THE Deplorable State AND CONDITION Of the POOR French Protestants COMMISERATED, And humbly Represented to all Princes and People Of the TRUE Reformed Church; With Reasons for a Protestant League.  
LONDON: Printed for Richard Janeway in Queens-Head-Alley in Pater-Noster-Row, MDCLXXXI.   

The Deplorable State and Condition of the Poor French Protestants Commiserated, etc.  
NO sooner have these Popish Hornets, their Priests, been Expelled and Fired out of any Kingdom or Country, but like the fallen Angels, They use all means and endeavours to recover again their lost Dominions; and accordingly leave no expedient unattempted, whereby they might draw over the most Powerful Princes to their Party: With the Emperor, the King of Spain, and others of weak Judgements, they make a Religious account only, and the Promotion of the Catholic Cause, to be a sufficient ground for their assistance, or at least to prevent their interruption of those more Vigorous Princes, who help to carry on their Designs: With the French King, and others of more refined Politics, abandoning all motives of Religion, they use the Persuasives of some temporal. Interest, engaging to assist him in the Design of his Universal Monarchy; if he will as mutually promote their Universal Hierarchy and the extirpation of Heresy; Thus, as the Jesuits have given him many Tastes of their services in a Politic way: So now they think it high time that his most Christian Majesty should present them with some Testimony of his Zeal for the Church service: And as in order to his Universal Monarchy, they have divided the English with Plots, bred Jealousies between the States and Prince of Orange, by the Lovaisten Faction, exasperated and divided the Emperor and Princes of the Empire one against another, and Betrayed the Counsels of all other Courts to the French; So now in requital for all these Eminent State-services, His Majesty (though Impartial to all Religious in His Judgement) yet on a Politic score, hath thus begun the Extirpation of Heresy, by this Barbarous Invasion of the Lives of some, but Fortunes and Children of all his most Loyal (though Protestant) Subjects. From hence it more plainly appears, that the Plot for Introducing Popery into England, was but one small part of their Designs, who undoubtedly intended an Universal Extirpation of the Protestant Religion out of all parts of the World: Wherefore this is the time that all Protestant Princes and States ought Firmly and Unanimously to League and Confederate with the same zeal against the Papists and their false Religion, as They do against the Protestants and the true Worship of God; Whereto we are obliged, both by the Law of God, Law of Nature, and Law of Nations; as appears by many Precedents, as well Sacred as Profane, which I shall here produce in behalf of these distressed and miserable People, who by this Jesuitical Hector of France, are reduced even to the extremity of Want and Misery, expecting every hour in the Night to be Alarmed with another St. Bartholomew's Massacre; who like Herod Butchering the Innocents', may serve to Warn all other Protestant Subjects what quarter they are like to meet with under a Popish King.  
There are many Princes, who hoping to advance their own ends, and encroach on others Rights, will rightly embrace the part of the afflicted, and proclaim the Lawfulness of it; but the hope of gain is the certain and only aim of their proceceding: Thus the Romans, Alexander the great, and divers others, pretending to suppress Tyrants, have oftentimes enlarged their own Territories. It is not long since Henry the second of France made Wars upon the Emperor Charles the first, under Colour of defending and delivering the Protestant Princes. As also Henry the eighth King of England, was in like manner ready to assist the Germans, if the Emperor Charles should molest them. But if there be some appearance of Danger, and little expectance of Profit, than it is that most Princes dispute the Lawfulness of the Action. And as the former cover their Ambition and Avarice with the evil of Charity and Piety: So on the contrary, do the others call their fear and Cowardice, Integrity and Justice. Therefore without leaning either to the one side or the other, let us Impartially examine those rules in such cases which Piety and Justice trace us out in matter of Religion.  
First, All accord in this, That there is one only Church, whereof Jesus Christ is the Head; the members whereof are so united and conjoined together, that if the least of them be offended or wronged, they all participate both in Harm and Sorrow, as throughout the Holy Scripture plainly appears. Wherefore the Church is compared to a Body: Now it many tims happens that the Body is not only overthrown by a Wound in the Arm, or Thigh, but also sometimes endangered and killed even by a small hurt in the little Finger; Vainly therefore doth any Man boast of the safe custody of his Body, if he suffers that to be Dismembered and Pulled in pieces, which he might have preserved whole and entire. The Church also is compared to an Edifice: on which side soever the Building is undermined, it often happens that the whole tumbles down; and on what Rafter or piece of Timber soever the Flame takes hold, it endangers the whole House of Burning; He must needs be therefore very ridiculous, who should defer to quench the Fire which had seized on his Housetop, because he dwells most in the Cellar. Again, the Church is resembled to a Ship, which as it Sails together, so doth it Sink together: insomuch that in a tempest, those who be in the Forecastle, or in the Keel, are no more secure, than those who remain at the Stearn or on the Lower Deck; they both venture in one Bottom. This being granted, questionless, whosoever hath not a fellow-feeling in Commiserating the Trouble, Danger, and Distress of the Church, is no Member of that Body, nor Domestic in the Family of Jesus Christ, nor hath any place in the Ark of the Covenant of Grace. He who hath any sense of Religion in his heart, ought no more to doubt, whether he be obliged to aid the afflicted Members of the Church, than whether he would be assisting to himself in the like distress: for the Union of the Church Unites us all into one Body, and therefore every one in his calling must be ready to assist the Needy.  
Now as this Church is one, so is she recommended and given in charge to all Christian Princes in general, and to every one of them in particular: for in as much as it was dangerous to leave the care to one alone, and the Unity of it would not by any means permit that she should be divided into pieces, and every portion assigned unto one particular: God hath Committed it all entire to particulars, and all the parts of it to all in general, not only to preserve and defend it, but also to amplify and increase it as much as might be: insomuch, that if a Prince who hath undertaken the care of a portion of the Church, (as that of Germany, and Holland.) doth notwithstanding neglect and forsake another part that is oppressed, and which he might secure; He doubtless abandons the Church, Christ having but one only Spouse, which the Prince is so bound to preserve and defend, that she be not violated or corrupted in any part, if it be possible. And in the same manner as every private Person is bound by his Humble and Ardent Prayers to God, to desire the Restoring of the Church: So likewise are the Magistrates tied diligently to procure the same with the utmost of that Power and Means which God hath put into their Hands. Now it were ridiculous and worthy of Punishment in the Church wardens, who had care only of some small part of the Church, and suffered all the rest to be spoiled with Rain and Water: In like manner, all Christian Kings when they receive the Sword on the day of their Coronation, solemnly Swear, to maintain the Universal Church, and the Ceremony then used doth fully express it; for holding the Sword in their hands, they turning to the East, West, North, and South, Brandish it, to the end that it may be known, that no part of the World is excepted. And that this was accordingly the Practice of Ancient Princes, we have their Examples to instruct us.  
In the time of Ezechias King of Juda, 
2 Chro. 30.  the Kingdom of Israel had been a long time before in Subjection to the Assyrians, to wit, ever since the King Osea's time: And therefore if the Church of Juda only, and not the whole Universal Church had been committed to the Custody of Ezechias: and if in the preservation of the Church the same course were to be held, as in the dividing of Lands, or imposing of Tributes, then questionless Ezechias would have contained himself within his own Limits, especially when the Exorbitant Power of the Assyrians Lorded it every where. Now we read that he sent express Messengers throughout Israel, to wit, to the Subjects of the King of Assyria, to invite them to come to Jerusalem to celebrate the Paschal Feast: and moreover he assisted the faithful Israelites of the Tribes of Ephraim and Manasses, and others the Subjects of the Assyrians, to ruin the High Places which were in their Quarters.  
We read also that the good King Josias expelled Idolatry, not only out of his own Kingdom, but also even out of the Kingdom of Israel, 
2 Kin. 22. 2 Chro. 22. and 35.  which was then wholly in subjection to the King of Assyria. And no wonder is it, for where the Glory of God and Kingdom of Christ are in question, certainly no Bounds or Limits should there confine the zeal and fervent Affection of Pious and Godly Princes. Though the Opposition be great, and power of the Opposers greater, yet the more they fear God, the less will they fear Men. These generous Examples of the aforesaid Godly Princes have since been imitated by sundry Christian Kings, by whose means the Church (which was heretofore restrained within the narrow Limits of Palestine,) hath since been dilated throughout most part of the Universe. Constantine and Licinius Governed the Empire together, one in the East, the other in the West, they were Associates of equal Power and Authority; Nevertheless, for as much as Licinius doth every where Banish, Torment, and put to Death the Christians under pretence of Religion: Constantine makes War against him, and by force compels him to give free Toleration of Religion to the Christians; and because afterwards he broke his Faith, and relapsed into his former Cruelties against them: Constantine caused him to be Apprehended and put to Death in the City of Thessalonica. Which Pious Action of this Emperors was with so great an Applause Celebrated by the Divines of those times, that they suppose that saying of Isaiah to be meant by him, that Kings should be Pastors and Nursing Fathers of the Church. Again, after Constantine's Death, the Roman Empire was divided equally between his Sons, without any Priority or Advantage one more than the other. Constance the Younger favoured the Orthordex Christians, and Constantius the Elder inclined to the Arrians; for which reason he Banished the Learned Athanasius from Alexandria, as being the greatest professed Adversary of the Arrians. Here, if any Consideration in matter of Conscience were absolutely requisite, it would certainly be amongst Brethren. But nevertheless, Constance threatens to wage War on his Brother, if he restore not Athanasius; and had undoubtedly performed it, if Constantius had not readily Complied with his desire. Now, if he proceeded so far for the Restauration of one single Bishop: had there not been much more reason for him to have assisted a great part of the People, if they should have implored his Aid against the Tyranny of Wicked Princes, who refuse them to exercise the only True Worship of God? 
Sozom. lib. 7. Ch. 18.  In like manner, at the Persuasion of Atticus the Bishop, Theodosius made War upon Cosroes King of Persia, to force him to deliver the Christians of his Kingdom from Persecution, although they were but particular and private Persons: which certainly those most Just Princes, who instituted so many worthy Laws, and had so great a regard to Justice, would never have done, if by so doing they had conceived any thing were Usurped on another Man's right, or the Law of Nations violated. But to what end were so many Expeditions undertaken by Christian Princes, into the Holy Land against the Sarracens? Wherefore were demanded and raised so many of those Saladine Tenths? To what purpose were so many Confederacies made, and Croysadoes Proclaimed against the Turks, if it were not lawful for Christian Princes, yea those farthest remote, to deliver the Church of God from the Oppression of Tyrants, and to free Captive Christians from under the Yoke of Bondage? What were the Motives that led them to those Wars? And what were the Reasons that urged them to undergo those Dangers, but only their care of the Church Union? Christ Summoned every Man from all parts to undertake the defence thereof. All Men are bound to repel Common dangers, with a joint and Common Opposition: which hath a natural Consent and Relation with what we now treat of: For if this were lawful in them against Mahomet, and not only lawful, but that the backward and Negligenti were ever made liable to all Infamous contempts, and the forward Undertakers always recompensed with all Honourable respect and reward, according to the merit of their Virtues: Wherefore not now against the Enemy to Peace and Righteousness? If it be a lawful War to fight against the Greeks, when they Assail our Troy; wherefore is it unlawful to pursue and prevent that Incendiary Lewis the Fourteenth, who hath set all the European World in a Flame, for no other reason but pour sa Gloire? Do we pray God to abate a Pestilence, and to take away a Famine? why should we not in the same manner Pray against that Prince who is sent instead of both; Who hath destroyed more Men than either the one or the other, nay then both together? And why may we not as well fly to our Force and Arms for the one, as to our Drugs and Physic for the other? Finally, If it hath been esteemed an Heroical Act, to deliver Christians from Corporal servitude, (for the Turks compel none in point of Religion,) why is it not a thing much more noble, to Infranchise and set at Liberty these distressed and virtuous French Protestants, from the Chains and Tyranny of Popery; which as it is most Foppish in its Doctrine, so is it most Bloody in its Teneuts.  
Now these examples of so many Religious Princes, might well have the directive power of Law. Nevertheless, let us hear what God himself Pronounces in many places of his Word, by the Mouth of his Prophets, against those who advance not the Building up of his Church, or who make no reckoning of her afflictions. The Gadites, the Rubenites, and half Tribe of Manasses, 
Numb. 32, Josh. 4.12. Deu. 3 20.  desire of Moses, That he would allot them their Portion on the other side of Jordan. Moses grants their request, but with this Proviso and Condition: That they should not only assist their other Brethren the Israelites to Conquer the Land of Canaan, but also that they should March the first, and serve as Vanguard to the rest, because they had their Portions first set them forth; And if they fail to perform this duty, he with an Anathema, destinies them to Destruction, and compares them to those who were adjudged Rebels at Cadizbarnea. And what? (said he,) Your Brethren Fight, and you in the mean while rest quiet at home? No, on the contrary, You also shall pass Jordan, and not return into your Houses, before the Lord hath first driven his Enemies out from before his face, and given place to your Brethren as well as you, then shall you be Innocent before the Lord and his People Israel. By this he shows, that those whom God first blessed with so great a benefit, if they help not their Brethren, and make not themselves sharers in their Travels, Companions in their Labours, and Leaders in their Dangers, must questionless expect an heavy Judgement to fall upon them.  
Likewise, when under the Conduct of Deborah, the Nephtalites and Zabulonites took Arms against the Tyrant Jabin: 
Judges 5.  and that in the mean while the Rubenites who should have been first in the field, took their ease, and played on their Pipes, whilst their Flocks and Herds fed at liberty: The Gadites held themselves secure with the Rampire of the River: The Danites gloried in their Naval Force; And, to be brief, Ashur was confident in the difficult Access of their Mountains: Then the Spirit of the Lord speaking by the Prophetess, doth condemn them all in these terms, Curse ye Meroz, (said the Angel of the Lord, 
Jud. 5.23. ) curse ye bitterly the Inhabitants thereof: because they came not to the help of the Lord, to the help of the Lord against the mighty: But blessed above Woman shall Jael the Wife of Heber the Kenito be, who though she might have alleged her Husband's Alliance with the Canaanites, did notwithstanding kill Sisera the General of the Enemy's Army. And therefore Vriah spoke Reilgiously and like a true Patriarch when he said, 
2 Sa. 11.11  The Ark of the Lord, and Israel, and Judah, abide in Tents, and my Lord Joab, and the servants of my Lord are Encamped in the open Field; Shall I then go into my house, to Eat, Drink, and lie with my Wife? As thou livest, and as thy Soul liveth, I will not do this thing. But on the contrary, impious and wicked were the Princes of Israel, who supposing themselves secure by the craggy Mountains of Samaria, and strong Fortifications of Zion, took liberty to lose themselves in Luxurious Feasts, lose delights, 
Amos 6.  Drinking Delicious Wines, and Sleeping in Perfumed Beds of Ivory, in the mean time despising poor Joseph, to wit, the Lords Flock, tormented, and miserably vexed on all sides, not having any Compassion on their affliction. 
Jud. 8.12.  The Lord God hath sworn by himself, saith the Lord God of Hosts, I abhor the Excellency of Jacob, and hate his Palaces: Therefore will I deliver up the City, with all that is therein; and those that wallow thus in pleasure, shall be the first that shall go into Captivity. Wickedly therefore did those Ephraimites, who instead of Congratulating and Applauding the famous Victories of Gideon and Jeptha, did envy and traduce them, whom notwithstanding they had forsaken in dangers.  
As much may be said of the Israelites, who seeing David overcome the difficulty of his Affairs, and remain a peaceable King, say aloud, 
2 Sam. 5.2.  We are thy Flesh and thy Bones: But some years after, seeing him again Embroiled in Troubles, cried out, We have no part in David, 
2 Sa. 20.1.  neither have we Inheritance in the son of Jesse. Let us rank also with these, all those Christians in Name only, who will communicate at the Holy Table, and yet refuse to Participate of the Cup of affliction with their Brethren; who look for salvation in the Church, yet care not for the safety and preservation of the said Church, and the Members thereof; Briefly, who adore one and the same God the Father, acknowledge and avow themselves of the same Household of Faith, and profess to be one and the same Body in Jesus Christ, and yet notwithstanding, yield no succour nor assistance to their Saviour afflicted in his Members. What revenge do you think will God inflict on such Impiety? Moses compares those who abandon their Brethren to the Rebels of Cadesbarnea: Now none of those by the Decree of the Almighty, 
Numb. 32.  entered into the land of Canaan: Let not such then pretend to any interest in the Heavenly Canaan, who will not Succour Christ when he is Crucified, and suffering a thousand times a day in his Members, as it were begging their Alms from door to door. The Son of God with his own mouth condemns them to everlasting Fire, that when he was hungry, gave him no Meat, when he was thirsty, gave him no Drink, when he was a stranger, Lodged him not; naked, and Clothed him not; sick and in Prison, yet Visited him not. Wherefore let those expect punishment without end, who lend a deaf Ear to the Complaints and Groans of our Saviour Jesus Christ, suffering all these things daily in his Church; Although otherwise they may appear both to themselves and others to be good Christians, yet shall their condition be much more Miserable than that of many Infidels: For why, were they only the Jews, or Scribes and Pharisees that persecuted Christ? or were they Ethnics and Turks which thus persecute, torment, and Crucify him? No certainly, the Jews hold him an Impostor, the Ethnics a Malefactor, the Turks an Infidel; Insomuch as if we consider the Intention of these Men, (as the censuring of all offences ought to have principal Relation thereunto,) we cannot conclude that it is properly Christ that they persecute with such hatred, but rather some Criminal Person, whom in their opinion deserves this usage: Whereas they do truly and more properly persecute and Crucify afresh Christ Jesus, who professing to acknowledge him for the Messiah, God and Redeemer of the World, do yet notwithstanding fail to free him from Persecution and Vexation in his Members, when it is in their power to do it. Briefly, He who omits to deliver his Neighbour from the hands of the Murderer, when it is in his power to do it, is little less guilty of the Murder before God, than the Murderer himself: Qui non prohibet cum potest, Jubet. Nay, I may say farther, that these deserters of their Brethren in their time of Danger and Distress, are more obnoxious and guilty, than the Tyrants themselves that Persecute them: for it is much more wicked and worthy of greater punishment to kill an honest Man that is Innocent and fearing God, (as those who consent with them in their Faith must of necessity know their true profession to be,) then to kill a Thief, Impostor, or Heretic; (as those who persecute the true Christian Protestants do commonly believe them to be,) It is a greater offence to strive with God than Man; Finally, it is a far greater Crime perfidiously to betray, then ignorantly to off end. The same may also be said of them who refuse to assist the true Servants of God, when oppressed by Tyranny for Religion's sake: We ought to love our Neighbours as ourselves; and therefore an Israelite is not only bound to deliver an Israelite from the hands of Thiefs, if it be in his power, but every Stranger also; yea, though unknown, if he will rightly discharge his duty: Neither let him dispute, whether it be lawful to defend another, who believes he may justly defend himself; for it is more just and generous (if we rightly consider it) to deliver from danger and outrage another than ones self; seeing that what is done for pure Charity, is more commendable and praiseworthy, then that which is done out of self ends, desire of Revenge, or any other transport of Passion: in revenging our own wrongs, we never keep a mean, whereas in other mens (though much greater) the most intemperate will easily observe moderation; Furthermore, the Heathens themselves may teach us what Humane Society, and what the Law of Nature requires of us in this case; when Cicero says, 
Ciceron. lib. ●. 3 Offic.  Natura ipsa praescribit, ut homo homini, etc. That Nature being the common Mother of Mankind prescribes and ordains, that every Man endeavours and procures the good of another whatsoever he be, only because he is a Man: Otherwise all bonds of society, yea, and Mankind itself must needs go to ruin: Therefore, as Justice is built on these two Bases, or Pillars; first, that none be wronged; and secondly, that good be done to all if it be possible; So also are there two sorts of Injustice; the first, in those who offer injury to their Neighbours: And the Second, in those who when they have means to deliver the oppressed, do notwithstanding suffer them to sink under the burden of their wrongs; Peradventure you will say, I fear in aiding the one, I shall do wrong to the other: But he that lays his hand on his heart, will find it is somewhat else, and not Justice that withholds him from their assistance. For as Cicero in another place observes, Either thou wilt not make the wr●ng doer thine Enemy, or not take pains, or not be at so much charge, or else negligence, sloth, or hindering of thine own occasions, or the cr●ssing thy other designs, takes thee off from the defence of those, whom otherwise thou art bound to relieve. Now in saying thou only attendest thine own affairs, fearing to wrong another, thou fallest into another kind of injustice, for th●u abandonest humane Society, in that thou wilt not afford any relief either of mind, body or goods, for the necessary Preservation thereof. The Heathen Philosophers and Politicians have Written more divinely hereof, than many of our modern Christians. From hence also it proceeds, that the Roman Law ordains punishment to that Neighbour who will not deliver the Slave from the Outrageous fury of his Master. Amongst the Egyptians, if any man had seen another assaulted and distressed by Thiefs and Robbers, 
Diod. Si. cull. lib. 2. Ch. 2.  and did not according to his power presently assist him, he was adjudged worthy of death, if at least he discovered or delivered not the Delinquents into the hands of the Magistrate: If he were remiss in performing this duty, for the first Mulct, he was to receive a certain number of blows on his Body, and to fast three days together. Likewise much upon the same reason is grounded that Law of this Nation, which amerces that Hundred where a Robbery or Murder is committed, and no care taken to apprehend the Offenders. Now, if the Neighbour be so firmly obliged (even by Heathen Laws) to secure his distressed Neighbour, though unknown to him, when he is assaulted by Thiefs: shall it not be much more lawful for a Christian Prince to assist, not Slaves against an Imperious Master, or Children against a furious Father; but pious Protestant Subjects, against an Idolatrous Tyrant? And if he carelessly or wilfully omit this duty; 
Theucid. lib. 1.  deserves he not himself to be esteemed an Offender, as well as the other a Robber, who neglected to assist his Neighbour in that danger? Thucydides (lib. 1.) upon this subject writes, That these are not only Tyrants who make other men Slaves, but much more those who having means to suppress and prevent such oppression, take no care to perform it. A Tyrant is in some measure compelled to hold a strait hand over those whom by violence and Tyranny he hath reduced; And to secure the Ills that he hath done by doing greater, because as Tiberius said, He holds the Wolf by the Ear▪ whom he can neither hold without pain and force, nor yet let go without Danger and Death. But he who with a negligent and idle regard looks on the outragiousness of a Tyrant, and the Massacring of Innocents', whom he might have preserved, like the Barbarous spectators of the Roman Sword-players, is so much more guilty than the Tyrant himself, by how much the Cruel and Homicidious directors and appointers of those Bloody Sports, were more obnoxious than the poor and constrained Actors themselves. If any object, that it is against reason and equity to meddle with another's concerns, 
Pompon. de Regi. Jur. Leg.  I answer 〈◊〉 did the Old Man in Terence; I am a Man, and I believe that all duties of humanity are fit and convenient for me: If others seeking to cover their Negligence and Baseness, allege that Bounds and Jurisdictions are distinguished one from another, and that it is not Lawful to thrust one's Sickle into another's Harvest▪ Neither am I also of that opinion, that it is Lawful upon any such presence to encraoch upon another's Jurisdiction or Right or upon that occasion to Usurp another's Country, as many have taken such shadows to do, 
Ci●er. 2. Offic.  I would not (I say) that after the manner of those Arbitrators whom Cicero speaks of, thou Adjudge the things in controversy to thyself; I require only, that you repress the Prince who invades the Kingdom of Christ, that you take out the Serpent's Sting, that you raise up a Church that lies grovelling on the Ground as it were at her last Gasp, that you stretch forth your hand of Compassion to an Afflicted People, and that you so discharge yourself of this duty, that all men may see your principal end was the Public benefit of Humane society, and not any private advantage of your own, which must ever give place to Public Interests.  
Briefly, to Epitomise what hath been formerly said: If a Prince outrageously surpass the bounds of Piety and Justice, a Neighbouring Prince may Justly and Religiously leave his own Country, not to Invade and Usurp another's, but to contain the other within the Limits of Justice and Equity; Nay he is obliged in Honour and Conscience so to do. If a Prince Tyrannise over the People, a Neighbour Prince ought to yield succour as freely and willingly to the People, as he would do to the King his Brother, if the People mutinied against him: If Porsenna brought Tarqvinius Superbus back to Rome; much more justly might Constantine, requested by the Senate and Roman People, expel Maxentius the Tyrant from Rome. The commendation due to this sort of Courtesy hath wrought so strange effects in the Hearts of many Princes, that some have received their professed Enemies; And others have fallen out with their dearest friends, rather than Restore a Prince being fled unto them for succour, when he was demanded at their Hands; Some have been offerred great Rewards which have been offered for the Restitution of such Exiles as lived within their Territories, others have entertained them with large yearly Pensions, and presently aided them for the recovery of their Kingdoms; Some have given them whole Cities to dwell in, and others have been so forward in relieving such as implored their help, that they have lost their onws Kingdoms in defending them. But as the case now stands, nothing, can be a greater Security to us, than a League defensive against the growing power of the Papist; 
Du Hailian lib. 24  Vis unitafortior.  
In the Histories of France it is written, that Charles the seventh having upon some displeasure conceived against the Dauphin, (who was his eldest Son,) banished him out of his Realm, and commanded that none of his Subjects harbour or receive him: The Duke of Burgundy (who was then Vassal to the French King, and mortal enemy to the Dauphin,) did nevertheless, not only receive him, but also gave him leave to choose what Castle, Hold, or City of his soever he pleased to dwell in, and sent presently Ambassadors to his Father to make his excuse for receiving him.  
Piero Mexias, 
Vid. de Hen. 3.  in his Book of the Lives of the Roman Emperors, reporteth, That the Emperor Henry the third, (when as Peter King of Hungary was for his evil Government driven out of his Kingdom by the Rebellion of his own Subjects,) did not only receive and entertain him, but also restored him again to his own Kingdom; although the same Peter not long before had favoured the Duke of Bohemia, who Rebelled against the said Emperor.  
David distrusting the protection of God flieth to Achib King of Goth, 
2. Kings.  who giveth him Siglag to dwell in; And Jeroboam flying unto Shisack King of Egypt was honourably received of him, and maintained there like a Prince, till Rehoboam being deposed for his cruelty, he was sent for out of Egypt, and made King of Israel.  
The King of Scots received Henry the sixth, flying from the persecution of Edward the fourth, 
Holinshed.  entertained him with a yearly Pension, and aided him for the Recovery of his Kingdom. Frederick King of Naples, being oppressed by his Uncle the King of Spain, fled unto the French King Lewis, 
Illescas. de Alexandor. 6.  who received him with great Honour and Civility, made him Duke of Anjou, and gave him, 30000, Ducats of yearly Revenues.  
Now whether it be lawful and commendable thus to receive and harbour another Prince who flieth to him for Succour: If Humanity deserves more commendation, than Cruelty; If it be true what the Poet sayeth Turpius ejicitur quam non Admittitur Hospes; If Princes were first Ordained and Instituted to yield Relief to as many as were distressed▪ If wiser Princes have oftener received than rejcted them; And lastly, if God most commonly Blessed them who yielded such Relief, and contrariwise punished those who exercised no kind of Humanity towards them; Then this doubt is easily, and the difficulty quite taken away. First, that Humanity which is incident to Men, is to be preferred before Cruelty, which is proper to Beasts, no Man is so senseless as to doubt: Secondly, that the Wisdom of those Princes who have Harboured their Neighbours and Allies, 
T. Walsingh. in his Neustia.  is commended beyond all measure by the Writers who mention them; Whereas on the contrary, for those Unhospitable Princes, all Histories shall sooner perish, than their Infamy be forgotten. And lastly, all our Chronicles do sufficiently testify, how God Plagued the posterity of Henry the fifth, for his extremity used to the poor distressed Prince of Scotland. And French Histories do declare, that God never prospered Lewis (Surnamed Oultremer) King of France, because he had dealt so unkindly with Richard Duke of Normandy an Infant, whom he had received into his Protection.  
Moreover, since it hereby appears, that every Prince ought to relieve his Royal Brother in distress, so much more readily ought he to afford Succour to a distressed People, by how much there is more just cause to pity many afflicted, than one alone. If a man becomes a Wolf to man, who hinders that man (according to the Proverb) may not be instead of God to the needy? And therefore the Ancients have reckoned Hercules amongst the Gods, because he punished and tamed Procrustes Busiris, and other Tyrants, the Plagues of Mankind, and Monsters of the Earth. So whilst the Roman Empire retained her freedom, she was truly accounted the Safeguard of all the World against the violence of Tyrants, because the Senate was the Port and Refuges of Kings, People and Nations. In like manner Charlemagne undertook to War against the Lombardy, being requested to assist the Nobility of Italy, although the Kingdom of Lombard's had been of a long continuance, and he had no just pretence of Right over them; Also when Charles the Bald King of France had Tyranically put to death the Governor of the Country between the River Soyne and Loire, with Duke Lambert, and another Nobleman, called Jamitius, and divers others of the Nobility fled for fear to Lewis King of Germany, desiring his Aid, it was there in full Assembly agreed, that Lewis should wage War against Charles for the Re-establishing in their Good, Honours, and Estates, those whom he had unjustly dispossessed.  
Finally, as there hath ever been Tyrants dispersed in all parts, so likewise all Histories testify that there hath been Neighbouring Princes to oppose Tyranny, and Maintain the People in their Rights. Wherefore that all Protestant Princes would at this time imitate so worthy Examples, by endeavouring to suppress that French Tyrant, who so oppresses both Souls and Bodies, and the true Reformed Church of Christ, 
Office; 1.36.  is the earnest Prayers of all poor distressed French Protestants, and hearty desires of all good Christians: For he that repelleth not injuries from his fellow (if he be able) is in fault as he that offers it, saith Ambrose, Piety commands that the Law and Church of God be maintained: Justice requires that Tyrants and Destroyer's of Mankind be compelled to reason: Charity Challenges the Right of Relieving and Restoring the oppressed. 
De Bed▪ & par. 2.  Now those that make no account of those things, do (as much as in them lies) drive Piety, Justice, and Charity out of this World. It were to be wished (saith Grotius) that many Princes and People at this day would take into consideration that free and Pious Speech of Fuelco Archbishop once of Rheims, Admonishing Charles the Simple, thus. Who may not be afraid, seeing you covet amity with the Enemies of God, when to the Ruin and overthrow of the Christian Name, you take unto you Pagan Arms, and enter into Leagues detestable? For there is little difference between associating with Pagans, and worshipping of Idols, as the Papists do. 
2 Thess. ●. 15.  Be ye not therefore (saith St. Paul) unequally yoked together with unbelievers; For what fellowship hath Righteousness with unrighteousness? What communion hath Light with Darkness? 
2. Cor. 6.14.15.  And what Concord hath Christ with Belial? Or what part hath He that believeth with an Infidel? Nevertheless too too many Protestants have Espoused and Leagued with the Popish Interest, whereby alone the French are now rendered thus formidable, In so much that (under God) nothing but a Protestant sincere and Cordial League can retrieve the Reformed Religion: That as heretofore Henry the third of France, So now Lewis the 14th. may be Ruined by that very League which he entered into for the Extirpation of the Protestants.  
Many there are (I am sensible) who raise a groundless fear and jealousy amongst us, as if, like Zophirus of Old, who by maiming himself and counterfeiting the Renegado from Darius, 
J●●n. li●. 2  was by that means admitted into Babylon, and so betrayed it to the Enemy. These distressed French Hug●nets should come over with any such design into this Nation: But these surmises, will seem very ridiculous, if we weigh all circumstances concerning them. As First, the manner of their Arrival in such small Vessels as none but men in greatest extremity would hazard themselves in. Secondly what sort of persons they be that come over; whether they be not of all sorts as well Women and Children, as Men? And whether they are not mostly Men of professions, as Fishermen, Clothiers, Weavers, and such from whom we have more reason to expect advantage from their Trades, than danger from their Arms? Thirdly, whether there are not as many arrived in Holland and other Protestant Countries as here, and whether the States have not the sam● Charity for their distress as we have? Fourthly, whether such a conspiracy (if so) could possibly be concealed amongst so many thousands who are Arrived in all parts? Fifthly and lastly, whether it stands not to reason that the same Popish Fury which banish them from France should not as well to conceal their own Cruelty and ke●p them from raising an outcry against Popery by their complaints, as to have them discountenanced and discredited where ●'re they come. Likewise maliciously and out of design raise all these Calumnies and false Reports against them; So that there needs▪ little of Argument to a thinking Impartial Protestant too convince him of the reality of their sufferings. And for the benefit that may accrue to the Nation, by their Planting themselves amongst us. He that reads ancient Histories shall find that the Romans Hospitality to Strangers was the first step of their greatness, and Corner Stone of that vast Empire. Thus whilst Athens and Sparta (though for all other things endowed with most excellent Law.) yet upon their Nicety of admitting Strangers amongst them, remained inconsiderable in the World as to power Rome in the mean while having her City thronged with Inhabitants, from being Numerous, soon grew Potent, Creseit interea Roma, 
Livy.  Albae Ruinis: the Ruin of Alba, was the Rise of the Romans; and may the fall of France be the same to England. Never any State was so open to receive strangers into their Body, as were the Romans, their manner was to grant Naturalisation, (which they call Jus Civitatis and to grant it in the Highest Degree, that is, not only Jus Commercii, Jus Connubii, Jus Hereditatit, but also Jus suffragii, & Jus Honorum; and this not to Singular Persons alone, but likewise to whole Families; yea, to Cities, and sometimes to Nations; And it sorted with them accordingly; for winning as much of their generosity, as Arms, Rome grew to be the Metropolitan of the Universe. Now that England following the steps of Ancient Rome in her Hospitality, may likewise imitate her in her Victories and Grandeur is the Hearty Prayers of, Philopatris.  
FINIS