The practise of princes. Published by A. Ar

The practise of Princes.

WISDOM in the Proverbs which all Divines acknowledge to be the Sonne of God, the eter∣nal Word, by which the father made the world,* 1.1 saith there, by me Kinges raigne, and Princes decree justice: by me Princes rule, and the nobles and all the Iudges of the earth. Where, though it be true that God infused into divers heathen Princes and Iudges zealous of virtue and justice, some beams of this Wisdom, who may therefore be saide, in som sort, to rule by it; yet wee are not to understand that every King and Governour, that ruleth & iudgeth by unlawful policie or wicked counsell,* 1.2 doth it by this Wisdom. Jeroboam, vainly fearing that the peoples going up to Ie∣rusalem would make them revolt, tooke counsaile for the setting up of calves in Bethel and Dan, wherin he and his counsel did not rule by this Wisdom but by a divelish policie, which indeede was rather folly then true Wisdom, for it made God his enemie▪ and was the sodaine overthrow of his howse; as the like earthly poli∣cies were of the families of Saul, Ahab, Absolon, Achitophel, Ha∣man and others. The meaning therefore of that place is, that all Kings, Princes, Iudges and Governours, that judge and rule well and happily, they judge by or according to that wisdom which is Gods word: therby keeping theire people (what in them is) in the true worship and feare of God; as did David, Iehoshaphat, He∣zekiah and Josiah, wherin they are truly Gods Vicegerents, seeking his kingdom, and the righteousnes thereof, and whereby theire owne kingdoms are kept in peace, and the neighbouring kingdoms come to feare them, as they did Iehoshaphat, therefore wisdō saith,* 1.3 By me Kings raigne: not by any polices or subtiltie but by me, who am Gods Wisdom. Which is there found most true, where Princes square theire counsels by Gods word, and labour that theire peo∣ple may be governed in all matters of faith and salvation by his revealed will; and where, as they ought,* 1.4 theire owne lawes and governement tend to the same ende: for therefore the throne of a King is called, the throne of the Lord and the kingdoms of this world the kingdoms of our Lord and of his Christ.

But besides those general rules in the Law and the Gospel, which shew Princes what should be the end and scope of al their lawes and government;* 1.5 and by which (where kings doe so esteeme of them) their people are bridled and kept in awe, as by that word, which stilled the raging of the sea, and the madnes of the people; and which is the rod of his strength; this Wisdom in holy writ, and especi∣ally in that booke of the Proverbs, hath left unto all Princes divers speciall Rules whereby they ought to square all their actions and government, which may be called The Princes principles, or The practise of Princes: which should be regarded as Christs charge to Christian Kings, and euer observed, because they are Gods im∣mutable Wisdom, which he hath left to be a sure guide to all Prin∣ces to the ende of the world; and wherof in a more special man∣ner that may seeme to be saide, By me Kings raigne, &c. Now there∣fore hearken o Children unto me. If al the Children of Wisdom ought so to doe, Princes more especially, their calling beeing of the greatest waight, deeply concerning so many thousands of peo∣ple,* 1.6 and standing most in neede of that Wisdoms help, which is the Sonne, and the Prince of the Kings of the earth. Al Princes are as much bound to observe his lawes and directions, as theire meanest subiects are to regard theirs, for he is the King of kings, and all his Rules and directions are perpetuall lawes; so immutable and irrevocable that all designes and determinations that are contrary unto them, how faire a shew soever they make of wisdom and a probable good, they are but meere wickednes, and can not establish the Prince that puts them in practise, but rather tend to his undoing:* 1.7 for that is one infallible principle left us by Wisdom, A man can not be established by wickednes, and therefore the Lord saith, Woe to the rebellious children, that take counsell, but not of me, and cover with a covering but not of my spirit: which walke to strengthen themselves in the strength of Pharaoh,* 1.8 and trust in the shadow of Egypt as Asa also sought a league with Syria, and rely∣ed on it,* 1.9 and not on the Lord,, and was therefore punished, where∣fore Wisdom saith, It is an abhomination to Kings to commit wicked∣nes: for the throne is established by justice: by carrying themselves justly towards God and their people, therefore state policies that stand not with pietie must needes overthrow it. Such are all tem∣porisings. in matters of religion, with Princes and people of a con∣trary

faith, and seeking, or favouring middle waies of reconcile∣ment, such as halt betweene God and Baal, betweene Christ & Anti∣christ, like the Arminians of our time: which euer grow from bad to worse, & make but the adversaries abroade and at home more insolent, and God to give us over to be deceived by their pra∣ctises. As wee may see in the fruite of that treatie with Spaine; wherin King Iames, who had euer favoured the Papists, and slac∣ked the execution of lawes against them, at last to attaine his ends first with Spaine, and then with France, permitted aide to goe to the Archduches, and after to the French King against the Rochel∣lers: more manifestly connived at poperie, favored the ould Coun∣tesse, divers Lords, & others, the freinds therof; frowned on the religious opposers of their practises, in court & parliament; suffe∣red not the lawes, to be executed on Priests & Iesuits but suffered them in a manner openly to dispute, preach and write, and in som sort forbad preaching & writing against them: all which could not but make Israel to sinne, many to leave their love and zeale of the truth, others to fall to Poperie, Arminianisme, temporising or neutralitie; which things, it seemes were also donne and suffered, to binde them a 1.10 by those favors from practising against his life, as they had done against the life of Queene Elizabeth. Howsoeuer neither by those fauours, nor yet by urging and pressing fruitles traditions and ceremonies, and silencing such as groaned under them, were theire number lessened, and drawne nearer to our reli∣gion; but rather multiplied and made to affirme, that the most learned, and wise on our side, did hereby shew theire good opiniō of Popish religion. In so much that Fisher the Iesuit grew so inso∣lent in print, as to incite the King, by the example of the French King Henric 4. to let in the Iesuits, saying, that besides thanks & presents from Peru, China, &c. he purchased 2000. pounds for his fame.* 1.11 But he knew the Kings timerous nature; and therfore as B. White observed, He had his ende in mentioning that instance knowne to the world direfull and tragicall, & a hope by that trope to intrude by terrour for how they requited that Kings loue the dolefull catastrophe shevved, therefore he addeth, male ominatis parcite verbis. Knowing that mē would be ready to infer that King Iames was like to finde no bet∣ter requital of Papists for his politik favouring of them: which is alwaies just with him to permit, who saith,* 1.12 He that vvil saue his life

viz. by ungodly temporisings shal loose it. The King knew that though he should call the best protestants, puritans, wrong them and theire religion; yea see it suffer never so much injurie and losse from others; yet there was no danger of them; (much lesse that a King should neede to burne Paraeus his workes; though he meant to deserve evill) for religion bindes theire hands. But must they therfore have the more injuries heaped on them to please the Papists? or because Papists are bloodie, if crossed in religion, must Kings therefore temporise with them, and not rather trust in Gods protection,* 1.13 as Queene Elizabeth did? That which men doe, in an unjust policie, to prevent an evil, is in Gods justice suffered to be the cause that brings it on them, as Gen. 11.4. Ioh. 11.48. And accordingly, it seemed so probable, that King James died by the practise of such papists and popelings, as every day lulled him asleepe with tales, flatteries, wine, jests, songs, and cat∣ches, while the Palatinate was loosing; that the Parliament desi∣red to have it sifted out, but this proceeding for him was dashed in such sort, as he, to his owne hurt, had oft crushed the in∣deauours of many Parliaments by prerogative, wherein he haveing by checks and scornes prevailed against the councels and privi∣ledges of Parliaments, and refused to let them rid him of such flatterers and secret enemies, as neither truly feared the Lord nor the King,* 1.14 but midled with jesuited Spirits, given to change, religion and government, as beeing of the Spanish faction, that was true in him which the Preacher saith, J saw a time that man ruleth over man to his ovvne hurt. In so much that some saide Better is a poore and vvise child,* 1.15 then an old and foolish King, that vvill be no more ad∣monished. But certainly he had greate abilities of understanding and judgment, if feare of the papists power and practises, and an unlimited desire of peace with them, had not made him use many temporising policies, pleasing to them, and greivous to his best subjects. Howsoeuer his policies, of that kinde, found no better fruite then the increase of papists and the emboldening of them here, the shamfull losse of the Palatinate, the undoing of his posterity there, the danger of loosing his only Sone in Spaine, the more violent persecution of the protestants 〈◊〉〈◊〉Germanie and France, to the losse of many freinds abroade, of 〈◊〉〈◊〉 Subiects hearts at home, and his owne fame every where. In

further proofe whereof, I neede say the lesse, seeing vox populi, vo∣tiva Angliae and Tom tell-troth have said so much: yet som men make a god of him, and urge his Sonne to follow his fathers wisdom, as if wee had not yet had mischeife enough by the revi∣veing Romish and Spanish factions. But God graunt it may be a warning to him, and all other protestant Princes, to abandon all such fruitles and drangerons policies, as favour divers religions, together with the treacherous promoters of them; & to hearken in such cases to that which the Wisdom of God saith.* 1.16 Trust in the Lord with all thy heart and leane not to thine owne understan¦ding. Cease from thine owne wisdom. Aske counsell of God at his oracles, for therefore Wisdom saith to such a one as hath not so consulted with Gods word, as he ought;* 1.17 Heare councell and re∣ceive instruction, that thou maiest be wise in the later ende:* 1.18 and for policies and counsels that stand not with Gods word; My Sonne heare no more the instruction that causeth to erre from the words of knowledge.

Wisdom saith,* 1.19 in the multitude of the people is the honour of a Kinge, and for the want of people commeth the destruction of the Prince; that is, whether he lack people, or haveing multitudes want theire hearts, which Rhehoboam found true,* 1.20 when em∣bracing evill counsaile, and seeking to be a more absolute Lord over them, then his father, he thereby lost the most of them, and so his greatest strength under God, whereby he was exposed to the more danger of all foraigne enemies. which proves it to be one of the most traiterous offices that can be, in councellours to alienate the heart of a Kinge from his subiects.

Here therefore questionles, they can not be excused, who incensed the King against his subjects in Parliament. I know som lay greate fault in the Knights and Burgesses for delaying the graunt of the subsidie of tunnage and poundage, consi∣dering the Kings wants. The truth is, they had beene wor∣thy of greate blame, if the necessity, that compelled them to it,* 1.21 had not pleaded for them: which was to get som things, before that grant, reformed, which did eate at the roote of religion & state, & which they thought they should never be once suffered to speake of, much lesse to question & sift out, if the customes were once

granted, for they knew that many great crimes of lust, murder, oppression, & the like, could not get hearing, much lesse justice, when they had been laid to the Duke and his confederates in for∣mer sessions and sittings of Parliament, as well since the death of King Iames, as before; & that also in matters of treacherie in re∣ligion and state, as about the losse of the Palatinat, treasure, ship∣ping, munition and honour, in the expedition to Cales, Rees, Ro∣chel, and in other designes: wherin they of that faction, under publik pretences seemed to be private Agents for Rome, France & the howse of Austria, and divers of them manifest introducers of Arminianisme, which they used as a shooing-horn to draw on Popery & division,* 1.22 though they know that a Kingdom divided in it selfe can not stand. In this last sitting, divers things of these kindes, were manifested against som Bishops and others, when now the house beeing ready to declare them to the King they that were sick of the Parliament, to shoulder out theese proceedings and finde them other worke, animated the officers of the custom howse, & som others, to use all extremity (& among others against a burgesse then sitting in Parliament) who beeing therefore que∣stioned in the howse of cōmons, they that got them the kings pro∣tection on purpose to engage him in that cause as their manner is in others) had then pretence to crie out, that the Kings prerogatiue was infringed, & he obliged to adjourne the Parliamēt: which well perceiving that by such divises & shifts they should be prevented (as they had often beene) of questioning delinquēts, & that the as∣semblie was like to be therefore dissolved, began to protest more openly and plainly against such whisperers: who in the meane while, as men guiltie, and unable to stand the triall, laboured un∣cessantly, by all the pretences that could be invented, to prove the Commons contemners of regal authority, & the King obliged on point of honour to dissolve that assemblie. Yet afterwards theire greatest enemies that counted them litle better then traitours, could not prove theire demur insuffifient, nor that they had dōne any thing against the lawes, whence it came to be held honoura∣ble in them all to choose rather to abide in prison, then to gaine offered libertie by beeing bound to the good behauiour: which may be an argument to the King, that those men, incensed him against them, to save their owne treacherie from cōming to triall;

& that this was the ende of getting theire freinds chosen Knights and Burgesses, as also of all theire intelligences in the howse, guar∣ding the Kings eares, and preventing all Parliament complaints & procedings, by a prevaricating exposition of them, & even of the verie talke of another parliament. Many of them had got theire honours and offices of the Duke by such services to him & there∣fore now, to save theire owne stakes, and maintaine that pride, they have made all this division, and left the king to get money and hearts where and how he can; while in the meane time, they account these councels and services trustie, honourable, and me∣ritorious; and thus as wisdom saith,* 1.23 Many wil boast every one of his owne goodnes: but vvho can finde a faithfull man? Only by pride doth man make contention. And hence it was that they ever geered and scorned the best indeavours of the Parliamēt: & therefore though they be many, and of greate wit, no marvaile, if yet theire wisdom have failed them in many greate designes, for as wisdom saith,* 1.24 A scorner seeketh wisdom and findeth it not. A wicked man diggeth up evill, and in his lips is like a burning fire: setting whole Kingdoms in division and combustion. A frovvard person sovveth strife, and a tale-teller makes division amonge Princes: he divideth the head from the members, and the peeves and Princes one from another. He shutted his eyes to devise vvickednes, he will not be brought to see what is evill, nor suffer others to see it, but to prevent good men with cunning speaches, he moveth his lips and bringeth evill to passe. If any thinge be neuer so litle amisse in his adversaries, he aggra∣vates, and repeates it, to keepe them from discovering his owne greater faults: so he makes a man an offendour for a vvord,* 1.25 and turnes aside the just for a thinge of naught, and therefore Wisdom saith, He that justifieth the vvicked, & he that condemneth the just,* 1.26 even they both are an abhomination to the Lord. Now since it is apparant, that such are the Achans that trouble our Israel, through the secret love they beare to the vvedge of gold & babylonish garments, to honours, proffits and Romish superstition, and that many such are got a∣boute the King; partly by reason of King Iames his treatie for a match with Spanie, which made him broock none, but such as praised and furthered it, his favouring of papists, both which drew them, and other church-papists, lukewarne newters and tempori∣sers aboute him, partly through the craft of Gondomar, the

Duke his mother and other Agents of Rome, Spaine and France who intruded, into places of counsaile and trust, instruments best fitting themselves and theire owne endes, partly through the match with France, for seeing the French King is such a manifest freind & champion of Antichrist, a Protestants peace and alliance with him can not be so safe as it was with his father, nor much better then with Spaine; partly by suffering the Duke, the Papists, Arminians and theire supporters, Bishops and others; with other delinquents to passe unquestioned, or at least unpunished; & prin∣cipally by reason that by lies & devises, they have daubed up mat∣ters, as they did the losses at the Ile of Ree, guarded the Kings eares and suffered them to give effectuall hearing to none but themselves; hence it came to passe with him, as Wisdom saith, Of a Prince that hearkens to lies, all his servants are vvicked. Every one growes,* 1.27 and hopes to shuffle off his wickednes, as others have donne: and even those, who, if they lived where religion and ju∣stice were truly maintained, would be honest men; they yet, to keepe theire places, proffits and honours, and to get greater, are not only faine to connive at the practises of such as the Duke was, who could helpe them to honour & offices, but evē to excuse and justifie many of them; as Wisdom saith. Every man is a freind to him that giveth gifts,* 1.28 they blinde the eyes of the vvise: So that vvhen the vvicked come up the man is tried, what he is, as many Lords spirituall and temporall have beene who are found too light, while (though it be true) that He that receiveth gifts overthrovveth the Land, yet for honour or proffit they temporise or connive when delinquents pre∣vaile and a Romish or Spanish faction is revived,* 1.29 though God, re∣ligion, Prince, people, state & all loose by it, which hath filled the Land with many secret murmures and groanes; in so much that some, who are reckoned wise men, have not sticked to infer, that there is no likelihood that God shoult ever give a blessing to such mens counsailes, as have either assisted the Duke and his fa∣ction in theire projects of betraing the Palatinate, the French Pro∣testants and the religious indeauours of Parliament men and other good Subjects; or connived at these vile practises, and so justifi∣ed him and his confederates: for (say they) such counsellours as could not see these practises, which every mechanical fellow and very ploughmen perceived (beeing so many, so frequent and so

apparant) they are blind guides unfit to be about Kings: and such (say they) as percived them, and did not lay themselves and theire fortunes downe at the Kings feete, to shew him the trechery and danger, but connived to get or keepe preferment, they were co∣wardly and mercinarily base, and unfaithfull to God, religion, theire King countrie and the verie State, wherin they were cho∣sen watchmen. Where in policie poperie is connived at, neutrali∣tie and Arminianisme favoured, delinquents borne out, and Parli∣aments for theire sakes dissolved, the King must needes have such Servants, and them ever false Cum privilegio: for if he hearken to them that say that these are good policies, to hearkens to lies: & God saith Of a Prince that hearkens to lies,* 1.30 all his servants are vvic∣ked. Men, that take his word, say, that therefore as theire roote must needes prove rotten, so things can never goe wel with the Christian world, much lesse with the religion and state of Eng∣land, till the councell which hath beene so Dukified, be in a man∣ner wholy changed, they therefore count them fooles, who thinke if God should take the King away issules, & that the injured King and Queene of Bohemia should come to the crowne, things must needes mend; saying that could not be, unles the councell were al∣so changed, and made examples to keepe others from the like treacherie and temporising, for (say they) if a King be constant to religion, they also can make greate shew of defending religion (as the Duke and others d••d) thereby to get trust, that they may under hand betray it. And people (say they) had the like hopes when King Iames died, seeing our King, that now is, make greate preparations, and for ought wee know with sincerity: but, by the practise of the Duke and his faction, retaining all his fathers coun∣sell which for the most part were Hispanolished, Frenchified, Ro∣man••sed or Newtralised, and suffering som worse, both spirituall and temporal, to be added unto them, al those forces weere soone brought to nothing, things are growne a greate deale worse, and, to the greater greife of all goodnes and good men, without Gods speciall mercie remediles; seeing that a king who only heares and sees things in such mens reports can not know the truth, and that no man dares speak for a free Parliament, that may sift it out, much lesse for an effectuall reformation, for as Wisdom saith of such potent counsellours, When the vvicked rise up,* 1.31 men hide them∣selves:

but when they perish the righteous increase. A man that harden∣eth his neck when he is rebuked shall sodainly be destroied, and can not be cured (as God manifested in the Duke) when the righteous are in authority, the people rejoice, but when the wicked beareth rule, the people sigh. Rehoboam was not strengthened by such counsellors, but weakened. A King and his people are a body politik, and the Parliament his representative body: Now as in a body, if the faculty of the braine in one side be stopped, that it can not des∣cend through the sinewes to the senses of moveing in the limbes and members, then those parts have the dead palsie, and the man becomes as it were halfe dead, and as unable to doe any service effectually, as our men were at the Palatinate, Cales, Ree, Rochel and in the Parliament howse: so is it with the body politick of greate Britain, through the practise of som Iesuited Spirits, who, beeing disguised in the sheepes clothing of a protestant outside, & gotten into the place of favourits & counsellors, have cuningly in∣fected many; both Bishops and others; In whom and by whom, the braine for the most part, is ill affected and the reciprocall passages betweene the head and the members are stopped; so that the right facultie can not descend, through the sinewes, the peeres, Iudges and Bishops, to the senses of moveing in the Kings body the Parliament; and so his Ma^tie. giveing no life and strength to that body and the best members thereof, nor they meanes to him, the whole body is halfe dead, & so unable to offend adversaries, that it can not defend it selfe, but must needes perish, if those ill hu∣mours in the braine of counsell be not by his maiestie purged and removed, whereas if he did agree with the Parliament, and had a counsell favouring the moveing indeauours of the same, he must needes grow dreadfull to them, who now hope to see his king∣dom (by these continued divisions) easely conquered; witnes the Popes Bull to the present French King, given at Rome, Septemb. 4. 1626. Now then seeing that it is cleare, that in these things, the Kings Ma^tie. himselfe (who is ruled and abused by them) is not the least sufferer; but hath cause to say of them, as old Iacob did of Simeon and Levi bretheren in evill; Jnto their secret let not my Soule come;* 1.32 and that thus divided from his people, which under God are his strength, he must nedes be in more danger of foraigne enemies, & forced to treate with them on harder conditions,

which is one of the secret ends, that som of these whisperers had to helpe the Catholike cause (at least under a pretext of zeale to the Kings prerogative, which zeale they used both as an instru∣ment to worke division, and a cloake to cover theire treacherie to our religion, and theire secret favour to Rome and her champi∣ons) what true Subject but wil pray and indeauour that the King may see & expell these dangerous counsellors? which is the ende of these few collections, and reflecting the light of that wisdom,* 1.33 on theire practises, which saith, Blessed is he that shall not be offen∣ded in me but wisdom is justified of her children, practises so despe∣ratly persisted in, that there seenes to be eniuitie, jelousie and e∣mulation betweene France and Spaine, whether shall (by theire meanes) hold the continued honour of cousening, & in the end of conquering us, wherein yet I should abhor to be so plaine, & in∣deede to medle at all, if the many greate and manifest wrōgs done to God, religion, my King & countrie, with the extreme danger the three later stand in, did not seeme to crie out of silence & ban∣king, & to call to me for plaine dealing what ever it cost me, as Isa. 1.23. Ezech. 22.27. for 1. What a miserable thing it is, to see wicked counsellors get such a hand over theire King, that he is wholy ruled by them, and dares not doe or say any thing, but what they like? nor favour a good man and his cause further then they admit? as it was with Zedekiah,* 1.34 who durst not be knowne of the talke he had with Ieremie, but was forced to faigne a busines, and an answer to stop the mouths of his Princes and Councellors, so verie a child they made of him; though it be saide,* 1.35 woe to thee o Land whose King is a child: when with a couragious & constant frowne, he might have dispersed them all, and have saved himselfe and the citie, by beeing perswaded by Ieremie. 2.* 1.36 Wisdom saith of a true king The pleasure of a King is in a wise servant (this wise man is one truly religious, not an Achitophel) but his wrath shall be toward him that is lewd. Such as are our seditious whisperes, the seedesmen of division. Righteous lips are the delight of Kings,* 1.37 and the King loveth him that speaketh right things. And againe:* 1.38 A King that sitted in the throne of judgment, chaseth away all evill with his eyes. He lookes with indignation on wicked men, as considering, that he sits in the throne of the Lord, to doe that which is right, and best for Gods service and kingdom.* 1.39

A wise King scattereth the wicked,* 1.40 and causeth the wheele to turne over them. And why should wee not pray and hope that God may give our King this grace, seeing Wisdom saith, The Kings heart is in the hand of the Lord,* 1.41 as the rivers of water: he turneth whithersoever it pleaseth him? for he saith to Kings, Cast out the scorner, and strife shall goe out: so contention & reproch shall ceasse, and on the other side, He that loveth purenes of heart, for the grace of his lips, the King shall be his freind. Wisdom also sheweth that it is for a Kings honour and safety to have wicked men sifted out, and cut off or expelled, say∣ing,* 1.42 The glory of God is to conceale a thinge: but the Kings honour is to search out a thinge: to let such come to triall. Take the drosse from the silver, and there shall proceede a vessel for the finer. Take away the wicked frō the King, and his throne shall be established in righteousnes; as if he saide, otherwise it must needes totter. O but these cun∣ning Achitophels have many goodly pretences, shewing, that it is wisdom in Kings to keepe downe and suppresse these Puritans, as they were ever pleased to call the gentlemen of the lower howse, and all that crie out for reformation, or trouble themselvs with such matters as the treatie and match with Spaine, the increase of poperie and Arminianisme, the losse of the Palatinate, and of Shipping and honour in the Seas; transportation of mu∣munition and corne, the Rochellers, or the like, and thereby (say they) taxe the wisdom and government of theire King and his councell, whē indeede this suggestion, & the like, is but a cloake to cover theire treacherie, love to superstition, and hate of our re∣ligiō, yet want they not a disguise of pretended love to the booke of common praier, the hierarchie, and such traditions and cere∣monies thereof, as doe not offend poperie; as if that were suffici∣ent to make them protestants and good states men whose hearts and practises are for Rome: for as wisdom saith, Hatred may be couered by deceite,* 1.43 but the malice thereof shall be discovered in the con∣gregation; that is, in an publick and free assemb••ie; which shewes the good use and necessity of Parl••aments, which these mens pra∣ctise could never endure, and therefore they have stil got them dissolved, by hooke or by crooke, let what would follow, either at home to the joy and furtherance of the Papists and Arminians, & the extreame weakning of the King and kingdom; or abroade to the undoing of our freinds and religion in Germanie, the Pa∣latinate,

France and Denmarke: whereby our Bisshops, and theire abettors, have shewed they had rather all these should fall, then theire owne faction and glorie, though poperie and pelagianisme have every where thriven by it, what care they? that beeing in ma∣ny of them the maine ende of these theire practises; witnes Cosens protected for al his cosening devotions published, and palpable superstition erected; and theire suffering the Appealers booke to passe two or three yeares, and the Author to be rewarded, that so schollers in the universities, to get promotion, might in like man∣ner corrupt and be corrupted, and so corruption might spread from these fountains to all parts of the Land, watered by them and when they doubted that in Parliament, it might be questioned and they for suffering and furthering it; to prevent that, they get the King to call it in sleigthly (not a search to be made for it, as for other bookes, not left as this to be freely sold in shops by any that would) and to forbid all disputes, preaching and writing on both sides, knowing they could thereby hinder all that should write against those errors, and let bookes and disputes passe, which defended the same; as they after did Dr. Iacksons second part, printed before the Parliament, but somwhat kept in till it was dissolved, whence it appeares that though these were points they durst not maintaine in Parliament, and therefore errors; yet theire drift was to save and further them, and to engage the king further and further in the cause, that so the Parliament might not medle with them, or if they did, it might be pretended, the howse tooke the matter out of his hand, taxed his government, and un∣dervalued his prerogative, that so he, incēsed thereby, might shew the Arminians more favour. And the like ends have they that get Kings, in pretended policie, to connive at poperie, and stay the ex∣ecution of lawes against Papists, suffer ordināce, victuals and other provision of war, to be daily transported to the enemies of our religion; that so if never so litle shew be made of reforming these things before a Parliament, and yet Parliaments complaine of them, or of theire agents in court, church-papists trecherous fa∣vourits & delinquents, straight it might be pretēded the matter is taken out of the Kings hand, and his government and prerogative is taxed and infringed, thereby to put off reformation, incense his majestie and get them more favour. And still to saue these pra∣ctises

from comming to triall, and therewithall to put men out of heart in theire trading, make them sell theire ships and therein the wals of the land, they euer finde the Parliaments other worke in case of customs priviledges and other matters, and then in∣forme the king that in those things his prerogative is by them grossly infringed, and he obliged to dissolve the assemblie.

The reasons, why the howse of Austria and the French have of late prevailed, are cheifely two, first because they had care to suffer none to be of theire councell of state, Agents abroade, nor Gene∣rals and Commanders in war; but such as they knew were sure to theire religion, and would strive all they could to maintaine and propagate the same. In all theire treaties and warres, this was ever one main ende, they aimed at, as appeareth by Gondomars practises in his treating with England; and the care and zeale of theire Generals of Bavaria, Tillie, Spinola and the rest; as he saith that writes the seidge of Breda; Against them it was thought fit our forces should be bent,* 1.44 not for affectation or desire of Soveraignty, but for the reestablishing of religion, and regaining what they usurped. Now if they had seene like true zeale and care in the English councell and Generals, for the Protestant religion, they never durst have at∣tempted so much as they have: but they grew confident that Eng∣land, then the strongest of all protestant States (and most likely to worke, Romes Ruin if truly zealous) could not to any purpose helpe the Palatinate, the French Protestants, nor the King of Den∣marke; much lesse hurt the proceedings and conquests of Romes champions spirituall or temporall, knowing the Kings dispositiō, and that she and they had the Duke and other secret freinds in England, who one while would hold the Kings hands (easily kept from drawing his sword) under vaine pretexts of hope to set all right by treatie, while they of the Palatinate and the French Pro∣testants were loosing and bleeding; and another while when they could with no colour use that course any longer, would in coun∣terfeyt zeale get forces raised, with greate shew of ayding and defending religion and the freinds thereof, but with secret pur∣pose to bringe them, for Romes sake, to nothing; as besides de∣laies, the lame commissions procured, the popish leaders and in∣struments imploied, and munition and victuals to the enemies transported, sufficiently manifested; that so at last England might

be glad of peace with France and Spaine on hard conditions. And in the meane while, they could, with gifts, presents, flateries, pro∣mises, and som small supplies and services, make shew that they were greate freinds and Agents to the King for the King and Queene of Bohemia, theire issue, the King of Denmarke, and the Rochellers; the easier to cousen them all, and get the fault laid on the Parliament, that stroue most to remove such deceitfull pra∣ctisers, as by working these things, seemed to hope a rebellion would follow; and then Romish champions might be called from France or Spaine to take a side, and get all, as wisdom saith,* 1.45 A se∣ditious person seeketh only rebellion, therefore a cruell messenger shall be sent against him. Kings can not binde them from such practises by shewing them favour: for papists wil forfeit all other bands to strengthen those of theire religion. Secondly because in Germanie France and Spaine, the Popish clergie, high and low, have ever had free libertie to speake and write unto Princes, and others for the defence and propagation of theire owne religion, and root∣ing out of theire adversaries, and to reprove all such as failed therein, and get them punished, while in the meane time, the Duke and other theire secret freinds in England, so laboured, and by the helpe of the Bishops obtained, that protestant preachers writers should not doe the like for theire religion, no not though it were by Gods undeniable word; and that if any did, it should be never the better, yet till there be the like care & zeale both in the coun∣sell of state and in the clergie, things can never go well with our religion and state, nor they be enabled to stand against the zeale and practises of a contrarie religion and kingdom.* 1.46 Ministers are Christs Embessadors and Agents: and therefore ought to have free libertie to speake in the word of the Lord to Kings & states∣men (so it be in good and reverent sort) for things pertaining to the furtherance of Christs Kingdom, and against such practises as hinder the same. They ought rather to have had this privileidge then Gondomar, the Dukes mother, & such others as on the con∣trarie laboured for the kingdom of Antichrist, and till they have it, princes can not say rightly that Christ hath his Embassadors or Kingdom received in theire courts. Which som undertake to prove, can not be till the hierarchie and dominion of the Lord Bishops (never by Christ ordained but forbidden) be overthrowē,* 1.47

as dangerous to protestant Princes and states; because the greate places thereof, are only baites to make som divines temporisers, instruments and freinds of such trecherous Arminians, church-popelings and delinquents, as can prefer them; and others to spend theire zeale in maintaining the hierarchie and the fruitles dominiō, traditions and ceremonies thereof. Out of all which, he that wil, may see, that the losses, dishonours and troubles that have befallen this Land, and indeede our religion and brethren also in the Palatinate, Germanie, France and other parts, have cheifely sprunge from these two fountains. 1. A corrupt councell and clergie in England, that were more for the Duke and his confe∣derates that helped them to honours, offices and preferments, thē for the religion and state divided, and kept low, by his and theire practises; which the Pope, the howse of Austria, and the French King, perceiving, tooke that for a time of persecuting, conquering and depelling all Protestants. 2. A vaine policie of suppressing such preachers, writers and Parliament men, as sought to discover the mischeife of trecherie, and obtaine effectuall reformation. In the later (if not in both) the power and flatterie of the Bishops were principall helpes, theire seeming holy habit, reverence, and authority, countenanced the projects of the Duke and his cōfede∣rates, while for preferment, they stuck fast to him and them in court and Parliament: and theire power and hierarchie served to terrifie, suppresse and stop the mouthes of such ministers & wri∣ters, who otherwise might by theire sermons and bookes have discovered the homebred enemies, and obtained releife for the freinds of our religion, which is the service Christ gets by Lord Bishops and theire hierarchie; who hereby shewed, that they will sooner let religion, Prince, State and all go downe, then theire owne usurped dignities and hopes of further preferment, for these and other courtiers and Dukanists, that have stil pretended the Kings power and prerogative, have not strengthened, but rather weakened and debased the same. 1. By those fruitles expeditions that they caused abroade; which were so forecasted that the Sai∣lers and Souldiers, neither comming to good service nor theire pay, should refuse to serve the King any more, or to be governed by his officers, but be readier to spoile theire countrey when they returned. 2. By those dangerous divisions that they have procu∣red

and nourished at home. And while they got his majestie to suffer divers ambitious divines for advancement, to broach anew, the doctrines of Pelagius, and to erect popish superstition, to the treading under foote as wel of the divine law, as of the Parliamēt, have they by al these things gotten the King and his lawes to be more reverenced, or lesse? Surely lesse witnes the generall mur∣murs of his subjects throughout the whole Land, and divers bold outrages of Sailors and unpaide Souldiers. Would it not greive any true Subject to see how the Kings authority was of late despi∣sed in that outrage in Fleetestreete, backed by the Templers?* 1.48 wher∣in som observed a just judgment of God, that as the King suffe∣red divines, who are, or should be, Gods lawiers and Souldiers, to tread Gods authority & law under foote, by slighting som proofs of Scripture, and sophisticating others; so God suffered Souldi∣ers, Templers and other Innes of court men to spurn against his lawes and authority. God, that oft payes by retaliatiō, suffers peo∣ple to deale so with Princes, as they deale with him, and theire Servants to bee alike faithfull to them in theire service, as they are to him in his. If people see theire Princes cast away the word of the Lord in divers things, they wickedly grow as careles of Gods word, which enjoines subjection to Princes, and which otherwise stilleth the madnes of the people, and keepes them in aw, God cau∣seth the Prince that feares him, and sincerely furthers his word preached, to be by his people reverenced, loved,* 1.49 feared and enri∣ched with presents and gifts, as Jehoshaphat was: He therefore that doth it not, but rather the contrary, he must needes finde the con∣trary; him he suffers to be molested with enemies, and the rebelli∣ons of his owne vassals, as were Salomon, Rehoboam, Jeroboam, Io∣ram and others, wherein that is fulfilled, which the Lord saith,* 1.50 Those that honour me, I will honour, and those that despise me shall be lightly esteemed: Looke then on the dishonours and losses of the State abroade, the troubles, divisions and outrages at home, and confesse them to be the fruits of theire councels, who stand for connivance at poperie, favouring of Arminians, and protection & honouring of delinquents temporall & spirituall.

But though I should reckon up all the fruits of theire coun∣sailes, some men would yet commend them for wise counsellors, as our Arminians, and ambitious temporisers and popelings doe,

who have all thriven by them, for as wisdom saith, They that for∣sake the law praise the wicked:* 1.51 but they that keepe the law set themsel∣ves against them. Wicked men understand not judgment, but they that seeke the Lord understand all things. It is fit indeede that Kings should have theire counsell:* 1.52 for where no counsell is, the people fall: but where many counsellors are, there is health, that is, if they be ho∣nest men, and true as the old men that counsailed Rehoboā faith∣fully; divers greate matters of state may be better carried by such privy counsellors, then by a Parliament, which is more publick & open: but if they be Achitophels, and as the yong men that gave wicked counsell, temporisers or false to the religion and State, they seeme to serve; then the more they are, and the more wit they have, by so much the worse they beeing such as Wisdom descri∣beth.* 1.53 When the wickid are increased, transgression is increased, but the righteous shall see theire fall. Such as neither, Feare the Lord nor the King,* 1.54 but meddle with them that are given to change religion and go∣vernment; for such while they rule theire King are all Princes to his hurt: and so wisdom saith, For the transgression of the Land ma∣ny are the Princes thereof.* 1.55 They are the sinnes of the Land, which raigne in the light of the Gospell, as drunkennes, adulterie, pro∣phanenes, oppression and the like, that provoke God to suffer them to be intruded, & to prevaile against the zeale and care of so many Parliaments. Not all the base trecherie of delinquents, nor the wisdom of so many hundred men, oft set in Parliament, to discover them, suffice to make the King, see theire practises, and the danger of defending them, much lesse the necessity of expel∣ling them, when the sinnes of the nation hold them up. If our sins had not supported them, to plague us, God, that maketh men to be of one minde in a howse,* 1.56 would have made our Kings, as our Par∣liaments, to heare see and abhor them; and not have suffered them to be so deafe and blinde on that side, to the breeding of such longe and dangerous divisions betweene the head and mem∣bers of the Parliament:* 1.57 but for sinne, He taketh away the speech from the faithfull counsellors, and judgment from the ancient. Hence it was that God suffered the Duke to get so many to be created and made Earles, Vicounts, Barons and Bishops, & them to be brought into the parliament to uphold his faction, and carrie out his partie in the upper howse by multitude of voices, after the Popes exam∣ple

in the counsell of Trent. A strange way and merit to atcheive honour, if I miscall it not, beeing so attained by them that justifie the wicked for a reward, what true honour have such men? It is •• greate honour indeede to a mā to be made a Peere of the Realme, and by virtue thereof, to sit as a Iudge in Parliament, to heare cau∣ses, and to stablish and ordaine lawes; matters so greatly concer∣ning a nation: but that is, if it be for the right furtherance of Gods kingdom, true religion and justice,* 1.58 and the manifest good of the common wealth; herein they are Gods, in a laudable sense and worthy reverence: but if by them these things shall goe backward, and the contrary be brought forward; If a man shall attaine and hold honours for favouring poperie Arminianisme, or neutralitie, or for conniving at such practises as those of the Duke, or for ju∣stifying delinquents, and getting Parliaments for theire sakes dis∣solved, or for overthrowing theire lawes and priviledges, is there true honour in such a one? It is indeede as if one attained or held honours by murders, treasons, adulteries, thefts, lies and the like; or by slobering them over, as som write of the smothered mur∣der of Marques Hambleton and others, and as if a man should get the honour to be a Iudge by overthrowing the lawes. And they that get or hould honours and offices by getting Parliaments thus dissolved, and providing that there may be no more, or at least not free to touch all ill practises and persons; it is, as if one should get the honour of a Iudge for overthrowing the court of justice, or for providing that no causes might be heard, or at least that divers might not come to true judgment, but either be smothered and throwen out, or carried by corrupted voices. What poore plough∣man haveing the knowledge and feare of God, is not much hap∣pier then such greate ones with theire thus bought offices and ho∣nours? And yet who sees not, that those who for such services to the Duke and his faction, have beene made Earles, Vicounts and Barons are exceding many, and three fould more then the ancient nobilitie? at least then those of them that have constantly dista∣sted such vile practises, and all communion with them? the like might be saide of Bishops, Deanes and heads of colledges. And therefore I am perswaded, that who so lives but a few yeares shall see a greater rot of Nobilitie and Prince-like clergie, then ever was seene in this Land, which I write not as prophesying (for God

forbid that I should be so arrogant,* 1.59 as to make my selfe a Prophet or the Sonne of a Prophet) but as gathering it from the never failing word and Truth of God in such places of that of Isaiah, woe unto them that speake good of evill, and evil of good, which justifie the wicked for a reward, and take away the righteousnes of the righteous man from him.* 1.60 Therefore as the flame devoureth the stuble, and as the chaffe is consumed of the flame, so theire roote shall be as rottennesse, and theire bud shall rise up like the dust, &c. A good Christian should rather refuse & lay downe offices and honours, then take or hold them on such conditions. And yet God knowes verie few have of late yeares attained or hold any greate offices or honours, but on such termes, or at least by reason of some participation with them. Witnes those furthest from court, and least infected, the Leifte∣nants, Deputie-Leiftenants, Iudges, Iustices, Majors, Aldermen and other officers, made to further or exact, and wringe from the people, benevolences and loanes, and to straine for them or imprison such as stood out, or make them serve as Souldiers, or lodge and maintain such unruly and unpaide Souldiers, as were billited, in theire townes and villages, for no other service then to punish them: things set a foote to hinder the calling of Parlia∣ments, breede divisions, if not rebellions, make the Land weary of warres for defence of religion; and so to save the trecherie of the Duke and his confederates from comming to triall: who in the meane while have ever found the commons new greivances to put the old accusations and proofes out of theire mindes. Many greate complaints have beene made against such men: God graunt the King, may give them an effectuall hearing in a free parliament, least otherwise men fearing to be imprisoned & crushed, as others have beene, should not speake what they know; and so trecherie should still prevaile, and hinder the King of the happines following the due execution of justice: for the throne is established by iustice.* 1.61 A Kinge that iudgeth the poore in righteousnes his throne shall be established for euer.

Notes

• * 1.1

  Prov. 8.15.
• * 1.2

  1. King. 12 26.
• * 1.3

  2. Chro. 17 10.
• * 1.4

  1. Chro. 29 ••3. ••••u. 11.15 ••••••l. 22.8
• * 1.5

  Psa. 65.7 Psa. 110.2
• * 1.6

  Reu. 1.5.
• * 1.7

  Prov. 12.3. Esa. 30.1. and chap. 31 1.
• * 1.8

  ••. Chro. 16
• * 1.9

  Pro 16.12.
• a 1.10

  The Papists.
• * 1.11

  See the Re∣plie to Fis∣hers Praefac.
• * 1.12

  Mat. 10.3••
• * 1.13

  Pro. 1.5.9.
• * 1.14

  Pro. 24.21
• * 1.15

  Eccles. 8.9. chap. 4.13.
• * 1.16

  Pro. 3.5. Pro. 23.4.
• * 1.17

  Pro. 19.20.
• * 1.18

  vers. 27.
• * 1.19

  Pro. 14.28
• * 1.20

  1. King. 12
• * 1.21

  By depri∣ving them of their pri∣viledges to reform abu∣ses in church and Com∣mon-wealth.
• * 1.22

  Mar. 3.24.
• * 1.23

  Pro. 20.6. and Ier. 5.1 Pro. 13.10
• * 1.24

  Pro. 14.6. chap. 16.27 28.30.
• * 1.25

  Isa. 29.21.
• * 1.26

  Pro. 17.15
• * 1.27

  Pro. 29.12
• * 1.28

  Pro. 19.6. Isa. 1.23.
• * 1.29

  Pro. 28.12. Pro. 29.4.
• * 1.30

  Pro. 29.
• * 1.31

  Pro. 28.2••
• * 1.32

  Gen. 49.6.
• * 1.33

  Mat. 11.6.19.
• * 1.34

  Ier, 38.2••.
• * 1.35

  Eccles. 10.16.
• * 1.36

  Pro. 14.35.
• * 1.37

  chap. 16.13.
• * 1.38

  chap. 20.••,
• * 1.39

  20.26.
• * 1.40

  Pro. 21.1.
• * 1.41

  chap. 22.10 11.
• * 1.42

  Pro. 25.1.2
• * 1.43

  Pro. 26.26
• * 1.44

  ••eidge of Breda pa. 8
• * 1.45

  Pro. 17.11.
• * 1.46

  2. Cor. 5.20.
• * 1.47

  Mat. 20.2 1. Pet. 5.3
• * 1.48

  Mat 22.34 2, Tim. 2.4
• * 1.49

  2. Chro. 17 5.
• * 1.50

  1. King. 11.14. chap. 26 12.15 2. King. 9.14. 1 Sam. 2.30.
• * 1.51

  Pro. 28.4.5
• * 1.52

  Pro 11.14. & chap. 15.22.
• * 1.53

  Pro. 29.16.
• * 1.54

  Pro. 24.21
• * 1.55

  Pro. 28.2.
• * 1.56

  Psa. 68.6.
• * 1.57

  Ioh. 12.20.
• * 1.58

  Psa. 82.1 6.
• * 1.59

  Isa. 5.20.23.24.
• * 1.60

  Psa. 1.4.
• * 1.61

  ••ro. 29.14