and Vzziah is a public person to govern, but not to sacrifice. A magistrate is a public person, but not for all actions: for if he take upon him to administer the Sacraments, he therein becomes a private person. Nay when he doth any act of justice without a Law, he than laye's by the prerogative, and dignity of a public person, and acts the part of a private man. Because the law is the instrument, & sword of the public magistrate, without which to strike is to Tyrannize, and without which, to converse in any puplique business, is to become private. Thus we see Mayors, & other subordinate officers, who are shadows & types of the supreme, going abroad without their Swords & Maces (the ensigns of their offices) become private (for the present time) till they assume those types of their authority again, which serve as public and notable instruments commanding all men to take notice of them, and to obey them as public executors of the laws. So the King sayeth most excellently, in the beginning of his speech made to the Parliament, the 26. of March, 1621. that the end why Kings are appointed of God, is, to put the laws of the state in execution. These are the executors of the law, which is the will of the state, whereof they are heads; and when they do their own wills against, and not with the will of the state (that is the law) than they become private persons in those particulars, because they cease to be executors of the law, as Kings ought to be. 
Kings (as his maty, saith most excellently) are married to the people by laws, the capital breach of law only is adultery in this case admitting a divorce; as we see those members are cut off from the King's spouse the Commonwealth, which by rebellion & treason, prove themselves to be members & children of an adulterous generation bastards & no sons legitimate,   
Now every man whither private or public, is a member of the Commonwealth, wherein he lives, and so hath no power of his own body, to dispose of it this or that way, especially to hazard it in a single Duel, or the like, without licence. And the more high excellent, & emnient the person is, the less absolute liberty hath he in disposing himself, and the more interest hath the Commonwealth in him. Because we see every member claims more interest in the head, hart, liver, lungs, (those principal parts) then in the rest: for if any of these be missing dissolution follows to the whole body, if any be defective a general decay and consumption ensue's; but if the body lose, a toe, or a finger, or a foot, or a hand, or an eye, or a tongue, the loss is not so great, the danger not so desperate. Now then, for any man to hazard his person in a single Duel, without manifest necessity, is to commit violence to the Commonwealth, and to rend a limb 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 defension oportet bellum justificare naturaliter. And, defensio privata est juris naturalis: multo magis publica. So we may defend the law and religion, wherein all men have equal interest, against all invasion of power or policy; and all actions done in the behalf of these, are actions of defence, and justifiable by the law of nature, otherwise not.  
Cain is the first duelist we find in ye world, 
Genes. 4.  he kill's his brother when he should have been his brother's keeper. No cause of necessity prouoks him on, but malice and envy; So that when God comes to examine, arraign, and condemn him for the murder, though he can churlishly say to God. Am I my brother's keeper? yet cannot he say with our innocent combatant, what have I now done? Is their not a cause?  
Simeon and Levy (brethren in evil) make a kind of party against Hamor and Shechem, and second each other, both in the plot & practise: but being questioned by their father for this villainy, though they allege 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 proceed from pride, malice, and revenge, and not from reason or religion, or any other cause of necessity; for reason, and religion, and necessity would rather have required their lives. that they might by marriage have 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 justly say to their angry father in their own defence, what have we now done? was there not a cause?  
●●ab kills Abner, and Amasa, both after a base and bloody manner, David behold's both with grief, but dares not punish either of them, the Text adds the cause, he was but new settled, 
2 Sam. 3. 39  and the sons of Zeruiah were to strong for him. Envy, and malice, were the impulsive causes of joabs' treachery, so that when he fli'es to the horns of the Altar, as challenging the privilege of Sanctuary, and is by Solomon command, according to David's former charge, drawn from thence by violence and slain, that blood might have blood, he cannot say in his own defence, as David here doth; what have I now done? Is their not a cause?  

To come to other actions, done by private persons, to private and indirect ends, howsoever the public good were pretended.  
KOrah, Dathan, and Abiram, conspire against Moses, and Aron, and whatsoever show they make to reduce things to good order in the State, & Church, yet it is manifest that pride, ambition, and disobedience were the bellowes which kindled that fire in their hearts. For the Church and Commonwealth were governed by God's law and direction, and noomutation like to ensue, except it were wrought by themselves, and therefore because it was not the true fire of zeal, but of faction, which stirred that combustion, God consumed them with the fire of his wrath, and the earth opened her mouth, 
Num. 16.  and swallowed them up.  
Saul makes a rash vow (as jeptah did before) pretending zeal in doing it, and such zeal in executing the transgressors thereof, that his own son must dye (a son that deserved so well of the father, so well of the Commonwealth, having that day with his armourbearer chased the Philistims, and obtained the victory) only because he tasted a little honey; It was no zeal, but superstition, that made the vow, there was no necessity to keep it, but a necessity compelled jonathan, by eating, to refresh himself, having over spent his spirits before in the battle. The maker of the vow was blame worthy, the breaker blameless; superstition, made it, necessity broke it: The maker, so his own laws be observed, cares not for Gods; conscience must bind other men to him, but no conscience can bind him to God; For (we see) he that is so careful here to kill all, as he binds the people by a vow to do it, a while after can spare Agag and the best things, notwithstanding the commandment of God, and think's he sinneth not in transgressing Gods will, wilfully, and presumptiouslie, though he condemns his son to death for violating his unjust will, ignorantly.  
Haman (the favourite of Ahazhuerus) because Mordocay will not bow the knee, 
2 Sam. 14  when that bubble passeth by, waxeth angry, and think's himself wronged and dishonoured; All the reverence which his flatterers, followers, and the whole state and court gives him, doth not so much please him, as this single neglect of one man vexeth him. For Pride, like, Covetousness & lust, and all other vices, hath nothing, except it hath all. Therefore for Mordocays sake, he will be revenged of the whole nation, but pretends public good, 
Ester. 4. ●5  it is not (saith he) for the King's profit to suffer them.  
Herod is pleased in seeing the daughter of Herodias dance, and therefore john Baptist's head must pay for the music. Neither could the innocency of the man save his life, but Herod's birthday, most become the day of his death.  
The Church mourns when Tyrants are borne, and the Godly fast, and pray, and weep, when the wicked feast, and play, & revel. Herod hath sworn and therefore religiously will keep his vow, john Baptist must dye. O superstitious hypocrite, no necessity caused the to vow, nor is their any to make thee keep it; To do good at all time's necessity commands us, to do mischief at any time, no necessity compell's us. In this thou art religious, but to keep Herodias they brother Phillip's wife, that never troubles thy conscience; Hypocrite strain out guats, and swallow camels. So Lewis the eleveneh of France, would not swear by the Cross of Saim Loro of Angiers, but any other oath he would take, and having broken them, kiss the leaden God, which he wore in his cap, and all was well, his conscience was quiet; Assuredly (what pretence soever men make) he that lives in any open sin, without remorse, and repentance, hath no religion in him: Superstition may posesse him, and gild him without, true wisdom and devotion cannot secure him within.  
Demetrius the Silver-smith pretends religion to stop the doctrine of Saint Paul: Yet covetousness, & his private profit was the end of his uproar, and for that cause, he gathers together a factious troop of persons, interressed in the same craft, and commodity, 
Act. 19 24. 28.  with a greedy acclamation saying, Great is Diana of the Ephesians.  
Now all these might and did pretend causes to extenuate the heinousness of their facts, nay perhaps to justify them altogether (for there is no act but hath his cause, and be it never so fowl, put's on a fair vyzour) but none of these can clear themselves to have any other impulsive cause, than the corruption, and prevarication of their ownevile natures. They cannot say that either necessity to prevent some imniment danger, or to procure some certain or probable good, excited them to work, neither can they justify themselves with such an expostulation as our duelist here doth, saying, what have we now done? Is their not a cause?  
They must therefore confess their actions to be grounded upon ambition, pride, vainglory, malice, envye, or some other obliqne, and crooked cause, and so to be sinful, & censurable, together with all such, as shall hereafter resemble them.    

CONCLUSION 2.  
A Second Conclusion from hence deduced is, that necessity supplie's the place of an ordinary calling and warrants the undertaking of any action for the avoiding of a certain mischief, either to the state where we live, or the true religion which we profess.  
We see in nature, that when the eye waxeth blind, the hand, gropes, the foot beat's for way, and the ear, by listening, seeke's to guide the body right, and to supply the place of an eye; So the eye (where men are deaf, and dumb borne) apprehend's by signs, and sends back her own 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 parts, and exchange of their portions. The mouth in case of necessity, think's no scorn to become a draught and purging place to the stomach by vomit: neither doth the stomach (in case of necessity) refuse meat that is sent up by glisters. Nature makes use of any part in any office, for preservation of the whole man from ruin. In the reasonable faculties of the soul, the jmagmation stands in stead of memory, by begetting new Ideas in brains that be inclined to be over-hott, and dry, and the memory supplie's the defect of judgement, by following former precedents, where the brain inclyne's to overmuch moisture; and all parts bringing intelligenc to the reasonable soul (the Governess of all) she reject's none before examination, nor censure's any for doing the office which belongs to an other, whilst the other is defective, and this doth not neglect it's proper function. So that the soul having need of all, makes use of all for the common benefit: Insoemuch as if the foot by tripping give's her warning of that which the eye should have seen, she doth not therefore neglect to look out, because the intelligence comes from a blind guide, but therefore she looks out, to see if the foot say true or Noah, & so let's the eye see it's own fault in the diligence of the foot. The Apostle useth this argument to persuade the Corinthians to unity, 
1 Cor. 12. 21. 22. 23 24.  & shows that there is a fellow-use or need, 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 every member partak's with the head and whole body, 
1 Cor. 12. 26.  in pain or pleasure, in hovor or dishonour, therefore it concerns every member, to look to the preservation both of themselves in particular, and of others in general. Because no member can say they are absolute in themselves, and have no needs of another. The eye doth not see for itself alone, but for the foot, and whole body. It concerns the Eye therefore to watch, that if the ear (by accident) should be negligent or let slip a remarkable observation, which concerns necessarily the whole body, that the eye might be in stead of an ear, and give notice to the soul by some visible motion. And thus we see the eye steadfastly fastened upon the speaker, or any other object, keeps the imagination from wand'ring, and makes the ear more attentive to the voice, and apprehensive of the meaning. And so, whilst the eye takes a nap, or in the dark, when it cannot see, it concerns the ear towatch for itself, for the eye, & for the whole body: for though it be true that the eye cannot hear, nor the ear see, yet there is some such affinity betwixt all these members in their several operations, as inables the one to supply the defects of an other, 
Nature hath ordinarily made the tongue to speak to the ear; but God extra ordinarily did speak by the tongue to the eye, Act. 2. 3.  and knits all in a perfect and happy society? As we see in the elements though nothing be more opposed than the fire and water, yet they are mixed in the air which is hit and moist; the fire is hit and dry, and the air is hit and moist: Now though the air and fire be divers, yea mere contraries, as the one is dry, and the other moist, yet they are easily married together as they are both hit; So the water is cold and moist, and the earth cold and dry; as the one is moist, and tother dry, they have need of each other, and yet they fall out and fight; but as they are both cold, they easily 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 Commonwealth, which is a mystical and politic body composed of these men; Now therefore, having thus beheld the comunity of the parts even in nature, let us look 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 public.  
The King of Sodom rebels against Chedorlaomer King of Elam; 
Gen. 14. 4.  It is unlawful to rebel, unlawful to assist rebels, yet Lot takes his part, and is taken prisoner; Abraham thinks it no injustice to join in confederacy with this rebelling King, but that it is lawful to make an invasive war to rescue his brother Lot. The reason is, nature bynds him to it, and if he should neglect his duty in this case he were worse than an infidel. Nay religion bynds him to it, and a righteous family calls for help. Herein Abraham though he assails, doth but defend, according to the law of nature; for if they had not first invaded the Church, and taken Lot, Abraham had sat 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 distress, & in hazard to receive a blow by this means: He is no living part of the Church, that suffers any part to fall, whilst his hand can uphold it. I had rather pull the house with Samson over my head, then grinneth in a mill, like an idolatrous and blind beast, all my life, to the rejoicing of uncircumcised Philistims. Surely Sampsons' death, 
jud. 16. 30. 2 King. 25 Num. 31. 6.  was more honourable than Zedechias life, yet both lost their eyes; when religion is at the stake, the Priest who (is a man of peace) may excite to the war; nay must blow the trumpet, & must sound the Alarm: And then doubtless Solomon, the peaceable builder of the Temple, may draw his sword, for the gloss, or brightness of that sword of justice is not stained, nor the edge bated, with any other spot or stroke, than the touch of innocent blood. But that (like as Aqua fortis eats into steel, or as the blood of Goats softens Diamonds) doth indeed soften the mettle, and so turns the edge of authority, that it cuts not at all, or only cuts the abuser and perverter of it. This we see in Abraham who after this very war (and only then) is blessed by Melchisedesk, the King, and Preift of peace. Yea Melchisedeck accepts the tithe of the spoils, & by his acceptance, confirmes us in the lawfulness of the like acquisition; for had the goods been ill gotten (as they must needs be were the war unlawful) that King of justice would not have partaken, nor received any portion of it for himself, or for God: but now his acceptance approves the action, and warrants our imitation; so that, if any man question the fact, shall behold Abraham stands forth. Like David in this place, and saith, what have I now done? Is their not a cause?  
Moses, beholding with sorrow the bondage of his Countrymen, 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 Israelite, slew an oppressing Egyptian: but they (notwithstanding God's work for their weal) were loath to be admonished of any error, & therefore, where he laboured to unite them in love, they requite him with accusation, and cast in his teeth what he had done for their good, with the hazard of his own life. This makes him slay, but they smart for it forty years after.  
Phineas in case of necessity, though a Priest, a man of peace, when he beholds manners corrupted, religion profaned, justice contemned, steps up and arms himself with the weapons of war, and executes judgement upon two impudent offenders, having the necessity of the case for his calling, and the approbation of God after the fact, to encourage our zeal in the like. The nobleness of blood should be no warrant to protect notorions sinners from shame and punishment, 
Num. 25. 7.  if like Phineas our hearts were inflamed with the love of God and his truth.  
Deborah a woman, modest, virtuous, in the time of necessity becomes a judge, becomes a Captain. At other times to do thus, had neither been the part of a modest, nor virtuous woman; now not to do it, when necessity calls her out, were to become as beastly and slavish, as those be, who should censure or condemn her for doing it. 
jud. 4. 4. 9   
Sheba, flying into Abel, joab beseigeth him therein; The City being brought to extremity, 
2 Sam. 20. 13. 15.  no way likely to avoid ruin, a woman steps up among the captains, and Councillors, and by her wisdom, in case of necessity, finds a means to satisfy joab, and to secure the City.  
In case of necessity, Azariah withstand's the King, saying, It pertaineth not to thee Vzziah, to burn in cense unto the Lord, but to the Priests the sons of Aaron that are consecrated for to offer incense: Go forth of the sanctuary: for thou hast transgressed, 
2 Chr. 26. 18.  and thou shalt have no honour of the Lord God. Had not the Priest been stout in this case he had been worthy of that leprosy, which the Prince was plagued withal, for being too stout. It was here found true which Solomon saith, Better is a poor & a wise child, 
Eccl. 4. 13  than an old and foolish King, which will no more be admonished.  
The jews under Ahazhuerus are in great danger of a general massacre by the practice of an ambitious, and irreligious favourite; Mordocay sends word to Esther, who is safe herself, and secure in the arms of the King, that she would remember her innocent Countrymen, and bestir herself in the time of this extreme necessity; she resolue's presently to do her best in this business, 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, she goes 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 Apocryphal books from whence they are taken: Yet this will follow that those who penned the books were of this judgement, & the times wherein these books were penned, approved, and praised these actions, and so would have done the like, if in these days they had lived 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 we choose but reverence their antiquity, though we do not Canonize their verity.  
judith another woman in case of necessity for preservation of her Country, and Religion, having before given testimony of her Chastity, Modesty, Charity, Contentment, in a retired course of life, as if now she had laid by or forgot all these, and become upon a sudden wanton, and lose, and merciless, and monstrous, undertaks a work which makes men tremble. Whilst they think upon it, and shows how strong God is in weak instruments, when he gins to work.  
Good old Tobit in case of necessity buries his brethren, though with the hazard of his own life and estate; he is banished for this, but the same God that set's him to work, raises him friends at Court to help 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 unto him. Yet being restored, he doth not therefore cease doing good in time of necessity, for fear of the penalty threatened, and formerly inflicted; nor can his mocking neighbours fright him from his duty, but he reiterate's the same charitable, and holy transgression again, and again, whilst if any man reprehends him for it, he can say with David: What have I now done? Is their not a cause?  
In necessity, rather than chastity shallbe condemned by injustice, because she would not be deflowered by lust, God stirs up the spirit of young Daniel, (without an ordinary calling) to condemn them that were ordinary judges, and to clear the innocent from imminent danger. For wheresoever I have an occasion offered me by God, to do good, I have a calling and command, from him to do it.  
In necessity, Mathias withstand's such as sacrifice contrary to the law, and whilst the usurping King commands the doing of it, he kill's the person that presumes to do 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 behalf of God, and the truth, was so fare from fin and shame as it was counted unto him for righteousness unto all generations for evermore; and is styled by the Psalmist, according as the septuagint expounded it, a prayer of peace, a sweet smelling sacrifice of atonement, which caused the consuming pestilence to cease.  
To speak of Prophets both ordinary, & extraordinary, after all these, who have done the like in their kind, as jeremiah, Micheas, Esay, Daniel, Amos, with otthers; were but to prove what nothing but tyannous custom dares, and nothing but invincible ignorance, or villainous Atheism will deny, 
Objection  or call into doubt. But if any shall say, these are no precedents to follow because they were extraordinary: I answer, 
Answer.  therefore they are to be followed, because they are extraordinary: For their examples fit 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 lie dead, and useless. But who can know, whether an other man hath the same extraordinary mover or Noah, where the same cause presents itself? verily none, but the person himself, who hath the testimony of his own conscience to acquitt, or condemn him; other men, judging by the naked fact, or bad success, may mis-judge, and condemn a work for wicked, which proceede's (perhaps) from the good spirit of God. And this must need's be true, except we thought the spirit of God, that spoke by the Prophets, speaks not now to God's people in the Church; but that (Oh blasphemy) God were now grown old and become blind, or deaf, or dumb, or forgot himself, and his poor afflicted flock. Briefly, whilst some will not believe God when hespeakes, and works by extraordinary means, and others will not believe him except he so speaks, and work's, we are come to that pass that we see not our tokens: neither will we hear others admonishing us, nor do what we ought without admonition, nor suffer any man to speak, or do worthily without an unworthy 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 challenged of partiality, others of singularity, of popularity, presumption, pride, disobedience, irregularity, treachery, or the like. So that none should escape uncontrolled; yet, they all pass currant in the Church under the general warrant of Necessity, and may all stand up with these words of David in this place, what have we now done? Is their not a cause? Such a cause there was, as if Abraham had not fought, he had been registered for lack of good nature, for lack of courage, for lack of zeal, in his friend's case, in the states, in Gods. And as this Father of the faithful, so should all that succeed him, aswell in religion, as greatness, and goodness of mind, have undergone censure in their particulars for omission, as now they have by their worths attained, the favour of God and men.  
For in the case of necessity, God himself dispenseth with his written law; Because the law of Nature, which he hath written in every man's hart, 
G●. 38. 26. Exod. 17. 20. 21. jud. 3. 15.  subjects him thereunto. So that it excuseth, or (at least) extenuateth (in some sort) the incest of Thamar, the disobedience of the Midwives, the cruelty of Ehud, & jael, 
1 Sa. 19 2. Pro. 6. 30. Tho: Aqu: 22. q. 62. st. 5. 4.  the falsehood of jonathan, bewraying the Council of his Father, his King: insomuch as Solomon saith, men despise not a thief that steals for necessity: Yea, in case of necessity it shall be lawful to break the Sabbath, and to eat the shew-breud, to dispose of the holy vessels; to omit circumcision; For a woman to circumcise, and all this without blame; whilst all of them have this Buckler of david's, to defend themselves from obloquy, What have I now done? Is their not a cause? Vbi urget necessitas, excusabilis est dispensatio: ubi utilitas provocat, laudablis est; utilitas, (inquam) communis, non propria.  
Neither is this a Paradox in divinity, nor yet a thing practised only amongst the jews, but a law universal, both of nature, & nations. So that wheresoever we shall find man, we shall find the footsteps of this practice; And the more noble the nation is, the more frequent the examples. The Grecians, and Romans, shall suffice, and some few amongst them.  
Codrus, King of Athens understanding by the oracle, the benefit his Kingdom should receive by his loss, and the loss it should have by his life, disguised himself, and provoked an enemy with hard words, and then exposed himself (voluntarily) to his enraged, and sudden revenge; that so, by his singular danger, and death, he might procure the general good of all.  
Mutius Scevola, for his country, in time of necessity, attempts the death of Porsenna, a public enemy, and missing to perform what he would, he becomes more famous, whilst he burns his mistaking hand, in his enemy's fire, to let them see, that as they punished him for attempting, he willingly punished himself for missing; with this resolution he conquer's the enraged King, who leaves the siege, more afraid of the virtue of Scevola, then of all Rome beside. Indeed this was a profe'st enemy but are men the less dangerous enemies, for being hid, close, and unknown, or because they profess the contrary, and only by practice declare their evil intents; I trow not.  
Scipio, a modest and humble man (who fled preferment in time of peace, when the most unworthy hunted after it, with money and means) sought the helm in a storm, when all fled out of a shipwrecked estate, which was ready to sink, and ventured his own life for the saving of many.  
Pompey, who wrung from envy the surname of Great, being to pass out of Cicile by sea to relieve Rome with corn, in a time of extreme famine, the wynds rising, the sea raging, and the mariners fearing to weigh up their anchors, in such a stress, he presseth them forward with this resolute encouragement, It is necessary that I go, but not necessary that I live.  
Horatius Cocles, maintained a Bridge against the enemy, till part of it was broken down behind him, and then looking back, and seeing his Country to be freed, by his personal danger: He leaps 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 going before, & leading the way: I will travel no further in this infinite discourse; our own age wants not precedents of those who have interposed their lives in case of necessity, for the rescue of the late Queen deceased, of the state & church then 
Sect.  perplexed: of our King, & the church of Scotland in times past, and can it be less honourable to do 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 Proverb saith, Necessity hath no law; the meaning is, that necessity is a law, above all laws: And I call it Necessity, when the King who is the head, or the state which is the body, or Religion, which is the soul, is in question to receive prejudice. These live together, these dye together; to be engaged, for these is to be happy, to dye for these, is to be safe; Therefore I conclude that in this case, necessity supplies the place of an ordinary calling.  
If any man desires further satisfaction, and thinks these examples of antic liberty, & virtue, too far out of fashion, to be revined in these days, degenerating from true nobility, and declining headlong toward security, let him in the troubles of France, hear the Lord de la Nove in this point, who speaks, like a noble man indeed, freely, & plainly.  
And because (saith he) at this apprehension of the present evil, some hold it may be, that the King enclosed will give a commandment to his subjects, not to aid his estate now perishing; shall this default be an excuse for the subject? we own love, obeisance, subjection, & fidelity to our King, who not withstanding may dye: but we own so much to our country, as cannot dye.  
When Lodovic-Sforce began to aspire to the soveragnity of Milan, 
Com: l: y. 0. 2.  he found the Duchess her wisdom and courage to be the only bar in his way, as for the Duke himself, out of his simplicity, credulity, or obstinacy, he became an intelligencer against himself revealing his wife's counsels, & purposes, to Lodovic his subtle enemy, & the secret undermyner of his estate. By which means, he ruined himself & his posterity, & advanced Lodovic-Sforce his defignes, more surely, and speedily, then Lodovic-Sforce himself, or the ablest, and most malicious traitor, could have done. Say now therefore, the Duchess herself, or any other of the chief persons with, or without her, had opposed Lodovic on the Duke's behalf, or opposed the Duke himself, standing against himself obstinately, and ignorantly, for Lodovic-Sforce, should these persons, so doing their duties, be counted (for this) traitors? I trow not. Nay, I am persuaded if they should not thus do, they were rather so to be accounted traitors. I doubt not the Duke himself once delivered from his own folly, and freed from the fraud, and flattery of Lodovic Sforce, would have willingly acknowledged, and bountifully rewarded the benefit: Though now, whilst these evil spirits possessed him; like a man that were bewitched to ruin, he was like enough to praise falsehood, and flattery, and to punish faith, and fidelity, styling treason obedience and duty.  
There is a question whether such did well or Noah, 
Commine ●. 6. 6, 7.  as kept Lewis the 11 from the window in his sickness. Their disobedience arose from love; but this jmagination, which loved well that flattery he had been used unto, supposed this duty of theirs a capital crime, and therefore desiring to have his will, though it were to hurt himself, and to uphold his authority, though with the decay of his health, and life, (in the issue) he banished them the court, to teach others a blind obedience, & that Kings ought to be obeyed, though it be to the ruin of themselves, and the state.  
Saul perhaps would have blamed his armourbearer, if he had not suffered him to have killed himself: But thus to do, had been a holy, and acceptable disobedience, whilst he might have been a mean to save his soul. And surely Lewis the 11, and Saul, were mad, and possessed with evil spirits, whilst they were in these humours, so also are all such, who will be offended with those that inform them, of troths, that they cast not away themselves, and Kingdoms, but will not be angry with such as flatter them falsely, but rather reward them for helping forward, and hastening the ruin of themselves and states.  
All those edicts whereby Bullinbrooke qualifyed, & stayed the people's duty, from stirring for Ric●●rd the second, and whereby he strengthened himself, for the deposing of that King, came out in the Kings own name. But what do you think the King would have blamed them (though for the present perhaps he would, especially whilst he was in Bullinbrooke power) if the nobility, and commons, had joined for his rescue, or any man excited them to that end? Would he (being free) have called such traitors? I trow not; but rather known, and esteemed them his truest subjects.  
When Augustus feasted Antony, and Lepidus in his Galley, the Captain of the Galley came to him, and whispering in his ear, told him now he could make him master of the world, by cutting the cable and falling into the sea whilst those two competitors were in his power. Thou shouldst have done this (quoth Augustus) without my privity; now to do it would not become. Some services are only acceptable when they are acted; they are first to be done, and then are we to ask leave for doing of them, when the apparent necessity may plead our pardon. Henry the eight, concluded peace with France, upon these conditions, that the King of France, should pay him a certain sum of money, upon payment whereof, he should restore Bolloigne to the French, and in the mean time, all things were to stand, as than they stood without alteration. Presently after Chatilion, Captain of Mountpeaisier, begun to raise a Bastilion, which might annoy and endanger Bolloigne; this being observed by the Lord Grey, (than Governor of Bolloigne) who saw the intent of the enemy, how upon advantage of the commissioners oversight, in composing the articles of agreement, great disadvantage might befall the King's town, 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 sum agreed on: He with his troops fell upon the enemy's works, and razed it to the ground, and this was accounted good service, being once done, though against the articles; because necessity urged it, to repair an oversight, when if he had stayed for commission, or sought one to warrant his work, he might have been prevented, in the work, and that would never have been granted by public warrant which he sought, and so on all sides, he should have been blamed. I know some write that he had warrant underhand brought him by word of mouth, by Sir Tho: Palmer, let this be granted, yet by the King (as King) that is, with his counsel's consent, and by public instrument, he was not only, not warranted, to do it, but prohibited from doing it; which yet, being done, was accounted the best piece of service that ever he did.  
Hear the Lord de la N●ve, to this purpose in an other passage▪  
Solon said, 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 Commonwealth. But say (saith he) our Country were not divided but overthrown: Say it were not in peril only to be, but almost altogether lost. Should we in the midst of so great disorders, think it wisdom, and allegiance, and piety, to sit with our arms crosse-folded, till our throats be cut, our laws, religion, and state, altered, when reason bids us throw them abroad, and bestir us nimbly for the sudden safeguard, and rescue of all? shall I meet with Incendiaries, who see to set the Country one fire, and not stop them, but stay for a commission? shall the Father of a Family be seen madly to 〈◊〉 his own house over his ears, and kill himself, whilst the wife children, and servants obediently look on, and weep, but dare not offer to hinder it? shall it be sin in them to stay him from such a foul fact, to hollde his hands? to desire him to be better advised to cast on water? I think none will be so mad as once to affirm it.  
Then doubtless, our combatant David, may kill Goliath, an enemy of God and the state, though Saul send's not for him, and might after the fact justify himself with this speech of his to his brother: What have I now done? Is their not a cause?   

CONCLUSION 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 danger, argue's the negligent, of cowardice, lukewarmness, slavery, or treachery.  
AS before we have seen the care, on member hath of an other in mutual love (a kind of commutative justice) so we may behold how all the members apply themselves, especially for the safeguard of the most principal members. Insomuch at if the head, or heart be aimed at, the hand enterposeth itself to defend these parts, and rather receives the wound itself, then suffers the blow to touch them. 
In extrema necessitate, magis licet de serere filios quam parents, 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 vital, noble, and principal parts; so that if through the eyes defect, any mischance happens to itself, or to any part of the body, especially to the head, or to the heart, it shall not be blamed alone, but the ear, and every member, shall partake both of the shame and detriment. Because it is judged not a particular, but a general neglect; since, if all had not been equally negligent, the vigillancy of some one, had given warning to the rest, and so the danger had been avoided.  
Bodies politic; are best seen in bodies natural; and what is here orderly, cannot be there absurd. Cicero is a member, a servaunt; a child, of the Commonwealth; yet is he truly what he is, called the father, of the Commonwealth. The eldest of a family is by nature in place of a King to the rest: Yet in case of necessity, in age, or sickness, or the like infirmity, the youngest may both govern, and provide for the elder; as young Storcks feeding the old, and as gracious children nourishing; and informing their decrepit, and ignorant parents. In defect of Kings, Priests have governed, and in case of necessity Vzziah being removed for leprosy, jonathan his son reigns in his stead. Yea, at such extraordinary times, Women have stepped to the helm, so careful is nature, so careful is policy, so careful is grace, for the preservation of the whole, that they reject not the help of any, nor trusts & hazards the securing of all, upon one, though that one seem never so diligent or able. Which laudable custom to prevent general inconvenience, arising from particular neglect of some special duty, whereby the public may be endangered, they say the Cranes use, by natural instinct. For notwithstanding they have one, of their own Company that keep's watch, whilst all the rest sleep, yet, that they may not seem securely to hazard all upon the diligence and trust of one, all that sleep stand upon one leg, & hold a stone in the other foot, whose weight may keep them waking, at least, make them particularly watchful, and wary, against all fears and dangers, which may suddenly invade them in general. So in Armies the Perdieu give's notice to the Sentinel, the Sentinel to the Corporal, the Corporal to the Captain, ank court of guard. Who being too weak to resist the danger, give's alarm to the whole body. Now if any surprise be made, the fault is imputed as well to the General, who perhaps notwithstanding ordered and commanded all things well on his part, as to the sleeping Sentinel whose personal neglect lost the lives, and honours of so many. And therefore it concerns all to be watchful, and to do their best, for the public service, where the loss, and danger, or benefit, and honour, befall's to all alike. This is insinuated in the partition of the prey, betwixt the soldier that fought, 
Num. 31. 27.  and the rest of Israel that stayed at home; where though the greatest share befell the soldier, who endured the heat, and hazard of the day, yet all who stayed at home, had their 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 gain or loss, honour, or dishonour, of each other. Ruben● and Gad, and the half tribe of Manasses, were seated upon the near side of jordane toward the wilderness, by the way of indulgence; yet they were enjoined to pass over armed to help their brethren, in the conquest of their portions, and not to return till they were in possession, and the church settled in peace. For it is a shame for one member to look on (as senlelesse) whilst the rest are in such jeopardy.  
And therefore, 
jud. 5. 15. 16. 23.  in that song which Deborah & Barach sung after the victory, we hear of great thoughts of heart for the devisions of Reuben; and we hear this curse pronounced against politic (or rather negligent) Meroz, who stood Neuter whilst religion was in question, Curse ye Meroz (saith the Angel of the Lord) curse the inhabitants thereof, because they came not to help the Lord against the mighty. Doth God then stand in need of help? doth the Almighty stand in need of help against the mighty? noe surely; it were madness to think so. But because God hath appointed means for the effecting of his work here below, therefore such as are faithful, offer themselves to his work, knowing it is his will they should do so, and it is their honour, so to be employed in this service, where a crown of glory is laid up for the workman. None then will stand Neuter in this case, who are persuaded of the truth of God's promises. Such only, who seem indifferent, or wholly withdraw themselves, who doubt, and waver, in their faith, or like fools have said in their hearts their is no God. For this cause the Edomits are called cruel, and cursed by God, because they stood on the otherside aloof off, looking on in the day, 
Obad. 1●  that strangers carried away the substance of their younger brother jacob. And Gideon after his victory over Zeba, and Zalmunnua, razed Succoth, and Penvell, which refused to victual his army in their passage over, or to assist him in those wars, & taught the inhabitants of those cities, by briars, and thorns, a sensible kind 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 whilst Heathens, and Idolaters bynde themselves in strict leagues, that Abraham, and Lot, should not help each other: or that whilst Oreb, and Zeb, Zebah, and Zalmunnah join in confederacy, Succoth, and Penvell should not relieve Gideon. Much more shame is it, that whilst Turks, and Heathens, and Idolatrous Papists; stand together in one, and have their Catholic leagues, to extirpate us, and the truth we posesse, which is, and hath been a main, prime, and principal point, in all their articles, treatyes, and transactions, concluded betwixt them, from the days of Charles the Fift, to this present, such as profess the true faith, should for politic and worldly respects, or perhaps without respect of policy, or profit, abandon their distressed neighbours and brethren. Whatsoever such say in pretence of their backwardness, the true cause is either personal cowardice, because they dare not provoke a false enemy, nor trust a true God, or lukewarmness in religion, because they are indifferent which side prevayles, so their bodies, and temporal estates be safe; or slavery, whilst they jmagine their is no other honour then to enjoy the vain, and beastly pleasures of this life for a season, though upon the basest conditions that can be; ●● treachery, whilst, either for gold, or some other corrupt bait, which they have swallowed, the safety of Prince, of state, of religion, is cast behind their backs, and they desire change, as vermin that have eaten ratsbane, do fresh water, which they drink till they bur'st with drinking.  
Thus cunning practitioners have learned their art of the Devil, and do so posesse, and bewitch the hearts, and ears of Princes, as often the better the cause is, the worse it is like to speed. For they are able to cast aspersions upon innocence herself, and to palliate the foulest cause, with fair and honest pretences. So that men knew not well what part to take, whilst it is hard to distinguish right, and wrong, a sunder.  
If the cause be just (as they usually oppose such causes) than they perplex it with other knots, and questions of doubt. If it be unjust (as they commonly take part with error) than they line, and interlay it with a mixture, and flourish of right, that so the appearance of truth may beguile the eyes of the unwary. When such traitors as these begin to work, they love like spydars, to make the whole web out of their own bosoms, 
Neb. 6. 6.  and when they intend most mischief, pretend, all for the public good, and lay treason to the charge of all honest men, whom either they see able, or willing, to stand in their way. Yea, with great care, they advise Princes, and Princes too often follow their advice, to avoid that Council for wicked, which may seen to discover the least part of their wickedness. When Haman entende's to work his master to destroy the jews, 
Hest. 3. 8.  that (amongst them) Mordocay might perish, he pretends the King's profit to be the ground of his Council, It is not for the King's profit (saith he) to suffer them. Notwithstanding we must not be discouraged with these encounters, but prepare ourselves to meet them with greater resolution. If Sanballat and Tobiah conspire together to hinder the repairing of jerusalem, they pretend the King's prerogative 〈◊〉 call all those rebels which stand for religi●●▪ This doth not discourage Nehemiah, 
Neh. 2. 19▪  but 〈◊〉 him to greater vigilancy, 
Neh. 4.  and more 〈◊〉, in the work. So that the people become soldiers, and artificers at once, holding a swayed in one hand, and a tool in the other. Fo●●y such men, and after such a manner, must the temple of God be built, and the temple of ●ntichrist pulled down; namely by those that are courageous and diligent. And though Sanballat proceede's by plots, and practices to hinder the work and to raise up false Prophets (like the jesuits in all Christendom, and the Arminians in the united Provinces) to discourage the Prince, and people, and to distract, and divide them, yet resolute Nehemiah resisteth this temptation, 
Neh●m. ●  and breaks forth into these honourable and holy terms: Should such a man as I am flee? who is being as I am (that is, a Captain & Commander) that would go into the temple to live? Yea, though the enemy hath pensioners, and intelligencers, amongst the Princes of judah (for this is no new Italian, Spanish, or jesuitiall, devise) yet, will Nehemiah be constant to the truth, true to the state. For villains only, and cowards, will be frighted from their faith, with the bellowing of Roman Bulls. Surely, as daily wars make the soldier expert, and as the faithful are bettered by affliction, so it awaken's a wise & diligent man to know, that there are many spies, watching his words, and many enemies hunting to find advantages against his actions: And as thus it is, in the microcosm of private estates, so it is, in the megacosm of public wealths also. There is nothing more secure's an estate, then to have an enemy, and nothing more corrupts a state, than security and peace, which softeneth, and makes 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 shakes it, or as full ears of wheat, jnviting the shearer to ●●tt them down, the door stands open (like a light housewifes' house to every ruffian, without resistance) to him that dares attempt to enter like a conqueror, nay, whorelike, and with importunity, it presents itself to subjection, with all the opportunity, and advantage, that may woo any lustful enemy to attempt.  
So God saith of Nineveh, 
Nuham. 3 12. 13.  All thy strong cities shall be like figtrees with the first ripe figs, 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 enemies, and the fire shall devour thy bars. And such a state was Laish, secure, made drunk with peace and plenty, having no business, that is, by way of war, with any man, but by way of trading and merchandise perhaps with many, and therefore in danger to be endamaged by every man. It is fare otherwise with him that is encircled with enemies, for he provides for wars, lest he should become a scorn to his enemies. 
Neh. 2. 17  Ye see (saith Nehemiah) the misery we are in, how jerusalem lieth waste, and the gates thereof are burnt with sire, come let us build the walls of jerusalem, that we be no more a reproach. It is well jerusalem is in misery, for by this means Nehemiah is induced to build: By this means the Israelites provide to withstad an invasion; by this means the church and state is preserved from being a reproach to the enemies of God. God therefore, where he intends to preserve a state and Church, permits foreign offences to unite the native members, and stirs up enemies, to exercise them, & awaken them, lest the weaker trusting too much, to the feigned fidelity and friendship of the stronger, should be unawares soddaineiy surprised, & devoured. And though the time of peace, be a pleasant time to flesh and blood, the time that we pray for, as being a type, and shadow of our eternal Sabbath, yet such a time is not free from Idolatry, and other inconveniences, though Solomon himself were then the ruler. Winter is not so pleasant as Summer, but more wholesome, it hath not so much fruits; neither hath it so many weeds: We see the fire never flames higher, than when the wind labours to blow it out: And because God loves a cheer full giver, and a fervent and sincere doer, hating a dough-baked professor, therefore, sometimes he suffers Satan to raise up storms of persecution, temptation, and opposition, thereby to kindle the zeal, and courage of his servants. Insomuch as nothing can anger the man of God more, 
2 Kin. 13. 18.19.  then to behold joash the King whom he intended to encourage in God's cause, so cold, in the expression of hate to the enemies 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 have smitten five or six times (saith the Prophet) so thou shouldst have smitten Aram till thou hadst consumed it, where now thou shalt smite Aram but thrice. So● much doth lukewarmness disadvantage itself, when it will not zealously pursue an occasion and opportunity offered by God, for the rooting up of his enemies, the enlarging of his Church, and procuring personal honour to those that are the Actors in so holy a work.   

CONCLUSION 4.  
A fourth Conclusion from hence deduced is, that to punish such as are forward in case of necessity to do 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, upon the precedent discourse; for if that be true which hath him said before, that the law of nature (which is the law of God and men) imposeth this duty upon all men, to offer themselves to the service of the King, State, and Church, where necessity compels, though no other person or power, calls us out, and if the act of David be therefore justifiable, because he hath this cause for his buckler against the challenge of his enraged brother, than were it great in justice to punish David for this, since he doth but his duty, and were rather pwishable 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 combat, and showing his good will, and ready mind to do good. But such pride and injustice possesseth the hearts of men, as they can find no readier way, to pay benefits then by injuries; so that whilst David is preparing to fight for his brother, against the Giant, who quarrels with all Israel, his ungrateful brother is quarrelling with him, as if he intended to punish him for fight. And this is David's lot after, and always; for whilst he is taking care, and framing his fingers to please the furious and possessed King, the King is studying how to do him a mischief, and with a devilish intent makes his fingers the instruments of his injustice, casting a javelin at him, with hope to nail him to the wall. O justice art thou blind, as foolish men have feigned thee? or is injustice like thee, in being blind, and so mistaken for thee? for surely this is the Common misery of all the servants of God, to have their words, their actions, their intentions misconstrued, and to be pursued with hate, by those especially, whom (above all others) they take care, and study to pursue with all offices of love, 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 do? that is, to look into the state of the Army, and to inquire the cause of that general fear, with intent to do his best to prevent it? This is most clear. Yet folly is such another Lapwing, as it discover's its own nest with crying, and shrieking at all that comes near it. Therefore Syracides saith, when a man of understanding beareth a wise word, 
Ca 21. 26▪  he will commend it, and increase it, but if an ignorant man hear it he will disallow 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 meat) though never so well cooked, seasoned, and served in, relish not right in every palate. Now the ear trieth words, 
job. 34. 3.  as the mouth meats, and meat is rejected, not ever for its own fault, but sometimes through the viciousness of the taste, sometimes for lack of stomach, whilst we are overcloyed, and surfeited, and some time we are led even in this sensible things by example, so that frogs & mushrooms being in fashion, are preferred before the best and wholesomest meats. And thus it is both in words, and actions where sometime, men dislike for lack of judgement, sometime out of confusion or fastidiousness, and sometime for company or fashion sake. There are also a kind of creatures that take liberty to censure all things but themselves, & think it a diminution of their glory, not to be the first that find fault, or the only, & singular persons (perhaps) that do so. Nothing must pass currant but under their privilege, and commonly they will be contrary to all others, and to reason and religion too, they were (else) unworthy to be leaders, or to be the brethren of the invisible order of the Rosacruants. These are (too often) of eminent place, & may be sharp, quick, & curiously inquisitive, in obsolete, obscure, and needles trifles, but never serious in fundamental, and necessary points. There is a certain subtlety (saith Siracides) that is fine, 
Eccles. 1●. 22. 24.  but is unrighteous; 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 Sycophants, who either to seem wise, will say as they say, and soothe up their errors, or at least to preserve themselves, in favour will not say otherwise, whatsoever they think. Thus it might be here (though I affirm it not to be so) but suppose it probable, whilst I consider the weakness, and proclivity of frail man, to take part with strong iniquity of the present time, against single, and simple, Truth and virtue, I say, it might be, that Eliab in this reproof, seconded some other great Commander: who thinking it unfit (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 blown about through the crowd, for fear of discouraging all (as wickedness, (like age,) is loath to look in a glass, for fear of beholding its own wrinkles, and deformities) or judging it unfit that unexperienced youth, should be busy in debating, or enquiring after matters of state, or affairs of war; or that a shepherd's lad, should step beyond the reach of his Sheephook, and out of the sent, or smellof his Tarr-boxe, thought to quench this fiery spark by a timely reproof. But this water makes it burn feyrcer, and flame brighter, for hypocrisy may, but sincerity cannot, be thus diverted from a direct course; since constancy, and perseverance alone, is that which discovoreth an artificial, feigned, and forced appearance, from a true natural, 
Seneca Epist. 220.  and proper existence. Nemo potest diu personam ferre fictam, cito in naturam suam recidunt, quibus veritas non est. As clothes died with blockwood will lose their colour, when such as be well woaded, will continue without staining.  
But perhaps neither ignorance, nor assentation, but envye moved Eliab to reprove David in this, being loath that his younger brother should be his elder in honour; for he sees this action would every way tend to his praise: If he failed, yet to offer himself was honourable: if he fell, yet to dye so, was better than to live otherwise: if he came of upon safe, and upon equal terms, it was admirable: if he conquered (as that could not be jmagined) the honour that he should reap thereby, (besides the reward) was inestimable: whilst he should remain unparraleld. These seeds of envye are sometimes sown, even betwixt brothers, whilst they cannot endure to look upon the brightness of each other. Cain envies Abel because God love's him: The sons of jacob hate joseph, because their father affects him, and in token of affection gives him a party coloured coat. 
Goe 37. 34 Act●. 7. 9 jud. 8. 1. 2. 3.  The Ephramits are angry with Gedeon, because he had beaten their enemies (the Midianites) without their assistance: The reason of this, I think, is either because vice hates virtue in whatsoever subject he meets her: or because the praise of one man, seems to be a secret check, and reproof to an other. For this cause cowards cannot abide another man should be courageous; nor prophame persons, that 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 do it, and therefore it is faulty and punishable, because they did it not. I fear that Eliab whilst he challengeth his brother of this crime, saying, I know thy pride and malice of thy hart etc. May be justly taxed of malice and envye himself: as Aristippus told Diogenes, thou reprehendest me of pride for wearing my apparel neat and hanasome, but I see thy pride in thy slovenly attire, and in that thy affected beastliness, and may easily spy it, through the holes of that rent and torn mantle of thine.  
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 laws 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 love and duty to God, and to his King and Country, then ought he to be rewarded For as the royal sceptre belongs to Ahasuerus to stretch out in mercy toward Esther, and the sword to strike Haman in justice; so also doth it belong to the King, to watch, and read, and receive information of Mordocay his good service, & to remember, that though it were registered, it was not rewarded. As it were injustice for this to punish Mordocay, so is it improvidence, not to reward him; for whilst we neglect such as benefit, or endeavour to benefit the Church and Commonwealth, we show ourselves unthankful to God, who raiseth up the instrument, and unthankful to man, who was made the instrument And so to be most unworthy of that benefit▪ For he that is the means of saving the Prince's life, deserves all that the Prince can do for him; but he that preserves the life of the state, or endeavours to do it, preserves both the Prince's life, and his honour also, and more than that, all that his life and honour depends on, which is the preservation of his people's liberty. This David here doth, and therefore merit's whatsoever is propounded, though reason of state (that mystery of iniquity) delayed him in all these points, and deludes his expectation, as it useth to delay, and delude the expectation of the best deservers.  
Saul yet (if we may build upon the private discourse of the private soldiers) propounds a reward to any that performs this service, viz; Great riches: for he that should do such an act as this, might want wealth but was stored with native worth, and nobility enough. For either titular Nobility was then no reward, or else Fortitude was then the only Nobility.  
Secondly, his daughter to wife: for he could not place her better, she should receive the addition of honour by this marriage, rather than part with any. Noble blood not then ran in ignoble veins.  
Thirdly, make his father's house free in Israel: for he well deserved it, that by this act should make all Israel free. So a Mouse may deserve liberty of a Lion, and a subject more than a sovereign can give. And this is the reason (perhaps) that he went, and others too often, go unrewarded, except it be with injuries and reproaches: because devilish policy saith men may supererrogate, or deserve too much, when by a virtuous action he seems to lessen his superior.  
But this is a blind and beastly Paradox to quench the spirit of the best deserver: for as a soldier cannot lessen his General by any extraordinary undertaking and action, but must needs rather heighten him, since all is derived from him, and directed to him, and digested, and concocted by him: so neither can a subject detract from his superior by doing honourably; since he is both the centre, and circumference of the Commonwealth, and (in the general) partakes of every particular man's felicity, and grows greater by their greatness, as the body by the increase of the members, whilst they partake of his beatitude as members of the soul's infusion. Yet this piece of policy was as old as Achitophel, and it seems then held to be an Aphorism of state: For joab was acquainted with it, when he lay before Rabbah, 
2 Sam. 12▪ 27.  and therefore desired David to come up, and take the city in, that he might also take the honour of it, to himself, and so free joab from the envy, & jealousy, which attends great persons, grown so, by great actions, as dark shadows attend the beautifullest bodies in brightest sunshine.   

APPLICATION.  
Now followeth the Application of all we have said.  
ANd now may it be lawful for me, without suspicion of flattery, to touch upon some particulars of this age, and in our own state, by way of Application.  
I must confess, I may miss many good deservers, whose names ought to be found with thankful remembrance here, but are refered to books of more leaves, and of longer life.  
Here only I intent to point at such, who are notable, & remarkable with us, for some special services, as Saul was for stature amongst the Israelites, or as little David was in the overthrow of great Goliath.  
I will begin with that Honourable WORTHY whose happy hands were made (by God's mercy) the instruments to preserve his Majesty's life, in that (almost) incredible conspiracy of the Gowryes. The continued liberty and freedom of this faithfulness since, in speaking forbidden truth, without fear, or flattery, when none other either would, or durst, is a witness, 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 Prince's safety, and his Country's prosperity; and never may a faithful and valiant hand, meet with an envious tongue to detract from it, or be united to a false and flattering tongue to disgrace, and dishonour it, with lying, and soothing contradictions.  
Let none think themselves neglected that (from hence) passing over so many years 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 favourite of virtue also. Whilst he shot up suddenly, who did not take him for a gourd, and expect his more sudden withering again with wishes? But now who doth not look upon him, as upon an Oak, or Cedar sound at the heart, like to last long, and be profitable for the upholding of the Church, and State, upon whose branches birds may build with safety, and under whose shadow, all distressed creatures may find shelter against the fury of violent storms? It was therefore, well said of one, by Prophetical rapture (to pass by whatsoever else, was evil said) that the first honours he had, were freely given, this last faithfully earned; the success shows the truth, though then it seemed no other, but a strain of poëticall fury,  
How many curses did fill his sails going towards Spain? insomuch that had he not been embarked in one bottom with his Highness, for whose prosperity all those cursers (& many others prayed) his vessel must needs have sunk, with the weight of those woes. But now how many blessings and prayers attend his prosperity, from the same hearts, & mouths, since his returning, when they find, he hath shown himself more faithful to God, to the King, Prince, and his Country, than the first Scene of that Act, and our following fears, could either assure us, or suffer us to jmagine?  
When we first heard them set out (for see them we could not, and it was happy we did not) our hearts were filled with astonishment, doubt, despair; we gave them for lost, and ourselves with them, and with them and us, our laws, libertyes, land, and (what was dearest) our religion. Is there redemption from hell, thought we? yes, he came from thence a conqueror, who assures us, that no hell upon earth, can hold Gods elect, who are the true members of that triumphant head.  
Now that we may be more sensible of our danger then, & so of our deliverance now, making good use of both; of the first to humble us, and to make us wise for the time to come, to prevent the like (if it be possible) by repentance, and watchfulness; of the other, to move us to thankfulness, both to God, as to a most gracious father, and protector of his Church, turning all things, (yea the worst) to the best, for his servants; and to those instruments whom it pleased his divine majesty to use in this errand, for the happy accomplishment of this work; it were convenient we should cast back our eyes, to times past, and consider how it stood with us, and all the reformed Churches in general, when his Highness, with the Duke of Buckingham, set out about this business by his Majesty's commandment, and what opinion we, and all others of the best affected (both strangers, and natives) had, of that journey, and of the persons that undertook it.  
All Germany was then in combustion, as if it had been a general fire, prepared, and kindled at the Roman Catholic cost, for the true professors, who were to become Apostates, or Martyrs.  
The Palatinate lay prostituted, under the beastly and brutish command, of three insulting Enemies, who satisfied, or at least, served, their unsatiable lust by turns, upon the fattest, and fairest parts of it, as the Sodomites would have used the Angels, 
Gen. 19 5.  or as the men of Gibeah, 
Iud 19 27▪  did use the Levits wife.  
The Hanse Towns trembled like a quarry in the foot, and began to treat of their coming in.  
The United Provinces, saw the whole bent of the war upon them, & that they were by us 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 to take, had God left them a place in the world, whether they might have fled, with safety, in that universal Deluge.  
The Papists in England, and Yreland, began to take possession of the Chair, and Pulpit, and durst be so bold as to share out our honours, and punishments, to design some of their own to the helm, and all of us, to the bar, and to the block, to the tree●, & to the stake. Thus stood the world, or worse.  
For the persons, and men's opinions of them, and the actions under their hands; First for the Duke they took him to be unsettled in religion, but wholly devoted to the service wherein he was employed. A young man, unfit for lack of experience, to manage great affairs, or to encounter single the Grandees of Spanye, and Rome, with the jesuites at their elbows.  
And, though they conceived him to be best affected, yet even that best of his, administered occasion of suspicion, what then should they think of other Ministers, who had no means to build up their ambitious fortunes, but by this fatal overture? Great Counsels pass through the hands of many Agents; and though we had been resolved of the ability of this one, as we were of his ingenuity, yet the mixture of others, more reserved, and corrupted, might taint him, or turn the work intended to our ruin. We saw his power with his Majesty, and the Prince, we knew who was his wife, who was his mother; and all we could then see of him made us suspect, and tremble the more, the more we saw it.  
Secondly for the Prince, we looked upon him as upon a most obedient child to a father who knew how to command with love, & to lead gently, where he could not drive conveniently. We saw him of a sweet nature, and for that the easier to be abused & wrought upon by art, as his royal father, of fare more experience, had been. We saw him such as we could have wished, in all respects, but in this MATCH: but there we wondered, the whole world could not afford him a beauty, whereupon to fix his affection, but that one, whom none of his truest hearted servants could affect, as knowing it both, in being Spanish, and Romish, to be fatal to him, to the State, and Church. Can there come therefore such a cross to us, as this was like to prove, that Death should rob us of our first hope, & a worse enemy than Death of the second? Even such an enemy as professedly sought the subversion of Church and State; such an enemy as expressed love to the brother, only by seeking the utmost of hate, & malice, to his bestbeloved, and only sister; such an enemy as was not satisfied with the spoil of the body, fortune, and State, except also, it could accomplish the destruction of the soul: which, with a vain glorious zeal, it ambitiously hunted after. I say, could there come such a cross? I should have said, could there come such a curse to our Land? His Highness, being the hope of our land for the future, when he went forth, the whole continent seemed soule-les; recovering the swound, we sought him whom our hearts loved, and found him not; we were beaten for seeking him, and might not complain. He seemed to turn his back upon us, as if he had desired a new love, contemning our desires, tears, prayers. Our hearts were filled with jealousy and indignation, even to that height, that we were tempted by frailty, and fury to reject him, that had wholly cast us of. But love and duty would none of these breaches; his love, our duties awaked, and wept, and were soon reconciled. He returned alone, and shown by his single returning alone, that he loved us, and found none abroad so loving him as we did. We welcomed his return with the joyful shout that attends a Prince from the mouths of his faithfullest servants; and this was still the foot of our song of thanksgiving, God be praised that he is come home ALONE.  
Doubtless had he not come home alone, he should have had but half this hearty welcome; the courtesy, and custom of the land must needs have divided it betwixt the Partners; nay, I am verily persuaded, they would not then have had the half, to divide betwixt them.  
Thirdly for his Majesty, we beheld him with that awful respect, as men that hung upon his lips, and counted his words oracles. When we read his writings, they spoke nothing but what might secure our fears, inform our ignorance, resolve our doubts for point of Religion▪ We wished Rome might once be so happy, as to have such a learned, and judicious Pope; then we doubted not but he would cast the triple crown of Antichrist, at the feet of Christ; and renouncing his usurpations, be a leader of others to reformation▪ sc●●●ing any longer to be a base spiritual ●ander, for the house of Austria in general, and of Spain in particular. But when we beh●ld for all these hopes, strengthened with serious and solemn promises often iterated, for procureing free passage to the Gospel, and the advancement of the true ● reformed religion grounded thereupon, that notwithstanding a retreat was made, both out of Bohemia, and the Palatinate, which gave way, and room for superstition, and Idolatry to enter, and reign; that his Majesty's children were abandoned, and such friends as stuck to them dishartened; that it was disclaimed to be a war of religion on our side, when the adverse parties professed it for such, by their league, as if they gloryed in falsehood, though we seemed to be ashamed or weary of the protection and defence of truth, notwithstanding it were an office appertaining to our style; that the enemy made his Majesty's authority the Usher, to give easy entrance, and the Bridge to give ready passage to all his purposes of conquest; that at home the laws were silent, and such silenced, as spoke with their warrant against Traitors, that by this means swarms of locusts flew over, & bred in every hole, and under every hedge, and bush, nay durst nestle in the heart of the City, that this match was so sought after, that the votes, and weal of the people, Nobles, Clergy, Counsels, Commons, old▪ young, all for●, all sides were slighted, and neglected, that under this veil, all the projects of advantage, for the enemy of our state, and religion, went currant, and that all intelligence from friends, allies, and our o●●e choice Ministers, employed at home, and abroad were returned without credit, that nature, and honour, and grace seemed all, to be wilfully blind in pursuing this way of perdition. Then what shall I say? we doubted, nay out of doubt we were next door to despair. This only held us up, that we had large experience of God's mercy, and knew his Majesty's wisdom so great, as we could not think he intended his, & our own, total, and final, destruction in this match, when we could see nothing else in it, to move him to pursue it so earnestly. We also had heard how his Majesty professed to make it his Master piece; and therefore we armed our selves, with expectation of a happy issue at the conclusion, and held out this bucklar of humane faith, against all fears, and dangers, which shown themselves most openly, mark the end, for there is some good beyond our sight, in his Majesty's Eagle-eye. We knew his Majesty knew better than we, whom he had to deal withal; and that, slighting all other Counsel, it would fall heavily upon his honour, herein to be misled or abused; since he stood alone, except the assistance of such hollow trunks, as he chose and used to speak through. Therefore we cast about what the advantage of this match was like to be, and what his Majesty's aims were, what was the dowry propounded, whose price and value should recompense all these hazards.  
For money, it could not be any sum; for Spain was not able to give so much, as could counterpoise the peril▪ Bewty & blood should find themselves debtors, meeting such a exchange in a man a husband, as all the proud, and high house of Austria, could not equal by a woman, a wife.  
Strength by alliance could not be the aim, since we intent no conquests, but should meet with an Ally that would use our assistance to that end, for the accomplishment of his universal Empire, to our own loss, & ruin. Besides what need we the strength of others, especially of such as can afford none by reason of their infinite, and distracted employments, when we hold it a sin to use our own, except it be in guarding their coasts, to our cost and prejudice.  
For the restoring of the Palatinate, that was too poor a conceit, for our hopes to stoop to: since when the treaty was fare advanced, at least on our side, (as his Majesty believed, and taught us to believe) the quarrel was not then begun with the Emperor, much less 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 we had hope that this treaty would have stayed, and turned the tide, and torrent, of those violent proceed, which fell out in the interim, and countermanded Spinola, (thereby to endear our alliance, and to manifest how serviceable, and profitable it would be to us), rather than by such a treacherous progress, to steal upon our security, and credulity, and by open force, to our temporal, & their eternal, dishonour, to take enough from the sister, to make a convenient portion for the brother's bride. What heart that hath a drop of British blood in it, could hear with patience, much less bear these injuries, & still court the Spanish Braves, with the style of Magnifico, and think a Dowry (so taken) a fit present, & portion for our Prince to receive?  
Some therefore (who could not swallow these choke-peares) jmagined her Dowry should be one of the Indieses, or both. Others more probably thought that the King of Spain, weary of his Low-Country wars (where like an unthrist he played away all his estate at hazard) and seeing no way to come of with his honour, and to relinquish so bad and chargeable a quarrel, where he drowned his Indieses as in a bottomless Gulf; He (I say) had, by the sublime wit of Gondamore, or by the inspiration of our King through Gondamore, consented to send the Archdutches Isabel to a Monastery, to be mother of the few maids there, & to estate the Prince with Insanta Maria, in those Provinces, causing the State's General to wind up all ends in this bottom, and to consent to hold of his Highness in chief, as those Provinces did of France, before Charles the Fift got them released; and so all controversyes should be compounded, all Christian states secured in peace, and his ambitious, and bloodthirsty sword sheathed, or the point of it turned from Christendom toward the Turk▪ Also we thought herewith, that his Majesty had the promise, and assurance of a free & general Council; and that in the mean time he had conditioned, and articled for liberty of conscience, in all the Dominions of Spain, without which he would not, by any means, afford it at home. Then (thought we) when a Parliament is called, and the match propounded, opposition arising, these conditions, never before dreamt of (by the vulgar) being published, and confirmed, both consent & applause will follow, with admiration of his wisdom, that brought all these ends about, and tied in a true lover's knot, deserving indeed for this, to be preferred before Solomon: because Solomon by an idolatrous marriage rend his Kingdom, ruined his house, and introduced idolatry intermixing it with true worship: but he by the like had united his Kingdoms, settled his house, enlarged his Empire, cast out idolatry, and so spread the gospel, that true worship was welcomed beyond the pillars of Hercules, or wheresoever [Plus Vltra] is written, with a Spanish pen●ill.  
Thus we thought, & lower then thus, we could not, we would not, descend; and these thoughts and hopes, charmed our tongues, hearts, and hands, making us, as it is said of Abraham, to hope beyond, and above hope.  
But when we saw the Prince pass privately out of the land, so meanly attended, and fare otherwise then became (as we thought) the state and Majesty of our Nation; especially to a place and people that stood upon form and outside only, and bombafted their reputations with the wind of compliment, and a garb, or facing of majestical gravity; when we saw silence proclamied, and none permitted to speak for the securing of their own laws, libertyes, or religion; yea the Counsel itself, shut up in blind obedience, and as little acquainted with these privy proceed, as the Commons; the pulpit also limited, and taught in what language to speak, 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 we all seemed no other, than beasts in a market to be bought, and sold, and must not be acquainted with the price, and condition of our own captivity, nor know to what butcher we should be delivered; when we saw the great entertainment his Highness found, (at least) in print; though, I praise God for it, as we thought, so it fell out for truth, that the Penman, had more of the Painter, and Poet, in him, then of the History o grapher, & knew better what should have been done, than what was.  
When we saw the Chapel building here, for Baal, and the Priests, and jesuites filling every corner of the streets; whilst they were pulling down the Churches of God in the Palatinate, and whilst his Highness chaplains were enjoined silence in Spain, when we saw every pocket stuffed with popish pamphlets, and that the door began to wax narrow, at which the Protestants sent out, and let in, their labours for the press, when we saw a gag for the Gospel (like a Giant) might walk abroad with liberty in the sunshine, when a Protestant Pismire, might scarce creep in a dark corner, without question: when we saw a clogged dispensation begged, 
A clogged dispensation, so called chiefly, because it is a perpetual clog to the conscience of the receiver, thoug an Antichristian Ape may wear it with ease for fashion sabe.  or dear bought, at the hands of Antichrist, for the best of us, and dispensations freely given by us, to unclog the worst of his: when we saw articles solemnly agreed on, for the freedom of superstition, and idolatry, without so much as a thought, or touch, for the advantage of truth, and that in the presence of God, who abhorred such sacrifice, and vows: when we heard, and read, the title, and style, of Holiness conferred upon Antichrist, and more strong, and powerful reasons given to move the King and Clergy of Spain, to consent that the match might proceed with the utmost speed, because it tend altogether to the advancement of the Roman-Catholique cause; what should we think (poor ignorant souls) what could we jmagine? but that we were almost miserable people, hated of those we loved most, and cast away, by those we trusted most? yea, we thought that God had determined to scourge us for our pride, and ingratitude; and to this end had taken wisdom from the wise, and caused that they should have eyes and not see, ears and not hear, hearts and not understand, but that the Lord intended to bow down all our backs; because we relied too much upon man, and gave not the glory to God, as we ought. Thus were we in a kind of Hell upon earth, full of anxiety, perplexity, & fear; nothing but sighing, weeping, hanging down the head, as persons confounded, and drowned in despair.  
But lo, on a sudden the sun arose, and with it our comfort: Heaviness may endure for a night, but weigh comes in the morneing. His Highness' returns ALONE, o words of comfort! 
Psa. 30. 5.  as choosing rather to dye a Virgin, and live an Angel, then to be married by Antichrist; and now God gins the first work, and gives the Omen, the onset to the rest that follows, beating down the Blackfriars, whilst the Chair was usurped by a bold, and famous factor for Antichrist, surrounded with a rabbement of his superstitious, and forward followers, who would needs have the VAN, or right hand file, in his restitution, and with a VENGEANCE, they had it.  
After this a Parliament is summoned, wherein the King ingenuosly▪ confesseth the injuries received, where he lest suspected them, and where he deserved most gratitude; and here he unmasketh all the mysteries, hid before in the clouds of concealment, dealing faithfully with his people, as a Prince that had found, and expected, to find faith in them again towards him, and his. He restores unto them their wont lawful libertyes, and freedom 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 gins that first Act which changeth the black and tragical Scenes into triumphant furniture, promising a more happy, & harmonious close, and conclusion, by God's omnipotent arm (miraculously turning the hearts of Princes, as the ruiers of water) than we could otherwise ever have hoped for, had not these narrow straits, and difficultyes proceeded. For hereby Popish-Spanish, policy, which is nothing but Hypocrisy, are stripped stark naked, the faithful, & unfaithful servant distinguished, the truth revealed, we forewarned, and so I hope armed; our King and Princes honour engaged, for us to fetch off, with loyal and zealous services, and God's mercy, both in discovering, & preventing, these trains, & traps of perfidious Enemies, magnifyed. He that sits in heaven, langhes them to scorn.  
That this may appear more to the life, let us see the Heroic Persons, acting their own parts, severally, and jointly.  
And first for the Duke: He in Spain dischargeth the trust reposed in him by the King, attending faithfully upon the Prince, and using all endeavour to search out, unlock, and discover, the secrets of the Spanish Cabinet. Coming home, he useth his best art, and credit with his Majesty, to resolve him of the Spanish fraud, and falsehood, and of the loyalty and fidelity of his own flock. He takes care to let the world see he had learned to abhor the idolatryes of Rome, and to love the true Church better, by beholding the follies, & filthiness of that ga●●● strumpet, the great Bawd of Babylon. He presents plainly to the Parliament, the hard passages his Highness had passed in Geryons den, whereinto he was drawn backward. How he was set by policy, upon the rack of love, to torture him from his religion, or (at least) to betray him by his own, and cause him to deny his master, and maker, with his mouth! In detestation of which foul fact, his Majesty saith most excellently, and like himself, 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 regal honours, and ornaments, and make him a beast like Nabuchodonozor, 
Dan. 4. 27▪ 28. 29. 30  and of the image of God, cause him to carry the image, and stamp of Satan.  
He presents also that foul plot, and conspiracy of theirs, to demand such conditions of his Majesty, as they intended should not advance the marriage, but, as they hoped, would stir up a rebellion, and then they kindly proffessed, to send home his Highness with an Army, to massacre his own innocent lambs. O perfidious people, whom do you tempt? think you a breast harbouring any such base and bloody thought, can be hatched any where but in Spain, or be of any blood, but the ancient Moria●, Austrian, or Ottoman? The Irish wolves may be (perhaps) thus savage, but our very Mastiffs are more civil, sociable, and humane, as for our people, especially our Princes, they are of too noble, and generous a strain, to have such an inhuman conceit come near them. Incest only, breede's this barbarous blood, and Idolatry only infuseth such spirits. Go exercise this cursed course, according to your old custom, amongst the Indians, & teach the Cannibals that Europe hath a people who call themselves Christians, and the chief Catholics (forsooth) amongst these, do worship the Devil, more cunningly, and devoutly, than those that make profession of it, and think scorn not to exceed any point, or part of barbarism, which those reasonable beasts can practise against Nature, though it be in eating up their Parents, or betraying their friends to death, with whose lives, & honours, they are trusted. O England! behold in what a danger thou were at this instant, and beware how thou wittingly sufferest thyself to fall into the like again; behold the heart of Spain, and Rome, towards thee, and forget it not, behold what blood is bred there in the breasts of such as go over, tainted, and corrupted before, when they dare venture to poison the pure fountain of sovereignity, and to tempt our Prince, (as the Serpent did Adam) to lose his Paradise, 
Gen. 3. Mat. 4.  for a Pomegranate▪ or, as Satan did our saviour, to worship him, for the Kingdoms of the world, which he saw but in shadow (being all but shadows) as the Pope can give Kingdoms, and as the King of Spain, is the Catholic, and universal King in conceit.  
Can these men think him so stupid (although they thought us so,) that he would flee from the arms of his own, whose faith, and obedience, he had long known, and flee into the arms of strangers, from whose embrace, never any escaped with life, and limb, and who were never true to any man, but for their own ends, that they might deceive the second time for their greater advantage, and but once for all? Did they think his Highness could be secure with them, and not with his own flesh, and blood? that he could choose but see, it he returned under the protection of their standards, how he came like a prisoner (as Charles of Burgundy carried Jews the 11. before liege: or as Edward the 4. brought Henry the 6. into the field) to conquer for their possession, and his own captivity? merely to make these Kingdoms, Spanish Provinces, and his royal father, and himself, their vassals?  
And could they dream that the subjects of England, and Scotland, were no better taught, by the preaching of the Gospel for 60. year's continuance, than (at the first dash) to rush into rebellion, as if they had been fed (like swine) out of the legend, & taught disloyalty by the Loyalists, like mad dogs, to bite their Master? O no, the Lord be praised, they see, and the success shows the difference, betwixt our Princes, & people, trained up in the truth of Christ, and theirs ●usled up in the faults, follies, and falsehoods of their idolatrous and Antichristian predecessors. Go forward therefore (great Duke) thus to speak, and deal plainly, and truly, like a true and noble Englishman, and God will bless thee, and establish thy house for ever; thy Enemies shall see it, and gnash their teeth, and whilst they seek thy head for their advantage, find a heart in thy bosom under thy Prince's buckler, and with the people's assistance, able to guard thine own head, and strike off the proudest of their heads, that dares demand, or attempt thine. Was truth yet ever called treason before? or was there ever any Nation so insolent, as to demand the head of any noble member of our Parliament, because he faithfully used the lawful liberty of his place, and discharged the trust reposed in him by the Prince, and State, whom he was bound to serve, as being borne theirs by nature, and made theirs, by election, honour, and bounty? Do the Spanjards think so basely of the British, as we must not cast up their corrupted, and poisoned sweet meats, whereof we have surfeited? and because they have some of our Offal for their servants, and pensioners, therefore do they think we all aught to be so? Do they think we ought, (like Idiots) to forget our religion, for their superstition? and the allegiance due to our own natural Prince, to advance the ambitious progress of their Catholic Kingdom? were they once so fleshed with one head, as they now long for more, and think all bound to satisfy their longing? or are the brains of a wiseman, the only sauce for a Spanish Ambassadors table? I have read, that the parts of man's body, are nourished by the like parts; And it may be the Catholic consumption of wit, must be recovered with this Catholicon.  
The wolf would with the shepherd make no peace,  
Till he hung up his dog, than wars should cease.  
Philip of Macedon, dealt with Athens thus:  
Philip of Spain, intends no worse to us.  
But I hope we are better taught, then thus to reward our faithful friends with ungrateful disloyaltyes. No▪ no, go forward (great Duke) and prosper, whilst thou dost nothing but what may justify thee, & what thou mayst justify before all the world, by the example of that worthy, David, and with his words saying, what have I now done? is their not a cause?  
Thus having usshered his Highness▪ into our discourse by this honourable servant of his, the Duke of Buckingham, we will proceed in the second place to show those graces, and favoures, which have, and do flow, from the Prince toward us, since his returning, contrary to the wishes, and endeavours, of our Enemies, and our own fears.  
How art thou to be extolled O excellent Prince! who being singly, (as it were) sent out to encounter the greatest statesmen in the world, that believe they have fraud enough (which they call wit) to undermine all the states of Christendom; and being beside disadvantaged by sustaining the place, opinion, person, and (perhaps) the affection of a Lover, having also some corrupters of thy own bosom friends, hast notwithstanding stood firm to God, to thyself, and to us? Is it not a great and dangerous temptation, (o all ye that know what temptation is, what it is to be siffed, what it is to resist) that young men meet in the world, upon their first ignorant entrance? How many of these miscarry at home? how few return unmaymed from foreign parts? I appeal for witness, to the ill times, ill men, and ill manners. But for a Prince that is young, to be exposed to trial, upon such hard and unequal terms, and to come off safe, and to conquer, is (as I think) a task no less admirable than 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 Goliath, and an Army of Philistims; One (as it were) alone, or which is worse with a Company divided, against many united in one; A Prince, the gainefullest object of fraud, against private persons, the subjects of falsehood, and such as profess the art to deceive Princes; A most affectionate lover of the body of Her, whose beauty was laid but as a bait in his way, whereby the Fisherman of Hell, and Purgatory angled for the destruction of his soul, against his own flesh and blood, and the passions of love with all other advantages which cunning, and practised seducers could take, and use for their own ends, and purposes; for him, I say, so encountered, and surrounded, to break lose, and to conquer, is a work of such wonder, and so above humane conceit, that God alone shall reap the glory of it, being fare beyond the power of man to do▪ or almost to believe, now it is done. The principal instrument that God was pleased to use in this great work was his Highness own wife heart guided by Grace, and summoning up all those helps, which that Grace had formerly instilled into him, by hearing, and reading the word of God, his father's writings, and observing the variable passages of the times, besides the special provision of all kind of arguments, and armour of proof, for the mind, but laid in before, by his royal father. I intent not to detract from other helps, that he found by the daily mementoes of the Duke, and other faithful Attendants, who stood Sentinel continually for his safeguard; but this I say, the chief was his own, and locked up in his own bosom; and this God gave him immediately, because God would have the immediate praise come unto him. For if we consider the whole course of the Story, and see the issue, how, contrary to all expectation, it hath been conveyed, and carried, and at what a contrary quarter, it is now arrived from the point of the Compass, by which it set out, all men must needs see the naked, & blessed, arm of God, and ascribe the whole glory to him, for bringing our Prince home, and that so soon, and that upon such terms, hereby also we may plainly discern that many of those actions of his in Spain, and of his majesties in England, at which our fears were frighted, and took the Alarm, were only false-fires, raised to bring him off with safety, whom they had too suddenly engaged, upon presumption of the Spanish faith, which is too universal to be trusted. And now he is come home, see how he carries himself, as one truly taught of God, & jmitating our saviour. For since his return he hath done the greatest work of wisdom, and goodness, within man's power to accomplish, reconciling us to his father's favour, who before seemed to be half abandoned to his fury, in that we might not be acquainted with his will, nor trusted with his Counsels. He hath also broken down the partition wall betwixt the English, and Scottish Nations, and hath made us one people in affection to the King, for civil, as to God, for religions respects. Yea, now religion is secured, and those jealousies taken away; what Englishman doth not embrace a Scottishman as his brother, when they have all one God their father, and all one Church their Mother? There is no band, like that of religion, which ties us one to an other, under one King to Christ, and (in Christ) ties us all to God.  
He hath also renewed the fellowship, and communion, betwixt the King his father, and us his poor subjects, in the high Court of Parliament, where he sits daily to hear suits, and petitions, to mediate betwixt the King, and people, to direct, animate, and encourage the true, faithful, and honourable Patriots, to suppress the petulancy, and rectify the exorbitancy, of any Prevaricator, that durst appear in that presence, 
job. 1.  like an other Satan amongst the children of God, to suggest evil, to seduce from good, to cast in demurs, occasions of delay, or scruples, and questions, occasions of division, as I thank God, there are none that will or dare. What benefit can be like this? what thanks, and praise, can be sufficient to extol it? Is not this a temporal salvation? Is not he a temporal saviour, a true josuah, that doth thus? Yes, yes, the Lord is pleased to call King's Gods, and himself a King; to borrow of Masters, Fathers, and temporal deliverers, the propriety of words, and phrases, to fit our capacity, and to shadow out his works of wonder; It is no robbery therefore, to assume some of those flowers, to adorn, and enrich the actions of such persons, as he hath before adorned, & enriched with inward grace▪ to imitate him in the discharge of their duties, and the high places he hath called them to, and thereby 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 work being for soul, and body, man's, for the body only; his, for ever, man's, for a time; his, absolutely, and of himself, man's, in, and by him; but that there is comparison betwixt the laudable, and Heroic actions, and undertake of men amongst themselves, some approaching nearer, than other, to the greatest, though all, (yea, the nearest) stand aloof off, at a distance unmeasurable by any rule, but the infinite mercy of God in the alsufficient merits of Christ. 
Psal. 45. This Psalm is composed of Solomon, a type of Christ, and may be applied to algodly princes, who are the deputyes of Christ, and jmages of God.  Gird thy sword therefore upon thy thigh, o thou most mighty Prince, with thy glory, and thy Majesty, and in thy Majesty ride prosperously because of truth, and meekness, and righteousness (the armour, the ornament of Kings, and Princes) and thy right hand shall teach thee terrible things. Thine arrows are sharp in the heart of the King's enemies, whereby the people fall under thee. Thy throne (o Prince!) is for ever and ever; the sceptre of thy Kingdom is a right sceptre. Thou lovest righteousness, and hottest wickedness: therefore God thy God hath anointed thee with the oil of gladness above thy fellows. And if any frontless Enemy dare be so impudent, as to take exception at thy by past actions, & at that present change which they find, and feel in thy prosperous proceed, thou hast (o most excellent Prince!) a shield in the Armoury of David to defend thyself, thy honour, and reputation, whilst thou mayst justly say, with him, What have I now done? Is their not a cause?  
I should now conclude this gracious, and glorious act, with presenting his Majesty's person, and performances to the eye of observation. But Kings (like the sun) must not be gazed upon with open eyes. It shallbe sufficient to touch upon some particulars, where I may walk safely (as I hope) without exception.  
His Majesty's entrance into England, was as showers of rain into a fleece of wool; so falling gently, received as gently. The inauguration promised a happy progress. It could not be discerned whither he entered by succession, or election; the people's desires so concurred with his right, as that he took possession by both. And it seems had not God, and Nature, designed him to the chair, by a fair & lineal pedigree, he might have been ours by choice, if among foreign Kings, we had chose. His government since, hath been only unhappy in this, that he hath overloved peace, which is the happiness of all states, but hath been our affliction. It may be, because God himself will have no peace with the wicked, 
Es. 48. 22.  much less permit his servants to have it. God, and Baal, cannot dwell together. Or it may be, because we crossed the will of God, with humane wisdom, and would needs have peace, when he called us to war. Or it may be, that we sought for that happiness here, which is reserved for the saints hereafter: to live in peace within the militant Church, as the saints do 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 us, which makes others stronger; to impoverish us, which makes others richer; to devid us, which unites others: for woes, wants, and wars, abound by this means; because we have not first made our peace with God, but rather with the Enemies of his truth, and honour.  
And to justify my conjecture, this last act declares it clearly. For whereas it hath been pursued with all the heat of affection, managed with all the wisdom of flesh and blood, secrecy used in the conveyance, and the whole mystery, wrought by the hands of most artificial, and able instruments, and seconded with all the advantages, both sides could wish: Yet, God hath broken the threefold cord a sunder, and turned all things to a clean contrary course, as he did when out of darkness, he brought light, & out of the rock, water. This is the Lords doing, and it is merveylous in our eyes.  
What injuries, and wrongs, his Majesty hath received in his children, state, subjects, substance, and honour, by this means, the world knows but too well; and God surely would have the enemy to do it, and his Majesty to suffer it, that being now exasperated, he might revenge God's cause, with his own, and for it, reap honour to God, and to himself. The more sincerely his Majesty hath dealt, the more falsely they; to let him see, though there be faith to be kept with Heretics, yet there is none to be given to them, nor expected from them. Princes are to use plainness, and perspicuity, with their subjects, policy, and reservedness, with strangers: Christ spoke to the jews in parables, but to his own, it was given to know the mystery of the Kingdom of God.  
And now, as if all before had not been enough to provoke a peaceable Prince to a just war, behold what God hath permitted these fire brands, and boutefewes of Christendom to attempt, by accusing the Prince, the Duke, and whole state of Treason, Was there ever such a practice jmagined? of what do they presume that dare be thus bold, impudent, impious? Is it of their own power? No assuredly, for they are in ours, whilst they do it. Is it of their party here able to back them, and bear them out? of our patience to suffer them whatsoever they do? or proclivenes to credit them whatsoever they say? I know not whether they build upon these, or other grounds, of this I am sure the plot equals, or exceede's the Gunpowder treason; because, although, that aimed at the lives of all, yet it did not touch their honours; this ayme's at life, and honour of the best, yea, of all, to set father, against the son▪ the sovereign against his subjects, one hand against another. And to what end? that they in the mean time may distract affaures, hinder resolutions, withdraw hearts, and hands, from succouring the King's children, and friends, ready to perish by their Tyrannies; that they may arm their own pernicious faction, with pretence to be a guard for the King's person, and so, since they cannot raise a rebellion, and divide the Prince, and people, that their Armies may enter to stickle betwixt them (as they endeavoured in Spain) now they would divide the father, and the son, and cleave this knot by a wedge of the same wood, I mean by the Hispaniolized, and Romanized, natures in England. Since this, (by God's grace) hath failed, I know not to what they can proceed except it be to accuse the King himself, which they will not fail to do, if it may fit their turn, unless his Majesty do justice upon them, and make an honourable precedent for all posterity, that Ambassadors presume not to do, what their Masters dare not, and for which, even Kings themselves being in foreign Provinces, were liable to account. We read how zealous David was in redeeming the honour of his own Ambassadors, 
2 Sa. 10. 4▪  because they were innocent, and revenging these indignities offered to them unworthily: Had they merited evil, he would never have protected them, but doing their duties, his honour was engaged in them, & for them. And if he did thus for a few of his servants, what would he have 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 have done for them, and for his son, his only son, with them? Even the same (I hope) that his most excellent Majesty will do for his servants, his subjects, his son.  
Now therefore, to close this wand'ring discourse, (mighty Sovereign) since by thy servant, by thy son, by thyself, mouth to mouth, thou hast revealed thy forepast actions, and passions, and present intents towards us, and we (with all the world) are witnesses of thy integrity; draw thy sword, and cut asunder this Gordions knot, which all thy wisdom cannot untie. And as that painter by casting his pensile (in a rage) from him, made (by chance) such a foam for a mad Dog, as he could not otherwise light upon by art, & industry: so God may bless thy hand, that going boldly on, whilst he calls thee, and leade's thee, and following him in simplicity, and truth, without reliance, trust, or dependency, upon the security of thy own head, or arm, thou mayest happily arrive, at that period, thou wouldst be at, and force that restitution, and peace, which thou canst neither beg, nor buy.  
There is nothing to fear but the jesuits hand, let thy hand therefore fright them, and their adherents fare from thee, out of thy Dominions. He that stands upon simple defence, stands but half armed, nor altogether so; but he that stands to offend, doth (by that posture) stand ready for all assays, both guarding himself, & putting him to his guard, who (like Ishmaël) hath his hand against every man. Behold how thou art encircled with myriads of subjects, and millions of Saints, & Angels; God sends these to defend thee, and secure thy doubts. Look upon the Prince, thy blessed Son, the Queen of Bohemis, thy distressed Daughter, see how fruitful she is. And those children of hers, jointly, are like olive branches round about thy table, a hedge of quickset round about thy walks, 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 follows? and thus successively, if malice be infinite, thy security is no less.  
Thus they being thy guard, thou must needs be theirs; they preserving thy life next under God (for believe it, O King! it had been, and were now, worse with thee else, then with Henry 4. of Fance) thou must needs preserve their estates, with thy uttermost power; and so protecting each other interchangeably, God that hath graciously raised you for them, & them for you, will protect you all, with his omnipotent arm. And if any cavilling Enemy, that dares not touch your person, shall dare yet to attempt your honour, and fame, for falling from Spain, and sailing a new course, you have that buckler of David's to hold out against them, in defence of yourself, and your honour, What have I now done? Is their not a cause?  
Thus I have brought the Prince, and Duke of Buckingham from Spain, 
1 Sam. 1●▪  like jonathan, and his Armour bearer, from chase the Philistims, in their garrison upon the rock. They called jonathan, & his Armour-bearer, up the cliff in contempt, else they would not have gone; so doth Spain call these with mockings, injuries, scorns, accusations, challenges, and infinite other intolerable affronts. Ascend then, and conquer, God will deliver them into your hand.  
And thus have I brought his Majesty (like David) from the overthrow of Goliath, with the songs of th● virgins, the acclamation, and applause of Nobles, Commons, Clergy, Scholars, Citizens, Soldiers. God make thee strong, and cause thee to remember how thou hast slain a Lion, and a Bear, and a Giant; and what are the rest of the uncircuncised rout, more than these?  
To conclude therefore, O ye worthies of Scotland! to you we will raise trophies for saving our sovereign: To thee Buckingham, for serving thy King, thy Prince, and Country, faithfully, in a false, & crooked generation: To thee, O Prince! for thy obedience to God, and thy Father, with love to thy loyal loyers: To thee, O King! for hearing our petitions, and not despising thy poor people's desires, in seeking redemption of God's honour, and thine: And to thee, O God for raising up these instruments of our temporal salvation, and for saving these, and all of us, eternally by the blood of thy Son.  2 Sam. 23. 15. 16. 17. And David longed, and said, ● that one would give me drink of the water of the well of Bethlehem, which is by the gate. And the three mighty men broke though the host of the Philistines▪ and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David: nevertheless he would not drink thereof, but poured it out unto the Lord: And he said, But it fare from me (o Lord!) that I should do this: Is not this the blood of the men, that we●● in jeopardy of their lives? therefore he would not drink▪ These things did these three mighty men. 
FINIS.    

Where faults appear in Letters, 
To the Reader.  Points, or Words, The Printers ignorance excuse affords: And where the Matter or the Form doth haut, The Author may hope pardon for his fault, Since as the One, knows of the tongue no part▪ The other, knows as little of the heart.  
PAge 1, 
Errors in the Preface.  line 25, read rationibus. Edito. page 2, line 19, read starnes, page 3, line 2, read they page ib. line 3, read our page ib. line 6, read will page 4, line 14, read Timbrels page ib. line 24, read otherwise page ib. line 30, read expenses, pa. ib. line 33, read tire ib. read Emperor, and hold page 5, line 16, read wafted page ib. lines 19, & 31, read Exchequer page 7, line 25, read join page 8, line 16, read withlt.  
PAge 2. 
Errors in the Book.  line 6. read principally p. 3. l. 2. r. part, p. ib. l. 13. r. eldest p. 4. l. vlt. r. the p. 6. l. 9 r. him such, so p. ib. l. 32. r. the p. 8. l. 10. r. brother's person, how p. ib. l. 28. r. sent p. 9 l. 1. r. being p. ib. l. 20. r. is it p. 10. l. 8. r. his p. 12. l. 12. r. on p. ib. l. 18. r. your p. ib. l. 29. r. amongst p. 13. l. 9 r. expostulate p. ib. l. 24. r. injuries p. 17. l. 15. r. idolatrous p. 18. l. 20. r. undertaking. For, these words, Is there not a cause, have p. 20. l. 13. r. high, excellent, and eminent p. ib. l. 26. r. same. p. ib. l. 28. r. or p. 21. l. 4. r. the p. 24. l. 4. r. thou p. ib. l. 8. r. thy p. ib. l. 9 r. Hypocrites p. ib. l. 12. r. Lou p. 25. 26. r. for the way, p. 26. l. 3. r. imagination p. 29. l. 20. 21 r. fact, Behold, Abraham stands forth, like p. ib. l. vlt. r. fly, p. 31 l. 11. r. laying p. 32. l. 10. r. restores p. 33. l. 10. 11. r. tyrannous p. 36. l. 13. r. the Shipwrackt p. 37. l. 16. r. servility, p. 38. l. 21. r. his p. 39 l. 15. r. Bulling brooks p. ib. l. 28. r. become me▪ p. 41. l. 32. r. one p. 43. l. 19 r. and p. 44. l. vlt. r. Such only, seem p. 45 l. 24. r. profess, p. 46. l. 21. r. know p. 47. l. 5. r. seem p. ib. l. 32 r. Who is he being p. 48. l. 29. r. thee, p. 52. l. 17. r. these p. 54. l. vlt. r. profane p. 55. l. 6. r. and the malice p. 56. l. 25. r. Noble blood ran not then in Ignoble veins. p. ib. l. vlt. r. saith a man p. 57 l. 2. r. Superior. p. 62. l. 19 r. useing p. 65. l. 26. r. an exchange p. 67. l. 29. r. and tied them fast in p. 69. l. 27. r. most p. ib. l. 30. r. tended p. ib. l. vlt. r. a most p. 70. l. 15. r. but joy p. ib. l. 23 r. rabblement p. 71. l. 12. r. preceded. p. ib. l. 13. r. is p. 72. l. 22. r. proffered p. 73. l. 5. r. that do worship p. ib. l. 13. r. wer● p. 77 l. 21. r. laid in before, p. 83. l. 13. r. Natives p. ib. l. 24. r. those p. vlt. l. 23. r. through p. ib. l. 27. r. Be.