all places and at all times we have such Sichemites and Gibeonites as deceive the world and do blind the eyes of men by making them to believe they are the only Saints of God and do all for the honour of God but the Lord knoweth them not for any such Saints and Christ doth not acknowledge them for any of his sheep but though they shall say to Christ Lord Lord have we not prophesied in thy Name and in thy Name have cast out devils and in thy Name done wonderful works that is preached and fasted and prayed and fought for thy service and the like evidences of our faithfulness unto thee yet Christ that knoweth very well they did all these things for their own ends Mat. 7.22 23. will profess unto them I never knew you depart from me ye that work iniquity And S. Luke is more ample in setting out the discourse and Dialogue betwixt Christ and these men at the last day saying When once the Master of the house is risen up How S. Luke describes the hypocrites and hath shut the door and they standing without shall knock at the door saying Lord Lord open to us and he shall answer and say unto them I know you not whence you are then shall they begin to say we have eaten and drunk in thy presence that is when they received the blessed Sacrament of his Body and Blood at his own Table and thou hast taught in our streets and we were daily hearers of those Sermons that were preached though but in Chambers or in Barns or in the streets but he shall say I tell you as being angry for their presumption and hypocrisie I know you not whence you are depart from me all ye workers of iniquity there shall be weeping and gnashing of teeth when they shall see Abraham and Isaac and Jacob and all the Prophets and the rest of Gods faithful servants whom they persecuted in the Kingdome of God Luke 13.25 26 27 28. and themselves thrust out of doors But can they perswade themselves that our Saviour Christ will not know them when as they seem to be so zealous of his worship How hardly it is to perswade hypocrites to acknowledge themselves to be hypocrites and profess themselves so earnestly and so strictly to observe his will and to do nothing without a warrant from his written Word Surely no they cannot be perswaded hereunto but it is easier to convert the drunkards adulterers and harlots then to perswade these hypocritical Saints that they are sinners save in that general notion that we are all sinners for as decipimur specie recti we are deceived in them and the world is blinded through that shew of piety and profession of Religion which they make so they deceive themselves hereby Fallit enim vitium specie virtutis umbra For it is most certain that vice deceives the owner under the shew and shadow of virtue when as our Saviour saith to his Apostles they shall persecute you and imprison you Lament 4.5 Was there ever any time wherein this was more truly fulfilled then now in our daies and scourge you silence you and rob you of your means and maintenance and as the Prophet Jeremy saith cause those that did feed delicately to lie desolate in the streets and those that were brought up in Scarlet to imbrace dunghills and yet they that do these things shall not be Infidels and Pagans but such as shall think themselves very good Christians and to do God herein very good service to persecute his servan s. And what a cruel deceit is this to beguile their own hearts and to deceive their own souls to think they have God Almighty by the hand when the devil holds them fast by the toes and to perswade themselves they are the sheep of Christ when Christ professeth he knows them not to be his sheep but knoweth them to be the Wolves of Satan But can any thing be unknown to God or be hid from him which knoweth the secrets of our hearts and understandeth our thoughts long before he knoweth what is in the deep Sea and how far the world extendeth he knoweth the number of the stars and calleth them all by their names and he knoweth the height of heaven the depth of the Sea and the length of all the Spheres and doth he not know these men Indeed we know them not they are such Camelions that can change themselves into all colours saving white that is put on all manner of shews and shapes but that which is virtuous and honest but God knoweth them very well intus in cute both within and without for so the Lord professeth I know their works and their thoughts Esay 66.18 And therefore you must understand there is a twofold knowledge in God 1. The one general or universal 2. The other special or particular The first is over all the things in the world as they are his creatures The twofold knowledge of God and the works of his hands and so he knoweth all men good and bad and all creatures both in heaven and in earth The other is only over his Church that is his children whom he hath chosen and loveth and which therefore do love honour and obey him in doing his will and keeping his Commandments And thus he knoweth not the wicked hypocrites How God knoweth both the godly and the wicked oppressors extortioners and the like sinful generation and brood of Vipers as John Baptist calls them to be his children but knoweth that they are none of his children but rather the children of their Father the Devil for as a Father knoweth his Son and as he is his Son provideth for him an inheritance and knoweth his servant but knoweth him not for his Son and therefore provideth no inheritance for him but appointeth him to do some drudgery and keepeth him for his service So Christ knoweth his sheep and as they are his sheep he provideth for them eternal life and he knoweth the Goats the Wolves and the Foxes and knoweth them not to be his sheep and therefore provideth no inheritance for them but wil severely punish them because they neither follow him nor hear his voice but as the Lord saith Refused his counsel and despised his reproof Prov. 1.30 And this should be an exceeding grief and terrour unto the wicked when God shall say unto them as a Father doth to his disobedient Son I will not know him that is I will not acknowledge him for my son so God will not own nor acknowledge these men for his children though he knoweth them and knoweth their works well enough And on the other side this is an exceeding comfort and joy unto the godly when as a friend shall say of his friend I will know him wheresoever I see him before friend and foe and I will acknowledge him my friend and my self his friend in what state or condition soever he be rich or poor
Discovery of Mysteries and the Revelation of the great Anti-Christ And for which doings the Lord God hath if not sufficiently yet apparently shewed his just Wrath and Indignation against them many ways First In the discovery of their secret Hypocritical and hidden under-ground Mysteries of their Iniquitie which could not otherwise be sifted out and manifested but by the omniscient Spirit of the all-seeing-God Secondly In raysing so many godly men though to many with the hazard and to some with the loss of their lives and fortunes to oppose them and with a courage raysed by the divine Spirit to withstand their wicked ways and to uphold the true service of the living God Thirdly In the reducing of their chiefest Plots and Devices to nothing though out of his patience and long-sufferings he suffered them for a while to prosper and to walk on still and to proceed in their wickedness for they intended like those Gyants that built the Tower of Babel to erect such a frame of Government in these Kingdomes that they only and their Posterity and Successours should sit at the Stern to turn and guide the same as the thirty Tyrants did for a while in Athens so long as the Sun and Moon endureth and to that end they destroyed their King they suppressed the Bishops they excluded the Lords and then framed such an Engagement as might infringebly oblige and tie all the inhabitants of these dominions to adore them for their good Masters and Governours for ever But lo he that dwelleth in Heaven laughed them to scorne Psal ii 4. and the Lord had them in derision for as the Spirit of the Lord came upon Othniel and upon Barak and Gedeon to destroy the Aramites Canaanites and Midianites and as the Lord stired up Sampson and David to destroy the Philistines so the same Spirit stirred up one even the Lord General Cromwel a Philistine from among these Philistines and a grand Rebel out of these Rebel's that did first so wisely disannul their brazen Engin the Engagement and then seeing his opportunity and finding how acceptable it would be to God and beneficial to all good men he did with an Heroical courage dissolve that knot and scatter those Parliament-men as the Lord scattered the Jews that were the murderers of his Son and their own King over all the parts of this Kingdom And thus by the just Judgment of God the whol Mass of that long Parliament that thought to remaine as Kings for ever became like the chaff which the winde scattereth away from the face of the earth And therefore Secondly The just Judgment of God upon the dismembred members of the long Paâ—liament I must now proceed to shew you the just Judgments of God upon the dismembred parts of this great body as I finde them driven by the winde of God's wrath here and there throughout all the parts of these Dominions But I must confess that for the particular persons of that Parliament and their adherrents that have in a great measure already felt the heavy hand of God's wrath for their Transgressions in that confederacie it is a work beyond mans reach either to set them down or to shew their punishments and therefore I will confine my self and as the Lord shewed unto Moses the land of Canaan from the top of Mount Nebo afar of which sight must needs be therefore but very partial and imperfect so will I give you a tast and a glimmering light of some judgments of God and the justness thereof upon some particular men and the more noted Members of that Parliament and I will begin with him that was the beginning of our trouble the first disturber of our peace and the General of the late unhappy War the Earl of Essex First It was said as I remember of Dionysius King of Sicily Of the Earl of Essex that he was a Tyrant begot of Tyrants then which a worser Character could not be given and a baser description could not be made of him saith Plutarch But I will not say of this noble Lord who in deed had a great deal of Honour in him and carried himself for ought that ever I heard like a man of Honour and pius inimicus a noble Adversary unto the King that he was a Traytor begot a of Traytor yet I must say that his Father was a favourite of Queen Elizabeth and was arraigned and beheaded for Treason à ainst the Queen whether justly for his deserts or unjustly by the malice of his enemies I will not determine and though her Royal Majesty did Royally and most Graciously restore this man both to his Fathers Lands and Honours and King James confirmed the same and King Charles more then that made him one of his Privy Council and Lord Chamberlain of his House-hold which was for Honour one of the best Offices as I take it in the Court and for profit a place worth viis modis near about 2000. pounds per annum as I heard and conferred many other favours upon him and for all this this Lord as is conceived out of no other cause then ambition of popular praise which greedy desire of popularity hath undone many a noble minde or as others think out of a secret grudg which he bare to this good King and to King James his linage for giving way to his Lady and Wife to be divorced from him onely propter frigiditatem naturae which all Divines and Canonists do not consent to be a sufficient cause of divorce presently and willingly accepted the motion of the House of Commons Plinius lâ—b 8. cap. 23. and commission of the Parliament to become the General of all their Forces against the King wherein as Pliny writeth of the Aspick saying Conjunga ferè vagantur nec nisi cum compare vita est itaque alterutra intercepta incredibilis alteri ultionis curá persequitur interfectorem unúmque eum in quantolibet populi agmine notitia quadam infestat perrupit omnes difficultates ut perdat eum qui comparem perdiderat that he pursueth him which hath hurt or killed his Mate and knows him among a multitude of men and therefore hunteth him still and layeth for him breaking throughout all difficulties to come at him so it may be this Lord was such as Seneca speaks of qui tantùm ut noceat cupit esse potens that accepted of his office that he might be revenged for his disgrace when notwithstanding King Charles was not the Author of his dishonour nor did any wayes further that divorce and therefore should not have been maligned for anothers fault Or if it was not for this cause as I heard some confidently say it was yet for what cause soever this or any other and with what minde soever this Lord accepted that office as being loth to stain his Honour and Ambitious to retain the Fame of an honourable Soldier I never heard the King nor any other of the Nobility accusing him for any base ignoble and perfidious act
I would fain know if these four things were not the very causes that made the Rebels to being King Charles unto death this covetousnesse to get what is none of our own hath been the death of many Kings of many men for what made Caracalla slay his brother Geta in his mothers lap and between her armes but this inordinate desire to raign What made Phraharers son of Horodes King of Parthia kill his own Father and 29. of his brethren but the like desire to raign And what made Abimelech the bastard son of Gedeon slay 70. of his brethren in one day and Jehn to slay his Master even as Zimri had done the like before him and Absolon attempt to do so to his own Father but only this ambitious desire of bearing rule And if you look into the 8. c. of the 5. Book of Camerarius Camerar l. 5. c. 8. his historical meditations you shall find a Catalogue of such wicked murderers that have bin the death of many Kings that they might raign as kings themselves and therefore let the pretences of these murderers of their King be what you will change of Religion Arbitrary Government great Tyranny or loss of liberty yet all these are but forged and fained to blind the World and to deceave the people and the true Cause indeed is this Haereditas erit nostra This Profit is the point that doth the deed And as the desire to raign makes the regicides Cant. 2. so this inheritance of the Church which is signified by the Vineyard brought the doctrine of killing deposing and depriving into the Church of Christ and it is as truly Esay 5. as wittily said by one that Quid vultis mihi dare is the Jews question in this case Omnia haec tabi dabo is the Devil's answer to the Church-robber And such a dialogue betwixt the Devil and the Jew for the inheritance of the Church is powerfull enough to bring any King even Christ himself the King of Kings unto his death so I do assure my self and all the World may be assured of it it is not the calling or the office of the Bishops or of Deans Prebends which neither they nor their grand Master was ever able to disprove to be Divine that they so much detest but it is their Lands and inheritance that they so greedily gape for and as this made Naboth to lose his life so this makes our calling detestable and this was the cause the cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that brought Charles our King and one speciall cause that brought Christ the King of kings unto their deaths because they would not betray the trust that God reposed in them nor surrender up this their rightfull Inheritance unto the greedy Usurpers but shewed themselves faithfull shepherds that were ready to lay down their lives for their sheep rather then to betray the laws and liberties of the people and the happiness that God had determined for their subjects and for this as we owe to our Saviour Christ our selves our souls and our bodies to honor him and serve him to praise him and to magnify him for ever as our only Saviour and preserver from everlasting death and destruction so this good King this just magnanimous King King Charles that rather suffered an ignominious death then to give away the inheritance of the Church or annull the highest calling in the same the Calling of the Reverend Bishops deserves to be everlastingly Loved indelibly Chronicled and universally Published like Mary Magdalen for a faithfull Martyr a true Protector and a nursing Father unto the Church of Christ which here I vow for mine part ever to do whensoever opportunity offers it self to do it But as I said before they had their King in their hands Ob. they had him their Prisoner so they had his Kingdom in their power and possession already what needed they therefore to kill him that they might have that which they had For if Ahab had had the Vineyard questionless Naboth had not died Saint Mark answereth fully that they kild the Heire Sol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might hold it and continue in it An answer specially to be observed for covetousness is a sin of Retention and never thinks of Restitution and the sin of forcible entrance can not endure to be put out of Possession thereforelest if he lived he might use some means to Regain it there is no surer way for them to hold in Peace what they unjustly got by the sword but by the death of the Just Owner And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I conceive signifieth not only that we may hold what we have but also that we may have more then we hold as if they should have said Some-what we have while we have him our prisoner and in our hands but more we shall get when we get him dead for then we shall have all as much as we can or will desire Therefore seeing ambition is like the daughters of the Horseleëch that still crieth more and more these murderers are like the Whore in the Apocalyps that having tasted the blood of the Saints will never give over till she be drunk with blood so will they never be satisfied with any less than the blood of their King Apoc 17. the death of the right Heir that they may hold what they have and have whatsoever they desire So you see the true Causes why these wicked murderers have put their King to death Now 3. 3 The patient and silent demeanor of this King Esay 53. Act. 8.32 When his adversaries most maliciously illegally and falsly accused him and laid many things to his charge contrary to all truth yet he answered not unto their charge but this good King being reviled reviled not again and being smitten smote not again but as a Lamb before his shearer is dumb so opened he not his mouth The Reason The Reason of not answering to their charge four fold why he answered not is not expressed by the Holy Evangelists therefore we may not curiously prie into that which is concealed nor Positively conclude the Reason that is not revealed unto us Yet with Modesty it may be conjectured that he would not answer 1. Reason 1 Lest his wise and satisfactory Answer might convince Pilate that was a rational man and seemed to bear no malice against him and being satisfied to let him go freed from the accusation of his enemies and so the Counsell of God which he knew and came to fulfill it touching the Redemption of mankind by his death might thereby be frustrated So far did he prefer our good before his own life A most gratious King 2. Reason 2 He answered them not lest his answering might have ministred an occasion to these malicious miscreants to suborn more perjurers to bear false witness against him so carefull was this good King of the good of his enemies that they should not heap
to confesse their sins and to bewail his death Nay they were so far from returning or repenting them of their wickedness that their hearts being hardned harder than Pharaoh's heart they still proceed in malice and because any eulogy of him they thought obloquy unto themselves and his praise to be their shame they neither permitted him a Funeral Sermon nor provided a Tomb for his burial and therefore in all likelihood he had goue without one had not providence according to Prophesie provided him a Sepulcher from an honourable Counsellour which had lodged this King while he was alive in his heart and now being dead he layes him in his own Grave But it may be said That as S. Peter saith Ob. Pilate and the children of Israel did but what the hand and counsel of God bad determined before to be done and therefore this their proceeding against their King being but a lowly submission or a dutiful execution of Gods providence it cannot be so offensive unto God I answer Sol. 1 1. That Gods counsel was secret and unknown unto them and they had no revelation nor commandment from God to do it therefore they are inexcusable for doing it 2. Though S. Peter saith God had determined this to be done yet he doth not say that God determined to do it by them and in that manner and for that cause as they did it Therefore though the counsel of God for the doing of it had been revealed unto them yet this can be no excuse unthem unless God had commanded them to be the actors of it 3. Though they had known Gods mind and that his mind was that they should be the actors of this Tragedy yet Gods end being salus populi the salvation of all faithful people and their end being to satisfie their own malice and ambition to get the inheritance of the Church and the Kingdom to themselves the counsel of God to do it cannot justifie them in their wicked deeds And therefore all these things rightly weighed it will appear that Gods counsel was most just in it self and most gracious for us and their proceeding most unjust without warrant without authority and will be found at the last Day with all other like proceedings without excuse and themselves to be most malicious murderers of their King And now as Apelles or Timantes having drawn the sad and mournful countenance of the Mourners for Iphigenia to the uttermost height of his skill when he came to expresse the same in Agamemnon her father because his art could go no higher than he had gone and that it could not reach to express her fathers grief he was fain to draw a vail over Agamemnon's face and to leave it to the consideration of the beholders to conceive how infinite must be the sorrow of her dear father that so dearly loved her So I having painted out the horrible vileness of the murderers of their Just King to the uttermost of mine art and not able to shew half the damnability thereof I must put a Curtain before my Tablet and leave it to your thoughts to consider if you can imagine that it is possible for any Orator to expresse the unutterable and incomprehensible damnability of this Fact and the execrable villany of those Traytors that have murdered their own just King And now 3. 3 Part. Who were the murderers of this just King For the murderers that have killed their Just King I am to shew you who these Traytors and murderers were and we find in this Chapter and the precedent Chapter that they were the people and the Elders of the people the Scribes and the Priests and the whole multitude and the Evangelist adds the Pharisees the Sadduces the Lawyers and the Rulers of the people A strange and a wonderful thing that so many of several Sects of several Degrees and several dispositions should notwithstanding conspire together to put to death their own just and lawful King But you have heard of the Treason and Murder and the cruel handling of this King and you have seen and do know how our own King hath been likewise used and all this we can it may be patiently hear but when Nathan tells David Thou art the man and when I tell these Jews de quibus narratur fabula These and these were the men that did it and were the Actors in this wicked Tragedy or if I should name the Actors of the other Tragedy that our English Jews acted against their own King I know not how they would wring and bite and kick against me Yet howsoever I will as briefly as I can go over them all that the Scripture speaks of that when you find or see any of the Actors of the other later Tragedy and Regicides like these Murderers of their King you may dislike them and specially beware of them And 1. Because the Pharisees were most powerfull and most numerous 1 The Pharisees like our zealous seduced and hypocritical Saints I will begin with them that first began to quarrell with their King and you must know that they were but of yesterday a new-sprung Sect not so much as once mentioned in all the Old Testament but as soon as ever he peeps out of his shell he runs away like the Lapwing out of his nest and separates himself from the Church i.e. the Congregation of his neigbours Why the Pharisees separate themselves from all others for which cause he is termed Pharisaeus quasi segregatus and the reason of his separation is because he thinks all others prophane carnall and worldly and himself with the rest of his Sect to be the only holy Saints and servants of God And indeed we find that they exceeded all the common sort of men in five speciall things as 1. In Tything 2. In Fasting 3. In Praying and Preaching Their Religion 4. In a fair Language 5. In sanctifying the Sabbath For 1. For tythes they will not omit Mint and Cummin nor any of the least things untythed 2. For Fasting they must do it twice in every week 3. For Praying they used it often and made long prayers Matth. 6.23 and openly not caring who did see them but rather defirous that all men should take notice how devout they were in their prayers and so they were for the preaching the word of God and they were most diligent to hear Sermons insomuch that rather then they would be without the word preached Matth. 3 they will go to hear John the Baptist 4. For their fair language Christ himself tells us that they being evill yet speak good things and so when they came to intrap him Matth. 12.24 Their diffimuâ— lation they began with fair words and say Master and so in all their carriages when they meant to play the devill they spake like Saints as when they laboured what they could to be the death of Christ yet they come unto him as if they were his greatest friend and tell him
subjects to become perjurers and rebels against their King but ambition and impatience are the two hands that pull down Kings out of their Thrones 1. Impatience in the subjects that can not tarry Gods leasure to relieve them 2. Ambition in those that desire the Crown and are bewitched with the inordinate desire of bearing rule Other things are but pretences these only are the causes that move subjects and servants to kill their Kings whom they think do misgovern them or Tyrannize over them 2. Having seen the hatred and malice of Zimri towards Elah The second thing ment oned which is Peace his Treason against his King his ingratitude to his Master and his most horrible sin of Murder in slaying his King and his Master We are now come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the second thing mentioned in this speech of Jezabel and that is Peace Had Zimri peace which is a question what reward he had or rather what punishment he suffered for that tragicall exploit to kill his Master Had he peace for his pains And peace as I told you is the best and the most excellent of all earthly blessings and it is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth quiet sweet gracious and by the Latins pax quasi pacata i.e. calm gentle courteous for so the Apostle meaneth when he saith that Rahab received the Spies with peace that is courteously Heb. 11.31 But you must understand that this blessed peace is two fold 1. Perfect And Peace two fold 2. Imperfect And 1. The perfect peace is not here to be found on earth 1 Perfect but among the blessed Saints in Heaven where is pax super pacem Perm Serm. 23. de verb. Psal pax quae exsuperat omnem sensum Peace upon peace and peace which passeth all understanding peace that shall have no end but will put an end to all our labours And this peace was not meant here by Jezabel she knew not what belongs to this peace 2. The other peace which Jezabol meaneth 2 Imperfect and this is threefold is that which may be obtained here on earth and that peace is three fold 1. With God 2. With our selves 3. With our neighbours The first peace is with God for our Forefather sinning against God 1 With God and eating the sower grapes hath set all our teeth on edge Esay 1.24 and made us all enemies unto God as the Apostle sheweth and God saith He will be avenged of his enemies and therefore there is no way for us to be delivered out of his hands unless we be reconciled to be at peace with him And at peace with God we cannot be but by faith in Jesus Christ who became peace to them that were a far off Eph. 2.17 and to them that were neer i. e. both to the Jews and to the Gentiles as S. Jerom expoundeth it The second peace is with our selves 2 With our selves for after we became enemies unto God posuit nos nobis ipsis graves God did not only arm all his creatures against us but he hath set enmity within our selves and raiseth such rebellions wars and troubles in our own thoughts and consciences that we can never be at rest untill we find our selves at peace with God but when we believe that our peace is made with God through Jesus Christ our Lord who hath paid our debts and satisfied God for our fins then our minds are quieted and our consciences are at peace and as our Saviour saith let not your hearts be troubled neither fear for I have overcome the world so nothing in the world troubles them that believe they are at peace with God The third peace is with men 3 With our neighbors that are without us and are our neighbours for sin hath set all the world together by the ears Non hospes ab hospite tutus But they that are at peace with God do obey the precepts and counsell of God to follow peace with all men and to do good to all men and these be the three kinds of peace that are had in this life and are the greatest blessings in this world And this last kind of peace i. e. peace and concord among men which is the more generall and the more sensible then the other kinds of peace was ever esteemed both of the Jews and Gentiles to be the greatest happiness that men can enjoy under heaven Et quia contraria juxta so posita magis elucescunt As the horror of the night commends the brightness of the day so the miseries of war do shew the benefits of this peace I will make this point plain unto you And war is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the abundance of blood that is shed in war and by Divines it is termed flagellum Dei the scourge of God and God hath many scourges as poverty sickness imprisonment but especially these three Grand Scourges 1. Three speciall scourges of God Famine 2. Pestilence 3. Sword Whereof war is the worst of all comprehends them all and brings them all upon us and therefore Homer saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is an unsociable and a most wicked man that will bring war which is the most deadly thing unto the people for then as Virgil saith Non ullus aratro Dignus honor There is no regard of husbandy Sed multae scelerum facies Et curvaerigidum falces conflantur in ensem And as Tibullus saith The plow Shares are turned to Swords Tunc caedes hominum generi tunc praelia natae Tunc breviter dirae mortis aperta via est And you see how in the time of war the poor infants that never offended do perish upon their mothers brests and many times in the womb before they see the light the goodly houses the stately Palaces the pleasant gardens that are like paradises the fruitfull trees that have been some hundreds of years before they came to this perfection are all burnt destroyed and demolished in a moment the poore are starved in the streets the fruitfull land is become a wilderness and as Learned Vives writing to King Henry the eighth saith No Common-wealth is more unstable then that which is most exercised with war as we see how often the Athenians came to their last gasp when as à Persis exustae à Lacedemoniis oppressae à Philippo fractae ab altero Philippo afflictae à Mithridate occisae à Sylla propedum deletae And warlike Rome was taken by Tatius besieged by Porsenna burnt by the Gaules terrified by Pyrrhus shaken by Hanniball and at last torn in pieces by her own weapons And the like lamentable events have hapned to this our own Kingdom in the time of the Barons war and that civill dissention betwixt the two houses of York and Lancaster wherein
sed hoc solo contentus quia praecipitur he that is truly obedient to him whom God commanded us to obey never regardeth what it is that is commanded so it be not simply and apertly evill but he considereth and is therewith satisfied that it is commanded and therefore doth it because as S Aug. saith The command of the Superiour is a sufficient excuse for the inferiour Mandatum imperantis tollit peccatum obedientis i.e. in all things not apparantly forbidden And therefore as Julians Christian-Souldiers would not sacrifice unto the Idols which was an apparent evil at his command Sed timendo potestatem contemnebant potestatem but in fearing the power of God regarded not the wrath of man yet when he led them against his enemies they never questioned who they were that they went against nor examined the cause of his war but they went freely with him Et subditi erant propter Dominum aeternum etiam Domino temporali and in all such civill commands they obeyed this wicked King for his sake that was the King of kings and it may be fought against their own brethren So did the Jews that followed Saul against David and yet we never read that ever they were blamed for it And so should we do the like if we would do what God commandeth us For it is not in the subject's choice against whom he will fight but he must be obedient to his King if he will be obedient unto God for so the Lord saith I have made the earth the man and the beast Jerem. 27.5 6. that are upon the ground by my great power therefore certainly none should deny his Right to dispose of it and now I have given all these Lands into the hands of Nebuchadnezzar the King of Babylon my servant and yet he was both a Heathen and Idolater and a mighty Tyrant and all nations shall serve him and his son and his sons son and it shall come to passe that the nation and Kingdom which will not serve the same Nâ—buchadnezzar the King of Babylon and that will not put their necks under the oke of the King of Babylon that nation will I punish saith the Lord with the sword and with the famine and with the pestilence until I have consumed them by his hands Therefore hearken not ye unto your Prophets nor to your Divines which speak unto you saying Ye shall not serve the King of Babylon for they prophesie a lye unto you which he repeateth again and again they prophesie a lye unto you that you should perish Which very words I may take up against the Rebels of England Ireland and Scotland God gave these Kingdoms unto King Charles and they cannot deny this nor deny him to be a good man and a most religious King and He hath commanded us to obey him and they that will not serve him he will destroy them by his hand Therefore believe not your false Teachers whether they be the Priests and Jesuits of Ireland or the Brownists and Anabaptists of England for God hath not sent them though they multiply their lyes in his name because God hath so straightly commanded us to obey our King in all civil causes and in all things wherein he giveth not a special charge to do the contrary And therefore that which is most worthy to be observed though God himself for the sin of Solomon declared by his Prophet that he had decreed to cut off ten parts of the Kingdom from Rehoboam yet because the people revolted not to satisfie Gods justiâ—e for the sins of Solomon but out of their own discontents that he would not ease them of their burdens for this revolt from a foolish and an oppressing Prince they are termed Rebels 1 Kings 12.19 and as the Thief to prevent his discovery will commit murder scelus scelere regitur and one great mischief will shelter it self under a greater so their Rebellion corrupted their Religion and made them fall away from God to worship Idols as they had done from their King to serve a Traytor which soon brought them to confusion Because this revolt as it proceeded from them was most abominable unto God And therefore though they were not reduced to Rehoboam because that may pretend some cause as oppression yet this after a plenary disquisition can admit of none excuse and therefore being abominable above measure it cannot expect the least favour from God but they were most severely punished by God because they transgressed his will by thus rebelling against their King contrary to his Commandment 2. The other Caution is That if the King commandeth what the Lord forbiddeth or the contrary then I may disobey but I must not resist for this is the will of God that where my active obedience cannot take place my passive obedience must supply it And though our Kings were as Idolatrous as Manasses as Tyrannical as Nero as wicked as Ahab and as prophane as Julian yet we may not resist we must not Rebel which would overthrow the very order of nature Arnis de autâ—rit princ c. 3. pag. 68. as Arnisaeus proveth by many examples and takes away the glory of martyrdom and makes all the Precepts of the Gospel of none effect And therefore when the Christians in Tertullians time were more in number and of greater strength than their enemies yet being compelled to Idolatry they rather suffered any persecution than admitted of any Rebellion against the most wicked of their persecutors And Juâ—tinian faith Q is est tantae authoritatis ut nolentem principem possit coarctare Who hath so much power as to restrain an unwilling Prince And yet it is very strange to consider what new Divinity hath been taught ex cathedra pestilentiae out of the chair of our new Assembly to raise Rebellion against our King and that which is worse than Rebellion to refuse the grace of Remission The Scribes and Pharisees were most wicked hypocrites and they sate in Moses chair but they never durst teach such tenets as now are published and practised in these Kingdoms And therefore our Saviour saith Math. 23.3 All that they bid you observe that observe and do Indeed there were some Hereticks among them that in the dayes of Theudas and Judas Galilaeus taught That the Jews were not to pray for the life of the Emperour because he was but extraneous an Vsurper and none of their lawful Kings for which errour Pilate mingled their blood with their sacrifice but these never durst avouch they should not pray for their own lawful King much lesse that they might rebel and take up arms against him Joseph Antiq. though he were never so wicked For they knew that the holiest men that ever were among the Hebrews called Essaei or Esseni that is the true Practisers of the Law of God maintained that Soveraign Princes whatsoever they were ought to be inviolable to their subjects as they were in most places among the most
because this our City is built upon a Rock and the gate of hell shall never be able to prevail against it not only because that being upon a Rock it can never be undermined but especially because as S. Cyprian saith Cyprianus Non plus valet ad dejiciendum terrena paena quam ad erigendum divina tutela And this good Shepherd which is the Lamb that standeth upon Mount Sion to defend it is more powerful to save it then the Roaring Lyon which is the Prince of darkness to destroy it 2. The same Prophet David saith The Lord is my Shepherd 2 From wants Psal 23.2 therefore I shall want nothing he shall feed me in a green pasture and lead mo forth besides the waters of comfort And in the Propher Ezekiel this good Shepherd saith Ezek. 34.14 The best food for Gods sheep what it is I will feed my sheep in a good pasture and upon the high Mountains of Israel shall their Fold be there shall they lye in a good Fold and in a fat Pasture shall they feed upon the Mountains of Israel where you must observe that this Fold is the Church of Christ and the fat Pastures are the Lilies Violets and the sweetest of all pleasant flowers especially the three leaved grass that as Aristotle saith is most delight some unto the sheep for this is the food of the Shepherd even as he professeth in the Canticles Cantic 2. that he feedeth among the Lilies and that is as Psellus doth interpret it where he seeth the graces of Gods holy Spirit and the virtuous examples of the Saints these are as meat and drink unto him and so they are unto his sheep For as S. Ambrose saith the Pastures of Gods sheep are the blessed Sacraments the holy Scriptures heavenly Sermons pious books and holy meditations of heavenly things and especially the three leaved grass which is the understanding of that great mystery of godliness that our God which is but one God in Essence is distinguished into three Persons the Father the Son and the Holy Ghost And the waters of comfort The waters of comfort what they are are those plentiful streams of milk and honey of Divine Consolation wherewith the Spirit of God doth as it were inebriate the souls of his servants for the Church of Christ is the Land of Promise which floweth with milk and honey it is the Wilderness where the Lord raineth Manna the bread of heaven to fatisfie the fouls of his children it is the Spouse of Christ whose loves are better then Wine and it is the House of God Cantic 2. whereof the Psalmist speaketh that the sheep of Christ shall be satisfied with the plenteousness of his house and he shall give them drink of his pleasure as out of a River that is alwayes running Psal 36.8 and yet never dried up And Christ being our Shepherd his sheep shall not only have the spiritual food of their souls and be satisfied with these heavenly juncates but they shall have also whatsoever is necessary for the sustentation of their temporal life For as S. Paul saith Godliness is profitable unto all things having the promise of the life that now is 1 Tim. 4.8 and of that which is to come And our Saviour saith that if we first seek the Kingdome of God and his righteousness and so to become the sheep of this good Shepherd Matth. 6. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the other things that you seek as food and rayment shall be given unto you for your heavenly Father knoweth that you have need of these things therefore he that feedeth the young Ravens that call upon him will much rather feed you that are the sheep of Christ if you relye upon him And they shall not only have sufficient for themselves but also to help and to relieve many others as the poor and their children and their childrens children for the blessing of the Lord saith Solomon maketh rich and a good man leaveth an inheritance to his childrens children Prov. 10.22 Prov. 13 22. Psal 112. v. 2 3. Iob 22.23 for riches and plenteousness are in his house and his Seed is blessed And Eliphas the Temanite saith If thou return to the Almighty and put away iniquity far from thy Tabernacles then shalt thou lay up gold as dust and the gold of Ophir as the stones of the brooks Yea the Almighty shall be thy Defence and thou shalt have plenty of silver even as the Lord blessed Abraham that he became very rich in cattel Gen. 13.2 c. 12.16 in silver and in gold and had sheep and oxen and he-asses and men-servants and maid-servants and she-asses and Camels Or were it so that God did not thus bless us with outward wealth but suffer the world to frown upon us and to bring us to some want and poverty as he did to Job Lazarus and others either for the tryal of their faith patience and constancy in his service or for some other causes best known unto himself yet if we be the sheep of Christ what need we care or fear any such want so long as we want not the Wedding Garment and the spiritual food of our souls Quia major est suavitas mentis quam ventris because the garment of righteousness is of more worth then any Imperial Robe and the satisfying of our Souls is a great deal better then the filling of our bodies whose food be the same never so dainty is compared with the other nothing but ackorns and husks and other like vanities that are as soon done and gone as they are begun whereas a good conscience is a continual feast and the food of our souls Iohn 6.50 54. which our good Shepherd giveth us never perisheth but feedeth us to everlasting life as our Saviour sheweth O then beloved Brethren What a blessed and a happy thing it is to be the sheep of Christ to be thus innobled with such a Master thus protected from all evil and thus satisfied with all good though therefore the Proverb tells us and it is very true if thou make thy self a sheep the Wolfe will eat thee yet it is far more excellent and to be chosen rather to be a sheep of Christ then a wolfe of the world and to be a Lamb of God rather then a Lyon of the devil when at the last we shall find it far better to be devoured then to devoure and to be spoiled then to spoil our Neighbours 3 The duties and properties of Christ his sheep Two special points Iohn 10. v. 5. But then 3. If you would be the sheep of Christ you must be qualified with these two special properties 1. To hear the Voice of Christ 2. To refuse the hearing of a strangers voice For So our Saviour saith My sheep hear my voice but a stranger will they not follow but will fly from him because they know not the voice of strangers So
ádmixtis dulcia acerbis and a soft answer appeaseth wrath saith Solomon and a faire speech gaineth love and Secondly 1. Secondly on the Presbyterian part 1. Pride Pride 2. Ignorance 3. Envy 4. Ambition 5. Coveteousness 6. Hatred in the Presbyters are the causes of all the discontent betwixt them and the Bishops First Their Pride and Arrogancy was such that they thought too well of themselves Superbos Jequiter ultor a tergo deus and preferring themselves before others they thought themselves worthy to be set above others but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Menander none shall escape the punishment of Pride because as Cicero saith Nullum est officium tam sanctum tamque solenne quod non superbia abitio comminuere ac violare solet and as St. Augustine saith Destruit superbia quicquid justitia aedificat Pride destroyeth whatsoever Virtue or Righteousness buildeth and the Poet saith as much Inquinat egregios adjuncta superbia mores our Pride soileth and spoileth the best and fairest things and so the Pride of these men destroyed whatsoever their good parts deserved and deserve much they could not For Secondly 2 Ignorance Ignorance is many times the Mother of Pride when as none is so bold as blinde Bayard for though sometimes multum facit ad ingenium superbia Pride spurreth on some to get Learning and their Learning makes them the prouder yet true knowledge and especially the Divine Learning teacheth Humility and not Pride for when they have attained to all Arts and do know as much as Berengarius that was said to know as much as was knowable or as Solomon that wrote of all Natures from the Isop that groweth upon the Wall to the Cedar of Lebanon Yet may they cry out with the Poet O quantum mortalia pectora cecae noctis habet Ovid Mâ—t. l. 6 Alas alas how much Blindness lodgeth in all mortal men and they may most truly say with Job that they are but of yesterday and know nothing But their ignorance of the truth of the Holy Scriptures the Writings of the ancient Fathers and the Ecclesiastical Stories of all Times made them to neglect their Duties and to spurn against both their King and their Bishops for had they been well vers'd in these things and had understood them well I should have thought it not possible for the Devil to have filled them with so much poyson as they have shewed both against their King and against their Bishops and that just like the Coy-Duck Officiosa aliis exitiosa suis to destroy their Brethren to pleasure their Enemies and the Enemies of God's Church For Thirdly Seeing the Bishops whom they deemed no more then their Equals to be preferred before them and conceiving themselves thereby to be neglected they both hated the King for his choice and envied the Bishops for their places and because they were not capable to work any other revenge their Tongues were their own and they let fly their Arrows even bitter words both against our obedience to the King though cunningly and obliquely and most directly against the Calling of the Bishops making that nothing wherein themselves had nothing to do But till their envie had gotten power to work their ends it onely wrought the greatest mischief unto themselves for as it is said of Mount Aetna Nil a liud nisi se valet ardens Aetna cremare that it burns nothing but it self Sic se non alios invidus ipse cremat so the envious man comburitur intus extra doth burn and pine away himself through envie and this envie destroyed the whole Nation of the Jews because as Saint Ambrose saith Maluerunt invidere quà m credere they rather chose to envie Christ for his honour that he had for his Miracles and good Deeds then believe in him for their own Salvation and the Bishops thought with Pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melior est invidentia commiseratione that a Case hateful was better then woful and that it was better for them to be envied by these then to be pitied by all But Fourthly The next thing that made them to start aside like a broken Bow Ambition was not so much their envy against the Bishops as their ambition to obtain their places and their ambition which as the Scholeman saith is one of the Daughters of Pride failing to lay hold of what it went about or that preferment which they sought made them to flie out against the Bishops and as Arius missing the Bishoprick of Alexandria became the Father of the Arian Heresie and Aerius as Epiphanius writeth being denied the Bishoprick that he required did first broach that Heresie that there was no difference betwixt a Presbyter and a Bishop so the Presbyterians haughty spirit breaketh forth to discontent to murmure to traduce to maligne and to abundance of other evils not easily to be discovered for as Cicero saith Facillimè ad res injust as impellitur quisquis est altissimo animo gloriae cupido He is most easily induced to do very unjust things that is of an high minde and ambitious of glory and great places Nam dulce venenum Est mundi lethalis honos because this deadly desire of honour is like sweet poyson that enticeth us to suck it up And Fifthly As covetousness and the love of this present World Covetousness made Demas to forsake St. Paul so the like worldly love and the love of the things of this World hath made these false Brethren to forsake their leaders for this is that root of bitterness Javenal Satyr 14. which choaketh every pleasant flower and destroyeth every virtue for as Juvenal saith quae reverentia legum Quis metus aut pudor est unquam properantis avari what respect of Laws what fear of punishment or what shame of the World is at any time in a covetous man that maketh hast to be rich Nam saevior ignibus Aetnae Fervens amor ardet habendi Yet we may and ought to covet that which is good for he that coveteth the Office of a Bishop to feed the Flock of Christ to preach the Gospel and to promote the Glory of God desires a good work saith the Apostle but he that desires a Bishoprick to Lord it over God's Inheritance and to enrich himself and his Posterity to purchase Lands and to leave Lordships for his Children this is an evil sickness that produceth death And this covetousness is said to be the Epidemical Disease of the Presbyterians that are generally seen to be more covetous then any other kinde of men as it is expressed in particular by the Authour of the last Will and Testament of Sir John Presbyter Sixthly Covetousness Their covetous desire and ambition to get Wealth and Preferment and their unworthiness to obtain it causing them to miss of it have bred in them not onely envy against the Bishops but also discontent and hatred against the King for preferring the other and neglecting them though the King did to them herein
memory but also special and late obligations of Favours having gratified the active spirits among them so far that I seemed to many to prefer the desires of that party before mine own interest and honour And Cicero tells us that ingratitudine nihil mali non inest there is no evill that is not residing in an unthankful Wretch and Ausonius saith that ingrato homine terra pejus nil procreat The earth never brought forth a viler thing or worser wood then an unthankful man and could there be found besides the Jews a more unthankful people on earth then the Scots have been to this their own lawful loving King and bountiful Benefactour How unthankful the Scots are Witness that monster of men whom the King made Lieutenant of the Tower the chiefest Fort of all England and he made himself the King 's mortal enemy and besides him witness a thousand more whom the King raised from the dunghil to make them companions of Princes and they to requite him combined with the Parliament fought against their King to subdue him and to bring him to nothing hoc magnum est hoc mirum and may not this be wondered at that the earth should bring forth such creatures as are unworthy to live upon the earth for have they not like mortal Enemies in a most hostile manner invaded the King's Territories and warred against him with as perfect fury as ever Hannibal did against the Romanes and we all know or should know that no causes are warrantable for the undertaking of a war if justice be not the ground thereof Lipsius polit lib. 5. Justum autem non est quod tria haec non habet justa autorem causam finem and just it cannot be saith Justus Lipsius if it hath not these three just things A just Author a just Cause and a just End And Titus Livius saith Tit. Livius lib. 9. Justum bellum quibus necessarium pia arma quibus nulla nisi in armis relinquitur spes that war is just to whom it is necessary and they do rightly fall to take Arms And no War in no time for no cause can be just that is made by Subjects against their King which have no help nor hope but in their Arms. In eum autem qui juste agere satisfacere paratus est nefas est bellum sumere saith Thucidides but it is an heinous offence to make war against him that if you be wronged is ready to do you right and to make you satisfaction and wherein I pray you could the Scots shew themselves justly grieved and King Charles did not most willingly and beyond expectation give them and offer them full satisfaction And what cause then could they pretend for this Invasion surely none at all but onely covetousness and a desire to be enriched either with Spoils and Plunderings or with very fair Compositions as they were by the means of their Confederates in England with the Sum as was said of three hundred thousand pounds a fair Sum for such a foul Fact and therefore these doings must needs be odious both to God and to all good men And yet I will shew you greater Abomination of these abominable rebellious Creatures for they had as the Parliament of England had done likewise taken their Oaths of Allegiance and Fidelity to his Majesty and how have they kept their Faith and observed their Oathes did they not being Scholars remember what the Poet saith Non bove mactato caelestia Numina gaudent Ovid Epist 18. Sed quae prestanda est sine teste fides id est That God delighteth more in observing Faith and performing Promises then in sacrificing whole Oxen to him Nam fidem qui perdidit nihil ultra potest for he that hath lost his faith How heinous a thing it is to break our faith and to falâ—ifie our Oaths hath lost all that he hath worth any thing and is unworthy to live among men And would these men violate their solemn Oaths think you surely men will hardly believe it if they did not see it for a perfidious Violation of an Oath and Covenant is as damnable as Athiesm if not worse because this wittingly and willingly abuseth and scorneth that Deity which it necessarily though unwillingly acknowledgeth and therefore the Heathen man could advise us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by no means to forswear our selves for fear of punishment from God and shame among men because as I said before out of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though we may deceive men as Perjurers do many times yet we must not think that our Perjuries and Falsities can be hid from God whose peircing eyes do behold every secret thought and will not suffer the Perjurers and Deceivers to go unpunished as it may appear by this one example The Story of Perfidiousness of Hatâ—o Bishop of Mentz which I have picked out of many that might be produced to the same purpose of Hatto Bishop of Meutz for Abbas Vrsbergensis writeth that Adelbert Count Palatine of Franconia being charged to have slain the Emperours Son and upon that suspition being straitly besieged by the Emperor but the Castle of Adelbert being very strong both by nature and by art the Siege did no whit promise either the taking of it or the yielding up thereof therefore Hatto being a near Kinsman to Adelbert and desireous to curry favour with the Emperor employed himself by cheating means to draw his Cosen into the Emperour's hands perswading Adelbert to go with him unto the Emperour and that he might boldly go without any fear of danger he made a solemn Oath unto him that as he came safe out of his Castle so if they could not well agree by a good Treaty he would bring him safe again unto his Castle whereupon Adelbert consented to go with him and went a prety way from his Castle but Hatto looking upon the Sun said the Morning was well spent and there was a long way to the Emperours Camp and therefore he thought it was their best Course to return to the Castle and to break their Fast and then they might go the better and with more ease and Adelbert suspecting no ill in so fair a Motion yeilded to return to break their Fast and he courteously entertained his Cosen and after Break-fast they rid both to the Emperours Camp where presently the Emperour adjudged Adelbert to dy whereupon he calleth for Hatto and accused him of Treason and Perjury except he performed his Promise to bring him back safe again into his Castle whereto the Bishop answered that he was acquitted of his Oath in that he carryed him to his Castle when they returned to break their Fast and upon this perfideous trick the credulous Earl lost his life and the Emperour seised upon all his Seigniories but for this wicked part Hatto could never blot out his reproach but was ever afterwards called by the Germans Hatto the Traytor and as you may finde it in the Chronological
that he did against his Majesty other then a fair enemy and a pious Adversary useth to do this I must need say of him that I never heard any man speak otherwise of him But how did the just God like of these his doings how fairly soever carried you may conceive by the success so far as man can judg of things for he was worsted at Edg-Hill the first Field that he fought where he was fain to hide his head in the day of Battel and the next day to retire not without some Dishonour to Warwick-Castle and afterwards in Cornwal he was forced to abandon and leave his whole army and glad to take the Sea to carry him back to the rebellious City for which and for such other the like disasters that the Parliament conceived they that so solemny swore a little before that they would live and dy with him do now Vote a dispensation of that Oath and discard this unfortunate though not unhonourable head and choose another in his room and his Lordship not without some disgrace is disrobed of his Excellency and least this potion might in time through discontent work some bitter effect against them that gave it him as the like hath done to many other rejected and degraded Officers that are most sensible of disgraces their jealousy produced a double passion of Fear and Hate and these cause the Patient to think that all remedies are too weak for the Danger and do force them to apply more violent Phyfick then either the quallity of the Disease or the Constitution of the diseased can sustain and therefore it is generally reported and of most of the King's Friends believed they gave him a Spanish-fig The Earl of Essex suspected to have been poysoned some Aconites that wrought too strongly upon his Body that it soon brought his head into the Grave And thus was he rewarded for his good service unto the Parliament and the ill offices he did against his King God in justice suffering the People Sir John Hotham and his Son that magnified him to destroy him which is the Common fruit of Popularity Secondly The next persons that I shall instance are Sir John Hotham and his Son with him whom I shall put both together because both were in the same fault of disloyalty to the King and both tasted of the same sauce and suffered the like punishment This man was the first that so unjustly and so insolently durst presume to enter into Hull the King 's own proper Town and there to seize upon the King's Magazine and his own peculiar goods and when the King came in his own person to require admission into the same he very undutifully and uncivilly to say no worse refused to receive him in but kept him out with unseemly terms of denial and as they say with a great deal of Scorn and Contempt And how did the just God approve of these unjust doings You may guess by the subsequent punishment which both the Father and his Son have undergone And truly I cannot think of their punishment but I must remember the Story that you may finde in Herodotus touching Hermotimus and Pamicetius Herodot lib. 8. for Hermotimus taken Prisoner in War was sold unto Pamonus that was a base Merchant and which made a Trade of very dishonest gain for The Story of Hemotimus and Pamonius seeing that gelded Youths were much more set by for all manner of services among the Barbarians then those that were ungelded as Xenophon alledgeth Cyrus to have therefore committed the keeping of his body rather to Eunuchs then to others this base Merchant bought all the fair Boys that he could get for money in all Ports and Faires where he went to buy them and then gelding them The great price of Eunuchs he went to Sardis or Ephesus and sold them again almost for their weight in gold therefore he used Hermotimus after the same manner and they sold him to one that among other gifts presented him to King Xerxes with whom in success of time he grew into greater credit then all the other Eunuchs and Xerxes making War upon the Graecians took Hermotimus with him who was sent upon some business to the Isle of Chios where finding his old friend Pamonius he took acquaintance with him and recounted unto him the great happiness and the great benefits he enjoyed by his adventure and the good that Pamonius had done him and therefore promised that if he and all his Family would remove to Sardis he would enrich him with much wealth and advance him to great honour which offer the Covetous and Ambitious Merchant willingly accepted and soon transported himself with his Wife and Children and all his whole family thither to whom Hermotimus when he had him within his power said O thou the most Wicked of all men that usest the vilest and most detestable Traffick that can possibly be devised what hurt or displeasure didst thou ever receive at my hands or through my means that of a man am now made of thee to be neither Man nor Woman Didst thou think that the Gods were Ignorant of thy Practise and doest thou not now see how that they doing right The just Judgment of God upon Pamonius and justice unto all have most justly delivered thee as a most wicked Wretch into mine hacds that thou mayest finde the just punishment which thy wickedness hath deserved so he caused his four Sons to be presently brought into his presence and compelled the miserable Father to geld them all with his own hands and then he forced the distressed Children to geld their own Father So when Sir Hotham and his Son had most disloyally played their part in the House of Commons against the King and then more egregiously by seizing upon Hull and with very undecent usage and reviling terms denying the King entrance into his own Town as I said before had shewed themselves to be as they were arrant rebels and stiff Traytors the Parliament within awhile after finding that these false fellowes had played foul with them likewise and repenting them of their former Wickedness or rather as I conceive corrupted with the greedy desire of some great reward promised by some of the King's Friends that knew how to catch ambitious Worldings had resolved to comply with his Majesty and to deliver his Town and Magazine unto him they like Hermotimus having most cunningly gotten them into their hands wrought the Son in hope to get pardon for himself to accuse and to betray his Father and then with the like Subtlety and for the like hope they brought the Father to accuse his Son and so being both found guilty and condemned they chopped of both their Heads as the just reward of their former Wickedness God now rendring unto them what they had before so well deserved and suffering them willingly and wickedly to do that to each other which Pamonius and his Sons did most unwillingly to be the Authors and instruments of each others