you are now come to convey mee to my death, I am willing to dye, which is a thing no more than all our Predecessors have done, and a debt that our Posteritie must in their due time discharge, which since it can be no way avoyded, it ought the lesse to be fea­red; for that which is common to all, ought not to be intol­lerable to any: It is the Law of Nature, the tribute of the flesh, a remedy from all worldly cares and troubles; and to the truly penitent, a perfect path to blessednesse. And there is but one death, though severall wayes unto it: mine is not naturall, but enforced by the Law and Justice: it hath beene sayd that the Lawes vex only the meaner sort of people, but the mightie are able to withstand them: it is not so with me, for to the Law I submit my selfe, and confesse that I re­ceive nothing but justice: for hee that politikely intendeth good to a Common-weale, may be called a just man, but hee that practiseth either for his owne profit, or any other sini­ster ends, may be well termed a delinquent person; neither is delay in punishment any privilege for pardon. And more­over, I ingenuously confesse with Cicero, That the death of the bad is the safetie of the good that be alive.

Let no man trust eyther in the favour of his Prince, the friendship and consanguinity of his Peeres, muchlesse in his owne wisdome and knowledge, of which I ingenuously con­fesse I have beene too confident. Kings, as they are men be­fore God, so they are Gods before men, and I may say with a great man once in this Kingdome, Had I strived to obey my [Page 3] God as faithfully, as I sought to honour my King diligently, J had stood, and not fallen. Most happie and fortunate is that Prince, who is as much for his justice feared, as for his good­nesse beloved: For the greater that Princes are in power a­bove other, the more they ought in vertue to excell other; and such is the royall Soveraigne whom I late served.

For my Peeres, the correspondence that I had with them during my prosperitie, was to mee very delightfull and plea­sing, and here they have commiserated my ruine, I have plen­tifully found, who (for the most generous of them) I may boldly say, though they have detested the fact, yet they have pitied the person delinquent; the first in their loyaltie, the last in their charitie: ingenuously confessing, that never any subject, or peere of my rank, had ever that help of Counsell, that benefit of time, or a more free and legall tryall than I have had: in the like whereof, none of my precessors hath had so much favour from his prince, so much sufferance from the people; in which I comprehend the understanding Com­mons, not the many headed moster, Multitude: But I have offended, am sentenced, and must now suffer.

And for my too much confidence in my supposed wisdom and knowledge, therein have beene the most deceived: For hee is wise to himselfe, that knowes by others faults to correct his owne offences: to be truly wise is to be Secreta­ries to our selves; for it is meere folly to reveale our intimate thoughts to strangers: wisdome is the most precious Gem with which the mind can be adorned, and learning the most famous thing for which a man ought to bee esteemed, and true wisdome teacheth us to doe well, as to speake well: in the first I have failed, for the wisdome of man is foolishnesse with God.

For knowledge, it is a thing indifferent both to good and evil, but the best knowledge is for a man to know himselfe; hee that doth so, shal esteeme of himselfe but little, for hee considereth from whence he came, and wherto he must go, he [Page 4] regardeth not the vaine pleasures of this life, hee exalteth God, and strives to live in his feare; but he that knoweth not himselfe, is wilful in his owne wayes, unprofitable in his life, unfortunate in his death, and so am I. But the reason why I sought to attaine unto it, was this: I have read that he that knoweth not that which he ought to know, is a Bruit beast amongst men: hee that knoweth more than hee ought to know, is a man amongst beasts: but hee that knoweth all that may be knowne, is a God amongst men. To this I much aspired, in this I much failed; Vanitie of vanities, all is but vanitie.

I have he [...]rd the people clamour and cry our, saying, That through my occasion the times are bad, I wish that when I am dead they may prove better: most true it is, that there is at this time a great storme impending (God in his mercie avert it.) And since it is my particular lot, like Jonah, to bee cast into the sea, I shall think my life well spent, to appease Gods wrath, and satisfie the peoples malice.

O what is eloquence more than aire? fashioned with an articulate and distinct sound, when it is a speciall vertue to speake little and well, and silence is oft the best oratorie; for fooles in their dumbnesse may be accounted wise: It hath power to make a good matter seeme bad, and a bad cause ap­peare good: but mine was to mee unprofitable, and like the Cypresse trees, which are great and tall, but altogether without fruit.

What is honour? but the first step to disquietnesse, and power is still waited on by envie, neither hath it any privi­lege against infamie. It is held to be the chiefe part of honor, for a man to joyne to his office and calling, curtesie and affa­bilitie, commiseration and pitie: for thereby he draweth to him with a kind of compulsion, the hearts of the multitude. But that was the least part of my study, which now makes me call to mind, that the greater the persons are in authority, the sooner they are catcht in any delinquencie, and their [Page 5] smallest crimes are thought to bee capitall, the smallest spot seemes great in the finnest linnen, and the least flaw is soonest found in the richest Diamond. But high and noble spirits finding themselves wounded, grieve not so much at their owne paine and perplexitie, as at the derision and scofs of their enemy: but for mine owne part, though I might have many in my life, I hope to finde none in my death.

Amongst other things which pollute and contaminate the mindes of great spirits, there is none more heinons than Am­bition, which is seldome unaccompanyed with Avarice: Such, to possesse their ends, care not to violate the Lawes of Religion, and Reason, and to breake the bonds of Mode­sty and equity, with the nearest tyes of Consanguinity, and Amity; of which as I have beene guilty, so I crave at Gods hands forgivenesse. It is a Maxime in Philosophy, that am­bitious men can bee never good Counsellours to Princes; the desire of having more is common to great Lords, and a desire of Rule a great cause of their Ruine.

My Lords, I am now the hopelesse President, may I bee to you all an happy example: For Ambition devoureth gold, and drinketh bloud, and climbeth so high by other mens heads, that at the length in the fall it breaketh its own neck: therefore it is better to live in humble content, than in high care and trouble: For more precious is want with hone­sty, than wealth with infamy: For what are wee but meere vapours, which in a serene Element ascend high, and upon an instant, like Smoak, vanish into nothing: or like Ships without Pilots, tost up and downe upon the Seas by contrary winds and tempests. But the good husbandman thinks bet­ter of those eares of Corne, which bow downe, and grow crooked, than those which are streight and upright, because he is assured to finde more store of graine in the one than in the other. This all men know, yet of this, how few make use: The defect whereof must be now my paine: may my suf­fering prove to others profit.

[Page 5] For what hath now the favour of my Prince, the fami­liarity with my Peeres, the volubility of a tongue, the strength of my memory, my learning, or knowledge, my honours, or Offices, my power, and potency, my riches, and treasure, (all these the especiall gifts, both of Nature, and Fortune) what have all these profited mee? Blessings I ac­knowledge, though by God bestowed upon man; yet not all of them together upon many: yet by the Divine providence, the most of them met in me: of which had I made happy use, I might still have flourisht, who now am forc'd immaturely to fall.

I now could wish, (but that utinam is too late) that God with his outward goodnesse towards mee had so com­mixed his inward grace, that I had chused the medium path, neither inclining to the right hand, nor deviating to the left; but like Icarus with my waxen wings, fearing by too low a flight to moysten them with the Waves: I soared too high, and too neare the Sunne, by which they being melted; I ay­ming at the highest, am precipitated to the lowest: and am made a wretched prey to the Waters: But I who before built my house upon the the sand, have now setled my hopes up­on the Rock my Saviour: by whose onely merits my sole trust is, that whatsoever becomes of my body, yet in this bosome my soule may be Sanctuaried.

Nimrod would have built a Tower to reach up to heaven, and cald it Babel; but God turned it to the confusion of Lan­guages, and dissipation of the people. Pharaoh kept the Chil­dren of Israel in bondage, and after having freed them, in his great pride would have made them his prey; but God gave them a drie and miraculous passage, and Pharaoh and his hoast a watrie Sepulcher. Belshazzer feasted his Princes and Prostitutes, who drunke healths in the Vessells taken from the Temple, but the hand of God writ upon the wall, Mene, Tekel, Phoras, and that night before morning was both his Kingdome and life taken from him: Thus God lets [Page 6] men goe on a great while in their owne devices, but in the end it proved their own ruine and destruction, never suffe­ring them to effect their desired purposes: therefore let none presume upon his power, gl [...]ry in his greatnesse, or bee too confident in his riches: These things were written for our Instruction, of which the living may make use, the dying cannot; but wit and unfruitfull wisedome are the next neigh­bours to folly.

There can bee no greater vanity in the world, than to e­steeme the world, which regardeth no man; and to make slight account of God who greatly respecteth all men; and there can bee no greater folly in man, than by much Travell to increase his goods, and pamper his body, and in the inte­rim with vaine delights and pleasures, to lose his soule. It is a great folly in any man to attempt a bad beginning, in hope of a good ending; and to make that proper to one, which was before common to all, is meere indiscretion, and the be­ginning of discord, which I positively wish may end in this my punishment.

O how small a proportion of earth will containe my bo­dy, when my high minde could not be confined within the spacious compasse of two Kingdomes? But my houre draweth on, and I conclude with the Psalmist, not ayming at any one man in particular, but speaking for all in generall: How long will you Judges bee corrupted? how long will yee cease to give true Iudgement? &c. Blessed is the man that doth not walke in the Councell of the wicked, nor stand in the way of sinners, nor sit in the seat of the scornfull, therefore they shall not stand in the Iudgement, nor sinners in the assembly of the righteous, &c.

About the houre of 12. a Clocke the aforesaid Lord of Strafford was conveyed to the Scaffold on Tower-Hill, where was a Court of Guard made by the severall Companies of Souldiers of the City of London, and the Hamlets of the Tower on each side as he passed to the Scaffold: before mar­ched [Page 8] the Marshalls men to make way, then the Sheriffes of Londons Officers with their Halberds; after them the Kings Guard, or warders of the Tower: Next came one of his Gentlemen, bare headed, in mourning Habit, the Lord Strafford following him clad in blacke cloath, with divers o­thers in the same habit, which were his attendance; then the Lord Bishop of Armagh, and other good Divines; with the Sheriffes of London, and divers honourable parsonages.

When he came to the Scaffold, he there shewed himselfe on each side in full view to all people, and made this short speech, with as much alacrity of Spirit, as a mortall man could expresse, viz.