done to the seedes of Hypericon or St. Johns wort Adde to this the horrible fumigation to this purpose as it followes I conjure thee O thou Creature of Galbanum Sulphur Assa foetida Aristolochium Hypericon and Rue by the †living God by the †true God c. by Jesus Christ c. that thou be for our defence and that thou be made a perpetuall fumigation exorcised †blessed and consecrated to the safety of us and of all faithfull Christians and that thou be a perpetuall punishment to all malignant spirits and a most vehement and infinite fire unto them more than the fire and brimstone of hell is to the infernall spirits there c. But what doe I trouble you with these dreadfull incantations whereof the allowed bookes of Conjuration are full To these I may adde their application of holy water wherein they place not a little confidence which saith Lessius receives the force from the prayers of the Church by the meanes whereof it comes to passe that it is assisted with divine power which as it were rests upon it and joynes with it to the averting of all the infestations of the Devill But faine would I learne where the Church hath any warrant from God to make any such suit where any overture of promise to have it granted what is their prayer with out faith and what is their faith without a word But I leave these men together with their Crosses and Ceremonies and holy reliques wherein they put great trust in these cases to their better informed thoughts God open their eyes that they may see their errors For us what our demeanour should be in case of the appearance or molestation of evill spirits we cannot desire a better patterne than S. Paul his example is our all-sufficient instruction 2 Cor. 12. 7 8. who when the messenger of Satan was sent to buffet him fell presently to his prayers and instantly besought God thrice that it might depart from him Lo he that could command evill spirits out of the bodily possession of others when it comes to his own turne to be buffeted by them betakes himselfe to his prayers to that God whose grace was sufficient for him Verse 9. To them must we still have our recourse if wee thus resist the Devil he shall flee from us Iam. 4. 7. In the Primitive times those that could command needed not to sue therefore fasting and prayers was an higher as a more laborious work to this purpose in the Disciples than their imperative course of ejection but for us we that have no power to bid must pray Pray not to those ill guests that they would depart not to the blessed Virgin or our Angel-Keeper that they would gard us from them but to the great God of heaven who commands them to their chains This is a sure and everlasting remedy this is the onely certaine way to their foile and our deliverance and victory CASE II. How farre a secret pact with evill spirits doth extend and what actions and events must be referred thereunto IT is a question of exceeding great use and necessity for certainly many thousands of honest and well-minded Christians are in this kinde drawne into the snares of Satan unwarily and unwittingly For the determining of it these two grounds must be laid First that there is a double compact with Satan One direct and open wherein Magicians and Witches upon wofull conditions and direfull ceremonies enter into a mutuall covenant with evill spirits The other secret and indirect where in nothing is seen or heard or known to be agreed upon onely by a close implication that is suggested and yeilded to be done which is invisibly seconded by diabolicall operation The second ground is that whatsoever hath not a cause in nature according to Gods ordinary way must be wrought either by good or evill spirits That it cannot bee supposed that good Angels should bee at the command of ignorant or vicious persons of either sexe to concurre with them in superstitious acts done by meanes altogether in themselves ineffectable and unwarrantable and therefore that the Devill hath an unseene hand in these effects which hee marvailously brings about for the winning of credit with the world and for the obliging and engaging of his owne Clients of this kinde there is too lamentably much variety in common experience Take an handfull if you please out of a full sack let the first be that authentick charme of the Gospell of St. John allowed in the parts of the Romish correspondence wherein the first verses of that Divine Gospell are singled out printed in a small roundell and sold to the credulous ignorants with this fond warrant that whosoever carries it about him shall be free from the dangers of the dayes mis-happes The booke and the key the sive and the sheeres for the discovery of the Thiefe The notching of a stick with the number of the warts which wee would have removed the rubbing of them with raw flesh to be buried in a dunghill that they may rot away insensibly therewith or washing the part in moon-shine for that purpose words and characters of no signification or ordinary forme for the curing of diseases in man or beast more than too many whereof we find in Cornelius Agrippa and Paracelsus Formes of words and figures for the stanching of blood for the pulling out of thornes for easing paine for remedying the biting of a mad dog Amulets made up of Reliques with certaine letters and crosses to make him that weares them invulnerable Whistling for a winde wherewith to winnow as it is done in some ignorant parts of the west The use of an holed flint hanged up on the rack or beds head for the prevention of the night-mare in man or beast The judging by the letters of the names of men or women of their fortunes as they call them according to the serious fopperies of Arcandam The seventh Sonne 's laying on of hands for the healing of diseases The putting of a verse out of the Psalmes into the vessell to keep the wine from sowring The repeating of a verse out of Virgil to preserve a man from drunkennesse all that day following Images astronomically framed under certaine constellations 1 to preserve from severall inconveniences as under the signe of the Lion the figure of a Lion made in gold against melancholick fancies dropsie plague fevers which Lessius might well marvell how Cajetan could offer to defend when all the world knowes how little proportion and correspondence there is betwixt those imaginary signes in Heaven and these reall creatures on Earth Judiciary Astrology as it is commonly practised whether for the casting of nativities prediction of voluntary or civill events or the discovery of things stolne or lost for as the naturall Astrology when it keeps it selfe within its due bounds is lawfull and commendable although not without much uncertainty of issue so that other Calculatory or figure casting Astrology
to whom you should tender restitution To whom but the owner But he you say is dead That will not excuse you he lives still in his heires It is memorable though in a small matter which Seneca reports of a Pythagorean Philosopher at Athens who having run upon the score for his shooes at a shop there hearing that the shoomaker was dead at first was glad to think the debt was now paid but straight recollecting himselfe he sayes within himselfe Yet howsoever ever the shoomaker lives still to thee though dead to others and thereupon puts his money into the shop as supposing that both of them would finde an owner It is a rare case that a man dyes and leaves no body in whom his right survives But if there be neither heire nor executor nor administrator nor assigne the poore saith our Saviour ye shall have alwayes with you Make thou them his heire Turne your debt into almes Obj. But alas you say I am poore my selfe what need I then look forth for any other Why may not I employ my restitution to the reliefe of my owne necessity Sol. It is dangerous and cannot be just for a man to be his owne carver altogether in a business of this nature You must look upon this money as no more yours than a strangers and howsoever it be most true that every man is nearest to himselfe and hath reason to wish to bee a sharer where the need is equall yet it is fit this should be done with the knowledge and approbation of others Your Pastor and those other that are by authority interessed in these publique cares are fit to be acquainted with the case if it be in a matter meet to be notified as a businesse of debt or pecuniary ingagement let their wisdome proportion the distribution But if it be in the case of some secret crime as of theft or cozenage which you would keep as close as your owne heart the restitution must be charged upon your conscience to be made with so much more impartiality as you desire it more to be concealed Herein have a care of your soule what ever becomes of your estate As for the time of restitution it is easily determined that it cannot well be too soone for the discharge of your conscience it may be too late for the occasions of him to whom it is due Although it may fall out that it may prove more fit to deferre for the good of both wherein charity and justice must be called in as arbitrators The owner calls for his money in a riotous humour to mis-spend it upon his unlawfull pleasure if your delay may prevent the mischiefe the forbearance is an act of mercy The owner calls for a sword deposited with you which you have cause to suspect he meanes to make use of for some ill purpose your forbearing to restore it is so both charitable and just that your act of delivery of it may make you accessary to a murther Whereto I may adde that in the choice of the time you may lawfully have some respect to your selfe for if the present restitution should be to your utter undoing which may be avoided by some reasonable delay you have no reason to shun anothers inconvenience by your own inevitable ruine in such case let the creditor be acquainted with the necessity his offence deprecated and rather put your selfe upon the mercy of a Chancery then be guilty of your owne overthrow But when the power is in your hand and the coast every way cleare let not another mans goods or mony stick to their fingers and thinke not that your head can long lye easily upon another mans pillow Yea but you say the money or goods mis-carried either by robbery or false trust ere you could employ them to any profit at all This will not excuse you after they came into your power you are responsible for them What compassion this may work in the good nature of the owner for the favour of an abatement must be left to his own brest your tye to restitution is not the lesse For it is supposed had they remained in the owners hands they had been safe if it were not your fault yet it was your crosse that they miscarried and who should bear your crosse but your self Shortly then after all pretences of excuse the charge of wise Solomon must be obeyed With-hold not good from the owners thereof when it is in the power of thine hand to doe it Prov. 3 17. CASE VIII Whether and how farre doth a promise extorted by fear though seconded by an oath bind my conscience to performance A Mere promise is an honest mans strong obligation but if it be withall backed with an oath the bond is sacred and inviolable But let me ask you what promise it is that you thus made and bound If it be of a thing unlawfull to be done your promise and oath is so farre from binding you to performance that it bindes you onely to repentance that ever you made it In this case your performance would double and heighten your sinne It was ill to promise but it would be worse to performe Herod is by oath ingaged for an indefinite favour to Salome She pitches upon Baptist's head He was sory for such a choice yet for his oaths sake hee thinkes hee must make it good Surely Herod was ill-principled that he could thinke a rash oath must binde him to murder an innocent He might have truly said this was more than he could doe for that we can do which we can lawfully doe But if it be a lawfull thing that you have thus promised and sworne though the promise were unlawfully drawne from you by feare I dare not perswade you to violate it It is true that divers learned Casuists hold that a promise drawne from a man by feare is void or at least revokable at pleasure and so also the oath annexed which followes the nature of the act whereto it appends chiefly upon this ground that both these are done without consent meere involuntary acts since nothing can be so contrary to consent as force and feare But I dare not goe along with them for that I apprehend there is not an absolute involuntarinesse in this engagement but a mixt one such as the Philosopher determines in the Mariner that casts his goods over board to save his life in it selfe he hath no will to doe it but here and now upon this danger imminent he hath an halfe-will to perform it Secondly I build upon their owne ground There is the same reason they say of force and of fraud now that a promise and oath drawne from us by fraud bindes strongly we need no other instance then that of Joshua made to the Gibeonites there could not be a greater fraud than lay hid in the old shooes thred-bare garments rent bottels and mouldy provisions of those borderers who under the pretence of a remote nation put themselves under the interest and
accordingly The question is onely of the law of private conscience how farre that will allow a man to goe in case of a sentence passed upon him whether of death or bonds And first of all if such sentence be unjustly passed upon an innocent no man can doubt but that hee may most lawfully by all just meanes worke his owne freedome But if an offender what may he doe The common opinion of Casuists is peremptory That he that is kept in prison for any offence wherupon may follow death or losse of limb whether the crime be publique or private may lawfully flee from his imprisonment and may for that purpose use those helps of filing or mining which conduce to this purpose Their ground is that universall rule and instinct of selfe-preservation which is naturall to every creature much more eminent in man who is furnished with better faculties than the rest for the working of his own indemnity Whereto is added that main consideration of Aquinas That no man is bound to kill himselfe but onely doomed to suffer death not therefore bound to doe that upon which death will inevitably follow which is to wait in prison for the stroak if he may avoid it it is enough that he patiently submits to what the law forces upon him though he doe not cooperate to his owne destruction his sentence abridges him of power not of will to depart Whereupon they have gone so far as to hold it in point of conscience not unlawfull for the friends of the imprisoned to conveigh unto him files and cords or other instruments usefull for their escape But herein some better-advised Doctors have justly dissented from them as those whose Judgement hath not beene more favourable to malefactors than dangerous and prejudiciall to the Common-wealth for how safe soever this might seeme in lighter trespasses yet if this might be allowed as in conscience lawfull to be done to the rescue of murtherers traytors or such other flagitious villains what infinite mischiefe might it produce and what were this other than to invite men to be accessary to those crimes which the law in a due way intends to punish Certainly by how much a more laudable act of Justice it is to free the society of men from such wicked miscreants by so much more sinfull and odious an office it were to use these sinister means for their exemption from the due course of Justice But howsoever for another man to yield such unlawfull aide is no better than a foule affront of publique Justice and enwrappes the agent in a partnership of crime yet the law of nature puts this liberty upon the restrained party himselfe both to wish and indeavour his owne deliverance Although not so but that if the prisoner have ingaged himselfe by solemne promise and oath to his keeper not to depart out of his custody honesty must prevaile above nature and he ought rather to dye than violate that bond which is stronger than his irons Very Heathens have by their example taught us this lesson to regard our fidelity more than our life Thus it should be and is with those that are truly Christian and ingenuous under what ever capacity but in the case of gracelesse and felonious persons Goalers have reason to looke to their bolts and locks knowing according to the old rule of wise Thales that he who hath not stuck at one villany will easily swallow another perjury will easily downe with him that hath made no bones of murther But where the case is entire no man can blame a captive if he would bee free and if hee may untie the knot of a cord wherewith he was bound why may he not unriver or grate an iron wherewith he is fettered for so much as hee is not bound to yeild or continue a consent to his owne durance This charge lies upon the keeper not the prisoner A man that is condemned to perish by famine yet if he can come by sustenance may receive and eat it That Athenian malefactor in Valerius Maximus sentenced to die by hunger was never found fault with that he maintained himself in his dungeon by the brests of his good-natur'd daughter And if a man be condemned to be devoured by a Lion there can be no reason why he should not what he may resist that furious beast and save his owne life But when I see our Romish Casuists so zealously tender in the case of Religious persons as that they will not allow them upon a just imprisonment to stirre out of those grates whereto they are confined by the doom of their Prelates And when I see the brave resolutions of holy Martyrs that even when the doores were set open would not flee from a threatned death I cannot but conclude that whatsoever nature suggests to a man to work for his owne life or liberty when it is forfeited to Justice yet that it is meet and commendable in a true penitent when he findes the doome of death or perpetuall durance justly passed upon him humbly to submit to the sentence and not entertaine the motions and meanes of a projected evasiō but meekly to stoop unto lawfull authority and to wait upon the issue whether of Justice or Mercy and at the vvorst to say vvith the Poet Merui nec deprecor CASE V. Whether and how far a man may be urged to an Oath AN Oath as it is a sacred thing so it must bee no otherwise than holily used whether on the part of the giver or taker and therefore may neither be rashly uttered nor unduly tendered upon sleight or unwarrantable occasions We have not to doe here with a promissory oath the obligation whereof is for another inquisition It is the assertory oath that is now under our hand which the great God by whom we sweare hath ordained to be an end of controversies At the mouth of two or three witnesses shall the matter be established Deuter. 19. 15. and 17. 6. As for secular Titles of mine or thine the propriety of goods or lands next after written evidences testimonies upon Oath must needs be held most fitly decisive the only scruples are wont to be made in causes criminall 1. Wherein surely we may lay this undoubted ground that no man is to be proceeded against without an accuser and that accusation must be made good by lawfull witnesses A Judge may not cast any man upon the plea of his owne ey-sight should this liberry be granted Innocence might suffer and Malice triumph Neither may any man be condemned upon hear-say which how commonly false it is daily experience sufficiently evinceth On the other side men are apt enough to connive at each others wickednesse and every man is loath to be an Informer whether out of the envy of the office or out of the conscience of his owne obnoxiousnesse And yet thirdly it is requisite that care should bee taken and all due meanes used by authority that the world may not be over-run with wickednesse
make him to seeme so in so much as those that know not the cause exactly may perhaps be mis-led to condemne him in their judgments But to the Judge whose eyes were witnesses of the parties innocence all the evidence in the world cannot make him other than guiltlesse so as that Judge shall be guilty of blood in slaying the innocent and righteous Secondly the law of judging according to allegations and proofs is a good generall direction in the common course of proceedings but there are cases wherein this law must vaile to an higher which is the law of Conscience Woe be to that man who shall tye himselfe so close to the letter of the law as to make shipwrack of conscience And that bird in his bosome will tell him that if upon what ever pretences he shall willingly condemne an innocent he is no better than a murtherer Thirdly it is not the bare letter of the law that wise men should stand upon but the drift and intention of the law of that we may in some sense say as the Apostle did of an higher law The letter killeth Now every reasonable man knowes that the intention of the law is to save and protect the innocent to punish onely the guilty The Judge therefore shall be a perverter of law if contrary to his knowledge he shall follow the letter against the intention in condemning an Innocent Let no man now tell me that it is the law that condemnes the man and not the Judge This excuse will not serve before the Tribunall of heaven The law hath no tongue It is the Judge that is lex loquens If he then shall pronounce that sentence which his owne heart tells him is unjust and cruell what is he but an officious minister of injustice But indeed what law ever said Thou shalt kill that man whom thou knowest innocent if false witnesse will sweare him guilty This is but a false glosse set upon a true text to countenance a man in being an instrument of evill What then is in this case to be done Surely as I durst not acquit that Judge who under what ever colour of law should cast away a known Innocent so I durst not advise against plaine evidences and flat dispositions upon private knowledge that man to be openly pronounced guiltlesse and thereby discharged for as the one is a grosse violation of justice so were the other a publique affront to the law and of dangerous consequence to the weale-publique Certainly it could not but be extreamely unsafe that such a gappe should bee opened to the liberty of judgement that a private brest should be opposed with an apparent prevalence against publique convictions our Casuists have beaten their braines to finde out some such evasions as might save the innocent from death and the Judge from blood-guiltinesse Herein therefore they advise the Judge to use some secret meanes to stop the accusation or indictmenr a course that might be as prejudiciall to justice as a false sentence to sift the witnesses apart as in Susanna's case and by many subtile interrogations of the circumstances to finde their variance or contradiction If that prevaile not Cajetan goes so farre as to determine it meet which how it might stand with their law he knowes with ours it would not that the Judge should be fore all the people give his oath that hee knowes the party guiltlesse as whom he himselfe saw at that very houre in a place far distant from that wherein the fact is pretended to bee done Yea Dominicus à Soto could be content if it might be done without scandall that the prisoner might secretly be suffered to slip out of the gaole and save himselfe by flight Others think it the best way that the Judge should put off the cause to a superiour Bench and that himselfe should laying aside his scarlet come to the Bar and as a witnesse avow upon oath the innocence of the party and the falsity of the accusation Or lastly if he should out of malice or some other sinister ends as of the forfeiture of some rich estate be pressed by higher powers to passe the sentence on his own Bench that he ought to lay downe his Commission and to abdicate that power he hath rather than to suffer it forced to a willing injustice And truly were the case mine after all faire and lawfull indeavours to justifie the innoncent and to avoid the sentence I should most willingly yeild to this last resolution Yea rather my selfe to undergoe the sentence of death than to pronounce it on the knowne-guiltlesse hating the poore pusillanimity of Dominicus à Soto that passes a nimis creditu rigidum upon so just a determination and is so weakly tender of the Judges indempnity that he will by no means heare of his wilfull deserting of his office on so capitall an occasion In the main cause of life and death I cannot but allow and commend the judgement of Leonardus Lessius but when the question is of matters civill or lesse criminall I cannot but wonder at his flying off in these where in the businesse is but pecuniary or banishment or losse of an office he holds it lawfull for the Judge after he hath used all meanes to discover the falsenesse of the proofes and to hinder the proceedings if thus hee prevailes not to passe sentence upon those allegations and probations which himselfe knowes to be unjust The reasons pretended are as poor as the opinion For saith hee the Common-wealth hath authority to dispose of the estates of the Subjects and to translate them from one man to another as may be found most availing to the publique good and here there appeares just cause so to doe lest the forme of publique judgements should be perverted not without great scandall to the people neither is there any way possible to help this particular mans inconvenience and losse therefore the Common-wealth may ordaine that in such a case the Judge should follow the publique forme of Judicature though hereby it falleth out that a guiltlesse man is undone in his fortunes and yet his cause knowne to be good by him that condemnes it Thus he But what a loose point is this why hath not a man as true propriety in his estate as his life or what authority hath the Common-wealth causelesly to take away a mans substance or inheritance being that he is the rightfull owner more than a piece of himselfe When his patrimony is setled upon him and his in a due course of law and undoubted right of possession what just power can claime any such interest in it as without any ground of offence to dispossess him Or what necessity is there that the forme of publique judgements should be perverted unlesse an honest defendant must be undone by false sentence Or rather is not the forme of publique judgement perverted when innocence suffers for the maintenance of a formality Or how is the Judge other than a
is presumptuous and unwarrantable cryed ever downe by Councells and Fathers as unlawfull as that which lies in the mid-way betwixt magick and imposture and partakes not a little of both The anointing of the weapon for the healing of the wound though many miles distant wherein how confident soever some intelligent men have beene doubtlesse there can be nothing of nature sith in all naturall agences there must necessarily be a contraction either reall or virtuall here in such an intervall none can bee neither can the efficacy bee ascribed to the salve since some others have undertaken and done the cure by a more homely and familiar ointment It is the ill-bestowed faith of the agent that draws on the successe from the hand of an invisible Physitian Calming of tempests and driving away devills by ringing of bells hallowed for that purpose Remedy of witcheries by heating of Irons or applying of Crosses I could cloy you with instances of this kinde wherewith Satan beguiles the simple upon these two mis-grounded principles 1. That in all experience they have found such effects following upon the use and practise of such meanes which indeed cannot be denyed Charms and Spels commonly are no lesse unfailing in their working than the best naturall remedies doubtlesse the Devill is a most skilfull Artist and can do feats beyond all mortall powers but God blesse us from imploying him 2 King 1. 3. Is it not because there is not a God in Israel that we goe to enquire of Baal-zebub the God of Ekron 2. That there may be hidden causes in nature for the producing of such effects which they know not neither can give any reason of their operations whereof yet we doe commonly make use without any scruple and why may not these be ranged under the same head which they have used with no other but good meaning without the least intention of reference to any malignant powers In answer whereto I must tell them that their best plea is ignorance which may abate the sinne but not excuse it There are indeed deep secrets in nature whose bottome we cannot dive into as those wonders of the load-stone a piece outwardly contemptible yet of such force as approacheth neare to a miracle and many other strange sympathies and antipathies in severall creatures in which ranke may be set the bleeding of the dead at the presence of the murtherer and some acts done for the discovery of witchcraft both in this and our neighbor kingdome But withall though there be secrets in nature which we know not how she works yet we know there are works which are well knowne that she cannot doe how far her power can extend is not hard to determine and those effects which are beyond this as in the forementioned particulars we know whither to ascribe Let it be therefore the care and wisdome of Christians to looke upon what grounds they goe whiles they have God and nature for their warrant they may walke safely but where these leave them the way leades downe to the Chambers of death CASE III. Whether reserving my conscience to my self I may be present at an Idolatrous devotion or whether in the lawfull service of God I may communicate with wicked persons THe question is double both of them of great importance The former I must answer negatively your presence is unlawfull upon a double ground of sinne and of scandall of sin if you partake in the Idolatry of scandall if you doe but seeme to partake The scandall is three-fold you confirm the offenders in their sin you draw others by your example into sin you grieve the spirits of those wiser Christians that are the sad witnesses of your offence The great Apostle of the Gentiles 1 Cor. 8. 4 5 6 7 8 9 10. hath fully determined the question in a more favourable case the heathen sacrifices were wont to be accompanied in imitation of the Jewish prescribed by God himselfe with feastes the owners of the feast civilly invite the Neighbours though Christians to the banquets The Tables are spread in their Temples The Christian guests out of a neighbourly society goe sit eate with them S. Paul cries downe the practice as utterly unlawfull yet this was but in matter of meat which sure was Gods though sacrificed to an Idoll how much more must it hold in rites and devices meerely either humane or devilish I need not tell you of the Christian Souldiers in the Primitive Persecution who when they found themselves by an ignorant mistaking drawne under a pretence of loyalty into so much ceremony as might carry some semblance of an Idolatrous thurification ranne about the City in an holy remorse and proclaimes themselves to be Christians Nor how little it excused Marcellinus Bishop of Rome from an heavy censure that he could say he did but for company cast a few graines of incense into the fire The charge of the Apostle 1 Thes. 5. 22. is full and peremptory that we should abstaine from every appearance of evill It is a poore plea that you mention of the example of Naaman Alas an ignorant Pagan whose body if it were washed from his leprosie yet his soule must needes be still foule 2 Kings 5. 17 18 19. yet even this man will thenceforth offer neither burnt-offering nor sacrifice unto any other God but unto the Lord nor upon any ground but the Lords peculiar and will therefore lade two Mules with Israelitish earth and is now a professed convert Yea but he will still bow in the Temple of Rimmon But how will he bow Civilly onely not religiously In the house of Rimmon not to the Idoll Not in relation to the false deity but to the King his Master you shall not take him going alone under that Idolatrous roofe but according to his office in attendance of his Soveraigne nor bowing there but to support the arme that lean'd upon him And if upon his returne home from his journey he made that solemne protestation to his Syrians which he before made to the Prophet Take notice O all ye Courtiers and men of Damascus that Naaman is now become a Proselyte of Israell that hee will serve and adore none but the true God and if you see him at any time kneeling in the Temple of your Idoll Rimmon know that it is not done in any devotion to that false God but in the performance of his duty and service to his royall Master I see not but the Prophet might well bid him Goe in Peace How ever that ordinary and formall velediction to a Syrian can be no warrant for a Christians willing dissimulation It is fit for every honest man to seeme as he is what do you howling amongst Wolves if you be not one Or what do you amongst the Cranes if you be a Stork It was the charge of Jehu when he pretended that great sacrifice to Baal Search and looke that there be here with you none of the servants of the Lord 2 King 10. 23. but the