A Brief DISCOURSE UPON TYRANTS AND TYRANNY.  
Tyranny may justly be esteemed the greatest calamity, because it is in opposition to the chiefest felicity which ●es in liberty, and the free disposition of that which God and our own industry hath made ours; Nor can it keep company with goodness, since it destroys the first true principle of justice, by which all are enjoined to do by others as they desire others should deal by them.  
Tyranny is most commonly taken for the irregularity of him that governs in chief, who only rules according to will; for in subordinate instruments it is called oppression: And under this title it caused the ruin of the first world, as it doth now of all corporations where it is suffered too much to abound.  
If it be asked, whether this extravagant or a legal jurisdiction be most natural and convenient for a King. It may most truly be answered, the later: For if it be certain that the strength of a King lies in the riches and love of his people: I am sure, he they are least afraid of, hath the greatest share; for who can hearty affect him they doubt.  
Where laws are observed, the wicked only tremble, but Tyranny is equally formidable both to good and bad, yet it cannot be so safe in the Army it must have to guard it; as a good Prince is between mercy and justice.  
It may appear by Lucian, that a reward was anciently assigned to him that should kill a Tyrant, out of the common treasury; which proves them enemies to the State; And he that renders himself worthy of this title, can have no hope to satisfy his conscience, nor safety to assure his fears, being as deep in the hatred of God as he is in the detestation of men.  
When a power is raised against him, he is lost with the first battle, not being able to appear again in the Field, because his strength only consists in such soldiers as are used to pay and rapine; (which at this time fail them, the one being exhausted by his former profusion, and the later prevented by his enemy's care) and not in his subjects, who have (in a well governed Commonwealth) the strong engines of private interests to move them; Whereas these mercenaries look only after present profit which doth of necessity conclude with his felicity, knowing they can never want Masters so long as ambition reigns in the world, which makes them (like the spirits of Conjurers) serve them during the days of their better fortune; and those ended, to be as ready as the rest to bring them to perdition,  
And being once disabled to keep the Field, he remains a prey to his Adversary, unless he prevent it by killing himself. For soldiers bred in so much liberty will never endure a strait siege, but rather buy their safety with his head, which they never valued higher than the profit could be made of it; and if the people stir in his defence; they show a madness no less than to be found fight against themselves, it being impossible to be in harder condition; so that the hope of bettering themselves takes away all fear of losing by the change: And if they should interpose themselves, yet they could contribute little help, because such as live under an absolute constraint are not so belliquous as natural subjects, who have something to lose, whereas these never enjoyed any thing but the courtesy of another; and are so debased by continual injuries and oppressions, that they bear any thing with more ease and patience than Arms which they know not how to use, unless upon great advantage, and when they are animated with the sweet sound of liberty, for than they are found to have done wonders, specially upon their Masters; which proceeds out of fear not valour, as appears by the exorbitant cruelty they use to the authors of their subjection.  
A Tyrant being assailed, he is forced to go against that wholesome rule of policy, which adviseth a Prince never to fight in his own Territory, but with advantage both of time and place, for he must meet him at first without any respite, lest his own should have leisure to join with the adverse party, which commonly they do.  
We read great matters of the State and extent of the Persian Monarchy, yet Zenophon with a handful of men cut his own passage through the midst of it; and with what ease they were after overcome, all know or may read in the Story.  
And as short-lived most of those governments be, the Turk only excepted, who is cordeally opposed by none but the Persian, that holds his estate by the same tenure: And to this may be added the simplicity of the Turkish Nation, who place the chiefest principle of their Religion in obedience to their King, though he command thousands of them to make away themselves at once; so it may be said of these silly people, that they are only daring in destroying themselves; This Prince's strength lying chief in his janissaries consisting of about 40000; who being for the most part taken in the wars, or bred up from children paid for tribute, are of several Nations, and so not apt to combine; And though an infinite number of Natives go into the Field with him, they are so slightly esteemed that they serve only to fill up Trenches and Breaches with their carcases.  
Now were his own people Soldiers by nature, which law and freedom would soon make them, he need not be so fond of strangers, nor so fearful of his own.  
Yet now the janissaries being informed of their strength, begin to use their Master as the praetorian Soldiers did the Tyrants of Rome, for they know no inland power can refist them, which gives them the boldness to capitulate with their Prince, and to seli his head when they meet with a free Chapman; which makes well for Christendom, for had he not these diversions, he had long ere this decided the war in Germany by taking that from them they are together by the ears for.  
There is no doubt but God was able to have put spirit enough in the children of Israel to have left Egypt without leave; or that being obtained, have turned their faces towards Pharaoh in defence of their new purchased liberty; but he chose rather to bring them through the Sea, as if it were a less miracle for the water to go back, than for people bred in servitude to st●nd f●ll before an enemy with hope of success; And it is made more a parant after by his own choice of the servants of the Princes of the Provinces, when he meant to deliver his people; that such are fittest for war who live in least fear and have sometimes quarrels amongst themselves, as these in all likelihood had. So as I may say under good authority, that since Coaches came up and Hospitality down, that England is stronger in horses but weaker in men; and if law, the ready way to every man's right, should be quite lost, as it is in some hazard, we might quickly grow more basely spirited than we are in the generality, if it be possible, for he that hath not the means or is not used to defend himself, will never protect another.  
For supplies in a necessity, the limited government hath ever been most free, because they know it is for their own preservation; whereas a bad Prince is then forced rather to give than take for fear his subject, should join with the enemy, who cannot choose but be as goosefoot a better friend, especially if he observes but half the conditions he offers, which are ever more tolerable than they are under: And though both be ill, yet there is some delight in the change; besides the subjects of Tyrants in the general are not so rich, the uncertainty of keeping, hindering for the most part the desire of gain: So though he hath the power to command all, yet when it comes together, it doth not rise to so great a sum as such as are free borne do willingly give.  
It is a saying worthy to be followed, that a wise man if he cannot keep out a Tyrant, will be the first to bring him in: yet it must be taken with such limitations and resistance, as may be justified by honour and probity as well as by policy and wisdom; for he that shall lend his hand to the raising or maintaining such a Monster, out of no other reason then private respect cannot be guilty of less treason than the crossing Gods intentions, who never made the glorious Nations of this world to serve only as footballs for Kings to kick up and down according as their wanton and unbridled passions move them.  
Yet if Cato had been as wise as Brutus, Rome might have stopped this plague before it had gained all the people; for if to die with a friend be a sign of love, it is a fare greater to see him revenged, and his issue raised to their lost liberty: Thus Bruins did, who kept his life safe under the habit of folly, till he found he might expose it with profit to his Country, whilst the other fling it away in the midst of despair, when the State had use of living friends not dead carcases; had he met the Monster and kissed him, he had continued his fears, whereas this good man's making away himself left him secure.  
The Bible that is an enemy to indiscretion, commends rather than blames David that was mad in show, but ●ato was so indeed, else why would be not have ventured to kill the common enemy with his own hands? which might have been done with more justice, and at the worst with no less loss then of his own life; therefore it may be conceived it was not zeal to his Country but passion made him do it; for if the destruction of few governments can be more uninst than their beginning, why should a man desperately expose his life to maintain any title that hath lost the old force that was wont to support it? This being a conclusion in Divinity, that the strongest power is to be obeyed.  
For all this I do not think it wisdom to stand by and look on, for he that hath faithfully maintained his faction, though he be overcome is likelier to find friendship and forgiveness than he that hath been a Neuter, in which state he hath no power to show his valour or fidelity, which ever renders the owner capable of love and piety.  
Neither can I think him so highly to be commended, that without consideration of possibility of success, is resolved to stand to a falling pillar, and to perish with it, no more than he that upon as little assurance mingles with the common rabble, which are the rocks on whom great pretenders venture their ambition; and when the battle is won and lost, have no other reward for the most part, than the bitter repentance of their folly which hath rather impaired than bettered their condition. And if Reason in any case can warrant the breaking of this rule, it must be for the defence of Liberty; for the difference between one absolute Prince and another, in respect the best are mortal and subject to ill Counsel, cannot be worth so much blood as a crabbed Title requires to decide it; therefore they that have not the skill to live without a Master, must welcome him that comes in with least trouble, who being secure may be the easier expelled upon the people's dislike.  
I have heard reported for the honour of the Protestant Religion, that they never attempted any thing against their Prince, whi●h may be said at more ease than proved, as appears both by the French and Dutch Histories: I am so fare from taking this as a disparagement, that I think it may well be justified where strength and number affords a probability of success, it being ridiculous to maintain, a man may not do as much to save his conscience, as all Law allows him for the defence of his purse and estate: and those that rely so much upon Saint Paul in the contrary opinion, do not remember his Master, who saith there are times wherein a sword is more necessary than a coat, which ought to be sold to purchase it; and he that carries not the sword in vain, himself would not burden his followers with an useless weapon.  
During the Reign of the Heathen Emperors it was a crafie time in the Church, and therefore the Professors were taught patience, because the body was not strong enough to purge itself.  
He that stands still whilst a weaker than he kills him, is as guilty of his own death as he that hangs himself. Religion may be above Reason in matters of Faith, but not against it in manners, and the means of our preservation, which are wisdom and strength joined with prayers for a good success.  
And if this be denied, it will not only discourage us that are Protestants already, but keep out others that would come in; for who that is to choose will take that Religion that shall make it damnable to defend itself, and so destroy one of the strongest principles of nature.  
Saint Paul seeing the company half Pharisees, half Saduces, takes this opportunity and proclaims himself of one of the factions, and by this means rescued his life: Nay Christ himself, when the jews sought to entangle him in his speech, proposeth the question of john the Baptist to set them in opposition with the people, the love of whom was all the earthly strength he had, as appears by the Gospel.  
Did not Abraham tear his brother Let out of the hands of the King that detained him, by the persuasion of love and natural affection. I do not believe that all those took the Protestants part either in France or the Low-countrieses, did it out of zeal to Religion, more than some that opposed them: But in such cases discretion makes use of all lawful advantages; and if Tyranny be overthrown, the means can hardly be capable of reproof, and no Tyranny is so great as that which is exercised over men's consciences. In the primitive time the Christians served in great troops under the Heathen Emperors, but whether they had altogether been able to establish their own conditions, all reason makes me doubt: Besides, true Religion was to be planted, and we see patience gains at the beginning more Proselytes, than either force or prosperity. But now our work is only to defend it: All must confess, that the Protestants have not yet had the leisure or will to act such bloody and dark treasons as the Papists, what they have done hath been hitherto bravely with their swords in their hands, the natural and generous way of deciding a controversy.  
But if against this the Duke of Guise be objected, I answer, he was none of their Prince, next, that he was condemned by the greatest part of the Kingdom as a man unworthy to live, being thought the cause of most of the ill France did then labour with, this being apparent to every judgement; therefore what was done to him was only the execution of a just sentence which so great a jury had pronounced against him; yet it cannot be proved that they did it, though it matters not much.  
Christ tells Pilate, if his Kingdom had been of this world, that is sufficiently believed, his subjects would have fought for him, by which he seems to me silently to upbraid the cowardliness of his followers.  
I know the Romans by Tyrants, meant ill Kings, so do not I, who only comprehend under this title such as encroach upon the just liberties of their subjects; for a true King is he that watcheth over his Country for their general good, acknowledging the particular propriety every one hath in what he enjoys ought not to be violated but where law allows, and necessity compels.  
If it be pleasure a King seeks, Law bars him not, but preserves him more safe in a wild Forest, than the Grand Signior can be in his Seragleo, or when he goes his progress with an hundred thousand men: or if he delights in things less honest, Law only informs him by punishing of others for the same faults, that he which is set out of the reach of her power ought to be a Law to himself.  
To conclude, I ever believed that the main scope of those rules for patience and sufferance, prescribed in holy writ, extend only to restrain the unbridled passions of over furious men, and to persuade temperance in the tongue and hands, when there is no sufficient power to make resistance; neither do I like this opinion the worse, because it is maintained by Bellarmine and the rest of the jesuites, that having most probability of truth, that is consonant to all parties. For it is no less than madness to think that God that hath allotted a punishment for all faults, should protect this which is the greatest, because it destroys the principles of the second table, and hinders the performance of those of the first; there being no stronger enemy to Religion than unsettled fear: For how can the Word have a free passage when the Churchmen have nothing to protect them, when they tell the King of his implety, and the Nobles of their transgression. So then Tyranny cannot agree with the joyful tidings of the Gospel, which desires the unity of the spirit in the bond of peace. Now where Law, Religion, and the Love of the People are, it makes a threefold cord, not easily broken, which draws on plenty, peace, and prosperity. And if such a Prince comes to be invaded, he is commonly the last that suffers, when a Tyrant is ever the first.  
FINIS.