ΕΣΟΠΤΡΟΝ THΣ ANTIMAXIAΣ, OR A lookingglass for Rebellion; BEING A SERMON PREACHED upon Sunday the 16. of June 1644. In Saint Mary's OXFORD, BEFORE The Members of the two Houses of PARLIAMENT. By NATH. BERNARD. Published by the allowance of Authority. Proverb. 24. 15, 16. Lay not wait, O wicked man, against the dwelling of the Righteous▪ spoil not his resting place. For a just man falleth seven times, and riseth up again; but the wicked falleth into mischief. Galat. 4. 16. Am I therefore become your enemy, because I tell you the truth? OXFORD, Printed by LEONARD LICHFIELD, Printer to the university. 1644. To all my friends in the East parts of this Kingdom: especially to them, that are of mine acquaintance, in ESSEX, and LONDON: Preachers and People. Greeting. THe time is onward to two years, since I have been, by several Committees at Westminster, sequestered from my calling, and charge in Essex, banished from my dwelling, and the society of my dear Wife, and Children: they turned out of those doors, which nobody else hath, that I can hear, employed since. Myself by barbarous rebels, threatened to be cut into a thousand pieces, pistols discharged at me upon the high way: with several other abuses, which to recount would savour of malice, to which Christianity commands me to be a stranger. Some, I confess, showed me some favours; which I shall never be so ingrateful, as to forget. Among others, some enquiring of those that were; or would seem to be, my most intelligent Witnesses: (which was the title, the Committee chairman was pleased to bestow on my informers,) what course they thought, I should take to live? were answered: that I was an able bodied man, and might go work. I understood their preferment, they intended me: (and they were such as pretended my advancement) and I resolved, to follow their advice. But being never bred to, nor practised in manual arts: I think they would allow me time to choose, and to fit myself, to a calling. And now you have, my first handiwork, A looking-glass of Rebellion: which I dedicate to your uses. And when you shall therein, throughly, and truly, see yourselves, either innocent, or penitent, I shall look for thanks, at least, from you. For those that like decayed Gentlewomen, perceive, or but conceit, their faces by no art to be repaired: I believe, they will not stick to break, and mar my glass: not because it is, but because themselves are too faulty. Men are usually not apt to believe their own faces foul, without a reflection. Neither can they see, to conviction, or Reformation without this kind of help: because the faces as their own, are not within their own view, directly. 2. Sam. 12. initio. The reason why Nathan came to David, with a glass or Parable was no other, but the same with mine. I conceive Men that way interested are now blind, to the evil of Rebellion: because it is their own iniquity. I hope they will perceive better, how the case stand; with Witches, in point of Religion, and reformation, and apply it. My glass cannot deceive them: it is (I dare say) clear and true. And the Cover is a little (I confess) too costly for them; But too mean, for the place, where it was first opened, from whence, I was enjoined by authority, to convey it abroad, by the press, to public view. My engagements to turn my face and glass Eastward, are great, and many: and yet truly, my brethren, I do it without any Idolatry. But where is he, that will confess himself a rebel? And where are they, that will confess themselves witches? The Sermon, though it pretend not to it, will yet with a little help of your consciences: show you not only what you are like; but what you are. I have had the happiness, while I lived amongst you, to be an instrument of conveying good to some, as I am able to prove by evidence, by some of your own acknowledgements. It is my desire to be blessed that way still: for this end, I send this unto you, which, if it thrive not, retract your sentences; and confess you did ill, to turn me to work for my living. Though indeed, that is not my aim in this work, but to procure a blessed change in them that are guilty; and a turning from such a sin, as will poison all their graces, were they ten thousand times more than they are: disgrace all their Religion, were it really answerable to the noise, the empty sound, makes in their dwellings: and like the coloquintida, bring 2, King. 4. 40. death into the pot, although the broth therein, were in a wholesome bargain, worth a birthright. And a confirmation in those blessed Martyrs of allegiance, and constancy, whose sufferings, quiet, and Lamb. like though they are, yet cry loud in the ears of God Almighty: who will, ere long, crown their afflictions, with victory: and grant them to see, Psal. 112. 3. their desire upon their enemies. Which is (I dare say for them) that they may repent, and live. Rom. 10. 1. And this is the hearts desire and Prayer, of Your yet, unfeigned lover, and friend in Christ Jesus NATH. BERNARD. OXFORD, June 24. 1644. 1. SAM. 15. 23. For Rebellion is as the sin of witchcraft. WHen the moon is Eclipsed, SenecaLib. 7. c. 1. Iuven. satire 6. Ovid. Met. lib. 7. Statius in Theb. Liv. lib. 26. Tacit. Annal. 1. Plin. lib. 2. c. 11. Ovid. 4. Met. and the Poets, call her, laborantem Lunam; the Sick moon. Livy, and the Philosophers say, she doth deficere, fail; and Tacitus that she doth Languescere, faint, languish, or swoone away. All which phrases are borrowed, from that general belief which the Heathens had of the moons being at such times bewitched. Crediderunt (saith Pliny) Lunam excantationibus pati defectum; nec nisi dissono aeris strepitu, ad pristinum, posse revocari splendorem. That is, They believed that the moon, through enchantments, suffered defect: and that she should not be restored to her former brightness, but by a confused noise of sounding brass. Tum frustra resonant aera auxiliaria Lunae. Which opinion, how ridiculously sottish, and absurd soever, it appeared to the wiser Philosophers, and after times: yet since it took, and had credit with very many Learned Men: Plurimi praestantes doctrina viri &c. saith Pliny, since it was as Plini. ubi supra● ancient, as Pindarus and Stesichorus: since it grew so Catholic and universal, that almost all Nations, the Greeks, and Romans (to be sure) believed it. Lastly, since Plut. in Aemilio. it was so durable, and lasting, that notwithstanding the gospel had been spread through all the world: yet, and among Christians, was this received: in the times of S. Ambrose and S. August: as appears by the first his 82. Ambros. Ser. de defect Lunae. Ser: the other, tract at: derectitudine conversationis Cathol: I begin to think; that as one way there is much error in it: so another way, there is nothing more than truth therein, that is, if we withdraw it from the natural, and apply it to the mystical moon, the Church. For as in Scripture, the Church is often compared to the moon, Cant. 6. 10. Math. 24. 29. Luk. 21, 25. &c. So are the church's persecutions, troubles, and oppressions (upon the matter) made eclipses too. Is. 24. 11. Now to secure us against the error, S. Paul assures us: that even Churches may be bewitched; in his Epistle to the Galatians, whose {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and Inscription being, to the Churches of Galatia: the third Chapter begins, with O foolish Galatians, who hath bewitched you: where you shall find: 1. the effect of that witchcraft, which was privatio lucis▪ they had foregone the light of truth. 2. the Medium or Charm, which was non obediendo by not obeying, that you should not obey the truth: (that is) they were as 'tis in Job, rebels Lumini, Rebels against the Light. Iob. 24. 13. And, Rebellion (saith my Text) is, as the sin of witchcraft. The case is so plainly ours, that everybody may perceive, this story a parable, and our age, our Church, the present state of things: the interpretation of it. For in our age, we have lived to see; our Church, this Church of England fair as the moon, so fairly shining, that her late splendour, had strong influence upon the foreign parts This I heard from a Minister of the Dutch Church in London▪ his name is M. Calendrine. of Christendom: insomuch, that an Italian Protestant, for religion's sake flying his Native habitation, and enquiring where he might best settle himself, and Family, was, by agrave and learned Divine in Germany, advised hither, with this recommendation, That if God had on earth, ere a Church Triumphant, it was the Church of England. An expression so high, that very modesty bids me say, that even then, it had its spots like moon too: and so We should have been all Papists by this time was a frequent word in Essex and London, when I was there. 1. King. 18. 44. which was pretended for the necessity, of putting the kingdom into a posture of War, and defence. Annal. 1▪ c. 7. had the primitive, and apostolical Church: Iud. 12. This our moon, so fair, and but few years since, almost at full, nothing near a change, Though malicious slanderers gave, her out so, in a clear heaven, for no cloud; no not so much as Eliah's cloud of a hands breadth, was perceived to arise, from any parts beyond the Sea, though traitorous jealousies pretended so, was suddenly surprised, by an eclipse, now grown so total, that she is not discernible, but by her own bloody colour. For which she is stared and wondered at, as a dismal prodigy by all the world; and by some few pitied as bewitched. Tacitus' description of an Eclipse in Tiberius' time, sums our misery, Luna claro repente Coelo, visa est languescere. But with different success, for that Eclipse caused the laying down of a Rebellion (viz.) that of Percennius & Vitubenus in Pannonia. This is the effect, and product of a Rebellion. For as the Astrologers observe; that dark shadow which always follows the opacous body of the earth, falls not upon the moon, except at full she enter upon the Constellation, called the Dragon. So the Globe of sins, which follows all Nations; and we are not so impudent, nor impenitent, as not to confess in our kingdom of so great a demerit. That by it, and for it, we may justly, with the devils, be shut up under everlasting chains of darkness, reserved unto the judgement of the last day. Rev. 11. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Pagnine. Yet had not fallen upon the Church, without a Dragon: not the red Dragon of tyrant's persecution: but the Dragon Nahash which in the Hebrew, signifies a Serpent, and witchcraft both. And so the time's iniquity gives just occasion to me, of handling these words, For Rebellion is, as the sin of witchcraft. The nature of which words enforce me to the use of two arts: (for I must like Nehemia build up the walls of my following discourse, with a sword in one hand, and a trowel in the other,) 1. logic 2. Physics or natural philosophy. The logic of my Text, stands in the word [For:] which being a causal particle, showeth that my Text is, in the nature of an argument. And as an introduction to it; give me leave to review the precedent story, and the Context. Saul, Israel's King, and God's vicegerent, being yet scarce warm in his Throne, had twice grievously transgressed the Law of his God. 1. By profanation of the holy orders of Preist-hood, and thrusting himself into that sacred Office, so far, as to sacrifice unto God, and Offer a burnt Offering. 1. Sam. 13. 12. which, though as himself pleads, was performed with reluctancy, yet introduced a mortality to his crown: whereby, he together with Uzzah, stands as examples, (especially to the comfort of us in this Age:) that their power, nor life, (let them look to it as well as they can,) is not immortal, who thrust themselves unsent, unwelcome, (i.) unordained into holy Orders. 2. By neglect of his regal Office, and bearing that Sword in vain: which God had put into his hand, for the punishment of evil doers. Rom. 1●. ●. And particularly at this time, by sparing the Amalekites: whose destruction was his express commission in this Chapter; And the failer of it, the matter of which he stands here indicted: unto which indictment, he pleads not guilty, in point of Fact: verse, 13. Blessed be thou of the Lord: I have performed the Commandment of the Lord. But as evidence against him, sufficient to carry a verdict, comes in; The Bleating of the Sheep, and the lowing of the Oxen, into Samuel's ears. verse, 14. Being therefore cast, in matter of Fact, and convict that way: he traverses the indictment, in point of Law, in the 15, 20, and 21. verses. The sum of his plea is: that although literally, he had not performed the words: yet, virtually he had done the matter, and gone the way of God's commandment: for all the reserve, was for Religion, and Religious purposes: to sacrifice unto God. (for as for his pretence, that it was the sense of the kingdom: and as it were the Petitions of the People, of the several Counties, or Tribes in Israel, it was but a mere pretence, and not worth the taking notice of by Samuel, or by me at present.) Unto this the prophet (who in the Cause was as God's attorney general) replies in two convincing arguments. The one Ostensivum. verse, 22. Hath the Lord as great delight in burnt-offerings, and sacrifices, as in obeying the voice of the Lord? Behold to obey, is better than sacrifice: and to harken, than the fat of Rams. The other, Ducens ad impossibile, in the words of my Text, whose syllogistical sense runs thus, Impossible it is, that Religious intentions, or Sacrifice should please God, coming by that, which is as the sin of witchcraft. But Rebellion is, as the sin of witchcraft. Therefore no sacrificing, nor intentions of Religion, can excuse Rebellion or make it pleasing to God. Thus pleads Samuel: And thus stands my Text, in the order of the context. For Rebellion, &c. The Argument being thus made evident, by the coherence and scope of the place, I must crave further leave, to consider Logically. First, what this Argument concludes: and secondly, how it concludes. For the first, it concludes two things; one by way of definition. Namely, that Disobedience, when it is countenanced by Religion, amounts to Rebellion. For to say, that all disobedience, even to God, is Rebellion against God, is neither universally true, nor Logically inferred from this Text. Not every way true, for David, than whom no man is more free, in confession of his sin: yet denies, that at any time, he was a rebel. Psal. 18. 21. And the schoolmen tell us out of S. Aug. and Boëtius, that, Tho: Aq. sec. se●undae. q. 162. art. 6. in Concls. Bernard. Caetera peccata fugiunt a Deo: sola superbia Deo resistit. All other sins fly from God: only Pride makes head against, and resists God. S. Bernard makes Rebellion, decimum superbiae gradum, the tenth degree of Pride. Indeed I confess, that every sin, is a rebel in habitu: but not in h●mine. In the habit, Rom. 7. 23. not in the man, ibid: v. 17. If he be, but humble. Nor Logically deduced from this Text: for Saul, till he come to defend his omission by Religion, is not called a rebel. His omission was a defection from God, but his defence of it by sacrifice, made it galeatum peccatum, a sin in arms, and a Rebellion. And so the word [Patzar] following, Englished Pagninus. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} stubborness, makes manifest. For it signifies, to constrain, offer violence to, and is the same in sense, with S. Peter's {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: to wrest God's word, 2. Pet. 3. 16. Secondly, it infers and concludes, by way of an Elenchus, That no pretences of Sacrifices, or Religion, can reconcile God to Rebellion. Which is simpliciter malum: being, as the sin of witchcraft. For as it is most absurd, for a man to say, or think, I will turn witch, or consult witches, that I may serve God better, and advance the purity of his worship: so is it equally sottish, I will rebel (i.) rise up in arms against my Ruler: that I may serve God the more freely, or the better. For Rebellion is as the sin of witchcraft. And thus, have I shown the first general propounded, in this argument, namely, what it concludes: I proceed to the second: to wit how it concludes in this FOR. For Rebellion is as the sin of witchcraft. The manner, how this argument concludes, is considerable two ways; Ad Rem, and Ad Hominem. First to the matter in hand, and secondly to the Man. For the matter, it concludes necessarily: and therefore the affirmative premises must be universal: for as Necessarium is, at least, or in the lowest degree, De omni, so no necessary conclusion, can be inferred out of particular premises, for Syllogizari non est ex particulari. Hence I infer, against all the rebels in the world, that this word, Rebellion, is Terminus communis, a common name: And intends not any particular, or proper thing. It is not this particular business, only of Saul, who was a King to Israel, but a Subject in relation to God; nor sins as they are immediately, only against God himself. But all Rebellion whatsoever, whether immediately against God, or mediately, the Rebellion also of a Subject or Subjects against the King, Children against their Parents, Servants against their Masters, &c. Of all which this predication is true. That Rebellion is, as the sin of witchcraft. If any object, that this proposition is not formally universal: nor so proposed, I answer. Vid. Cracanthorp. Log. That it is an easy rule, and obvious to every Puiny in Sophistry: That an indefinite Proposition in a necessary matter, or truth, is equivalent to an universal: and such is this. And therefore, according to S. Paul, written {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, for our learning; whatsoever they think of it, who at this time (I may say,) are Isa. 1. 2. better fed then taught. For the man: which is Saul, it is observable, out of 1. Sam. 28. 3. that Saul had showed himself a very severe man, against wizards, and witchcrafts: and that, long before Samuel's death; And therefore probably before this time. Now the Prophet argues against him (after Saint Paul's manner, Rom. 2. 21, 22. Thou that abhorrest idols, committest thou sacrilege?) from a thing which himself abominates. In this manner. O Saul what hast thou enterprised? is all thy zeal, against witchcraft, come to this? hast thou thought them intolerable, fit to be taken away, root and branch; to be extirpated out of the land? Mal. 4. 1. and dost thou, now do that, which is as bad? dost thou commit Rebellion: which is as the sin of witchcraft? The time will come: that thou wilt go after witches too▪ namely when I am dead. 1. Sam. 28. 14. Thus stands the argument against the man. Let my Text be supplied, but with the following words: and the argument will hold, against the rebels, of this generation, [and stubborness is as iniquity and idolatry] in the same manner. O all you that are so zealous against Popery and Idolatry; that you are for head and tail, branch and rush in one day, Isa., 9 14. whether are you going ● what do you undertake? is this your way, to suppress Idolatry, and Popery? namely to do that, which is as both: The time will come, when you will run, to that which you now most abhor: nay, you are gone in the way already, by your Rebellion. But I am to represent it to you, in the glass of witchcraft, and not of Idolatry, at this time. Which brings me from the Log. to the Philosophy: leaving out the word, FOR, Rebellion is as the sin of witchcraft. Which absolute proposition, I intend not to handle materialiter: That is, not the Subject, nor predicate distinctly, I will not read a State-Lecture of Rebellion, in the politics; nor a daemonological-lecture, concerning witchcraft. But the formale that couples both these together; I mean to make the subject, of the remainder of this discourse; And that's, the sicut of my Text. Rebellion is as the sin of witchcraft. Corn. a Lap. in locum. Which sicut, Cornelius a Lapide will have, to be a sicut similitudinis, non paritatis; qualitatis, non quantitatis, aut aequalitatis: Of likeness, not parity; of quality not of quantity, or equality. But he is a Jesuite, and I dare not trust his judgement, in a case of Rebellion. P. M. in locum. Peter Martyr, therefore interprets this sicut: out of two of the rabbins: Rabbi Shelomo, and Rabbi David Kimchi: The one says, it is a sicut culpae of sin: the other a sicut poenae of punishment. They both together, speak a full truth: though each of them apart, but the one half of it. And so as the one helps us with the same quality: which the Jesuite grants; so the other furnishes us, with the quantity or parity, which he was pleased to deny. I shall illustrate both of them, in the order, they are proposed in: and then add, two other sicut's of mine own: a sicut Medicinae, of Remedy and Cure: and a sicut of Application wherewith I would conclude. For the sicut Culpae, I find in general. First of all, that Rebellion is a sin, for the quality, much as, or like to witchcraft. For the schoolmen, concerning witchcraft say: Estius in Sent. lib 4 dist. 34. Sect. 6. Maleficium due in se continet peccata; societatem daemonis, & nocumentum hominis. That it contains two sins: first, Society with the devil, and second, Mischieving of men. And in both these, Rebellions sicut holds to it. For first, even that hath society with the devil, Ioh: 8. 44. And the first Practitioners of Rebellion, our first Parents; did it not, nay I dare say, had not done it without his society, Gen. 3. And so, as witchcraft, so Rebellion hath societatem daemonis. Secondly the sicut holds between them, in the mischieving of men. For as Estius learnedly, and judiciously proves; There can be no beneficium in witchcraft, to any: Estius ubi suprà. but it always hurts men, either outwardly in their temporals, or inwardly in their souls: so Rebellion is ever hurtful, and mischievous (to the souls of rebels how, we shall see anon) to the outward estate, and visible prosperity of all men, is so evident, that I submit it to your judgements, that hear me this day: and to the experience of the Kingdom: except to such as are like Marius, that did frui diis irat is: Juren. Sat. 1. thrive best, when God is most angry: those I would not have of the jury. Isai 1. 1●. But because these sins are of a Scarlet and crimson tincture: Rebellion. For it's compared with Witchcraft: Witchcraft. for 'tis made the rule of the comparison, and Nemo repente fit turpissimus. I will more particularly examine their Principia, Media, Effectus, Exitus, and Signa. And shall find a Sicut in both: through all these. Sicut Principiorum Pli. lib. 30. in princ. First, there is in both, a Sicut principiorum, or beginnings. And these are, either of the sin, or of the sinner. Of the sin, Pliny in the beginning of his 30th book, observes: that of so gross, and base an art as Witchcraft is: It is a wonderful thing to see, that it hath prevailed in all ages, and all Nations: to have some to be in love with it. And endeavouring a reason for it: saith, Tret imperi●sissima● humani sensut artes ad se redigit. ibid. it is Ars omnium fraudulentissima, the cheatingst Art, in the World. And it doth pretend, to three the most commanding arts of human sense: for first, Natam è medicina, specie salutari irrepsisse, quis non videt? It seems the daughter of physic, and pretends to do cures. Secondly, Addidisse vires religionis; it borroweth strength from Religion; and exacts faith, from all that come near it. Thirdly, Miscuisse artes Mathematicas; it mingles the mathematics: by casting of figures, and drawing of Schemes. Just so; A man would wonder, how so declamed a sin, as Rebellion is, could have so many engaged in it? especially with us, who have not so learned Christ. Ephes. 4. 20. 2. Sam. 15. 1. &c. And the reason is, as in Absolom's, so in our time, hath it been brought in, by a cheat. For first, As Witchcraft: so Rebellion hath pretended to physic: and to work wonderful State-cures: and Salus populi, hath been mightily cried up. Virgil. Whereas, God knows, nullam sperare salutem, had been far more wholesome for the commonwealth: for it could not then have fared so ill. Secondly: Even Rebellion too, addidit vires Religionis, pretends a Religion, for although Ajoynt Declaration of both Houses of Feb. 22. 1642. tell all the World: that The defence of the Kingdom, from foreign invasion, The protection of the present Parliament, from violence, and the bringing of Delinquents to justice, are the only causes for which their present forces were raised: yet within half a year after: they set forth a Sacred Vow and Covenant, wherein they enjoin every man to swear, that he does believe, the same forces, were also raised for the just defence of the true Protestant Religion: Not only but also. Fides Publica. Parker's or sombodies. A new Broad-Scale. A State-Committee, &c. Thirdly; they mingle the mathematics: not only of Observations: but uncouth figures, cast for the conjuring of all authority into their own hands: And all men's states into their disposing. And thus holds the Sicut in the Beginning of both sins. Now to the sinners, or men. Part. 2. q. 1. ●. 2. Jacobus Sprengerus in his Malle: Mallef. or hammer of Witches: says, they are Miserae personae, quas tenet impatientia: miserable persons, possessed by impatience. quibus taedio damni tristibus, vel odio ex injuria illata accensis, & modum vindicandi quarentibus; vel paupertate nimiâ laborantibus, &c. se daemon insinuas; To whom when they are sad for losses: mad for received injuries, and desirous of revenge: or sick of their poverty, and beggarly conditions: the devil in pleasing shape insinuates himself, aggravates the causes of their sufferings, increases their passion, and hatred, promiseth them help; neither discovering himself, nor doing any thing for them; but soothing them, until he have brought them within the compass of his Covenant. But here the Sicut is so evident in our Rebellion that I will not light the sun, with a rush candle: but surely Sprengerus was a malignant, and ill affected: though the word of God, stand by him, and say, Rebellion is as the sin of Witchcraft. Sicut Mediorum. Malleus Malef. Formicar. I have done with the Principia; I come to the Media: and we shall find a sicut of instruments, likewise, which in Witchrafts, according to Sprengerus and Ioh. Niderus, are 1. Profanations of the Lord's days; of the day of Christ's Passion, or Good-Friday. 2. Of Churches & Consecrated places. 3. Shooting of Guns or arrows, at the Image of Christ. 4. Abusing and distorting of mangled parcels of holy writ. 5. An unbaptised Child; And these, among others, are main instruments, used by Witches, to do mischief with. For of these, the third saith Sprengerus, hath this efficacy: That, as often as a Witch by any Weapon, doth pierce or violate the Image of our Saviour; so many men, hath she power to bewitch to death. And now, if we consider how the rebels have made profane advantages of God's own day, what sacrilege upon Churches and consecrated places, how often wrested God's word, The instances to these would fill a volume. how made much of Anabaptists; lastly, how violated the Images of Christ, which though I abhor, the thought of worshipping them, yet I doubt not, have by their impious hands, been so violenced: that the effects of the shedding of so much blood, show, that the sicut holds true, in the Media also. Rebellion is as the sin of Witchcraft. Sicut Effectus. The third sicut in the sins, is that of Effects: for as in Witchcraft, they that suffer by it, First, suffer not according to the ordinary course of nature, but are strangely taken: so that physicians can give no regular account of the Causes, Symptoms, and prognostics, of their griefs: So in Rebellion, they that rue it: are not dealt with, according to any regular, legal, and judiciary process: but the Lawyers and judges, (who are political physicians) know no reasons why, nor how, men are punished; nor are able to say, what issue, these things will come to. Secondly, they that suffer by Witches: have commonly, first losses without doors: they lose a Cow, or a Horse, or a Hog: and of these, first one, then more, till they lose all: like Iob. Cap. 1. then their Houses and Lands. Lastly, their Bodies, and if God restrain not: their Lives, and souls also. Thus they dwindle and pine away. So where Rebellion prevails, are men: honest men by these degrees ruined. First, their Horses seized on, their cattle distrained, their goods plundered, or Excised, their Houses and Lands sequestered, their bodies for security sake (forsooth) Imprisoned, their Lives murdered, and their precious souls and Consciences made either a Prey or a Snare. Is. 59 15. Prov. 20. 25. Thus the kingdom, where both these are, is by a pining way, ruined, and as it is in the Prophet Nahum, Nations and Nahum, 3. 4. Families are sold by the Witch craft of Rebellion: and thus also Rebellion is as the sin of witchcraft. Sicut. Exitus. The fourth Sicut, in the sins, is of Event: for as in witchcraft, so in Rebellion: both have their time, wherein they do many seeming wonders: from which they receive, seeming benefits, especially in the way of Revenge, and Plaguing of such, as (perhaps causelessely) they hate: having great power both by Sea, and Land. Yet at last, the devil will leave acting, the servants part any longer: and that when once, they are brought under the power of justice. Unto which, I wish the rebels all may be brought as Jacobus Sprengerus says, M●●●. M●lef. ●. 3. q. 15. Psal. 21. 12. Witches ought to be with their backs towards the judge: God cause them to turn their backs in the day of battle. For Rebellion is as the sin of witchcraft. Sicut. Signorum. The fift and last of Sicut's, in the way of sin, is that of signs: which according to my forementioned Authors are three. First, obdurateness, for Witches never shed tears, in the midst of their own, or others torments. So are the rebels of our time hard hearted for who but Witches or tigers could see their dear native Country, I. Christ Luke ●3. ●4. fainting like the Saviour of it; under such a bloody sweat as now it lies in: find the stock decaying, of the grounds of all the Counties of the kingdom: almost all kind of beasts like Baalam's ass reproving the madness 2. Pet. 2. 10. of the English: bleating, and lowing, and groaning, while they are harrassed too and fro, by the rugged soldiers: as if they cried to God for better Masters, than the English or Scots; when we like Egypt, have throughout the Land, lost the firstborn of every House Exod. 12. 29. almost, and are now in expectation of the Red Sea of blood, to ore'whelme all: Exod. 14. 23▪ and yet abominate all thoughts of Peace: will not endure to hear of it. Secondly, it is a sign of Witches, when if any matters be handled by a justiciary, in a distant room from them and against them: yet they come to know it, and to be acquainted with it. Which must (saith Tholosanus) be Daemonis open. Greg. Thol de Repub. 2. King. 6. 8. So the rebels of our Land, (having no Elisha I am sure among them,) come yet to know what is here done, Here in the King's counsels. I am unwilling to suspect that any, It was said concerning Judas the traitor, that he was a devil, John 6, 70. whose face and profession showeth he came hither to serve the King, would betray him: yet so it is, there is some devil in it; they know all, and we are bewitched. The third sign, appeared even to me, sufficiently ridiculous and untrue: yet my Author is very confident, having it from judges that certainly affirm, they had seen it tried, namely, That take a witch, and tie her hands and legs together, & cast her into the water, yet will she never be drowned. And for our rebels, if the laws of our land were but suffered to speak, they would assure us, that they were never borne to such a fortune— which brings me from the Sicut culpae: of sin; to the Sicut poenae, of punishment. And therein also we shall see, that Rebellion is as the sin of witchcraft. Culpae▪ Poenae. The punishment of witchcraft is apparent in laws, or in Examples: and the sicut holds good in each. For first, the Law of God, the Law of Nations, and the Law of the Land make both, capital crimes. Thou shalt not suffer a Witch to live, Exod. 22. 18. is paralleled, with an Whosoever he be that doth rebel against thy Commandment— shall be put to death, Iosh. 1. 18. thus the secular Law, which I call, that which reaches the life of the offenders. The civil Law punishes all those that entertain Witches into their Houses, to make use of them in any sort: so doth our law any that comply with Rebels, with extreme punishment; which are the words of Leo's 65. novel. Constitution. in the end of it. The Canons of the counsels, censures a Witch, that hath taken away the life of any, with the greatest sentence of excommunication; (sc.) to death; those that make use of Witches, with five years' excommunication. The first of these you have in the sixt Canon, of the Elibertine council, Anno. 305. The other in the Twenty third Canon, of the Ancyrane council, held Anno 314. And how just these were for rebels no man but sees. In short. By the Canon Law, all Witches are Infamous, and their testimony invalid against any; but such as are of their own sin. The equity whereof is grounded upon the malice, which occasioned the sin. And for my part, I believe this law to be, (in equity) in force against our rebels: for their malice will heap up whole Centuries of accusations against such, as are not of their way. But with all wisemen they should be infamous, and their Testimonies, not trusted: Marry if they accuse one another, I shall be apt to believe them. And thus much for the laws concerning both. For examples, instead of many that might be produc'de I will only instance in two; Ahaziah, consulting with Baalzebub the God of Eckron, concerning his sickness, had this punishment: never to rise off his bed, but to die of that, disease, that year, and he did so, 2. King. 1. 16, 17. Read but Ier. 28. 16. and you shall find the like punishment betide Hananiah for Rebellion: the text saith to him, Thus saith the Lord; Behold I will cast thee from off the face of the Earth: this year thou shalt die, because thou hast taught Rebellion, against the Lord. And of him in the next verse. So Hananiah the Prophet died the same year, in the seventh month. Which parallel, I cannot choose but close with the words of 2. Sam. 18. 32. Cushi, The Enemies of my Lord the King, and all that rise up against him, to do him hurt, be as these men were; that another year may never see them: if it must see them, rebels. The other Parallel, is in Saul: that consulted the Witch of Endor; and Shemaiah the Nehelamite, that taught the People to rebel. Both unprosperous men; both punished by God alike, both they and their posterity; the one for meddling with witchcraft, the other with Rebellion: as you may see if you consult and compare at your leisure the 1. Chron. 10. verses, 13, 14. with Ier. 29. 32. Nay rebels own experience, will make them easily confess, that Witches do not in the end, enjoy good success: although they promise it to themselves. But a Witch will cry quittance with them: and say, Had Zimri 2. King. 9 22. and 31. peace that slew his Master? it's the speech of Jezabel▪ and so there's a Sicut in experiences. Thus far have I illustrated the rabbins Comment: showing how both for the Quality of the sin, and the Quantity of the Punishment, Rebellion is as the sin of witchcraft. Sicut. Medicinae. I now add, in the third place; a sicut Medicinae, of Remedy and cure. Wherein to let pass a thousand charms against witchcraft, reckoned up by Gregory Tholosanus, in his Syntagma. I shall mention only those, which himself approves of, and will stand with Religion; and they are these. The first is, Fidem integram servare, and according to the external, and internal acts of it: verbo & mente Christi passionem ruminare. That is to preserve our faith entire and to ruminate both by confession, and meditation, on the passion of Christ: which faith as it must be sovereign against witchcraft; (for neither could Jannes and 1. Tim. 3. 8, 9 Jambres the Magicians, resist or stand against Moses, nor Simon Magus against S. Peter, nor Elymas the Sorcerer, Acts 8. 13. against S. Paul:) So must it be good against Rebellion Acts. 13. 8, 9 likewise: for Faith is a grace, that will Conquer the World, saith S. John; Subdue kingdoms, saith S. Paul, and 1. John. 5. 4. Heb. 11. 33. 2. Cor. 10. 5. Bring into subjection, every thing that exalteth itself: which is the true and unseparable property of Rebellion. So that to the cure of Rebellion, I may say, as our Saviour saith, in the case of other diseases. If we believe it is very possible: for the nature of the sin lies in the breach of faith, Mark. 9 23. and the repair, in the redintegration of it. To which the thought and confession of Christ, is most necessary. The second is; Nos orationibus munire: for as the simple Heathen, thought the physic that would ease the enchanted moon, was hideous noises, and strong shouts. And at this day, in some parts of Italy and Dalmatia the People ring all their Bells: shoot off all their Guns: and lift up all their voices: when but a black Thunder storm, or Cloud comes over their heads, to break it. So, to remove from us, the enchantments of this Rebellion: we must lift up our voices, or as Lam. 3. 41. Jeremiah, Our heart with our hands unto God in the Heavens. For as in jobs case, who suffered so much, by the devil's power: Eliphaz saith, sure thou restrainest Prayer before God. Iob. 15. 4. So more truly in ours, lies the charge heavy: sure we restrain Prayer from before God, else these men could not so long subsist. The third is, Servare mandata dei, seu puras, & pias, & castas vitas agere. To keep God's commandments; or to lead holy, godly, and chaste lives; the want whereof, as it exposeth men, to the power of the devil; Ephes. 4. 27. and consequently of his Instruments, Witches, and the like: so doth this want in us foment and protract the Rebellion, now on foot. Whereas, if we were, in the rest of our conversation, as we are in our Loyalty; the rebels would be ashamed, to speak evil of us: much more ashamed, and afraid, 1. Pet. 3. 16. they would be, to do us hurt: and to think they did Ioh. 16. 2. God service, when they kill us. The Poets tell us what strange virtue, there is in verses, to subdue the force of Witchcraft. Virgil. Carminibus, coelo possis deducere Lunam: Carminibus, Circe's socios mutavit Vlyssis. Frigidus in pratis, cantando, rumpitur anguis. Verses can do miracles: And particularly, kill Serpents, and Vipers, if they stop not their ears. To which alludes that place of David. Where the Scripture speaks of the Psal. 58. 5. deaf Adder: and the Charmer. Now for the Vipers of our kingdom: we may have charms against them: Even the Poem of an holy life. S. Paul calls true, godly Christians: by the very word, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, for we are his poem, created in Christ Jesus, to good works. For Ephes. 2. 10. as in a Poem, or an Epigram: So in a good man's life there Pulcherrimus Dei hymnus, est homoqui in justitiá aedificatur. Clem. Alex. is an exact {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} measure of feet, and syllables, for quantity, quality, and harmony: Together with an high, and ravishing sense: wherewith God, and man are delighted. And thus, if we would (as it were) with poetical exactness, and care: compose our lives, as men do Verses, we should, quickly charm our Enemies, or God would soon subdue them: according to his Promise, Psal. 81. 13. The fourth Remedy against Witchcraft, is Ritus & caeremonias Ecclesiae colere. That is to esteem and observe the Rites and Ceremonies of the Church. For as it is observed by Tholosanus out of Irenaeus, and Epiphanius: That Tholos. Syntag. l. 34. c. 21. n. 8. Iren. l. 4. c. 8. & 9 Epipha: Haeres. 27. & 38. most of your primitive schismatics, and Heresiarchs, were malefici Wizards, or Witches. So must I observe: That this Rebellion, how often soever, attempted heretofore by Papists; how long soever, plotted by the present Agents: could never thrive; did never break forth: while the Church stood. But the sinews, and the Pillars, of the Government thereof, being cut, and turned out of doors. Then Rebellion extended itself, like the devil with a woe to the Inhabitants of the Earth and of the Sea. To confirm Rev. 12, 12. us, in that maxim, Imperare nescit qui parere non Livi. didicit. The fifth is, Publicam justitiam bene exsequi, a faithful execution, of public justice. Not only that, which is to be between man and man. Wherein S. Augustine hath Lib. 2. de doct. Christ. handsomely, packed up our duty, in four words. Fac quod vis pati: do, what thou'lt be willing to suffer. But putting the laws of the Land in execution; which seizing upon any Witches once, is a sole sufficient charm, to conjure away the devil from them. So, I cannot but wonder, since a legal proceeding, against Rebellion, hath in one County of this Kingdom, laid the Witchcraft of it, there Cornewall's order of Sessions, 1642. Isa. 59 14. ever since; we in other parts, and places, having as much need as they: do yet see justice if not fallen in the streets? yet walking therein, like a Dutchman with its hands in its pockets. Resigning that, to be done by the sword of war: which should belong to the halter. Which brings me to the sixth, and last Remedy, of both. And that is. Verberentur trunco vitis, vel fune palmitum colloinjecto. That is. Beat them with a cudgel of a Vinestock, or strangle them with a with of Vine-branches. For (saith my Author) Witches can have charms, against the strokes of a Sword or Halberd, or the shots of Muskets, or bows. But there is no charm, against weapons made of Vines. So rebels, there is no subduing, by human forces: but the Vine Christ Jesus. Him and his ways, must we observe, and then, we shall prosper against them, which bids you, but reflect to the forenamed five Remedies, and so we shall cure, Rebellion— as the sin of Witchcraft. Which brings me, to my last sicut of Application: wherewith I will conclude. The first is of Reprehension. For as, although the Law of God prescribe against Witches: The sacred Story makes faith concerning them: Though the laws of the Land, provide against Witches, and our frequent experiences of several hurts done by them assure us of them. Notwithstanding there are some, who stick not, to maintain; That, there are no Witches in the World. So, are there such monsters in opinion: that although God's word tell us: we must submit to the King, as to 1. Per. 2. the supreme: and not resist the higher Power; and though it Rom. 13 vers. 3. threaten damnation to rebels; Though the Law of the Land, tell us; and the oath by Statute, confirm us: That the King is Supreme; that its Treason to rise up in arms against Him; yet will hold, the King may be resisted; though to the danger of His Life; His Lands; crown Lands seized on, to maintain a war against Him, &c. And yet, after all this, they that do such things, to be no rebels: nor the Acts, Acts of Rebellion. Let these men know, that even the rebels, would have these very things, themselves go on with, to be Treasons and Rebellion, with the highest aggravations, should they have been done by a Parliament of Papists. And although, it were malignancy in us, to consider of the Causes; and not of the Persons. Yet let 'em be assured, these things, will one day be judged, by One, that is no {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, no accepter of Persons that Act. 10. will judge them by their works; not their works by them: and where then will be their privilege of Parliament? or Brotherly Assistance of the Scots? Secondly, of Exhortation, wherein I would be earnest: for whereas the Scripture, all laws, Divine, Secular, and Canon forbid us, for any cause, or pretence whatsoever, to have to do with witchcraft: not for the saving of a Kingdom: which was Saul's case; nor for the saving of one's life: which is Ahaziah's ●n. 28. 15. ●ag. 1. 4. case, much less for ones health's recovery: much less for our liberty; (which Witches at Sea somewhere seem to be Masters ●n Nor●hey sell ●es. ●. Ovid. ●. 19 of) much less yet for our lands or goods: lest of all for our Religion must we go for the living, to the dead. So say I, let us take heed of Rebellion, which is, as the sin of witchcraft, and so conjoined, Gal. 5. 20. and settle ourselves never to yield to, nor comply with rebels in their Rebellion. For it is unlawful notabile ●um will ●e dam● of ●. 8. or ●oize it. to do it, though to save our lives, or our health, or our liberty, or our goods and fortune, most of all unlawful to do it for our Religion. For (what Religion the Rebels are of, I think themselves know not, nor are yet agreed: but) we by our Religion are taught to show all meekness to all men, to hurt no man but ●2. Apolog. to do as we would be done by. And to resist no higher power, but to suffer patiently though we be beaten for well doing. Neither ●7. 12. ●3. 1, 2. ●2. 20. hath our Religion any quirk to alter the case: no equivocation to vary the sense, no exception, of advantages to itself, for its own defence. Banish for this purpose, all cowardly thoughts of complying and yielding against so many laws, so great reason, and thine own conscience: and know that as witches have least power upon them, that first fear them not▪ 2ly. nor give them, nor lend them any thing. So rebels have no power against the strong and resolute to hurt them. And possunt 〈…〉 non 〈…〉. A●●. ●●. 5. therefore God where he dooms a rebel to death, bids us, be strong and of a good courage, Iosh. 1. 18. and the Prophet Isaiah after he had girded the Associators with an assurance they should be broken in pieces, Isa. 8. 9 in 11, and 12. verses instructs us, not to walk in the way of the Association: nor, to say, a confederacy to whom they say a confederaey; neither to fear their fear, nor to be afraid &c. and he tells us the end of the Associators, v. 21. they shall be hardly bestead, and hungry; and it shall come to pass, that they shall fret themselves, and curse their King and their God, and look upwards; and their end shall be, to be driven into darkness. Let not our fears, upon any evill Isai. 8, 22. tidings, contribute to their strength. For they like Witches do agere ex concessis. And had not men, by their diffidence of the King's success; the King by being good himself and well-meaning, too much contributed, by way of trust, and almost all others through fear, they never had risen to these advantages, of hurting the kingdom, the King, and his loyal Subjects; their own fame, to foreign Nations, and Posterity: and most of all, God's, and Religion's honour, and their own souls, against the day of Christ Jesus. The third, is of Information, to show us. That as it was a manifest sign, That God was departed from Saul when he made use of, and fled to the witchcraft, of the witch of Endor, 1. Sam. 28. 15. so is it an assurance to me, and to all the world: what ever familiarity they pretend to God's spirit and acquaintance with Christ Jesus, yet as sure as by Samson's short hair Iudg. 16. 19, 20. we may conclude God is departed from them: by their betaking themselves to this base shift, for Religion, unworthy to be named the same day, with it— Rebellion. It may be were I amongst them, some Zedekiah would wherret me on the ear with a Which way went the spirit of the Lord from us? But I 2. Chron. 18. 23. 2. King. 1. 3. 16. answer as Elijah to the Messengers of Ahaziah, Is it not because there is not a God in England, that you betake yourselves to these murders, these Thefts, these sacrileges? &c. Sure you believe yourselves like Saul, God is gone from you: or at least that he will not be with you, to punish these things: for I do not believe you, so blasphemous, as to impute these sins to God also. And so Leo in his 65. Const. Nov. Censures them that make use of witchcraft as apostates. apostates from God are they, that are rebels against his anointed: and therefore ‛ Adrian his counsel, will be seasonable. In ruentem parietem ne inclina, do not lean to a falling wall: Come out Rev. 18. 4. of them my people that ye be not partakers &c. For they are falling, God is departed from them. And woe unto them when I depart from them, Hos. 9 12. saith God. I seek not the fall of any man, his person or State, no not among them that have ruined mine, but their sin he that endeavours to underprop, I can wish no worse to; then the fruit of his, and their doings. The last is of direction; That as for the removal of Witchcraft, no indirect course may be taken. For Estius tells us, it is unlawful to break a magic Spell, with intention, by breaking it, to disenchant what is bewitched thereby; because even therein, we have society with the devil: who is Excommunicated to all mankind, saith Gerson: God's Enemy, saith Estius. And therefore no way to be dealt with, but by resisting till we conquer him. As S. Hieron: * 'Tis a Story, and it's this. The devil declared to Hillar. (who was praying for one bewitched) that he was charmed and necessitated to do what was done, but if he pleased to send to such a place, and remove such Spells, all than would succeed without force. Hillarion would not cast out the devil by Beelzebub, but prayed on till he obtained it that way. And so should we. in the life of Hillarion. So we must use no indirect mean, to stave off this Rebellion, as it were by charms, (other than such as I before mentioned) but go on to resist it; till we conquer it: As the Sin, and the devil, that now bewitches, and torments, the whole Land. To the subduing whereof, as God's help must be implored, and God's word must be followed. So to the use of all good means, (without complying with the sin) will I conclude, as the Bible doth: with, Even so, Come Lord Jesus, come quickly. Amen. FINIS.