Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	king_n	law_n	subject_n	4,008	5	6.9192	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12466	A map of Virginia VVith a description of the countrey, the commodities, people, government and religion. VVritten by Captaine Smith, sometimes governour of the countrey. Whereunto is annexed the proceedings of those colonies, since their first departure from England, with the discourses, orations, and relations of the salvages, and the accidents that befell them in all their iournies and discoveries. Taken faithfully as they were written out of the writings of Doctor Russell. Tho. Studley. Anas Todkill. Ieffra Abot. Richard Wiefin. Will. Phettiplace. Nathaniel Povvell. Richard Pots. And the relations of divers other diligent observers there present then, and now many of them in England. By VV.S.	Smith, John, 1580-1631.; Symonds, William, 1556-1616?; Abbay, Thomas.; Hole, William, d. 1624, engraver.	1612 (1612)	STC 22791; ESTC S121887	314,791	163

of Rome his spouse all the while he is not our true father but a father in Law or rather against all Law nor she the true mother but a step-mother a putatiue mother like her in the 1 Kings that would haue had the child to be deuided For all the world he hath shewed himselfe such a kind of father as Saturne was who deuoured all his children that he could come at and whom Rhea hid not from him and she such a mother as Medea in the Tragedy who murthered all her sonnes that she had by her husband Iason and were sorry she had no more to murther that she might vexe him and grieue him more But as Moses said Our God is not as their god our enemies being witnesses so we may say Our father and King is not as theirs heauen and earth bearing record for their King is King of the Locusts Reu. 9. and himselfe the great Locust but our King is a King of peace and of bounty to speake the least and facilis placidusque pater veniaeque paratus as the Poet said So much of the person of the King I come now to the function and to the effect and to the instrument and I will but touch them slightly lest I should be tedious A King sitting on the Throne of Iudgement c. The Iewes write themselues and others write of them that while their Common-weale stood they had three kinds of Courts or places of Iudicature Batteidin the one in euery City where three chosen for the purpose sate and examined petite or light matters matters of trespasse and of debt this was the least Court but there were many of them The second was a greater Court and authorized to try matters of life and death the same consisted of the number of twenty three and was scattered thorowout the Tribes there were more than one for a Tribe The third and greatest and most solemne consisted of seuenty or as some would haue it of seuenty two those receiued Appeales from the other Courts and besides debated of matters of the State and of the Church This Court was holden at Hierusalem and in respect thereof it is thought the Psalmist speaketh so as he doth Psal. 122. For there Thrones are set euen the Thrones of the house of Dauid He doth not say Throne as of one but Thrones as of many by reason of the multitude of Iudges which made vp Sanhedrin as the Talmudists corruptly call it of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Howbeit as Genes 37. Iosephs sheafe stood vp-right and all the other sheaues did compasse it about and did reuerence vnto it and as Ezech. 1. it is said of the wheeles that when the liuing creatures went they went and when those stood they stood c. for the spirit of the liuing creatures was in the wheeles so we may say that all the fore-named Courts both greater and smaller were subiect vnto the Kings-bench as it were as receiuing their authority and commission from it and so to be commanded by it and not to exercise any iurisdiction ouer it Baronius in his Annals a booke more painefull than faithfull speaking of the Sanhedrin that great Court holden at Hierusalem saith that it had power not onely to determine spirituall matters but also to question and conuent euen Kings he instanceth it Horum namque iudicio Herodes Rex postulatus est and for this and Herods cruelty especially he citeth Iosephus in the Margin I cannot say of this allegation as Saint Paul saith of Epimenides his testimony This Testimony is true for indeed his allegation is not true Herod was no King then when he was conuented nor sonne of a King but subiect to King Hyrcanu● who caused him to be sent for vpon complaint and was content that he should make an escape because a kinsman of Caesars had written for him but that Herod was King when he was conuented or that that Court had power ouer Kings to conuent them this we finde in Baronius onely but it is not to be found in Iosephus The truth is Qui Rex est Regem Maxime non habeat that is He that is a King must not haue one aboue him for such a one is a King onely in name but in truth a subiect for vnto Kingly authority or Soueraignety it is essentiall to be supreme and absolute absolute I say from the prescript of all persons but not from the obseruing of his owne Lawes vnto the which he graciously submitteth himselfe For this cause King Salomon erected a Royall Throne as of Iuory and gold to signifie the sincerity of his proceeding and how farre it should be from corruption and with Stayes and Lions to signifie that he would maintaine Iustice euen by force and power if it were impugned So with six steps or greeces and no fewer to shew the eminency of his Court aboue all other whatsoeuer Courts and Consistories and that the statelinesse of the making might procure awe and reuerence to it from all degrees and callings his meaning was not by erecting that Throne to suppresse all other Courts by no meanes for that had beene to pull downe the whole burthen vpon his owne backe which Moses the man of God disclaimed as being too heauy for him but to teach vs that all other Courts were subordinate to it as to the Court of the Lord Paramount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I meane that all other should receiue orders and iniunctions from it but not presume to giue orders and rules to it So then as wheresoeuer the King maketh his abode there the Court is said to be the Court Royall so wheresoeuer any Court of Iudicature is holden by the Kings authority there the King himselfe may be said to sit interpretatiuè It is not therefore meant in my Text that the Kings personall presence is alwayes necessary for the scattering away of euill but that his authority should be there and that worthy and sufficient men be appointed by him for the mannaging of the affaires of Iustice. Where the King sitteth himselfe if he so please or prouideth that wise and incorrupt Magistrates doe fit there all enormities and abuses are easily chased away and scattered The Kings wrath is as the r●aring of a Lion The Magistrate vnder him beareth not the sword in vaine What if the wicked be mighty in power in wealth in kindred in friends in alliance yet he tha● sitteth vpon the Throne is mightier than they What if they be as thornes that will not be taken vp with the bare hand Yet the Magistrate being fenced with Iron or with the shaft of a Speare 2 Sam. 23. will be too hard for them and they shall be destroyed in the same place It is hard kicking against the pricke saith our Sauiour and it may be well said If a man fall vpon authority it will bruise him but if authority fall vpon a man it will

consequent aduise the high Estates of all ages to strike sayle to our Sauiour and to yeeld obedience to his Law To put the matter out of doubt the Apostles themselues who could not be deceiued hauing receiued the first fruits of Gods Spirit and would not deceiue being indued with grace and sincerity from aboue they I say Acts 4. doe plainely apply this Psalme to our Sauiour that we should no longer be doubtfull in the matter but beleeuing yea as Saint Augustin saith out of Moses Deuter. 32. Inimi●us meus testis m●us that is My Enemy is my witnesse some of the chiefe of the Iewes doe grant that it may be vnderstood of our Sauiour either in their owne iudgement or in the iudgement of their Fathers or ancient Rabbins The former point is affirmed by Aben-Ezra surnamed the wise the other by Shelomoh somewhat more ancient then he So then the Kingdome that is here spoken of being chiefely to be vnderstood of the Kingdome of Christ and the opposition that is here signified to be chiefely directed against it we may without offring any violence to the Text hence exhort all Kings and Princes vpon whom the ends of the world are come to looke vnto themselues and to the station wherein God hath placed them and to esteeme it the greatest policy to be wise according to godlinesse and the highest Soueraignety to be subiect to Christ. Especially it being granted by all that the Scriptures were not made to serue one age or two onely No for then there must haue beene many Bibles made from the beginning of the world and then there must haue beene a continuall sending downe of the holy Ghost and a continuall sending forth of Apostles Prophets but to be the rule for faith the direction for manners to all posterity Therefore Irenaeus saith well That which the Apostles first taught they afterwards committed to writing to be the ground and pillar of our faith He speaketh indefinitely without limitation of time and therefore would be vnderstood to meane of all times And Tertullian not long after him is bold and saith Latè semper Scriptura diuina diuiditur vbicunque secundùm praesentis reisensum disciplina munietur The Scripture is of a large extent and wide circumference as oft as any thing from it is to be deduced that pertaineth either to information or reformation Hitherto I haue proued both that this whole second Psalme is chiefely to be vnderstood of our Sauiour and that my Text out of the tenth verse may rightly be applyed to the Kings and Princes of these dayes Now I come to the words themselues Now therefore be wise O Kings be instructed O Iudges of the earth Two kinds of persons are here called vpon Kings and Iudges Kings as the chiefe Iudges as they that are appointed by them for the punishment of them that doe i●l the praise of them that doe well Two kinds of duties are here vrged to be wise and intelligent this is required of Kings to be instructed and disciplined this of inferior Magistrates I at this time shall speake onely of the first kind of persons that is of Kings and their duties and therein I meane not to speake of Kings by themselues and of wisedome by it selfe that were not to deuide the Text aright but to breake it but of both together as God shall giue grace But first I obserue and it is wor●hy to be obserued how the Psalmist begins with Kings surely great cause for it not onely for their place eminent and supereminent Imperator homo à Deo secundus soloque Deo minor Tertullian Supra Imperatorem non est nisi solus Deus Optatus Nor onely for their Titles Shepheards Leaders Fathers Sonnes of the Highest the liuely Images of God Gods Vicegerents Gods vpon earth Sine dubio Imperator non est nisi Deus terrenus saith the Gothe to Theodosius witnesse Paulus Diaconus but for two other more maine reasons first for the great dependency vpon their safety for that they neither stand nor fall to themselues Secondly for the great power of their example either to good or euill Touching the first they doe not stand or fall to themselues as I said but are the standing or falling of most in Israel They may be compared to the two Pillars vpon the which the great house of the Philistins did rely which while they stood did beare vp the whole building euen when there were many hundreds vpon the roofe but when they fell they pulled downe all with them and the fall of that house was great Also to the Sun in the Firmament which while it is ouer our Horizon and scatters abroad its glorious beames it giueth light vnto the world and reneweth the face of the earth but when it is whirled from vs or eclipsed by the interposition of the Moone then it causeth or occasioneth darkenesse and filleth all things liuing with horror and amazement Briefely to the head and heart of a man not to the head onely nor to the heart onely but to the head and heart vpon whose liuelinesse and soundnesse the life and motion of the whole body doth depend Smite the Shepheard and the sheepe shall be scattered it is said in Zachary Let me smite Saul King Saul but once and the Kingdome shall be thine and the victory thine said Abishai in effect Let me smite Dauid King Dauid and all Israel shall be gathered to thee said that wicked Counsellor Achitophel 2. Sam. 17. When Alexander was dead the Army was not lessened but by one man euery man knew but yet it was compared by the wise to the Cyclops which had his eye and the same his onely eye boared out In like manner fared it with the great forces that Cyrus the younger led against Artaxerxes when he through his forwardnesse was slaine all went to wracke and of vanquishers they became vanquished So with the Christians at Varna when their King Vladislaus was lost So with the French at Rauenna when their Foisee was ouer-throwne Therefore be wise O ye Kings ye carry about in your bodies not your owne liues alone but the liues of thousands you haue vpon the stake not your owne safety alone but the safety of thousands Thou shalt not goe forth with vs any more to battell lest thou quench the light of Israel for thou art worth tenne thousand When one exhorted Cleomenes to hold his life vile vnto him and to powre it out like water vpon the ground he answered I will not sticke for that if I had none to care for but my selfe but now I must make much of my life to doe my Countrey good When Cesar had giuen forth in speech that he had liued long enough and cared not though he dyed on the morrow Thou speakest reason said Tully if thou liuedst onely for thy selfe but thy Countrey cannot spare thee Sertorius his Souldiers were not wont to

shift for themselues by flight before they had put their Generall Sertorius in safety So the Galles had their Soldurios that is deuoted men which vowed to liue and dye with their Lord as Bodin out of antiquity doth gather So the French Protestants are much commended by the equall for that they b●stowed the young Princes of Nauarre and Condie in a strong Castle out of gun-shot before they hazarded the great battell of Moncounter The King is so to the Common-weale as the helme is to the shippe or rather as the shippe is to the passengers while the shippe is safe there is hope to recouer the land be we neuer so farre from it though the Sea and winds doe neuer so much swell and rage but if the Shippe sinke or be dashed on the rockes there remaineth nothing but a fearefull looking for of drowning and destruction Therefore the safety of the King being the safety of all what maruell if the Prophet begin with Kings and aduise them to looke about them This may be one cause Another this We know that there is no cloth that doth so kindely take the colour that the Dyer would staine it with as the people are apt to imitate the guize and carriage of their Prince the similitude is not mine but Nazianzens therefore because the conuerting of him is the conuerting of hundreds at a clap and his auersenesse or stiffenesse the auersenesse or standing out of multitudes this also may be thought to be a cause why he beginneth with Kings When was there a good King in Iuda for there were but few in Israel after that Ephraim departed from the house of Dauid that sought the Lord with all his heart but he drew the people to be well-giuen at the least-wise in comparison On the other side when was there a wicked King that did set set vp Idols in his heart or worshipped the Hoast of heauen or burnt incense vnto Baal but the people were as forward and as sharpely set vpon Idolatry as he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The subiect is wont to emulate and imitate the life of his Gouernour or Prince saith one Historiographer and another Princeps quum Imperio maximus sit exemplo maior est that is Be the Prince neuer so great for command yet he commandeth most by his example It is somewhat strange Circumcision is a painefull thing specially in them that are out of their Infancy it may be gathered hereby for that the Turkes vsing it at this day vpon their children being of s●me yeeres doe vse such dissembling towards them for the circumstance of the time when they doe it and yet when the King of Sichem had yeelded thereunto the whole City followed So Diodorus writeth of the Aethiopians that when their King had caught some mayme or marke in any part ofhis body the manner was for all his Fauorites to maime or marke themselues in the same part Is it not written of Rehoboam expressely that when he forsooke the Lord all Israel did so with him Also is it not to be obserued in the Ecclesiasticall Story that when Iulian fell from Christ vnto Paganisme Valens in stead of the truth imbraced a lye the vile Heresie of the Arians a great part of the Empire did so likewise On the other side when Iosiah serued the Lord with all his heart all Iuda did so all his dayes And when Constantine the great and Theodosius the great gaue themselues to aduance the faith of Christ and to purge out the old leauen of Heathenisme there was such a change in the Empire on the sudden that Zosimus and Eunapius being Pagans doe much complaine thereof in their writings therefore me thinkes Fulgensius speaketh to good purpose and agreeable to true experience that although Christ dyed indifferently for all the faithfull yet the conuerting of the mighty Ones of the world is of speciall seruice to winne soules vnto Christ. Hee doth symbolize with that learned Writer that allegorizng vpon those words of Saint Iohn touching the taking of so many great Fishes doth congratulate vnto the Church the happy conuerting of Princes because by their conuetsion many were brought vnto Christs Fold Yea Plutarch a Heathen man saw in a manner as much touching the great force that is in the example of Princes for he in the life of Dio speaking of Plato his sayling into Sicily to doe some good vpon King Dionysius maketh this to be the speciall motiue for that the reforming of the King would be the reforming of the whole Iland So then the Kings piety and sound perswasion being as effectuall for the winning of the soules of his subiects as his bodily safety is auaileable for the conseruing of their worldly estates Our Psalmist without doubt had great reas●on to doe as he doth to begin with Kings This may suffice for the naturall placing of the words and withall touching the incomparable good that redoundeth to the common Estate by the Kings piety and safety I come now more closely to the Duty of Kings for of that onely and of the touch of the time Now which shall be for application I shall speake at this time Be wise now therefore O Kings Two kindes of wisedome are required in Kings and Princes wisedome or knowledge in Gods matters otherwise called Diuinity and wisedome or knowledge in matters of the world otherwise called Prudence or Policy Both are contained in the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth also good successe to note that God many times crowneth pious prudence prudent piousnes with many a temporall blessing Both are not onely for ornament like the two Pillars that Salomon put in the Porch of the Temple but also for speciall vse like the hands of Aaron Hur which did support the armes of Moses for the discomfiture of the Amalekites For if they be pious only in Gods matters be not otherwise prudent then they are fitter for the Common-weale of Plato then for the corrupt estate of Romulus for the Cloister then for the Court Againe if they be prudent or politicke onely be not pious then they are fitter to be Kings of Babel where dwelleth confusion then of Hierusalem where Gods glory is seene and more rightly to be called the children of this world which goeth to nought and perisheth then the children of God who loue truth in the inwards and ca●e for none but for such as worship him from a pure heart with a good conscience Well they must bee Diuines as it were this is first required I say not in profession but in knowledge they must know God the onely Lord and whom he hath sent Iesus Christ they must know Christ and him crucified and the power of his Crosse and vertue of his resurrection and the fellowship of his afflictions that they may be conformable vnto his death they must separate and distinguish truth from error cleane from vncleane right from

gnal cisse-din mezareh be gneinaiu col ragn HERE we haue an excellent Person and an excellent function and an excellent worke and an excellent Instrument or meane The Person is a King the function or exercise isto sit onthe Throne of Iudgement the worke or effect is the scattering away of all euill lastly the instrument or mean is his eyes For the first Glorious things are spoken of thee thou Citie of God it is said of Ierusalem Ps. 87. And so Glorious things are spoken of Kings in the Booke of God we may say For their innocency they are called Lambes for their care Shepheards for their louingnesse Nursing-fathers for their bounty and liberality Franke-giuers Benefactors Nedibim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their authority Leaders nay Controwlers such as haue a negatiue voyce gnotserim nay Alkumim such as is no standing with or against lastly for the profit that we reape by them Physicians nay Sauiours nay Gods after a sort Behold King Salomon with the Crowne wherewith his mother crowned him in the day of his espousals Cant. 3. And so Behold euery true successor of Salomon with the Crowne that the heauenly Father hath adorned him in the day of his coronation it may be said This out of the Booke of God Also in the booke of Nature I meane in the writings of meere naturall men we finde the like titles and Elogies giuen to Kings and Princes A good King differeth not from a good Shepheard said one from a good Father said another Hee is the Image of God the liuely Image of God said another A seeing Law a speaking Law said another Briefely he is a breathing Law a Law that hath life and soule in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said another euen Zeno in Clem. Alexandrinus Finally Sauiours they haue b●ene called and by such as would not be counted flatterer● Flamminius Soter Antiochus Soter c. Now these Titles of high renowne and honour haue beene giuen to Ki●gs and such as had Kingly authority both by them that spake so as they were moue● by the holy Ghost and by them that spake so as nature dictated vnto them not to the end they should be high-minded and vtter such swelling words of vanity as either the King of Babel doth Esay 14. I will ascend into heauen I will exalt my Throne aboue the starres of God c. Or as the King of Persia doth in Marcellinus Sapor Rex Regum particeps siderum frater Solis Lunae c. that is Sapor King of Kings companion to the starres brother to the Sunne and to the Moone c. these were words of men of corrupt minds and which made their madnesse knowne to all men but for two causes chiefely were those titles giuen vnto them First to moue them to be thankefull to God who had so highly aduanced them euen aboue all that is called high in this world The King hath none aboue him vpon earth said Agapetus to Iustinian Secondly to incite vs to yeeld all honor and feare and reuerence and obedience vnto so diuine a calling Of the calling duty of Kings I cannot speake I need not speake I cannot speake worthily fitly Seemeth it a light thing to be sonne in Law to the King A light thing answered Dauid vnto those that motioned him a match in King Sauls house and so a Preacher may say Seemeth it a small thing to speake of Kings matters in the Kings Court and not be confounded Why the men of Beth●hemesh for daring to looke once in the Arke were destroyed with a great destruction 1 Sam. Yea Vzzah for seeking to stay the Arke when it tottered was smitten that he dyed 2 Sam. Yea Theopompus and Theodectes for aduenturing to write of holy matters contained in the holy Scriptures with an vnhallowed pen lost their wits and sight for their labours neither was it restored vnto them vntill they recanted their presumption witnesse Iosephus vpon the report of Demetrius Phalareus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. euen to speake true things of God is many times very dangerous saith Epiphanius out of Origen Gods matters and Princes matters be not the same I grant yet are they very like and as God will not hold them guiltlesse that breake their bounds approach too neere to the mount of his secrets so Kings haue no cause to thanke those that be audaciously officious But the best is a Preacher needeth not to speake one word of instruction either to our King being present or for our King being absent He is as an Angell of God knowing good euill as the woman of Tekoah and Mephibosheth told Dauid He can speake of trees from the Cedar tree that groweth in Libanon to the Hyssop that springeth out of the wall 1 Kings 4. I meane hee is skilfull and expert in all Arts in all Sciences in all Faculties and in the chiefest faculty of all he can speake and iudge and write and moderate in the most difficult and arduous points euen from the diuine Attributes of the Trinity to the deepest mysteries of the Reuelation euen from Antichrist that sitteth vpon the Throne to the begging Fryer that goeth from dore to dore euen from concupiscence that entreth with vs into the world vnto Purgatory that is made the end of all flesh or most flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said one And so his Maiesty can say with Iacob when Ioseph tooke vpon him to aduise him I know I know And againe it may b e said of him as Saint Paul said of Agrippa The King knoweth of these things and none of these things are hidden from the King Erasmus speaking of Basil surnamed the Great saith of him that there is not one in the Latine Church fit to be compared to him but if we will make an equall match for him saith he we need to ioyne the worth of two together the smooth sweet stile of Lactantius and the Scripture-learning of Hierome To this effect Erasmus in imitation of him as I thinke a worthy moderne writer saith the like of S●aliger the father that to paralell him aright and not to doe him wrong we had need to ioyne the worth of two together namely the wit of Xenophon and the valour of Masinissa And euen so if we will counterpoize the sufficiency of his Maiestie for matter of learning and knowledge we must take the worth of a great many of Princes to wit the Poeticall veine of such a one the eloquence of such a one and the Philosophy of a third and the Diuinity of halfe a doozen of the best This is the Kings honor before all Nations and this is our Crowne of reioycing on the behalfe of our King before men and Angels I will therefore speake no more of the dignity of a King nor of the worth of our King and I haue shewed reasons why I need not to deliuer one word of instruction for him But now

grind him to powder For this cause we must be subiect not onely for feare but also for conscience sake nor onely to the King as to the chiefe but also to Rulers as to them that be appointed by him for the punishment of those that doe ill and praise of them that doe well His pleasure if it could be knowne should be a kind of law vnto vs his law when it is promulgated should tye vs by a kind of oath of Alleageance Laudo fidem saith Tertullian quae ante credit obs●ruandum esse quam didicit I like of such a faith as beleeueth it ought to obserue this or that before it hath learned the euident reason thereof This hath place in some mysteries of Religion and so in some State-matters a kind of simple obedience is many times necessary but Tergiuersation and reasonings and murmurings and contentiousnesse they must be done away with all vnquietnesse What a motiue is this to induce vs to study by all meanes to giue content to our higher Powers for that we may say of them truly which the flattering Oratour said of the Romane Gouernour falsely Act. 24. By their meanes we enioy much peace and many worthy things are done to our Nation by their prouidence and for that we may say with the words of my Text that they sitting on the Throne of Iudgement doe scatter away all euill What doe they doe They scatter away What doe they scatter away Euill all euill It is said of Christ that he hath his Fan in his hand and will thorowly purge his floore c. Math. 3. The like office is here ascribed to a King a good King that he hath his Fan in his hand and before he doe scatter he doth Fan sift winnow trie for that is implyed in the originall word Zarah so then hee doth not scatter away all causes and persons that are brought before him the righteous as well as the vnrighteous like the cruell Tyrant that cryed out A Calvo ad calvum To the pot with them euery mothers sonne and as Benhadad proclaimed Whether they be come out for peace take them aliue or whether they be come out to fight take them yet aliue make bond-men of them all spare none And briefly as Henricus Stephanus writeth of a Iudge that his manner was when an old fellow was brought before him vpon suspition of felony to say Away with him hang him he hath committed many a felony I warrant you if a young fellow were brought Away with him too hang him he will commit many a felony if he be suffered I say good Gouernours doe not goe thus rashly to worke and as it were by whole-sale but they will separate the precious from the vile as the Prophet speaketh and weigh all things in the ballance of Prudence and will order their Iudgement with discretion as Isaak would not blesse his sonne before he had felt him and Salomon full wisely found out the true mother by tendring an offer and Claudius the Emperour almost as wisely found out the true son by making the like offer witnesse Suetonius in Claudio Ch. 15. Thus by searching they found out who hath right on his side who not who deserue punishment who reward then accordingly they proceed to Iudgement and scatter away all euill All Euill If all euill then the euill that is in the Tribe of Leui as well as in other Tribes Here then the Kings Supremacy ouer all persons is proued againe if all euill then the euill of impiety against the first Table as well as of iniquity against the second Table here then the Kings Supremacy in all causes is vouched What if Gallio and Festus in the Acts of the Apostles did put from them or did not care to meddle with Church-matters and matters of faith They were both Pagans and neither of them a member of the Church much lesse head of any Church So what if Constantine the Great tooke so little vpon him in the Councell of Nice albeit that Councell and others were conuocated by his authority and in that Councell he commanded the books of the Old New Testament to be produced forth tryall of controuersies What if Valentinian the second did endure to heare of Ambrose Ad Imperatorem palatia pertinent ad Sacerdotem Ecclesiae that is The Emperour hath to doe in his Palaces but the Bishop or Priest in Churches why Constantine and Valentinian were both Neophytes or young Schollers in the faith and neither of them as yet baptized Should this be a barre either to Theodosius the Great or to Martianus or to Iustinian or to Carolomannus or to his nephew Charles the Great or to the Othoes Fredericks Henries or to the Kings of France England Scotland Denmarke Swedeland or to such Princes and States that haue Iura Regalia that they should not make Lawes for the aduancement of the true faith and Seruice of God for the abolishing of Idolatry for the curbing of superstition for the rooting out of Heresies for the punishing of blasphemous and seditious Heretickes Briefly for the maintenance of the Ministery and for the inioyning of Ministers to their duty and so forth What reason in the world against this or that Princes should looke for a Commission and as it were an Oracle from Rome This for instruction So for Institution or admonition a word or two had need to be spoken for as S. Peter prophesied that in the last times there should come mockers walking after their owne lusts and saying Where is the promise of Christs comming or presence so peraduenture in this prophane age some will demand prophanely Where is the truth of Salomons assertion He saith That a King sitting in the Throne of Iudgement scattereth away all euill Now it is euident that the King sitteth on the Throne of Iudgement by himselfe and others carefully and Iustice was neuer better administred without respect of persons or Country and yet we see not all euils scattered away For when say some was there more impiety iniquity impurity in the world Quando maior avaritiae patuit sinus alea quando hos animos c. that is When was there more couetousnesse more deceiuing and cogging when was there more gluttony and drunkennes chambring and wantonnes strife and enuying neither can they be content to be drunke with wine and strong drinke as in former ages but they must be drunke euery day and almost euery houre of the day with smoake a sinne that our Elders heard not of Neither are they that weare soft clothing in Kings Courts onely as it is said in the Gospell but they iet it not onely in soft clothing but in cloth of gold and of siluer euen in townes and villages and many haue more vpon their backs then they are worth in their coffers Further euery man hunteth his brother as with a net as the Prophet saith Euery one catcheth his fellow seruant by the

Pha●ton to the whole earth and so he proued shewing himselfe not onely an enemy to vertue but also to all that that sauoured of it And truly he that had the skill to cast the Iesuites their natiuity or rather that will by the fruite iudge of the tree will confesse that of all the Spawne that Satan or his Vicar haue cast out or allowed in these later hundred yeeres none haue wrought either more dishonour to God or hurt to his Church or danger to Common-weales than these Plutarch maruelleth how a man could be compounded of so many contraries as Alcibiades was iocund with the merry sad with the graue babblatiue with praters of few words with the silent a rioter with boone-companions abstinent with the abstenious c. in a word a very Cameleon changing himselfe into all colours saue white for these be Plutarch words The like writeth Tully of Catiline in Oration pro Caelio The like we may say of the Iesuites as also some of themselues at the least of their friends giue forth Iesuita est omnis homo that is A Iesuite is an euery-ody fellow for all companies he can blow hot and cold with one breath play fast and loose with one hand hold with the Hare and runne with the Hound goe to the Kings of the earth and incense them against their subiects specially if they smell of Heresie as they call Heresie repaire to the subiects and blowe the coales of mutiny against the Prince specially if he giue the least cause of Iealousie to him of Rome with the iouiall they will not sticke to quaffe and carouse yea to dance and game Ordine ad Deum to winne them forsooth the Apostles were wont to vse that method in preaching no doubt with the austere they will bend the browe and put such a face of grauity vpon it as though the Quintessence of vertue might be extracted out of their fore-heads intus Nero foris Cato totus ambiguus that is A Nero inwardly a Cato outwardly euery way an Hypocrite or doubler Thus as the Apostle became all things to all men to winne some so they become all things to all men to ouerthrowe the faith of many Volo virtutes eorum proferre c. that is I will acquaint you with their vertues saith Tertullian of some Heretickes but this I acknowledge to be the greatest vertue in them that they doe emulate the Apostles peruersely for the Apostles raised such as were dead to life and these make such as were aliue dead Aeneas Syluius compareth Monks and old witches together saying Non audet Stygius Pluto tentare quod audet Infelix Monachus plenaque fraudis anus that is The Deuill himselfe is not so venturous as wretched Monks and charming old women be And the like complaint might be taken vp and might haue beene taken vp this many and many yeeres past concerning the Iesuites that their attempts are desperate and their executions bloody for the most part They will not play small play nor busie their refined wits about trifles as Domitian is reported to haue spent certaine houres in the day in catching flies O no but as one said to Antonius the Triumvir Thy fishing is to take vp Townes and Fortresses and Kingdomes and the lik so their fishing is to hale vp at one draught a whole Seignory or Principality Is any man great with a Prince or a State him they seeke by all meanes by promises by gifts by threats to winne him to their side if they cannot make him to be for them then they will doe their best or worst to make him away Nay they are not content to strike at a seruant and to seeke to vnhorse him but no worse than Dauid will serue their turne Dauid the Anointed of the Lord him they persecute his life they seeke to take away as it is in my Text Fight not against small nor great but against the King of Israel onely said the King of Syria So these strike onely at the fairest So did they in Queene Elizabeths time What doe you speake of killing of Leicester said one of the foureteene Traitors that were En-Iesuited the Queene is the onely marke Thus in England So in France Let King Henry the third a counterfeit Monke be killed by a true Monke Iames Clement doe thou vpon the remission of thy sins and to be made a Saint strike him and one blow for all that thou needest not strike him againe Thus they dispatched Henry the third for feare lest he would wholy reuolt from them So did they deale against Henry the fourth though he had turned to them yet because he had stood out long and the holy Father was not wholy reconciled to him therefore they proclaime that it was a meritorious deed to kill him Hereupon one Iohn Castile a Nouice of theirs attempts vpon his person and strikes out one of his teeth he meant to haue striken him to the heart but the King stooping downe vpon occasion receiued the blow into his mouth My mouth said the King afterwards conuinceth the Iesuites And Barrier a disciple of theirs came with a resolution from Meloun to stabbe him Barrier missed then but Rauillacke afterwards did the deed being poysoned by the Iesuites their doctrine that for as much as the Pope is Christs Vicar or Vice-gerent whosoeuer fighteth against any of his creatures or fauorites he fighteth against Christ himselfe and therefore may lawfully be murthered Before that euen about this time twelue yeeres they attempted against our now Soueraigne whom God in his mercy preserue and as though it had beene a small thing to kill a King and no body besides they conspired to destroy the whole State with him head and tayle branch and rush as the Prophet speaketh The King Queene and their Children they were as it were the head the Counsellors and Honorable men they as it were the brest the Commons assembled in Parliament they as it were the feet Vpon all these and vpon thousands more that dwelt or lay neere the Parliament-house they thought to bring a Panolethry an vniuersall destruction We read of twenty thousand slaine in a Towne of Italy called Fidenae in the dayes of Tiberius by the fall of a Theater but this was by casualty the finger of God was in it but men call it casualty So we read of many hundreds yea thousands blowne vp into the ayre and torne in pieces by gun-powder bestowed in mines vnder the earth for such mischiefe but this was in time of hostility and by enemies So we read of Mithridates conspiracy against the Romanes in Asia of Hamans conspiracy against the Iewes in Persia to haue them massacred all in one day as one man but these were Pagans and knew nothing of God or godlinesse So we read of Vesperae Siculae matutinae Parisienses that is Sicilian Euen-song and Paris-Mattens also of Danish and Normandish Washals in which there was an horrible slaughter made

is a good entrance to the Omination the later part of my diuision the which I will rather touch than handle the time being so farre spent The soule of my Lord shall be bound in the bundle of life with the Lord thy God and the soule of thine enemies shall he sling out as out of the middle of a sling In these words Abigail promiseth or foretelleth wisheth at the least safety and preseruation to Dauids person and estate and describeth the same safety by a Metaphor of safe bindingor safe pursing We know that eares of corne if they lie scattered vpon the ground they may easily be trod out with the foote or licked vp by a beast but if they be bound vp in a bundle and the bundle layd vp in a stacke then they are out of harmes way commonly the originall may signifie a Bundle as in that place of the Canticles that is My Beloued is as a bundle of myrrhe Tseror mor. Again we know that if a piece of money be it of gold or siluer be cast vpon the table or some odde place it may be taken vp by some thiefe or one that is light-fingered but if it be pursed then it is safe The originall may signifie a purse as inthat place of Haggai Chapter 1. He that earneth wages putteth it into a bagge or purse that hath a hole in it In like manner of Phrasing Dauid saith that his teares were put vp in Gods bottle that none of them should be spilt vpon the ground but should be remembred and accounted for And Saint Paul That our life is hid with Christ in God hid that is layed vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in a repository sure and safe And briefely the Prophet Esay phraseth it after the same manner that God had made him a chosen shaft and hid him in his qu●uer that it should not be broken nor pilfered away by euery one that came in the way Now we vnderstand the meaning of the Phrase but peraduenture for the truth of the matter euery one is not satisfied for some will say How could Abigail speake so confidently that Dauid and consequently such as were faithfull like Dauid should not miscarry since so many worthy seruants of God and his Anointed ones haue dyed a violent death as namely ●osiah to speake of no more before Christs time and after Christs time Gratian and Valentinian Christian and godly Emperours and of late in our fresh memory the two Henries of France that I speake nothing of the Prince of Conde and the Prince of Orange If it be true as it is most true that these had their liues taken away by their enemies then Abigails speech cannot be true in the generall I answere first That Abigail speaketh this as a well-wishing woman but not as a Prophetesse for we doe not read any where that the name of a Prophetesse is giuen vnto her Secondly That prophesies themselues importing a blessing haue either expressed or implyed a condition namely If they will walke in the wayes of the Lord with an vpright heart and with all their heart c. euen as Samuel the Prophet expresseth the happinesse of a King and a State conditionally and not absolutely in those termes If ye will feare the Lord and serue him and heare his voyce both you and your King shall follow the Lord that is you shall prosper in following the Lord a Metonymie of the cause for the effect but if ye doe wickedly ye shall perish both you and your King O that we would consider this we that forget God so oft and so foulely what hurt we doe to our good King not onely our selues by euery worke of impiety and iniquity we doe we strike at his Estate as oft as we strike our brother with the fist of wickednesse we wound our Kings person after a sort as oft as we teare God with our false or vaine oathes we doe what we can to shorten his dayes as oft as we drawe along the cords of vnnecessary contentions of sensuality of drunkennesse of oppression of vncharitablenesse of coozenage of vsury and the like These doe more endanger a Kingdome than either forraine enemies or domestike conspirators For as while we please the Lord he maketh our very enemies to be our friends as it is in the Prouerbs yea the stones of the field to be at peace with vs and the beasts of the field to be at league with vs as it is in Iob. So on the other side if wickednesse be found in vs as Salomon said to Adoniah if an execrable thing be found in the Host as in the dayes of Iosuah then Israel cannot stand before the men of Aye nor Iosuah prosper Then the Lord will raise vp the vildest of the Nations to persecute vs they shall fanne vs and they shall empty vs till we be weeded out of the good Land that God hath giuen vs to possesse It is true the most High it is that translateth Kingdomes taking them from one Nation and giuing them to another as it is in the Prophet Daniel but it is true withall that this is done for the sinnes of the people euen as Salomon expresly setteth it downe Prouerbs 28. For the transgression of a people there be many Princes that is many changes when as on the contrary side when a people doe set their hearts to feare the Lord and to worship him with holy worship when they meddle with the thing that is equall and right and shunne the sinnes of vnfaithfulnesse of Idolatry of presumption of profanenesse and the like then behold he giueth them a good Prince in his mercy and keepeth him vnto them in his fauour preseruing his lying downe and rising vp his going forth and comming home in such sort that the enemy can doe him no violence nor the sonne of wickednesse hurt him Would we then haue our King to flourish and to prosper to liue out of danger and gun-shot Oh then let vs not onely pray for him as Tertullian did for the Emperor that God would giue him Domum tutam exercitus fortes senatum fidelem that is A safe Court valiant Armies and a faithfull Senate but also that he would giue him Populum probum that is A vertuous people a good Commonalty which is a part of Tertullians prayer in the same place and let vs endeauour our selues euery one for his part to make vp this Populum probum that is to be pious and vertuous Let vs haue nothing to doe with the stoole of wickednesse which imagineth mischiefe like a Law let vs haue nothing to doe with the bagge of deceit with false weights false measures since these be an abomination to the Lord as Salomon speaketh and since God is a reuenger of all such things as the Apostle testifieth Finally let vs haue nothing to doe with the vnfruitfull workes of darkenesse but rather reproue