The serpent salve, or, A remedie for the biting of an aspe wherein the observators grounds are discussed and plainly discovered to be unsound, seditious, not warranted by the laws of God, of nature, or of nations, and most repugnant to the known laws and customs of this realm : for the reducing of such of His Majesties well-meaning subjects into the right way who have been mis-led by that ignis fatuus.

Answer.

Still this Discourse runs upon elective King∣doms: * 1.1 As for those which have had other originalls, here is a deep silence, s•…•…is tu simul•…•…e •…•…upressum, quid hoc? you can paint a Cypresse Tree, but what is this

to the purpose? Let it be admitted that in such Mo∣narchies, the aime of the People is their own Pro∣tection, Concord, and Tranquillity, Rulers are the Ministers of God for our good; so on the other side, * 1.2 Soveraigne Princes have their ends also, who feedeth a flock, and eateth not of the milke thereof? So there are * 1.3 mutuall ends, and these ends on both sides are lawfull and good, so long as they are consonant to the rules of Justice. And though Prince and People doe princi∣pally intend their own respective good, yet it were folly to imagine to atteine to such high ends of such conse∣quence and concernment, without the mixture of some Dangers, Difficulties, Troubles, and Inconveniences: as Saint Ambrose saith, that since the fall of A∣dam, thornes often grow without roses, but no true ro∣ses without thorns: we must take the rose with the thorn, the one with the other in good part, for better for worse, fructus transit cum onere the benefit passeth with the burthen. If we can purchase tranquillity which we intend, with Obedience and Subjection which we must undergoe; we have no cause to complain of the bar∣gain. It is a most wretched Government, where one reall suffering, is not compensated with ten benefits and blessings.

Again, this publicke good of the people, is (to use your own phrase) either singulorum or universorum, publicke or private, of particular Subjects, or of the whole Common-wealth: howsoever the actuall intentions of individuall Members of a Society may aime at the private, yet when these two are inconsi∣stent (as sometimes it falls ou•…•…) a good Governour must preferr the publick; and particular Members

must not grumble to suffer for the generall good of the Body Politick.

But you say the end is farr more honourable then the meanes, and the Preservation of the Commo∣nalty is the end of Regall Dignity. True, but this preservation must be understood, sub modo, according to Law, which is not alterable at the discretion of hu∣morous Men, but with the concurrence both of King and Subjects. Likewise this is to be understood, where the ends are not mutuall (as here they are) the King for the People, and the People for the King: and where the end is not partiall but adaequate (as this is not.) Lastly, the end is more valuable, how? qua finis as it is the end in the intention of the efficient, not alwayes in the n•…•…ture of the thing. If the Ob∣server had argued thus, the publicke Tranquillity of King and People is the end of Government, therefore more valuable, hi•…•… inference had been good, but as he argues now, it is a meere Paralogisme, which I will clear by some instances. The Tutor is elected for the preservation of his Pup•…•…ll, yet the Pupill qua talis is lesse honourable: The Angells are Ministring Spirits for the good of Man-kinde, are men therefore more honourable then Angells? The Redemption of the World is the end of Christs In∣carnation, is the World therefore more excellent then Christ?

Whether the Observer cite Machiavell true or false, I neither know nor regard? Such a Character might fit Caesar Borgias a new Intruder, but not King Charles, who derives his Royalty from above an hundred Kingly Predecessors, whom Malice itselfe

cannot charge with one drop of guiltlesse Blood, nor with the teare of an innocent, such a Prince as Vespa•…•…ian, of whom it is said, that justis suppliciis il∣l•…•…chrimavit & ingemuit. But I offer two issues to the Observer, out of these words of Machiavell, if he please to accept the challenge. First, that more Noble Worthies have been cru•…•…hed to nothing by the insolency of the People, (proportion for pro∣portion) then by the Power of Kings. As in Athens for instance, Socrates, Aristides, Themistocles, Alci∣biades, and many more. The Second, that gallant and veruous Actio•…•…s doe not more often ingratiate men with the People, then a rouling tongue, a pre∣cipitate head, vain glorious Profusion, oily Insinu∣ations, feined Devotions, Sufferings (though deser∣ved) from Superi•…•…rs, and above all opposition to the present Sta•…•…. So that he that is a Fa∣vorite to the King, is ipso facto, hated by the People or the major Part: •…•…nd to be sleighted by the Prince, is frequently a re•…•…y way to be honoured by the People. Iudas of •…•…lilee was a great Favorite of the * 1.4 Commons, how did he indeare himselfe? by sediti∣ous Orations. Wh•…•… more popular then Simon Ma∣gus? * 1.5 Tis megas so•…•… great one, and this onely with jugling. When Abs•…•…om sought to ingratiate himselfe * 1.6 with the vulgar, wh•…•… course did he take? to be more eminent in vertue? No such thing; but ostentation, lying, flattery and •…•…ucing the present State. Who hath not heard, ho•…•… •…•…stratus and Dionisius two execra∣ble Tyrants, did cut •…•…d sl•…•…sh themselves, and perswa∣•…•… the credulous •…•…titude, how it was done by the

Malignants for their zeal to the Commonwealth, till by these Arts they had first gotten a guard allowed for themselves, and after invaded the Government.

Notes

• * 1.1

  Sect. 6.
• * 1.2

  〈◊〉〈◊〉. 13. 4.
• * 1.3

  Cor. 9. 7.
• * 1.4

  •…•…s 5. 37.
• * 1.5

  〈◊〉〈◊〉 8. 10.
• * 1.6

  •…•…m. •…•…5.