recyting certaine lawes of India Jn moral 5. setteth downe against traytours Lawes of Jndia that they should bee banished The reason of the law is that the King might be without fear the kingdome in peace and if a traytour were taken all the siue counsailers should giue sentence against him and that iudgement once pronounced should not be reuoked O that England had the Law of India or rather that happy effect of the law that Prince and people freed from them might liue in quietnes and security Hierons in Mac. c. 10. We al naturally defend our head as the Serpent doth his and naturally the head is either reuerenced or feared most as the Panthera Plin. lib. 8. cap. 16. though for the variety of her coloures of other beasts she is most gazed vpon and for her sauor is marueilously comfortable yet with her head she is most terrible And though shee bee wild and cruell towardes others yet feeling a remedy euen by the excrementes of man against poyson dooth so loue man and couet them that if they be hanged vp in a basket or a vessel by sheepheards higher than she can touch them yet by reaching and leaping after them she faileth and fainteth and at last dieth Cap. 27. Princes are the heads of our common-weals they ought therefore to bee had in reuerence and to be defended feared and loued except we wil be worse than heathnish miscreantes than beasts as dogges serpentes horses and sauage Panthers Now we must passe from the law of nature vnto the law of God The lawe of God to the Jewes although indeed the law of Nature is the law of God but I mean the written law of the Iewes in the which wee find Eccl. c. 10. That the birdes of the aire shal carry the voice of him that speaketh euil or curseth the King euen in his thought or in his bed-chamber and the foul of the heauen shal declare the matter abroadt Examples of Gods plagues against disobedience Numb 16. Numb 12. Exod. 14. And that Mary the sister of Moses himselfe murmuring against her brother a Magistrate was striken with a leaper that the Israelites for mumling and making mutiny against him their Captain were punished that Corah DathaÌ„ Abiram rebelling against him the one with fier the other with earthquake perished with their wiues childreÌ„ and goods And that the common people for saying to Moses and Aaron That they had murdered the people of the Lord were plagued with death by God himself to the nuÌ„ber of fourteene thousand and seuen hundred besides them that died in the conspiracy of Corah If for thinking or speaking and murmuring against the Magistrats such punishment was inflicted how much more for conspiring the death of a Prince Let theÌ„ also take heed who iustifie traytours Against accessaries and Iustifiers of Trainours aad aske with these Israelites Why haue you put to death these good men Corah Dathan Abiram Why haue you shed the bloud of Campian and other Catholickes Such reason as serued against Corahits in the iudgement of God may serue in the opinion of al good men against Campianistes and such spirituall nay such spitefull Catholickes The end you see grieuous by the iudgement of the law by the displeasure of God What murder is by the priuate man committed against a priuate man The terrible example of Cain the first nuâ—derer let cursed Cain teach al men Hee is first cursed and the earth also made barraine and fruitlesse who opened her mouth to receiue the blood of Abel Hee is pronounced a vagrant man banished from the face of God hee falleth to desperation crying out that his sin is greater than that it can be pardoned Gen. 4. He hath a marke of trembling quaking fearing euery shadow of man and the shaking of the leaues of the trees This seuerity was exercised in the law of Nature I meane before the sentence of the Lawe Mosaical and before any example of punishment shewed against any murtherer beyng himselfe the first that euer suffered that way for that offense Afterward we find too many examples and punishmentes a few may suffice The Daughter of Amry Athaliah rose vp and destroied al the Kings seede 2. King 11. onely Ioas excepted and she cried Treason treason but she her selfe as a traytor was slaine with a sworde whereat the people of the lande reioyced and the city was in quiet I pray God we may haue the like sequel for the like iustice extended vpon our trayterous persons in these daies When King Assuerus found out by Hester his Queene vpon the information of Mardocheus Lib. Hest cap. 1.2 that there was treason in his priuy chamber against him by Bighthan and Teresh either by poison as some write either by the sword as Caietanus the Cardinal gathereth by the phrase and maner of speaking to ridde him out of his life the conspiratours were hanged the discloser Mardocheus honored and the Act for memory sake registred The life and raigne of Dauid may bee once againe a myrror to behold al this Tragedy The example of Dauid in himselfe in the which we haue partly seen before now also may see his vprighteous dealing obedient behauior towards Saul who would not suffer Abishai to touch him nether he himself would at any time hauing iust opportunity to aduenture it whose discreet moderation is by Chrysostom wondred at also noted in the Popes decrees out of Ambrose Hom. de Dauid Saul De paenit distinct 2.1 Sam. 31. Dauids seueritie against other murderers Saul in battle pursued to death by the Philistines requested his armorbearer to draw out his sword thrust him thorow but he would not being affraid to offend of better nature thaÌ„ to shew any kind of vnthaÌ„kfulnes to his King so that the desperat wretched King was driuen to that extreme Exigent to dy vpon his owne sword But the Amalekite that brought tydinges to Dauid of the death of Saul confessed that he made an end of him was for his paines rewarded with the like death by Dauid 2. Sam. 1. Thy bloud be vpon thine own head for thine own mouth hath testified against thee In this gouernement of Dauid Absalom the Kinges Sonne did slay his Brother for his Sisters sake 2. Sam. 3. but knowing and fearing his fathers iustice fled awaie for the space of three yeares and after that vpon great intreaty was made a prisoner in his owne house and did not see the Kings face Afterward when the same Absalom was a rebel against his owne father Cap. 14. though Dauid perhappes in a fatherly pitty would haue spared him yet God himselfe did execute his iudgement vpon him 2. Sam. 18. and was without the hand of man hanged vpon a great oke by the long locks of his head A straunge execution of a Rebell as was that also of Achitophel that had his hand in
Decemb. 28. A Table of the special points and common places OVT OF THE FIRST SERMON THE practise of traitours was prophecied of before and is auncient Treason against the Countrie and Prince detested The manner of traitours double Examples of hypocrisie and flattering in traitours A warning to Princes and Noble men to expel such deceitful persons out of their courts and houses 4 Motiues and causes inducing men to weasons Vnbridled and licentious libertie Couetousnesse and ambition Enuie and Jngratitude and Religion pretensed and speciallie Popish And the Pope by specialties is declared to bee the Abishai in our daies Two waies the Pope vseth by himselfe or by his instruments Nouices Monks â—riars Cardinals c. Papistes in their Religion make bloodie vowes which ought to be broken The Popes Religion dispenseth with good oathes of allegeaunce made to Princes and he can depose them by his Religion OVT OF THE SECOND SERMON SEdition and discord disproued The aunswere of Dauid to Abishai threefold 1 Dauids prohibition in which he forbiddeth the murdering of Saul The reason of Dauid by the effect and discommodities expounded at large Jn the person of a Prince are two circumstances by condition as man by calling as King the Lords annointed Whether any man maie be killed of anie priuate man and how The Exposition of the law Thou shalt not murder out of Augustine Princes ordained not of themselues nor of fortune nor of Iupiter but of Almightie God and therefore not to bee touched but by God whether he be good or euil Why euil Magistrates are aduanced The office of a Prince in that he is called a God The true oile wherewith Princes are annointed is onelie the holie Ghost The office of Subiects to a Prince as being God also a double Jmage of God A proofe of Dauids opinion for obedience to superiours by nature a good schoolemistresse as in beasts birdes fishes serpents and other naturall creatures Also in the time of Nature before the Law and to natural and Ethnish Princes with the commodities of such obedience to the heathen gouernours The punishments inflicted vpon traitors by the iudgement of these naturall Ethnish men among the oulde Romanes Turks and other infidels OVT OF THE THIRD SERMON THE Pope a Zoganes or a Lord of misrule A viperous and Serpentine broode from Rome spread among vs. Chrysostome excellentlie discourseth of this obedience of Dauid A general rule of reuenge Like wil haue like The Law of Nature a good argument Other particulars in Nature of dogs horses panthers and men Lawes in Jndia The Law of God in the old testament giuen to the Iewes and examples there to perswade this obedience Against Accessaries and Iustifiers of Traitours A notable pattern of Obedience is Dauid and his example a sufficient glasse to looke in Particular Lawes against murderers and Mutiners Lawes and examples in the new testament The opinion of the fathers after Christ the dutifulnes of our first Christians towardes their wicked gouernours The Ciuil Lawes against al abuses touching a Prince in fact in purpose and intent in his coine c. Executions and experiments of Ciuil and Christian Magistrates against such disorders and outrages OVT OF THE FOVRTH SERMON A Rule of Chrysostome necessary for Preachers Decrees and authorities out of the Canon and Popish lawes against murder Three kinds of murder The Popes sayings doings contrary to his decrees borowed out of fathers The verdict of Iohn Caposius against Pope Innocentius verified in the rest of the Popes The savings of Pope Nicolas and others presumptuous against Princes The sayinges of Aug. Steuchus out of the Popes Register for the claime of an vniuersal dominion ouer al the west church The special claime made of Spaine England c. A Seminary or School of Englishmen at Rome erected long since The doings and practise of Popes agreeable to his owne proud sayings and brags The plagues and iudgements of God against these proud priests of Rome and their factours and. Adherents The periury of Papists notably punished by Turkes The Turk better in this matter of faithfulnes then the Pope The hand of God vppon Popes by themselues one vppon another Athenians Romans are mouÌ„ting Eagles but plucked The monster in Pope Iulius time a figure of this monstrous Popedome Popes enemies to Fraunce and yet Fraunce a friende to Popes OVT OF THE FIFT SERMON THE vnthankefulnes of people against Magistrats Lawes of Canutus Edgar and Alured Richard the first and others in England Disobedience against the Lawes in England England subdued by Iul. Caesar Danes Saxons and that cheifely by discord and treachery of our owne countrimen A terrible example of periury Traisons in the time of diuers Kings in England punished Treachery and prodition by an Italian in betraying Calice to the French Auncient practises of English Rebells for the defense of their Popish religion and yet frustrated vain A concubinary Priest and traitour made a Martyr of the Popish people in England Welch prophecies defeated Traisons of Bishoppes Abbats Priors Minorite Friars Monkes and Priestes in England and some executed in their best habit of Religion New traitors for the Religion of the Pope in the time of K. Henry the 8. K. Edward the 6. and of Queene Elizabeth rebelling rising but had alway a â—al an euil end The Queens maiesty foloweth the example of her Ancestors in this Realme resisting the pride authority of the Pope OVT OF THE 6. SERMON FOrreine examples in Fraunce and Flaunders The law of Conscience the last and worst witnes and tormentour of murderers and Traitors Of the trembling and terrour of an euill conscience in this Act. Dogges Fishes Swallowes rauens al creatures terrifie astonish a murdering and guilty conscience The conclusion of the first part of Dauids reply against Abishai 2 The second part is Dauids Protestation in himself detesting that fact with the reason annexed that god hath waies to kill Saul at his pleasure and therfore he wil not take vpon him gods office in that behalfe Death common to all and of the late mortalitie among vs. The vanity of this world and end of all flesh wee are all the naked image of Hippocrates Infants and yongest must die The great personages Saul and such Princes must dy by one of three kinds of death set downe by Dauid and vnder that his diuision manie are comprehended The death of persecutours and traitours Their brauerie and bragges against the godly but all in vaine Examples thereof ould and fresh in memorie No Eloquence can saue from death The Pope that deliuereth others out of purgatorie and by battle Bul killeth Princes cannot deliuer himself froÌ„ death whereof he is warned by his owne ceremonies and it maie appeare by the end of many Popes speciallie euen in the very Act of their rage against Princes Albeit these wicked men must die as Saul did yet the godlie delight not in their death no more then Dauid did in the death of Saul
that cutte off the head And if the seruant may not bee striken by Peter howe can they escape that strike the Master the Lord or Lady of the land And if Christ found fault with his seruaunt fighting in his owne quarel how much more wil he be angry with them that take weapon against his Annointed Prince his lieuetenaunt in the earth nay against himselfe in defense of his aduersary and Antichrist For nowe consider with mee the reason of Dauid 2 Person No man ought to be slain of priuate men Ergo much les a Prince of a subiect and the second qualification of Saul that he is not only created a man but also annointed King For what doe these Nephilim Giantes and tyrantes of the world think Or what do they esteem of the blood of a Prince Or what doe they imagine of the ordinaunce or institution of Princes Are they vpstartes by themselues or able to rise and stand of theÌ„selues No that was the phrenesie of madde Aiax That Cowardes did get the victorie by God he would winne whether GOD would or no. Or is it a matter of force or fortune No that was the desperate saying of Antiochus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him take the kingdome to whome fortune or the sword shal giue it Or dooth policy and gouernement of the world or the worlde it selfe consist of the Sunne beames That might be the fantasie of Democritus that scoffed at all things Or is it the ordinaunce of Iupiter or any heathen God No for so dreamed Homer Illud 〈◊〉 that termed Kings Nursed vp and fostered by Iupiter and Hesiod that wrote In opeâ—â— Dier lib. 〈◊〉 some to be noble and some to be base by the wil of great Iupiter So Iulian the Apostata thought who caused in al his publique and popular images So◠〈◊〉 5. cap. 17. Iupiter to be painted as appearing from heauen and reaching to him the crowne and the purple ensignes of the Empire No it is only the ordinaunce of our liuing God the gift of Christ who hath that written in his garment and in his thigh the King of Kings Apoc. 1â— the Lord of Lordes So is the Prince desined of Saint Paul to the Romanes and by Iohn Salisberg lib. 4. Polycrat A Prince is a publike power Roâ— 13. in earth a certain image of the diuine power Therefore as before I proued him to bee a double person so is he now a double Image of God for hee was made after the Image of God and by office representeth God may further he is a God himselfe God is God by nature the Prince by name God by propriety the Prince by grace So God himselfe saith Yee are Gods Psal 82. and the children of the highest And the same Dauid in the same place God standeth in the congregatioÌ„ of Gods he iudgeth among Gods quia ipse est solus qui Deos faciat It is he alone that maketh Gods as Tertullian expoundeth aduersus Hermogenem Euen Saul himselfe is named here the annointed of the Lorde and so are all other Potentates that are by their vices euil men yet by office the ordinance of God Prou. 8. Iob. 34. Cap. 13. By me Rulers raigne The hypocrits rule not without him And God himselfe saith in Osc I gaue thee a King in myne anger and tooke him awaie in my wrath Iohn 19. Christ told Pilate that he could haue no power at all except it had bin giuen him froÌ„ aboue Rom. 13. There is no power but of God and the powers that be are ordeined of God The Fathers if need were might be brought for the same Lib. 3. as Optatus Paul teacheth saith he not without cause that we must pray for Kings and powers although the Emperour were such a one as liued heathenishly And Augustine Wee call them happy Princes Lib. 5. de cimitate Dei cap. 24. if they commaund iust thinges c. And if they make their power as a seruaunt and hand-maid to his maiesty especially in setting forth his honour And in another Chapiter Cap. 21. Let vs not giue the power of bestowing kingdomes and Empires to any but onely to the true God He that gaue authority to Marius gaue it to Caius Caesar He that gaue it to Augustus gaue it to Nero He that gaue it to the Vespasians either the Father or the Sonne most sweete and milde Emperours hee gaue it also to Domitian à most cruell man And least I should passe through al he that gaue it to Constantine the Christian gaue it vnto Iulian the Renigate And why are the bad as wel as the good aduanced The fame Austine against the Manichees giueth two reasons hereof De Naâ—â—â—t Bonâ— câ—â— 3â— It is not vniust that wicked men receaue power to hurt both that the patience of the good may be tried and the wickednes of the euil punished Heereby the Prince and the people may learne these notes In that the Princes are called Gods they must serue God Psal 〈◊〉 2. Ch. c 19. and not exercise their owne iudgement Againe they must gather a good hart vnto them A notefoâ—â— Princes and conceiue a coÌ„fort of this doctrin because they are set vp by God they cannot fall but by God and if they serue their lord Lib. Nat. histor 16. cap. 39. the Lord wil serue and saue them Pliny saith that the Cedar tree and the Iuniper if they bee annointed with oyle they feele neither moth nor rotting euen so the Prince gouernor being annointed not only outwardly but also inwardely with oyle of the holy Ghost for the holy Ghost is called an oile or annointing they neede not fear the moths of the common-weal 2 Iohn 2. that seek by fretting and eating to consume both Kingdome and King And so may I woorthily cal them as Licinius did Tineas soricesque palatij the moothes and rats of the court In vita Constant as Sextus Aurelius Victor testifieth in his Epitome This comfort gaue Bernard both to King and to Pope to Lewes the King of Fraunce thus The Kingdoms of the earth Epist 255. the Laws of Kingdomes do then indeed stand sound stable to their Lordes if they doe not withstand the ordinaunces and decrees of God To the Pope Eugenius thus I haue read in à wise man Epist 256. that hee is not a valiaunt man whose courage spirit doth not encrease when his case is most hard but I say a faithful man must more trust when the scourges hang ouer him Therefore the Gods of the earth if they wil be preserued by God with al trembling and feare must serue God Psal 2. if not they must hear be they Popes be they Princes what the same Bernard saith to them in the same Epistle Quale est hoc principatum tenere ministerium declinare What maner of thing is this to hold the principality and to shunne the seruice But
the good Gods must conceiue hope and haue a boldnes with Dauid that feared not because God was with him and because God wil defend him whom he annointeth Now let vs consider beeing inferiours our note Dâ—â—â— subâ—â—â—â— Tâ—â—â— touching vs in the conclusion of Dauids argument These be men and woorthy men made after the similitude and image of God therefore they ought not to bee oppressed or made away by priuat men nay they are Gods and Christs the annointed of God therefore you Abishai his ofspring destroy not Saul If not Saul much-lesse Dauid much-lesse your good and gracious Prince Touch not mine annointed my Christes saith God Psal 10. Man is to be loued and helped because he is man the image of God therefore the man that is God and by God a Prince must be honoured and spared not spoiled and butchered for hee is in two respectes the image of God He that defaceth this image defaceth God and God taketh his quarell vpon himselfe and thinketh the vilany to be done to himselfe They haue not cast away thee but me 1. Sam. 〈◊〉 that I should not raigne ouer them saith God to Samuel Although this might suffice for the vnfoulding opening of the Text of the reason of Dauid against such Abishais The method and order of proceeding yet I purpose further to confirme the same by Lawes and practises among the heathen and all naturall creatures among Iewes in the oulde Testament also in the new Testament by Scriptures and after Christ by Christian fathers by Princes by Ciuil constitutions and Canonical decrees by Laws and examples abroad and at home as time and leasure will serue and in such order and method as I may to this ende and purpose that in all these obedience may appeare fully proued and al kind of disobedience vtterly disproued The Law of nature might instruct natural citizens 1 The Lawe of nature teacheth kindnes and obedience and countrimen to loue honour obey their natural Soueraigne Shall I begin to our shame with the kindnes of vnreasonable beasts towards their masters feeders The Oxe knoweth his owner and the Asse his masters crib Es 1. and shal not Israel I say shal not England acknowledge their dutifulnesse towarde their Soueraigne What shoulde I speak of these two both simple and vile creatures and yet kind patient and obedient vnto master-ship There is none but obserue the first ordinaunce of God which is the acknowledgement of superiority The first Lawe is that man should haue dominion ouer the fish of the Sea ouer the foule of heauen ouer the beastes in earth Genes 1. and is not this commaundement by them towardes man obserued Chrysostome hath that among brute beasts Bees Rom. 13. Cranes Heardes and flockes of Cattle this order is kept and also in the Sea this discipline is reteined that many kinds of fishes are ruled as it were wage warre vnder one Of the fearfulnes and awe of fishes we may read Basil Hexaem Hom. 10. howe according to this first creation they acknowledge at the sight of man his dominion euer them And the Dolphin though he be a most regal Princely fish vbi hominem prope esse conspexerit reueretur when he seeth man neere hee sheweth reuerence as to his Lord. Cyprian likewise confirmeth the same of Bees Epist l. 4. epist 9. Apes habent Regem Iudicem ei fideÌ„ seruant The Bees also saith he haue their Praepositum their prouost and Rector whom they honour and fear It is straunge that Plinie recordeth of the faithfulnes of Dogs towards their Master Lib. 8. c. 40. A Dog hath fought against theeues for his Master and neuer departed from the dead corps though he were wounded and being not able to faue him yet draue away birdes and wilde beasts from tearing and eating of him A dog in Epirus did know the man that strooke and killed his master and neuer left barking and byting of him vntil he made him confesse the murder Two hundred dogges brought from banishment Garamantus the King praeliati contra resistentes as it were warring against those that withstoode him The dogs alone know their Master and a straunger if he come sodainly they alone know their owne names and the voice of any of the howse I referre you to Ambrose in his Hexaemer Lib. 6. c. 4. reporting of a dogge that kept in the night his masters corps at Antiochia slaine by a souldier and afterward in the troupe caught the malefactour with his teeth and neuer left him vntill by the barking of that dogge and of his owne conscience he confessed the murther I omitte the dogs of Sabinus Iason Lysimachus the King and Hieron neuer forsaking their Masters liuing or deade you may find them in Bap. Fulgosus As also of an horse of king Antiochus slaine by Centaretrus Gallata Lib. 5. cap. 2 who perceiuing that his masters enemy had got vp on his back neuer left running vntill hee cast himselfe and the horseman headlong from an high rock In the time of nature I meane before the Law of Moses although there was much violence tyrannie by Cain Nimrod others yet naturallie there was a detestacion of this shedding of bloude Some of the brethren of Ioseph enuied his parti-coloured coate Genes 37 and would haue slaine him but Reuben deliuered him out of their handes and said Let vs not kill him shedde not bloude put him into a pitte in the wildernes lay no handes vppon him minding to restore him to his father againe Iudas although he was a right Iudas predecessor to Iudas the trayterous scholer of Christ gaue a sentence meete for Iudas but better then others his brethren gaue that he should be sold to the Ismaelites for He is our brother and our fleshe and so agreed to sell him to the Midianites The brethren by a ly colouring the matter coloured Iosephes coat and dipped it in the blood of a goat which Iacob seeing and thinking it to be Iosephs coat and that he was torn in peeces by a wild beast rent his clothes put on sackcloth not abyding the sight of blood Plutarch The father with the sonnes Reuben and Iudas in this time before Moses abhorre bloud As Iulia the wife of Pompeie seeing the gown of her husband bloody by the touch of others blood more afraid than hurt fel downe halfe dead and in this agony was deliuered before her time What were the Magistrates in the time of Peter and Paul but heathen and tyrants as Nero and such other And yet Paul exhorteth euery soule to be subiect to the higher powers and whosoeuer resisteth the power resisteth the ordinance of God Rom. 13. Whereunto Bernard alluding declareth his owne iudgement in this question very wisely to the King of Fraunce Epist 170. If al the worlde should coniure against me and sweare mee to attempt anie thing against the Maiesty of the King yet
à sorcerer theef church-robber à periured man or any other malefactour shal be iudged as a mankiller and the more sharply because he was not afraid abusiuè or disorderly to vsurp vnto himselfe a power not graunted vnto him from God The same Austine ratifieth this order political the authority of Magistrates as necessary and inuiolable Jn. l. de bono Discip cap. 3. Except there were ordeined an order of liuing certainely nature would neuer make an end of sinning Chrysostome agreeth to the same If thou takest away the tribunal seats of iudgement Hom. 6. ad pop Antioc thoâ— hast taken away all order of our life and thou shalt separate from the ship the gouenour thou hast drownd the boat if thou tâ—kest away the captaine from the army thoâ— deliuerest vp the souldiours captiues to tâ—â— enemies eueÌ„ so if thou takest away Prince from cities we shall lead a life more vnreasonable then vnreasonable wild beasts byting and deuouring one another the man of might him that is the poorer the boulder him that is the simpler 1. Cor. â—â— Hâ—m 3â— The same father vpon the Epistle to the Corinthians sheweth the Maiesty of a Prince and that by the outwarde ensignes of his office and roiall robes Although wee see cloth of golde and shooes of gold and such like yet we still require and desire another garment and vesture to know a King but assoone as we behold his Purple and Crowne now we look for no other sign of the Maiesty of a Prince And againe No man will entertaine a King vnreuerently Cap. 10. no man wil touch the Kinges robe with vncleane handes although hee were alone in a solitary place and yet the garment is nothing else but the threed of worms If thou wonder at the coloring and dyeng of it euen that is the blood of a dead fish Againe he telleth vs that this vplandish barbarous shedding of bloud came froÌ„ our old Ethnish forefathers the Britanes who did eat mans flesh very Giants indeede it came from the Massagets Derbices who thought them miserable that died of any sicknes therefore wheÌ„ they came to be old killed theÌ„ deuoured them Father Mother Cosens Kinsmen whatsoeuer The like and almost in the same words hath Ierom. Li. 2. aduer Jouinian These and such like may be authorities and positions of the Christian fathers to disanull all these saucy and insolent attempts To these opinions of fathers might be added ciuill Lawes if a Ciuilian hadde this matter in handling Ciuil lawes They could tell you out of the Code Cod. l. 3. Nemo Let euery poisoner sorcerer adulterer coiner murderer parricide suffer tormentes and hee that is guilty of treason let him not hope for any pardon of his lord against whome hee hath presumed such thinges He could tel you by the law of Pompey this decree That if a maÌ„ kil his father or mother ff l. 1. de parricidijs wife husband patroÌ„ or patronesse and such others there mentioned hee must be in daunger of that penalty which is sette downe by the law of Cornelius They could tel you L. Cornel. de ficarijs Cor. 1. sept Hee that walketh with a weapon with an entent and purpose to kil a man is to be punished as if he had killed a man for in great and grieuous offenses the will is respected and not the end And their Rule is that the will is to bee punished as seuerely as the deed They could also report out of their Law that it is a wicked thing for a man to ly in waite against man because Nature hath linked vs altogether with a certaine kinred and cognation And againe That whosoeuer raseth washeth counterfeiteth the mony of a Prince L. Diuâ— Câ— ad L. Corah sica ff ad L. Cor. de falssâ— l. 2. c. de fal mon. if he bee a free man he is to bee throwen to beasts if a seruant he ought to be extremely punished And also he that coineth a new coin without the authority of the Prince hee must be burned What then may be thought of such Giaunts that are not onely contumelious against the coat of the Prince but also against his person not only iniurious against his coin but against his body not only intend murther but practise it We may ioyn vnto these lawes Exampls experimentes and documents which we learn by ciuil and Christian gouernours Examples of ciuil and also christian gouernours For when did not God one way or other meet with these new deuisers of treasons rebellions against the Lordes annointed Maximus an vpstart set vp by souldiours circumuented by craft and killed by violence Gratian the Christian and gratious Emperour preparing his iourney into Italy Augustin l. 5. de ciuit Dei cap. 15. Socra lib. 5. cap. 11. did not Theodosius put to death the same tyrant Was not Symmachus a Senator for writing the praise of that Maximus reputed guilty of TreasoÌ„ and fearing death was he not forced to take Sanctuary Hist Trip. l. 9. c. 23. Did he not retract the same by an Apologie Did not the same Theodosius tame Eugenius Cap. 26. who was intruded into the Emperours roome Abbas Vrs f. 158. Phocas killed his Master Mauritius the Emperour with his wife Constantia and his children and was not hee afterward vanquished by Heraclius by the means of his own Son in Law Priscus Did not the common people after his apprehension put him to death and burne him Constans the good protector of Athanasius was depriued of his kingdome and his life by MagneÌ„tius Did not Constantius brother of the said Constans pursue him so that at Lyons hee was brought to this extremity Ruff. lib. 1. cap. 19. Orosius l. 7. to kil himselfe with his owne hande A certain man called Constantinus furiously ran vpon Belisarius with his dagger drawen was not the traytour killed himselfe Were not the Goathes made lords Blondus l. 5. decad 1. and conquerors that day How egregiously Traytours were punished by the Emperour Valens wee read in Sozomen and Socrates Soz. l. 6. c. 8. Soc. l. 4. c. 5. Procopius an vsurper encountred against the Emperor Valens but by the means of his owne captaines was taken aliue and betraied by them These traitors notwithstanding the oth made were cut in sunder with sawes Procopius the vsurper was tied by the thighes to two trees and straungely torne into peeces You may read Cuspinian of the trayterous dealing of Manuel Emperour against Conradus and against Lewes King of Fraunce Jnâ—iâ—â— Manuel and of Caniclinus and other three courtiers against the Emperour and their punishment Berhardus the nephew of Lewes the Emperour consptreth and by the seÌ„tence of the french men was condemned to dy Abbas Vrs fol. 192. but by the fauor of the Emperour his eies only were put out I told you out of Tertullian of certain traytours named onely by him Ter. lib.
he ministreth vnto him a refection or confection or rather an infection Saxo Granâ—â— lib. 16. Hisâ— Danicae and willeth him to sleepe but it was woorse then Tardemáh the deadly sleep of Saul for they returning in again found him to be sine voce speachlesse and dead Semblably Iesuites murdering Phisicians these Iesuites haue promised vnto the people of England in secret corners shutting vs out of dozes sospitateÌ„ al health of body and soul but it was sospitate that Popish illusio that not only pickt our purses but is able to kil our souls shal these be nourished amuÌ„g vs by whoÌ„ the people haue bin bewitched the realme of many a subiect robbed the church troubled the state indaungered our gracious Queene hazarded I am no perswader of crueley but of seuerity reasonable and requisit in such a case that England may be rid of them You may remember the general Lawes of Emperours against those that do not communicate Aug. cont epist Parmenian c. 7. lib. 1. with the catholick church but are gathered together in secret seueral coÌ„uenticles We haue by these meetings conferences many Nouices made in seminaries beyond the sea many mo in od Seminaries at home where they haue learned a new Catechisme a new religion new lessons of rebelling of poisoning other new kindes of murdering These younglings of the Pope will prooue to be whelpes of the Woolfe Let them not grow for such wolues cannot agree with the sheep of Christ You are the Pastors of our flock mark the complaint of a seely sheep in the greek Epigram I giue milke with my vdders to a woolfe against my will the folly of the sheepherd compelleth me but after he hath been fed vp and growen big by me he wil first turne against me his nature cannot be chaunged by any curtesies Therefore before this Citation come be zealous for your God for his law otherwise the day of the lord wil come vpoÌ„ al the Cedars of LibanoÌ„ be they neuer so high Esai 2. vpon al the Okes of Bashan be they neuer so stroÌ„g vpoÌ„ the mouÌ„tains towers I meane with the Prophet the greatest the strongest the highest shal be shaken in that day This Citation shall be set vpon the dores of all Clergy men that enter in by Simon Magus â—o Ckeargie â—en either be idle bellies that will not either be ignorant and caÌ„not preach the word of God either so couetous that with Balaam had as leiue curse as blesse our Israel But these sinners as vntouched in my Text I passe ouer and yet it wil hasten Gods Citation This Citation wil reach to all the people of this Land where shall be laid to their charge many thinges many articles To the people and to all but I will touch that onely which may be gathered out of this Text. A general sleep A general slumberâ— and securitie a drowsines and dronkeÌ„nes of the land For as here not only Saul but Abner his whole host are in a sleepe Euen so wee al from the greatest vnto the lowest liue in security which I fear wil be our vaine A foul fault in rulers or captains in this our life which is a continual warfare It is not for AgameÌ„noÌ„ or the ruler to sleep the whole night Homer Jâ—liadae Plutarch ad Principem indoctum Epaminondas alone was in watch ward vpoÌ„ the wals when the Thebans were feasting If the King of Persia had euery morning his chamberlaine saying O King rise and haue care of thy businesse which Mesoro-Masdes willeth thee much more ought our gouernors be carefull in publick affaires of the church and the common weal in such things as our God hath coÌ„manded The law of Canutus was that if the souldior appointed to watch to keep his standing did so sleepe Saxo. Hist Dan. li. 10 that a man might take his weapon or apparel from him sleeping he had discipline and punishmeÌ„t for it was thought vnworthy to be in the Kings seruice Many Princes and Kings yea and Kingdoms were taken and destroied by security Isbosheth sleeping in his bed at Noon 2. Sam. 4. Iudic. 5. by the sons of Rimnon was smitten in the fift rib and Sisera by Iael and Scipio Affricanus and others What realme hath not bin by security conquered Grauely Cato as Austine alleadgeth out of Salust against Catiline De Ciuit. Dei lib. 5. cap. 12. amongst other vices of the Romans as riot couetousnes ambitioÌ„ hath these words We folow idsenes and pleasures at home and hunt after mony and fauor of men and therefore inferreth Eo sit vt impetus fiat in vacuam Remp. hence coÌ„meth it that euery man may enter into the country as voide and open for euery man Balthazar at a feast rioting with his Nobles concubines Dan. 5. lost his Kingdome which passed from the Chaldeians to the Medes and Persianes Troia being drowned and buried in wine sleepe was taken spoiled Saxo GraÌ„maticus writeth that ther is nothing more pernicious and hurtful in war then carelesse quietnes dissolute negligence bould and presumptuous confidence So Frotho a captain besieging the City Peltisca by munition inuincible by this policy took it For he fained himself to be dead and in token thereof his funerals were solemnised Saxo. Hist Dan. lib. 1. whereupon Vespasius the King persuaded that this was true in his security sports and plaies was slain So we read of Hannibal and his souldiours as by manhood and paines they ouercame the Romanes at Cannae so they lost the victory by their effeminat and loose behauiour afterward So Britany or England was this way conquered by Iulius Caesar Saxo. li. 1â— as before I touched and in England Herald son of Godwine caused the army of the Danes to be slain in the night wheÌ„ they were fast asleep In summe that which Bernard said of a Monk Dormientem Monachum Deo mortuum esse Marullus lib. 1. ca. 1â—â— nec sibinec vlli vtilem so generally we may say A man sleepy and drowsy is a dead man nether profitable to himselfe nor to others I omit other transgressions of the Land as periury discord dissentions hypocrisie in all estates and other sinnes bicause they are not touched in my Text. These and such like sins abound raign in this Land The whole body is thus diseased and sick from the sole of the foot to the head as Esay complaineth ful of wounds and sores and botches Esai 1. God forbid that we should not recouer out of this malady If wee be vncureable then must the Prophets Text conclude vpon vs as vpon Iewes Your Land is wast your cities are burnt straungers deuoure your Lande you shal creepe out of corners like wormes out of their holes Mich. 7. you shal be troden down like myre in the streetes Now dearly beloued what remedy haue we to cure our selues from these imminent daungers Iuda can haue no help from AEgypt if God bee displeased there are but two waies proposed by God Deut. 30. either the right hand or the left either life or death good or euill If you heape sin vpon sin if you turne to the left hand you dy if you repent and keepe the right hand you liue There must be the best way deuised Serpents and Eagles know many remedies to take away poison and to driue away their euils saith OrigeÌ„ And again in the same place Serpents vse fenel to sharpen quicken their sight Origen contra Celsum lib. 4. the Eagles take the stone Aetites fouÌ„d out for the preseruation of their youÌ„g ones cary it to their nest And is there no help nor remedy for vs Yes dearly beloued to return to him by repentance from whoÌ„ we haue by sin departed Quisquis Deum offenderit whosoeuer shal offeÌ„d god Thoeph in Ose c. 5. he hath this only hope help left to be recoÌ„ciled to him again Walk therfore sincerely in a single heart before God let rebels be subiects let Papistes with the Ephesian exorcists burn their magical masse-books let superiors oppresse no more let the cold be inflamed with zeal of Justice religion let the drowsy sluggards be watchfull against the euill day Take heed al that Saul wake not againe He hath hitherto bin cast into a deadly sleepe by God It is he that must continue him in that sluÌ„ber If we wil repent he will haue mercy vpon the house of Iuda wil saue England yea the Lord will saue not by bow nor by sworde nor by battle nor by horses Ose 1. nor by horsemen but by himselfe which God grant To whom c.