the faithfull who though they be otherwise in enmitie among themselues yet agree in this respect in odium tertij as did Herod and Pilate Sixtly the compassing of the Saints and besieging of the beloued City The false Church euer persecuteth declareth vnto vs a certaine note of a false Church to be persecution for they come to seeke the faithfull the faithfull are those that are sought The wicked are the besiegers the faithfull the besieged Seuenthly Scripture by Scripture should be expounded 2. King 1.10 11. in the forme of language and phrase or maner of speaking of fire comming downe from heauen here vsed and taken out of the Booke of the Kings where at Elias his prayers with fire from heauen were destroyed Achazias his souldiers as the greatest part of all the words verses and sentences of this booke are taken and borrowed of other parts of the Scripture we are taught to vse onely Scripture for interpretation of Scripture if we would be sure and neuer swarue from the analogie of faith in expounding seeing it repeateth so oft the owne phrases and thereby expoundeth them Eightly of the last part of the confusion of the wicked euen at the top of their height and wheele we haue two things to note One that God although he suffereth the wicked to run on while their cup be full yet in the end he striketh them first in this world and next in the world to come to the deliuerance of his Church in this world and the perpetuall glory of the same in the world to come The other note is that after the great persecution and the destruction of the pursuers shall the day of Iudgement follow For so declareth the 11. verse of this same Chapter but in how short space it shall follow that is onely knowne vnto God Onely this farre are we certaine that in the last estate without any moe generall mutations the world shall remaine till the consummation and end of the same To conclude then with exhortation It is al our duties in this Isle at this time to do two things One to consider our estate And other to conforme our actions according thereunto Our estate is we are threefold besieged First spiritually by the heresies of the antichrist Secondly corporally generally as members of that Church the which in the whole they persecute Thirdly All men should be lawfully armed spiritually and bodily to fight against the Antichrist and his vpholders corporally and particularly by this present armie Our actions then conformed to our estate are these First to call for helpe at God his hands Next to assure vs of the same seeing we haue a sufficient warrant his constant promise expressed in his word Thirdly since with good conscience we may being in the tents of the Saints beloued City stand in our defence encourage one another to vse lawfull resistance and concurre or ioyne one with another as warriors in one Campe and citizens of one beloued City for maintenance of the good cause God hath clad vs with and in defence of our liberties natiue countrey and liues For since we see God hath promised not only in the world to come but also in this world to giue vs victory ouer them let vs in assurance hereof strongly trust in our God cease to mistrust his promise and fall through incredulitie or vnbeliefe For then are we worthy of double punishment For the stronger they waxe and the neerer they come to their light the faster approcheth their wracke and the day of our deliuery For kind and louing true and constant carefull and watchfull mighty and reuenging is he that promiseth it To whom be praise and glory for euer AMEN A MEDITATION VPON THE xxv xxvj xxvij xxviij and xxix verses of the xv Chap. of the first Booke of the Chronicles of the Kings Written by the most Christian King and sincere Professour of the trewth IAMES by the grace of God King of England France Scotland and Ireland Defender of the Faith THE TEXT 25 So Dauid and the Elders of Israel and the Captaines of thousands went to bring vp the Arke of the Couenant of the Lord from the house of Obed-Edom with ioy 26 And because that God helped the Leuites that bare the Arke of the Couenant of the Lord they offered seuen Bullockes and seuen Rammes 27 And Dauid had on him a linnen garment as all the Leuites that bare the Arke and the singers and Chenaniah that had the chiefe charge of the singers and vpon Dauid was a linnen Ephod 28 Thus all Israel brought vp the Arke of the Lords Couenant with shouting and sound of Cornet and with Trumpets and with Cymbales making asound with Violes and with harpes 29 And when the Arke of the Couenant of the Lord came into the Citie of Dauid Michal the daughter of Saul looked out at a window and saw King Dauid dauncing and playing and shee despised him in her heart THE MEDITATION AS of late when greatest appearance of perill was by that forreine and godlesse fleete I tooke occasion by a Text selected for the purpose to exhort you to remaine constant resting assured of a happy deliuerance So now by the great mercies of God my speeches hauing taken an euident effect I could doe no lesse of my carefull duety then out of this place cited teach you what resteth on your part to be done not of any opinion I haue of my abilitie to instruct you but that these meditations of mine may after my death remaine to the posteritie as a certaine testimony of my vpright and honest meaning in this so great and weightie a cause Now I come to the matter Dauid that godly King you see hath no sooner obtained victory ouer Gods and his enemies the Philistines but his first action which followes is with concurrence of his whole estates to translate the Arke of the Lords couenant to his house in great triumph and gladnesse accompanied with the sound of musicall instruments And being so brought to the Kings house he himselfe dances and reioyces before it which thing Michal the daughter of Saul and his wife perceiuing she contemned and laughed at her husband in her minde This is the summe THE METHOD FOr better vnderstanding whereof these heades are to be opened vp in order and applied And first what causes mooued Dauid to doe this worke Secondly what persons concurred with Dauid in doing of this worke Thirdly what was the action it selfe and forme of doing vsed in the same Fourthly the person of Michal And fiftly her action THE FIRST PART AS to the first part Zeale in Dauid and experiēce of Gods kindnesse towards him moued Dauid to honour God The causes moouing Dauid passing all others I note two One internall the other external the internall was a feruent and zealous mind in Dauid fully disposed to extoll the glorie of God that had called him to be King as he saith himselfe The zeale of thy house it eats
small sparke should flie out and light among lesse then two pound weight of Powder which was drying a little from the chimney which being thereby blowen vp so maymed the faces of some of the principall Rebels and the hands and sides of others of them blowing vp with it also a great bag full of Powder which notwithstanding neuer tooke fire as they were not only disabled and discouraged hereby from any further resistance in respect Catesby himselfe Rookwood Grant and diuers others of greatest account among them Catesby who was the first inuentor of this Treason in generall and of the maner of working the same by powder in speciall himselfe now first maimed with the blowing vp of powder and next he and Percy both killed with one shot proceeding from powder were thereby made vnable for defence but also wonderfully stroken with amazement in their guiltie consciences calling to memory how God had iustly punished them with that same Instrument which they should haue vsed for the effectuating of so great a sinne according to the olde Latine saying In quo peccamus in eodem plectimur as they presently see the wonderfull power of Gods Iustice vpon guiltie consciences did all fall downe vpon their knees praying GOD to pardon them for their bloody enterprise And thereafter giuing ouer any further debate opened the gate suffered the Sheriffes people to rush in furiously among them and desperately sought their owne present destruction The three specials of them ioyning backes together Catesby Percy and Winter whereof two with one shot Catesby and Percy were slaine and the third VVinter taken and saued aliue And thus these resolute and high aspiring Catholikes who dreamed of no lesse then the destruction of Kings and kingdomes and promised to themselues no lower estate then the gouernment of great and ancient Monarchies were miserably defeated and quite ouerthrowen in an instant falling in the pit which they had prepared for others and so fulfilling that sentence which his Maiestie did in a maner prophecie of them in his Oration to the Parliament some presently slaine others deadly wounded stripped of their clothes left lying miserably naked and so dying rather of cold then of the danger of their wounds and the rest that either were whole or but lightly hurt taken and led prisoners by the Sheriffe the ordinary minister of Iustice to the Gaole the ordinarie place euen of the basest malefactors where they remained till their sending vp to London being met with a huge confluence of people of all sorts desirous to see them as the rarest sort of Monsters fooles to laugh at them women and children to wonder all the common people to gaze the wiser sort to satisfie their curiosity in seeing the outward cases of so vnheard of a villeny generally all sorts of people to satiate and fill their eyes with the sight of them whom in their hearts they so farre admired and detested seruing so for a fearfull and publike spectacle of Gods fierce wrath and iust indignation What hereafter will be done with them is to be left to the Iustice of his Maiestie and the State Which as no good Subiect needes to doubt will be performed in the owne due time by a publike and an exemplarie punishment So haue we all that are faithfull and humble Subiects great cause to pray earnestly to the Almighty that it will please him who hath the hearts of all Princes in his hands to put it in his Maiesties heart to make such a conclusion of this Tragedie to the Traitors but Tragicomedie to the King and all his trew Subiects as thereby the glory of God and his trew Religion may be aduanced the future securitie of the King and his estate procured and prouided for all hollow and vnhonest hearts discouered preuented this horrible attempt lacking due epitheres to be so iustly auenged That where they thought by one Catholike indeed vniuersall blow to accomplish the wish of that Romane tyrant who wished all the bodies in Rome to haue but one necke and so by the violent force of Powder to breake vp as with a Pettard our triple locked peacefull gates of Ianus which God be thanked they could not compasse by any other meanes they may iustly be so recompensed for their trewly viperous intended parricide As Aeneas Sylâ—â—â—â— doth notably write concerning the murther of K. Iames the first of Scotland and the following punishment of the traitours whereof himselfe was an eye witnesse Hist de Europa cap. 46. as the shame and infamie that otherwise would light vpon this whole Nation for hauing vnfortunately hatched such cockatrice egges may be repaired by the execution of famous and honourable Iustice vpon the offendors and so the kingdome purged of them may hereafter perpetually flourish in peace and prosperitie by the happy coniunction of the hearts of all honest and trew Subiects with their iust and religious Soueraigne And thus whereas they thought to haue effaced our memories the memory of them shall remaine but to their perpetuall infamie and wee as I said in the beginning shall with all thankefulnesse eternally preserue the memory of so great a benefite To which let euery good Subiect say AMEN Triplici nodo triplex cuneus OR AN APOLOGIE FOR THE OATH OF ALLEGIANCE AGAINST THE TWO BREVES OF POPE PAVLVS QVINTVS AND THE late Letter of Cardinall BELLARMINE to G. BLACKVVEL the Arch-priest VVHat a monstrous rare nay neuer heard-of Treacherous attempt was plotted within these few yeeres here in England for the destruction of Mee my Bed-fellow and our posteritie the whole house of Parliament and a great number of good Subiects of all sorts and degrees is so famous already through the whole world by the infamie thereof as it is needlesse to bee repeated or published any more the horrour of the sinne it selfe doeth so lowdly proclaime it For if those * Gen. 4.10 crying sinnes whereof mention is made in the Scripture haue that epithet giuen them for their publique infamie and for procuring as it were with a lowd cry from heauen a iust vengeance and recompense and yet those sinnes are both old and too common neither the world nor any one Countrey being euer at any time cleane voyd of them If those sinnes I say are said in the Scripture to cry so lowd What then must this sinne doe plotted without cause infinite in crueltie and singular from all examples What proceeded hereupon is likewise notorious to the whole world our Iustice onely taking hold vpon the offenders and that in as honourable and publique a forme of Triall as euer was vsed in this Kingdome 2. For although the onely reason they gaue for plotting so heinous an attempt was the zeale they caried to the Romish Religion yet were neuer any other of that profession the worse vsed for that cause as by our gracious Proclamation immediatly after the discouery of the said fact doeth plainly appeare onely at the next sitting downe againe of the
20. Chapter of the REVELATION in forme and maner of a Sermon THE TEXT 7 And when the thousand yeeres are expired or ended Satan shall be loosed out of his prison 8 And shall goe out to deceiue the people which are in the foure quarters of the earth euen Gog and Magog to gather them together to battaile whose number are as the sand of the Sea 9 And they went vp to the plaine of the earth which compassed the tents of the Saints about and the beloued Citie but fire came downe from God out of the heauen and deuoured them 10 And the diuel that deceiued them was cast into a lake of fire and brimstone where that beast and that false prophet are and shal be tormented euen day and night for euermore THE MEDITATION AS of all Bookes the holy Scripture is most necessary for the instruction of a Christian and of all the Scriptures the Booke of the REVELATION is most meete for this our last aage The necessitie of the knowledge of the Reuelation as a Prophesie of the latter times so haue I selected or chosen out this place thereof as most proper for the action we haue in hand presently A summe of the 20. Chap. of the Reuelation For after the Apostle IOHN had prophesied of the latter times in the nineteenth Chapter afore-going he now in this twentieth Chapter gathered vp a summe of the whole wherein are expressed three heads or principall points 1. First the happie estate of the Church from Christs dayes to the dayes of the defection or falling away of the Antichrist in the first sixe verses of this 20. Chapter 2 Next the defection or falling away it selfe in this place that I haue in hand to wit the seuenth eight ninth and tenth verses 3 Thirdly the generall punishment of the wicked in the great day of Iudgement from the tenth verse vnto the end of the Chapter The Apostle his meaning in this place then is this The meaning of this present text That after that Satan then had bene bound a thousand yeeres which did appeare by his discourse afore-going of the Saints triumphing in the earth hee shall at last breake forth againe loose and for a space rage in the earth more then euer before but yet shall in the end be ouercome and confounded for euer .. It resteth now knowing the summe that we come to the exposition or meaning of the Verses The order obserued in handling this text and first expound or lay open by way of a Paraphrase the hardnesse of the words next declare the meaning of them and thirdly note what we should learne of all THE FIRST PART AS touching the wordes in them for order sake wee may note 1 First Satan his loosing 2 next his doing after he is loosed 3 and last his vnhappie successe Then for the first Satan in his instruments is loosed to trouble the Church by Satan is meant not onely the Dragon enemie to Christ and his Church but also with him all the instruments in whom he ruleth and by whom he ruleth and by whom he vttereth his cruell and crafty intentions specially the Antichrist and his Clergie ioyned with the Dragon before in the 16. Chap. verse 17. and called the beast and the false prophet For as Christ and his Church are called after one Name Christ by reason of their most strait and neere vnion and heauenly effects flowing there from 1. Cor. 12.12 So Satan and his sinagogue are here rightly called Satan The thousand yeeres by reason of their vnion and cursed effects flowing therefrom These thousand yeeres are but a number certaine for an vncertaine which phrase or maner of speaking is often vsed by the Spirit of God in the Scriptures meaning a great number of yeeres Moreouer The prison whereout Satan is loosed the prison whereout he is loosed is the hels which by the Spirit of God are called his prison for two causes 1 One because during the time of this world at times appointed by God he is debarred from walking on the earth 2. Pet. 2.4 Ind. ver 6. and sent thither greatly to his torment as was testified or witnessed by the miracle at Genezareth among the Gadarens Matth. 8.28 2 Next because that after the consummation or end of the world he shall be perpetually or for euer imprisoned therein as is written in the same Chapter ver 10. Finally he is loosed by interruption or hindering and for the most part The loosing of Satan to the iudgement of men abolition or ouerthrow of the sincere preaching of the Gospel the true vse of the Sacraments which are seales and pledges of the promises contained therein and lawfull exercise of Christian discipline whereby both Word and Sacraments are maintained in purity called in the first verse the great chaine whereby the diuell is bound and signified by the white horse gouerned by the Lambe Chap. 6. verse 2. So the meaning of all this 7. verse is this The diuel hauing bene bound and his power in his instruments hauing bene restrained for a long space by the preaching of the Gospel at the last he is loosed out of hell by the raising vp of so many new errors and notable euill instruments especially the Antichrist and his Clergie who not onely infect the earth a new but rule also ouer the whole through the decrease of trew doctrine and the number of the faithfull following it and the dayly increase of errours and nations following them and beleeuing lies hating the trewth and taking pleasure in vnrighteousnes 2. Thess 2.11 12. And thus farre for Satan his loosing Now to the next his doing after he is loosed Satan first deceaueth then allures to follow him and in the end maketh all his to take armour against the Church First he goeth out to seduce or beguile the nations that are into the foure corners of the earth and they become his though in certaine degrees his tyrannie and trauaile appeareth and bursteth out in some more then in others For as all that doe good are inspired of God thereto and doe vtter the same in certaine degrees according vnto the measure of grace granted vnto them so all that doe euill are inspired by Satan and doe vtter the same in diuers degrees according as that vncleane spirit taketh possession in them and by diuers obiects and meanes allureth them to doe his will some by ambition some by enuie some by malice and some by feare and so forth and this is the first worke Secondly he gathereth Gog and Magog to battell Gog and Magog in number like the sand of the Sea and so he and his inclined to battell and bloodshed haue mightie armies and in number many inflamed with crueltie The special heads and rulers of their armies or rather rankes of their confederats to goe to battel and to fight are twaine here named Gog and Magog Gog in Hebrew is called Hid and Magog Reuealed to
that I haue spoken of PHI. Then it appeares that there are more sorts nor one that are directly professours of his seruice◠and if so be I pray you tell me how many and what are they EPI There are principally two sorts whereunto all the parts of that vnhappy Art are redacted whereof the one is called Magie or Necromancie the other Sorcerie or Witch-craft PHI. What I pray you and how many are the meanes whereby the diuell allures persons in any of these snares EPI Euen by these three passions that are within our selues Curiositie in great ingines thirst of reuenge for some tortes deepely apprehended or greedy appetite of geare caused through great pouertie As to the first of these Curiositie it is onely the inticement of Magicians or Necromanciers and the other two are the allurers of the Sorcerers or Witches for that old and craftie serpent being a Spirit he easily spies our affections and so conformes himselfe thereto to deceiue vs to our wracke CHAP. III. ARGV The significations and etymologies of the words of Magie and Necromancie The difference betwixt Necromancie and Witchcraft What are the entressis and beginnings that bring any to the knowledge thereof PHILOMATHES I Would gladly first heare what thing it is that ye call Magie or Necromancie EPI This word Magi in the Persian tongue imports as much as to be a contemplatour or Interpretour of Diuine and heauenly sciences which being first vsed among the Chaldees through their ignorance of the true diuinitie was esteemed and reputed amongst them as a principall vertue And therfore was named vniustly with an honourable stile which name the Greekes imitated generally importing all these kindes of vnlawfull artes And this word Necromancie is a Greeke word compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to say the prophecie by the dead This last name is giuen to this blacke and vnlawfull science by the figure Synechdoche because it is a principall part of that arte to serue themselues with dead carcases in their diuinations PHI. What difference is there betwixt this arte and Witch-craft EPI Surely the difference vulgare put betwixt them is very merry and in a maner true for they say that the Witches are seruants onely and slaues to the diuel but the Necromanciers are his Masters and commanders PHI. How can that be true that any men being specially addicted to his seruice can be his commanders EPI Yea they may be but it is onely secundum quid For it is not by any power that they can haue ouer him but ex pacto allanerlie whereby he obliges himselfe in some trifles to them that he may on the other part obteine the fruition of their body and soule which is the onely thing he huntes for PHI. A very in-aequitable contract forsooth But I pray you discourse vnto me what is the effect and secrets of that arte EPI That is an ouer large field ye giue me yet I shall doe my good-will the most summarly that I can to runne through the principall points thereof As there are two sorts of folkes that may be entised to this art to wit learned or vnlearned so is there two meanes which are the first steerers vp and feeders of their curiositie thereby to make them to giue themselues ouer to the same Which two meanes I call the diuels schoole and his rudiments The learned haue their curiositie wakened vp and fed by that which I cal his schole this is the Astrologie iudiciar For diuers men hauing attained to a great perfection in learning and yet remayning ouer-bare alas of the Spirit of regeneration and fruits thereof finding all naturall things common aswell to the stupide pedants as vnto them they assay to vendicate vnto them a greater name by not onely knowing the course of things heauenly but likewise to clime to the knowledge of things to come thereby Which at the first face appearing lawfull vnto them in respect the ground thereof seemeth to proceed of naturall causes onely they are so allured thereby that finding their practise to proue trew in sundry things they study to know the cause thereof and so mounting from degree to degree vpon the slipperie and vncertaine scale of curiositie they are at last entised that where lawfull artes or sciences faile to satisfie their restlesse minds euen to seeke to that blacke and vnlawfull science of Magie Where finding at the first that such diuers formes of circles and coniurations rightly ioyned thereunto will raise such diuers formes of spirits to resolue them of their doubts and attributing the doing thereof to the power inseparably tied or inherent in the circles and many wordes of God confusedly wrapped in they blindly glory of themselues as if they had by their quicknesse of ingine made a conquest of Plutoes dominion and were become Emperours ouer the Stygian habitacles Where in the meane time miserable wretches they are become in very deed bondslaues to their mortall enemie and their knowledge for all that they presume thereof is nothing increased except in knowing euill and the horrors of hell for punishment thereof Gene. 3. as Adams was by the eating of the forbidden tree CHAP. IIII. ARGV The description of the rudiments and Schoole which are the entresses to the arte of Magie And in speciall the differences betwixt Astronomie and Astrologie Diuision of Astrologie in diuers parts PHILOMATHES BVt I pray you likewise forget not to tell what are the diuels rudiments EPI His rudiments I call first in generall all that which is called vulgarly the vertue of word herbe and stone which is vsed by vnlawfull charmes without naturall causes as likewise all kinde of practicques freites or other like extraordinary actions which cannot abide the trew touch of naturall reason PHI. I would haue you to make that plainer by some particular examples for your proposition is very generall EPI I meane either by such kinde of Charmes as commonly daft wiues vse for healing offorspoken goods for preseruing them from euill eyes by knitting roun trees or sundriest kinde of hearbes to the haire or tailes of the goods by curing the worme by stemming of blood by healing of Horse-crookes by turning of the riddle or doing of such like innumerable things by words without applying any thing meete to the part offended as Mediciners doe Or else by staying married folkes to haue naturally adoe with other by knitting so many knots vpon a point at the time of their marriage And such like things which men vse to practise in their merrinesse For fra vnlearned men being naturally curious and lacking the trew knowledge of God finde these practises to proue trew as sundrie of them will doe by the power of the diuell for deceiuing men and not by any inherent vertue in these vaine words and freites and being desirous to winne a reputation to themselues in such like turnes they either if they be of the shamefaster sort seeke to be learned by some that are experimented in that Arte not knowing it
malum vt bonum inde eueniat THE SECOND BOOKE OF DAEMONOLOGIE ARGVMENT The description of Sorcerie and Witcheraft in speciall CHAP. I. ARGVMENT Proued by the Scripture that such a thing can be And the reasons refuted of all such as would call it but an imagination and Melancholicque humour PHILOMATHES NOW since ye haue satisfied mee now so fully concerning Magie or Necromancie I wil pray you to doe the like in Sorcerie or Witchcraft EPI That field is likewise very large and although in the mouthes and pennes of many yet few knowe the trewth thereof so well as they beleeue themselues as I shall so shortly as I can make you God willing as easily to perceiue PHI. But I pray you before ye goefurther let mee interrupt you here with a short digression which is that many can scarcely beleeue that there is such a thing as Witchcraft Whose reasons I will shortly alleage vnto you that yee may satisfie mee as well in that as yee haue done in the rest For first whereas the Scripture seemes to prooue Witchcraft to bee by diuers examples and specially by fundrie of the same which ye haue alleaged it is thought by some that these places speake of Magicians and Necromancers onely and not of Witches As in speciall these wise men of Pharaohs that counterfeited Moyses myracles were Magicians say they and not Witches As likewise that Pythonisse that Saul consulted with And so was Simon Magus in the new Testament as that very stile imports Secondly where ye would oppone the dayly practicque and confession of so many that is thought likewise to be but very Melancholicque imaginations of simple rauing creatures Thirdly if Witches had such power of Witching of folkes to death as they say they haue there had bene none left aliue long since in the world but they at the least no good or godly person of whatsoeuer estate could haue escaped their diuelrie EPI Your three reasons as I take are grounded the first of them negatiuè vpon the Scripture The second affirmatiuè vpō Phisick And the third vpon the certaine proofe of experience As to your first it is most trew indeede that all these wise men of Pharaoh were Magicians of arte As likewise it appeares well that the Pythonisse with whom Saul consulted was of that same profession and so was Simon Magus But ye omitted to speake of the Lawe of God wherein are all Magicians Diuiners Enchanters Sorcerers Witches and whatsoeuer of that kind that consult with the deuill plainely prohibited and alike threatned against And besides that she who had the Spirit of Python in the Actes Acts 16. whose Spirit was put to silence by the Apostle could be no other thing but a very Sorcerer or Witch if ye admit the vulgar distinction to be in a maner trew whereof I spake in the beginning of our conference For that spirit whereby she conquested such gaine to her Masters was not at her raising or commanding as shee pleased to appoint but spake by her tongue as well publikely as priuately whereby she seemed to draw nearer to the sort of Demoniakes or possessed if that coniunction betwixt them had not beene of her owne consent as it appeared by her not being tormented therewith and by her conquesting of such gaine to her Masters as I haue alreadie said As to your second reason grounded vpon Physicke in attributing their confessions or apprehensions to a naturall melancholique humour any that please physically to consider vpon the naturall humour of melancholly according to all the Physicians that euer writ thereupon they shall find that that will be ouer-short a cloake to couer their knauery with For as the humour of Melancholly in the selfe is blacke heauie and terrene so are the symptomes thereof in any persons that are subiect thereunto leannesse palenesse desire of solitude and if they come to the highest degree thereof meere folly and Manie whereas by the contrary a great number of them that euer haue beene conuict or confessours of Witchcraft as may be presently seene by many that haue at this time confessed they are by the contrary I say some of them rich and worldly wise some of them fat or corpulent in their bodies and most part of them altogether giuen ouer to the pleasures of the flesh continuall haunting of companie and all kinde of merrinesse both lawfull and vnlawful which are things directly contrary to the symptomes of melancholly whereof I spake and further experience daily prooues how loth they are to confesse without torture which witnesseth their guiltinesse where by the contrary the Melancholiques neuer spare to bewray themselues by their continuall discourses feeding thereby their humor in that which they thinke no crime As to your third reason it scarsely merits an answere for if the deuill their master were not bridled as the Scriptures teach vs suppose there were no men nor women to bee his instruments he could finde wayes enough without any helpe of others to wracke all mankinde whereunto he employes his whole study and goeth about like a roaring Lyon as Peter sayth to that effect but the limits of his power were set downe before the foundations of the world were laide which he hath not power in the leastiote to transgresse But beside all this there is ouer great a certaintie to prooue that they are by the daily experience of the harmes that they doe both to men and whatsoeuer thing men possesse whom God will permit them to be the instruments so to trouble or visite as in my discourse of that arte ye shall heare clearely prooued CHAP. II. ARGV The Etymologie and signification of that word Sorcerie The first entresse and prentiship of them that giue themselues to that craft PHILOMATHES COme on then I pray you and returne where ye left EPI This word of Sorcerie is a Latine word which is taken from casting of the lot and therefore he that vseth it is called Sortiarius à sorte As to the word of Witchcraft it is nothing but a proper name giuen in our language The cause wherefore they were called Sortiarij proceeded of their practiques seeming to come of lot or chance such as the turning of the riddle the knowing of the forme of prayers or such like tokens if a person diseased would liue or die And in generall that name was giuen them for vsing of such charmes and freits as that Craft teacheth them Many points of their craft and practicques are common betwixt the Magicians and them for they serue both one Master although in diuers fashions And as I deuided the Necromancers into two sortes learned and vnlearned so must I deny them in other two rich and of better accompt poore and of baser degree These two degrees now of persons that practise this Craft answere to the passions in them which I tolde you before the Diuell vsed as meanes to entice them to his seruice for such of them as are in great miserie and pouertie he allures to
food bee simple Sen. ep 96. without composition or sauces which are more like medecines then meate The vsing of them was counted amongst the ancient Romanes a filthie vice of delicacie because they serue onely for pleasing of the taste and not for satisfying of the necessitie of nature Sen. de consol ad Alb. Iuuen. sat 2. abhorring Apicius their owne citizen for his vice of delicacie and monsterous gluttonie Like as both the Grecians and Romanes had in detestation the very name of Philoxenus Arist 4 eth for his filthie wish of a Crane-craig And therefore was that sentence vsed amongst them against these artificiall false appetites Xen. de dict fact Socr. Laert. in Socr. Cic. 5. Tus Plat. 6. de Leg. Plin. l. 14. optimum condimentum fames But beware with vsing excesse of meat and drinke and chiefly beware of drunkennesse which is a beastlie vice namely in a King but specially beware with it because it is one of those vices that increaseth with aage In the forme of your meate-eating bee neither vnciuill like a grosse Cynicke nor affectatlie mignarde like a daintie dame but eate in a manlie round and honest fashion Cic. 1. Off. It is no wayes comely to dispatch affaires or to be pensiue at meate but keepe then an open and cheerefull countenance causing to reade pleasant histories vnto you that profite may be mixed with pleasure and when ye are not disposed entertaine pleasant quicke but honest discourses And because meat prouoketh sleeping be also moderate in your sleepe Of sleepe Pla. 7. de leg for it goeth much by vse and remember that if your whole life were deuided in foure parts three of them would be found to be consumed on meat drinke sleepe and vnnecessarie occupations But albeit ordinarie times would commonly bee kept in meate and sleepe yet vse your selfe some-times so Best forme of diet Pla. 6. de leg that any time in the foure and twentie houres may bee alike to you for any of them that thereby your diet may be accommodate to your affaires and not your affaires to your diet not therefore vsing your selfe to ouer great-softnesse and delicacie in your sleepe more then in your meate and specially in-case yee haue adoe with the warres Let not your Chalmer be throng and common in the time of your rest Formes in the Chalmer aswell for comelinesse as for eschewing of carrying reports out of the same Let them that haue the credite to serue in your Chalmer Val. 2. Cur. 4. be trustie and secret for a King will haue need to vse secrecie in many things but yet behaue your selfe so in your greatest secrets as yee neede not bee ashamed suppose they were all proclaimed at the mercate crosse Pla. 6. de leg But specially see that those of your Chalmer be of a sound fame and without blemish Take no heede to any of your dreames Dreames not to be taken heede to for all prophecies visions and propheticke dreames are accomplished and ceased in Christ And therefore take no heede to freets either in dreames or any other things for that errour proceedeth of ignorance and is vnworthy of a Christian who should be assured Rom. 14. Titus 1. Omnia esse pura puris as Paul sayth all dayes and meates being alike to Christians Next followeth to speake of raiment Of apparell the on-putting whereof is the ordinarie action that followeth next to sleepe Isocr de reg Be also moderate in your raiment neither ouer superfluous like a deboshed waster nor yet ouer base like a miserable wretch not artificially trimmed and decked like a Courtizane nor yet ouer sluggishly clothed like a countrey clowne not ouer lightly like a Candie souldier or a vaine young Courtier nor yet ouer grauely Cic. 1. Offic. like a Minister but in your garments be proper cleanely comely and honest wearing your clothes in a carelesse yet comely forme keeping in them a midde forme inter Togatos Paludatos betwixt the grauitie of the one and lightnesse of the other thereby to signifie that by your calling yee are mixed of both the professions Plat. de rege Togatus as a Iudge making and pronouncing the Law Paludatus by the power of the sword as your office is likewise mixed betwixt the Ecclesiasticall and ciuill estate For a King is not merè laicus as both the Papists and Anabaptists would haue him to the which error also the Puritanes incline ouer farre But to returne to the purpose of garments they ought to be vsed according to their first institution by God which was for three causes first to hide our nakednesse and shame next and consequently to make vs more comely and thirdly to preserue vs from the iniuries of heate and colde If to hide our nakednesse and shamefull parts then these naturall parts ordained to be hid should not be represented by any vndecent formes in the cloathes and if they should helpe our comelinesse they should not then by their painted preened fashion serue for baites to filthie lecherie as false haire and fairding does amongst vnchast women and if they should preserue vs from the iniuries of heat and colde men should not like senselesse stones contemne God in lightlying the seasons glorying to conquere honour on heate and colde And although it be praise-worthy and necessarie in a Prince to be patiens algoris aestus when he shall haue adoe with warres vpon the fields yet I thinke it meeter that ye goe both cloathed and armed then naked to the battell except you would make you light for away-running and yet for cowards metus addit alas And shortly in your cloathes keepe a proportion aswell with the seasons of the yeere as of your aage in the fashions of them being carelesse vsing them according to the common forme of the time some-times richlier Cic. 1. Off. some-times meanlier cloathed as occasion serueth without keeping any precise rule therein For if your mind be found occupied vpon them Ar. ad Alex. it wil be thought idle otherwaies and ye shall bee accounted in the number of one of these compti iuuenes which wil make your spirit and iudgment to be lesse thought of But specially eschew to be effeminate in your cloathes in perfuming preening or such like and faile neuer in time of warres to bee galliardest and brauest both in cloathes and countenance And make not a foole of your selfe in disguising or wearing long haire or nailes which are but excrements of nature and bewray such misusers of them to bee either of a vindictiue or a vaine light naturall Especially make no vowes in such vaine and outward things as concerne either meate or cloathes Let your selfe and all your Court weare no ordinarie armour with your cloathes but such as is knightly and honourable What ordinarie armour to be worne at Court I meane rapierswordes and daggers For tuilyesome weapons in the Court betokens confusion in
great Citie Queene of the World and as themselues confesse 1 Eusebius Oecumenius and Leo hold that by Babylon in 1. Pet. 5.13 Rome is meant as the Rhemists themselues confesse mystically Babylon cannot but be so full of all sorts of Intelligencies Besides all complainers as the Catholikes here are be naturally giuen to exaggerate their owne griefes and multiply thereupon So that it is no wonder that euen a iust Iudge sitting there should vpon wrong information giue an vnrighteous sentence as some of their owne partie doe not sticke to confesse That Pius Quintus was too rashly caried vpon wrong information to pronounce his thunder of Excommunication vpon the late Queene And it may be the like excuse shall hereafter be made for the two Breues which 2 See the Relation of the whole proceedings against the Traitours Garnet and his confederates Clemens Octauus sent to ENGLAND immediatly before her death for debarring me of the Crowne or any other that either would professe or any wayes tolerate the professours of our Religion contrary to his manifold vowes and protestations simul eodem tempore and as it were deliuered vno eodem spiritu to diuers of my ministers abroad professing such kindnesse and shewing such forwardnesse to aduance me to this Crowne The Catholikes opinion of the Brene Nay the most part of Catholikes here finding this Breue when it came to their handes to bee so farre against Diuinitie Policie or naturall sense were firmely perswaded that it was but a counterfeit Libell deuised in hatred of the Pope or at the farthest a thing hastily done vpon wrong information as was before said Of which opinion were not onely the simpler sort of Papists but euen some amongst them of best account both for learning and experience whereof the Archpriest himselfe was one But for soluing of this obiection the Pope himselfe hath taken new paines by sending foorth a second Breue onely for giuing faith and confirmation to the former That whereas before his sinne might haue beene thought to haue proceeded from rashnesse and mis-information he will now wilfully and willingly double the same whereof the Copy followeth The second Breue TO OVR BELOVED SONNES the English Catholikes Paulus P. P.V tus BEloued sonnes Salutation and Apostolicall Benediction It is reported vnto vs that there are found certaine amongst you who when as we haue sufficiently declared by our Letters dated the last yeere on the tenth of the Calends of October in the forme of a Breue that yee cannot with safe Conscience take the Oath which was then required of you and when as wee haue further straitly commanded you that by no meanes yee should take it yet there are some I say among you which dare now affirme that such Letters concerning the forbidding of the Oath were not written of our owne accord or of our owne proper will but rather for the respect and at the instigation of other men And for that cause the same men doe goe about to perswade you that our commands in the said Letters are not to be regarded Surely this newes did trouble vs and that so much the more because hauing had experience of your obedience most dearely beloued sonnes who to the end ye might obey this holy Sea haue godlily and valiantly contemned your riches wealth honour libertie yea and life it selfe wee should neuer haue suspected that the trewth of our Apostolike Letters could once be called into question among you that by this pretence ye might exempt your selues from our Commandements But we doe herein perceiue the subtiltie and craft of the enemie of mans saluation and we doe attribute this your backwardnesse rather to him then to your owne will And for this cause wee haue thought good to write the second time vnto you and to signifie vnto you againe That our Apostolike Letters dated the last yeere on the tenth of the Calends of October concerning the prohibition of the Oath were written not only vpon our proper motion and of our certaine knowledge but also after long and weightie deliberation vsed concerning all those things which are contained in them and that for that cause ye are bound fully to obserue them reiecting all interpretation perswading to the contrary And this is our meere pure and perfect will being alwayes carefull of your saluation and alwayes minding those things which are most profitable vnto you And we doe pray without ceasing that hee that hath appointed our lowlinesse to the keeping of the flocke of Christ would inlighten our thoughts and our counsels whom we doe also continually desire that he would increase in you our beloued Sonnes faith constancie and mutuall charitie and peace one to another All whom we doe most louingly blesse with all charitable affection Dated at Rome at Saint Markes vnder the Signet of the Fisherman the x. of the Calends of September 1607. the third yeere of our Popedome THE ANSWERE TO THE second BREVE NOw for this Breue I may iustly reflect his owne phrase vpon him in tearming it to be The craft of the Deuill For if the Deuill had studied a thousand yeeres for to finde out a mischiefe for our Catholikes heere hee hath found it in this that now when many Catholikes haue taken their Oath and some Priests also yea the Arch-priest himselfe without compunction or sticking they shall not now onely be bound to refuse the profession of their naturall Allegiance to their Soueraigne which might yet haue beene some way coloured vpon diuers scruples conceiued vpon the words of the Oath but they must now renounce and forsweare their profession of obedience alreadie sworne and so must as it were at the third instance forsweare their former two Oathes first closely sworne by their birth in their naturall Allegiance and next clearely confirmed by this Oath which doeth nothing but expresse the same so as no man can now holde the faith or procure the saluation of his soule in ENGLAND that must not abiure and renounce his borne and sworne Allegiance to his naturall Soueraigne And yet it is not sufficient to ratifie the last yeeres Breue by a new one come forth this yeere but that not onely euery yeere but euery moneth may produce a new monster the great and famous Writer of the Controuersies the late vn-Iesuited Cardinall Bellarmine must adde his talent to this good worke by blowing the bellowes of sedition and sharpening the spurre to rebellion by sending such a Letter of his to the Archpriest here as it is a wonder how passion and an ambitious desire of maintaining that Monarchie should charme the wits of so famously learned a man The Copy whereof here followeth TO THE VERY REVEREND Mr. GEORGE BLACKWELL ARCH-PRIEST of the ENGLISH ROBERT BELLARMINE Cardinall of the holy Church of Rome Greeting REuerend Sir and brother in CHRIST It is almost fourtie yeeres since we did see one the other but yet I haue neuer bene vnmindfull of our ancient acquaintance neither haue I
all aswell strangers as naturall subiects to whose eyes this Discourse shall come may wisely and vnpartially iudge of the Veritie as it is nakedly here set downe for clearing these mists and cloudes of calumnies which were iniustly heaped vpon me for which end onely I heartily pray the courteous Reader to be perswaded that I tooke occasion to publish this Discourse A PREMONITION TO ALL MOST MIGHTIE MONARCHES KINGS FREE PRINCES AND STATES OF CHRISTENDOME TO THE MOST SACRED AND INVINCIBLE PRINCE RODOLPHE THE II. by GODS Clemencie Elect Emperour of the ROMANES KING OF GERMANIE HVNGARIE BOHEME DALMATIE CROATIE SCLAVONIE c. ARCH-DVKE OF AVSTRIA DVKE OF BVRGVNDIE STIRIA CARINTHIA CARNIOLA and WIRTEMBERG c. Earle of TYROLIS c. AND TO ALL OTHER RIGHT HIGH AND MIGHTIE KINGS And Right Excellent free Princes and States of CHRISTENDOME Our louing BRETHREN COSINS ALLIES CONFEDERATES and FRIENDS IAMES by the Grace of GOD King of GREAT BRITAINE FRANCE and IRELAND Professour Maintainer and Defender of the Trew Christian Catholique and Apostolique FAITH Professed by the ancient and Primitiue CHVRCH and sealed with the blood of so many Holy Bishops and other faithfull crowned with the glory of MARTYRDOME WISHETH cuerlasting felicitie in CHRIST our SAVIOVR TO YOV MOST SACRED AND INVINCIBLE EMPEROVR RIGHT HIGH AND MIGHTIE KINGS RIGHT EXCELLENT FREE PRINCES AND STATES MY LOVING BRETHREN AND COSINS To you I say as of right belongeth doe I consecrate and direct this Warning of mine or rather Preamble to my reprinted Apologie for the Oath of Allegiance For the cause is generall and concerneth the Authoritie and priuiledge of Kings in generall and all supereminent Temporall powers And if in whatsoeuer Societie or Corporation of men either in Corporations of Cities or in the Corporation of any mechanicke craft or handie-worke euery man is carefull to maintaine the priuiledges of that Societie whereunto he is sworne nay they will rather cluster all in one making it a common cause exposing themselues to all sorts of perill then suffer the least breach in their Liberties If those of the baser sort of people I say be so curious and zealous for the preseruation of their common priuiledges and liberties as if the meanest amongst them be touched in any such point they thinke it concerneth them all Then what should wee doe in such a case whom GOD hath placed in the highest thrones vpon earth made his Lieutenants and Vice-gerents and euen seated vs vpon his owne Throne to execute his Iudgements The consideration hereof hath now mooued mee to expone a Case vnto you which doeth not so neerely touch mee in my particular as it doeth open a breach against our Authoritie I speake in the plurall of all Kings and priuiledge in generall And since not onely all rankes and sorts of people in all Nations doe inuiolably obserue this Maxime but euen the Ciuil Law by which the greatest part of Christendome is gouerned doeth giue them an interest qui fouent consimilem causam How much more then haue yee interest in this cause not beeing similis or par causa to yours but eadem with yours and indeed yee all fouetis or at least fouere debetis eandem causam mecum And since this cause is common to vs all both the Ciuill Lawes and the municipall Lawes of all Nations permit and warne them that haue a common interest to concurre in one for the defence of their common cause yea common sense teacheth vs with the Poet Ecquid Ad te pòst paulò ventura pericula sentis Nam tua res agitur paries cùm proximus ardet A wake then while it is time and suffer not by your longer sleepe the strings of your Authoritie to be cut in singulis and one and one to your generall ruine which by your vnited forces would rather make a strong rope for the enemie to hang himselfe in with Achitophel then that hee should euer bee able to breake it As for this Apologie of mine it is trew that I thought good to set it first out without putting my name vnto it but neuer so as I thought to denie it remembring well mine owne words but taken out of the Scripture in the beginning of the Preface to the Reader in my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that nothing is so bid which shall not bee opened c. promising there which with GOD his grace I shall euer performe neuer to doe that in secret which I shall need to be ashamed of when it shall come to be proclaimed in publique In deed I thought it fit for two respects that this my Apologie should first visite the world without hauing my name written in the forehead thereof First because of the matter and next of the persons that I medled with The matter it being a Treatise which I was to write conteining reasons and discourses in Diuinitie for the defence of the Oath of Alleagiance and refutation of the condemners thereof I thought it not comely for one of my place to put my name to bookes concerning Scholasticke Disputations whose calling is to set forth Decrees in the Imperatiue mood for I thinke my selfe as good a man as the Pope by his reuerence for whom these my Answerers make the like excuse for that his Breues are so summary without yeelding any reason vnto them My next reason was the respect of the persons whom with I medled Wherein although I shortly answered the Popes Breues yet the point I most laboured being the refutation of Bellarmines Letter I was neuer the man I confesse that could thinke a Cardinall a meet match for a King especially hauing many hundreth thousands of my subiects of as good birth as hee As for his Church dignitie his Cardinalship I meane I know not how to ranke or value it either by the warrant of God his word or by the ordinance of Emperours or Kings it being indeed onely a new Papall erection tolerated by the sleeping conniuence of our Predecessours I meane still by the plurall of Kings But notwithstanding of this my forbearing to put my name vnto it some Embassadours of some of you my louing Brethren and Cousins whome this cause did neereliest concerne can witnesse that I made Presents of some of those bookes at their first printing vnto them and that auowedly in my owne name As also the English Paragraphist or rather peruerse Pamphleter Parsons since all his description must runne vpon a P. hath trewly obserued that my Armes are affixed in the frontispice thereof which vseth not to bee in bookes of other mens doing whereby his malice in pretending his ignorane that hee might pay mee the soundlier is the more inexcusable But now that I finde my sparing to put my name vnto it hath not procured my sparing by these answerers who haue neither spared my Person directly in naming me nor indirectly by railing vpon the Author of the Booke it is now high time for me no longer to conceale nor disauow my selfe as if I were ashamed of
to seeke out newe cities and to disconer newe nations ouer whom to beare Soueraigne sway and rule there had remained more enemies to the State then subiects and friends Cypr. cont Demetr Cyprian also against Demetrianus None of vs all howsoeuer we are a people mighty and without number haue made resistance against any of your vniust and wrongfull actions executed with all violence neither haue sought by rebellious armes or by any other sinister practises to crie quittance with you at any time for the righting of our selues Certaine it is that vnder Iulianus the whole Empire in a manner professed the Christian Religion yea that his Leiftenants and great Commanders as Iouinianus and Valentinianus by name professed Christ Which two Princes not long after attained to the Imperiall dignitie but might haue solicited the Pope sooner to degrade Iulianus from the Imperiall Throne For say that Iulians whole army had renounced the Christian Religion as the L. Cardinall against all shew and appearance of trewth would beare vs in hand and contrary to the generall voice of the said whole army making this profession with one consent when Iulian was dead Socr. lib 3. cap 19. Theod. lib. 4. cap. 1. Sozom. lib. 6. cap. 1. Wee are all Christians yet Italie then persisting in the faith of Christ and the army of Iulian then lying quartered in Persia the vtmost limit of the Empire to the East the Bishop of Rome had fit opporunitie to draw the sword of his authoritie if hee had then any such sword hanging at his Pontificall side to make Iulian feele the sharpe edge of his weapon and thereby to pull him downe from the stately pearch of the Romane Empire I say moreouer that by this generall and sudden profession of the whole Caesarian armie Wee are all Christians it is clearely testified that if his armie or souldiers were then addicted to Paganisme it was wrought by compulsion and cleane contrary to their setled perswasion before and then it followes that with greater patience they would haue borne the deposing of Iulian then if hee had suffered them to vse the libertie of their conscience To bee short in the matter S. Augustine makes all whole and by his testimony doth euince that Iulians armie perseuered in the faith of Christ August in Psal 124. The souldiers of Christ serued a Heathen Emperour But when the cause of Christ was called in question they acknowledged none but Christ in heauen When the Emperor would haue them to serue and to perfume his idols with frankincense they gaue obedience to God rather then to the Emperour After which words Page 82. the very same words alleadged by the L. Cardinall against himselfe doe follow They did then distinguish betweene the Lord Eternal and the Lord temporall neuerthelesse they were subiect vnto the Lord temporall for the Lord Eternall It was therefore to pay God his duetie of obedience and not for feare to incense the Emperour or to draw persecution vpon the Church as the L. Cardinal would make vs beleeue that Christians of the Primitiue Church and Bishops by their censures durst not anger and prouoke their Emperours But his Lordship by his coloured pretences doeth manifestly prouoke and stirre vp the people to rebellion so soone as they know their own strength to beare out a rebellious practise Whereupon it followes that in case their conspiracie shall take no good effect all the blame and fault must lie not in their disloyalty and treason but in the bad choice of their times for the best aduantage and in the want of taking a trew sight of their owne weakenesse Let stirring spirits be trained vp in such practicall precepts let desperate wits be seasoned with such rules of discipline and what need we or how can wee wonder they contriue Powder-conspiracies and practise the damnable art of parricides After Iulian his Lordship falles vpon Valentinian the younger who maintaining Arrianisme with great and open violence might haue bene deposed by the Christians from his Empire and yet say wee they neuer dream'd of any such practise Heere the L. Cardinall maketh answere Pag. 82. The Christians mooued with respect vnto the fresh memory both of the brother and father as also vnto the weake estate of the sonnes young yeeres abstained from all counsels and courses of sharper effect and operation To which answere I replie these are but friuolous coniectures deuised and framed to ticle his owne fancie For had Valentinianus the younger beene the sonne of an Arrian and had then also attained to threescore yeeres of aage they would neuer haue borne themselues in other fashion then they did towards their Emperour Then the Cardinall goeth on The people would not abandon the factious and seditious party but were so firme or obstinate rather for the faction that Valentinian for feare of the tumultuous vproares was constrained to giue way and was threatened by the souldiers that except hee would adhere vnto the Catholikes they would yeeld him no assistance nor stand for his partie Now this answere of the L. Cardinall makes nothing to the purpose concerning the Popes power to pull downe Kings from their stately nest Let vs take notice of his proper consequence Valentinian was afraid of the popular tumult at Milan the Pope therefore hath power to curbe Hereticall Kings by deposition Now marke what distance is betweene Rome and Milan what difference betweene the people of Milan and the Bishop of Rome betweene a popular tumult and a iudicatorie sentence betweene fact and right things done by the people or souldiers of Milan and things to be done according to right and law by the Bishop of Rome the same distance the same difference if not farre greater is betweene the L. Cardinals antecedent and his consequent betweene his reason and the maine cause or argument which we haue in hand The mad commotion of the people was not heere so much to bee regarded as the sad instruction of the Pastour of their good and godly Pastour S. Ambrose so farre from hartening the people of Milan to rebel that being Bishop of Milan he offered himselfe to suffer Martydome If the Emperour abuse his Imperiall authority for so Theodoret hath recited his words to tyrannize thereby heere am I ready to suffer death And what resistance he made against his L. Emperor was onely by way of supplication in these termes Wee beseech thee O Augustus as humble suppliants we offer no resistance we are not in feare but we flie to supplication Epist. lib. 5. Epist 33. Againe If my patrimony be your marke enter vpon my patrimony if my body I wil goe and meet my torments Shall I be drag'd to prison or to death Epist lib. 5. I will take delight in both Item in his Oration to Auxentius I can afflict my soule with sorrow I can lament I can send forth grieuous groanes My weapons against either of both souldiers or Goths are teares A Priest hath none
my Great Brittaine haue not beene the Popes vassals to doe him homage for their Crowne and haue no more felt the lashings the scourgings of base and beggarly Monkes Of Holland Zeland and Friseland what neede I speake yet a word and no more Were they not a kinde of naked and bare people of small value before God lighted the torch of the Gospel and aduanced it in those Nations were they not an ill fedde and scragged people in comparison of the inestimable wealth and prosperity both in all military actions and mechanicall trades in trafficke as merchants in marting as men of warre in long nauigation for discouerie to which they are now raysed and mounted by the mercifull blessing of God since the darknes of Poperie hath beene scattered and the bright Sunne of the Gospel hath shined in those Countryes Behold the Venetian Republique Hath shee now lesse beautie lesse glory lesse peace and prosperitie since she lately fell to bicker and contend with the Pope since she hath wrung out of the Popes hand the one of his two swords since she hath plumed and shaked his Temporall dominion On the contrarie after the French Kings had honoured the Popes with munificent graunts and gifts of all the cities and territories lands and possessions which they now hold in Italy and the auncient Earledome of Auignon in France for an ouer-plus were they not rudely recompenced and homely handled by their most ingratefull fee-farmers and copy-holders Haue not Popes forged a donation of Constantine of purpose to blot out all memory of Pepins and Charlemaignes donation Haue they not vexed and troubled the State haue they not whetted the sonnes of Lewis the Courteous against their owne Father whose life was a patterne and example of innocencie Haue they not by their infinite exactions robbed and scoured the Kingdome of all their treasure Were not the Kings of France driuen to stoppe their violent courses by the pragmaticall sanction Did they not sundry times interdict the Kingdome degrade the Kings solicite the neighbour-Princes to inuade and lay hold on the Kingdome and stirre vp the people against the King whereby a gate was opened to a world of troubles and parricides Did not Rauaillac render this reason for his monstrous and horrible attempt That King Henry had a designe to warre with God because he had a designe to take armes against his Holinesse who is God This makes me to wonder what mooued the L. Cardinall to marshall the last ciuill warres and motions in France in the ranke of examples of vnhappy separation from the Pope when the Pope himselfe was the trumpetor of the same troublesome motions If the Pope had bene wronged and offended by the French King or his people and the Kingdome of France had been scourged with pestilence or famine or some other calamitie by forraine enemies it might haue beene taken in probabilitie as a vengeance of God for some iniurie done vnto his Vicar But his Holinesse being the roote the ground the master-workeman and artificer of all these mischiefes how can it be said that God punisheth any iniurie done to the Pope but rather that his Holinesse doth reuenge his owne quarrell and which is worst of all when his Holinesse hath no iust cause of quarrell or offence Now then to exhort a Nation as the L. Cardinall hath done by the remembrance of former calamities to curry fauour with the Pope and to hold a strict vnion with his Holinesse is no exhortation to beare the Pope any respect of loue or of reuerence but rather a rubbing of memory and a calling to minde of those grieuous calamities whereof the Pope hath been the only occasion It is also a threatning and obtruding of the Popes terrible thunder-bolts which neuer scorched nor parched any skinne except crauens and meticulous bodies and haue brought many great showres of blessings vpon my Kingdome As for France if she hath enioyed prosperity in the times of her good agreement with Popes it is because the Pope seekes the amity of Princes that are in prosperitie haue the meanes to curbe his pretensions and to put him to some plunge Kings are not in prosperity because the Pope holds amitie with Kings but his Holinesse vseth all deuises seeketh all meanes to haue amitie with Kings because he sees them flourish sayle with prosperous winds The swallow is no cause but a companion of the spring the Pope is no worker of a Kingdoms felicity but a wooer of kings when they sit in felicities lap he is no founder but a follower of their good fortunes On the other side let a Kingdome fall into some grieuous disaster or calamitie let ciuill warres boile in the bowels of the Kingdom ciuil wars no lesse dangerous to the State then fearefull and grieuous to the people who riseth sooner then the Pope who rusheth sooner into the troubled streames then the Pope who thrusteth himselfe sooner into the heate of the quarrell then the Pope who runneth sooner to raise his gaine by the publike wrack then the Pope and all vnder colour of a heart wounded and bleeding for the saluation of soules If the lawfull King happen to be foyled to be oppressed and thereupon the State by his fall to get a new master by the Popes practise then the said new master must hold the Kingdome as of the Popes free gift and rule or guide the sterne of the State at his becke and by his instruction If the first and right Lord in despite of all the Popes fulminations and fire-workes shall get the honourable day and vpper hand of his enemies then the holy Father with a cheerfull and pleasant grace yea with fatherly gratulation opens the rich cabinet of his iewells I meane the treasurie of his indulgences and falls now to dandle and cocker the King in his fatherly lap whose throat if he could he would haue cut not long before This pestilent mischiefe hath now a long time taken roote and is growne to a great head in the Christian world through the secret but iust iudgement of God by whom Christian Kings haue beenesmitten with a spirit of dizzinesse Christian Kings who for many aages past haue liued in ignorance without any sound instruction without any trew sense and right feeling of their owne right and power whilest vnder a shadow of Religion and false cloake of pietie their Kingdomes haue beene ouer-burdened yea ouer-borne with tributes and their Crownes made to stoope euen to miserable bondage That God in whose hand the hearts of Kings are poised and at his pleasure turned as the water-courses that mighty God alone in his good time is able to rouze them out of so deepe a slumber and to take order their drowzy fits once ouer and shaken off with heroicall spirits that Popes hereafter shall play no more vpon their patience nor presume to put bits and snaffles in their noble mouthes to the binding vp of their power with weake scruples like mighty buls lead about by
any petitions or Grieuances to be deliuered obscurely or in the darke but openly and auowedly in your Publique house and there to be presented to the Speaker And as to the matter of your Grieuances I wish you here now to vnderstand me rightly And because I see many writing and noting I will craue your pardons to holde you a little longer by speaking the more distinctly for feare of mistaking First then I am not to finde fault that you informe your selues of the particular iust Grieuances of the people Nay I must tell you ye can neither be iust nor faithfull to me or to your Countreys that trust and imploy you if you doe it not For true Plaints proceede not from the persons imployed but from the Body represented which is the people And it may very well bee that many Directions and Commissions iustly giuen forth by me may be abused in the Execution thereof vpon the people and yet I neuer to receiue information except it come by your meanes at such a time as this is as in the case of Stephen Procter But I would wish you to be carefull to auoide three things in the matter of Grieuances First that you doe not meddle with the maine points of Gouernment that is my craft tractent fabrilia sabri to meddle with that were to lesson me I am now an old King for sixe and thirtie yeeres haue I gouerned in Scotland personally and now haue I accomplished my appâ—enticeship of seuen yeeres heere and seuen yeeres is a great time for a Kings experience in Gouernment Therefore there would not bee too many Phormios to teach Hannibal I must not be taught my Office Secondly I would not haue you meddle with such ancient Rights of mine as I haue receiued from my Predecessors possessing them More Maiorum such things I would bee sorie should bee accounted for Grieuances All nouelties are dangerous as well in a politique as in a naturall Body And therefore I would be loth to be quarrelled in my ancient Rights and possessions for that were to iudge mee vnworthy of that which my Predecessors had and left me And lastly I pray you beware to exhibite for Grieuance any thing that is established by a setled Law and whereunto as you haue already had a proofe you know I will neuer giue a plausible answere For it is an vndutifull part in Subiects to presse their King wherein they know before-hand he will refuse them Now if any Law or Statute be not conuenient let it be amended by Parliament but in the meane time terme it not a Grieuance for to be grieued with the Law is to be grieued with the King who is sworne to bee the Patron and mainteiner thereof But as all men are flesh and may erre in the execution of Lawes So may ye iustly make a Grieuance of any abuse of the Law distinguishing wisely betweene the faults of the person and the thing it selfe As for example Complaints may be made vnto you of the high Commissioners If so be trie the abuse and spare not to complaine vpon it but say not there shall be no Commission For that were to abridge the power that is in me and I will plainely tell you That something I haue with my selfe resolued annent that point which I meane euer to keepe except I see other great cause which is That in regard the high Commission is oâ— so high a nature from which there is no appellation to any other Court I haue thought good to restraine it onely to the two Archbishops where before it was common amongst a great part of the Bishops in England This Law I haue set to my selfe and therefore you may be assured that I will neuer finde fault with any man nor thinke him the more Puritane that will complaine to me out of Parliament aswell as in Parliament of any error in execution thereof so that hee prooue it Otherwise it were but a calumnie Onely I would bee loath that any man should grieue at the Commission it selfe as I haue already said Yee haue heard I am sure of the paines I tooke both in the causes of the Admiralty and of the Prohibitions If any man therefore will bring me any iust complaints vpon any matters of so high a nature as this is yee may assure your selues that I will not spare my labour in hearing it In faith you neuer had a more painefull King or that will be readier in his person to determine causes that are fit for his hearing And when euer any of you shall make experience of me in this point ye may be sure neuer to want accesse nor ye shall neuer come wrong to me in or out of Parliament And now to conclude this purpose of Grieuances I haue one generall grieuance to commend vnto you and that in the behalfe of the Countreys from whence ye come And this is to pray you to beware that your Grieuances sauour not of particular mens thoughts but of the generall griefes rising out of the mindes of the people and not out of the humor of the propounder And therefore I would wish you to take heede carefully and consider of the partie that propounds the grieuance for ye may if ye list easily discerne whether it bee his owne passion or the peoples griefe that makes him to speake for many a man will in your house propound a Grieuance out of his owne humour because peraduenture he accounts highly of that matter and yet the countrey that imployes him may perhaps either be of a contrary minde or at least little care for it As for example I assure you I can very well smell betweene a Petition that mooues from a generall Grieuance or such a one as comes from the spleene of some particular person either against Ecclesiasticall gouernment in generall or the person of any one Noble man or Commissioner in particular ANd now the third point remaines to bee spoken of which is the cause of my calling of this Parliament And in this I haue done but as I vse to doe in all my life which is to leaue mine owne errand hindmost It may bee you did wonder that I did not speake vnto you publikely at the beginning of this Session of Parliament to tell you the cause of your calling as I did if I bee rightly remembred in euery Session before But the trewth is that because I call you at this time for my particular Errand I thought it fitter to bee opened vnto you by my Treasurer who is my publike and most principall Officer in matters of that nature then that I should doe it my selfe for I confesse I am lesse naturally eloquent and haue greater cause to distrust mine elocution in matters of this nature then in any other thing I haue made my Treasurer already to giue you a very cleere and trew accompt both of my hauing and expenses A fauour I confesse that Kings doe seldome bestow vpon their Subiects in making them so particularly