The doubtfull almanack. Or, A very suspitious presage of great calamities yet to ensue. By G. Wither.

THE DOUBTFULL ALMANACK. OR, A very suspitious presage of great Calamities yet to ensue.

By G. WITHER.

WHere the Head is not obeyed, it is in vain to seek remedies: that State must needs fall in peeces, where out of point of Conscience the soveraign powers are maligned, for no other thing more then for pressing Conformity to whol∣some commands: It is held a bad signe of reconciliation, when after the long feude between two enimous parties there ari∣seth a third, a perfect neuter equally distant from both, still favouring the weakest, till at length it self becomes the strongest; difference is sooner comprimed between two then three: the third standing as a partition wall of purpose that the other should not joyne. It is obser∣ved by Josephus, the great Cronographer of the Jews, that in Jerusa∣lem (when the time of its long before denounc'd destruction by our Saviour drew neer) there were three Leaders of that civill and la∣mentable dissention amongst them: the City being divided into the jurisdiction of the Temple, the high and the lowe Town; it is record∣ed by the same Josephus, that the Governour of the Temple, and Cap∣tain of the Chief Town had often times come to an agreement, had it not been for him of the Base Town; in like manner that the Chief∣tains of both the upper and lower Towns had easily come to reason, had not the Captain of the Temple ever oppos'd: for such is the na∣ture of Civill distraction where three are interest in it, there will ever impede the corresponding of the other two; lest they souldred into

one should charge him, vi unitâ: therefore keeping them enemies, he is sure of subsisting, if not of gaining; but once made friend he is cer∣tain to be reduc'd, if not ruin'd. To set the staffe at our own doore, and to come a little nearer home: At the first rising of the thrice un∣happy dissension in England for a long season, there was no talk but of two parties standing upon the punctilioes of their own Rights, that of Kings, challenging the full extent of his Prerogative, th'other of the Parliament, maintaining the Petition of Right, and Priviledge of Parliament; And although these had some sharp encounters, yet were not good men out of all hope of reconciling them; as witnesse the great hopes (yea almost assurances) that to judicious men did ap∣pear of it twice at Oxford, and far more clearly for a good many daies at Ʋxbridge; but when once the Independent party burst out, and sung no note but a Base; when they came not onely to presence, but to precedencie, yea presidencie: Deus 〈…〉〈…〉 incr••••uil malum! to what a height swell'd the tide of our miseries: Quo cruore madebant omnita! what blood hath been spilt? how is peace not onely deferr'd, but, is some are jealous, even delaid: so that we may but truly say with Philosophers, Omnis Ecclysis fit interpositione tertii: The matter is but marr'd (if not quite destroy'd) by the intervening of a third. Whe∣ther this partie hath not tried le sec et le vert (as the Frenchman saith) what lies in them both in Countreys, Towns, and Citie. Coetera silen∣tin praeterienda, I dare go no higher, to keep the wheel off this factious Civill broyls still afoot, let those enquire it who by their daily un∣doing have most reason to resent it.

The next malum omen which offers it self as Avis sinistra, an un∣luckie bird auguring the continuation, if not an increase of our mi∣series, is, that Sects and Schismes, Absolon like, sit at the entrance of the gate, courting, enticing, alluring, and fawning upon all passen∣gers to the intent to win them to her, and to wear her livery. And be∣cause I have toucht upon Absolou, let us see if his proceedings in the at chievement of his wicked designed purpose, from the beginning to the end of it, doth not, per omnia quadrare, up and down the same; with the course of Hereticks and Schismaticks in these dayes; let us then scan his actions, and take his carriage apeeces: Absolon not so foule within, but as fair without; proper of personage, beautifull of visage, quaint of language, affable in carriage, pitifull and compassionate toward Suiters in his usage: he sits at the entrance of the Kings gate,

every man may have accesse to him. If some 〈…〉〈…〉 daunt∣ed with the presence of his gallant feature, glittering apparell, or con∣sideration of his high dignity, as being not onely King Davids Son, but Heir apparent to the Crown, why Absolon will call him to him, ask him his matter, and that he may have him the readier, he offers him his hand to kisse, the better to encourage him, he would hear his cause out, and whatsoever it were in its own nature the Plaintiffe ever de∣parted from Absolon possest with the justnesse of it, and that it might have passed on his side, had not King David and his Officers of Ju∣stice been in fault through their negligence, if not worse: Thy cause is good, saith he, passing good questionlesse, but there is none deputed by the King to bear thee. By the King, oh what a blow doth Absolon give his Father here! he insinuates the King to be wholly carelesse of the welfare of his Subjects, although Prince was never more tender; he endeavours to make the world beleeve, that he cared not which end went forward with them: but were Absolon in solio had he to do as he should (leastwise as he would) matters should not be so carried: Quia sibi vult Absolon? what means Absolon by all this? Surely to withdraw the heart of the common people from his Father, and to fasten them upon himself; knowing full well, that if he could be master of their affections, he should soon have both their hands and purses; that be∣ing the load-stone that drew the rest: Absolon was reasonable well as∣sured of that; what's behinde? A fit place, and that somewhat remote from Court is to be thought on, where he may have some time and opportunitie to draw to a head, for neer David that could not so well be done, he having too many sage and trustie Worthies about him, that would soon crush his cockatrice in the shell; Absolon hath a clue for this, a way to bring't to passe, the better to effect it undescride, he varnisheth with Religion; in all humble wise he acquaints his Fa∣ther with a Vow he had made of such a sacrifice, that he would offer unto God in case he should see his Fathers face in peace (after his ba∣nishment for his unnatural murther of his brother Ammon) he earnest∣ly sollicites leave for the accomplishment of this sacrifice in Hebron, King David, (well meaning David) as gladly condescends to the motion as twas him crav'd (a Prince a great while since Davids daies did himselfe the greatest injurie when he intended to his people the greatest boon) joyfull that his Son of a murtherer was become a sa∣crificer: dismisseth him to his sacrifice, not onely with a consent, but

a blessing: The Lord God accept thy sacrifice: Absolon hath his aime both to King and people, forthwith he mounts his Chariot, and with a train but of fiftie Laques, and two hundred chosen men out of Jeru∣salem he speeds unto Hebron: there indeed he sacrificeth, yet sends to Giloh to Achitophel while he offered; nay the same Scripture obser∣veth, 2 Sam. 15.12. That during his sacrificing the conspiracie grew strong.

It is recorded of one of the most politick Kings that ever reigned in France, * 1.1 that he ever held his most serious and important consultati∣ons and ever expedited his weightiest affairs in a Monastery; when the world thought that the good King went so often thither for no other reason but his Souls health, viz. to make his Confession, receive Absolution, hear Masse, receive the Sacrament, and the like, (which the simple vulgar thought the onely businesse of repairing unto Reli∣gious Houses) King Lewis was contriving how to undermine the Con∣stable of France, who put him in fear of joyning either with the King of England Edward the fourth, or Charles Duke of Burgundie, both them his professed Enemies. Lewis in his Monastery spent his Canonicall houres, in projecting some way to cast a bone between his two confe∣derate Enemies, to set them at odds one against the other, the better to draw one of them, viz. Edward of England into League and Amity with him, which he effected both to the utter confusion of the Conte St. Paul the Constable; and to the small profit of the Duke of Burgundy: these, and the like, were the Beads that he said daily over during his abode in his Monastery. Oh nothing is so favourable for the covert of black designes as some exercise of Religion: be sure that be strongly pretended when ye mainly intend this; and all's well. To act devotion whilest one plots villany, frees the designe not onely from suspition, but procures a good opinion to it: men have been, are, and ever will be taken with fair out-sides: they not being able (for the most part) to see clear through this glasser (Sed haec per transennam) by the by this. Let us return to our matter. And having seen Absolon act his first part, let us see how ste behaves himself in the second: why now knowing his own strength, having well considered the concourse of people to him, view'd their number, observed their qualitie, he takes off the mask, shews himself to the world in his own shape, causeth it to be proclaim∣ed throughout the Land by sound of Trumpet, that Absolon was King in Hebron.

David perceives too late, that Absolons sacrifice was no peace-offering

upon the receit of the news, and true intelligence of the strength of the rebellion; he is fain to flie for't, leaving Jerusalem to a new Master, who is not long before he takes possession of it; all men flocking to him, and worshiping a rising Son, except Sadok, and Abiathar, Gods chief Priest in ordinarie, and some other, those stuck to David: al∣though little reason in humane judgement for it, yet to David they adhere: these were orthodox Seers, call in to Gods vineyard, Gods way, these men would not countenance rebellion with their presence, they will hide for it rather; they knew that although it were an ill weed, and grew apace, yet it is not of long continuance, but is at length cut down, these two Priests of God with their Sons will not ap∣plaud it, though triumphing. But not to digresse from our Story.

Absolon makes a glorious entrance into Jerusalem, there takes pos∣session of the Palace royall; nay to make known to the world in what vile esteeme he held his Father, and fearing lest men should not take notice enough of it, he defiles his Fathers Concubines in the open view of Jerusalem: and that all men might know that he had as good a will to despoil his Father of his life, as of his honour; he marcheth in∣to the Field with a puissant Army, and give him but a pitch'd battel both for King, and David; where had not God miraculously stood to him, Absolon of a traiterous, perfidious Rebell, had become a rightfull King. I have done with the example, and should come unto the Pa∣rallel: were it not that one thing I observe in the Catastrophe of this memorable Story, will not let me slip over it before I have toucht it: Absolon is routed, yea I may justly speak it, hang'd up for his unna∣turall and undutifull rebellion, by God himself; his chiefest orna∣ment serving for his halter: yet David by his deserved destruction was not onely ensur'd of his life, but restored to his Crown and pristine dignity: one would think that David (Si quis mortalium alius, if any man living) had no cause to be sorie for his riddance out of the way, and was he not? so it should seem by that most heavie, dolorous, and pathetick dittie that he breath'd forth at the tydings of his fall: O Absolon, my son, my son, would to God I had dyed for thee, O Absolon my son, my son. Absolon that formerly murthered one of his brothers (and that at a feast in his own house) Absolon that had endeavoured, all in him, to steal the heart of his people from him, by slandering his Govern∣ment, and promising mountains if he could but once get to the helm; (a wile much practised amongst us within these few yeers.) Absolon

that had in the clear day light openly defied his Fathers 〈◊〉〈◊〉; Ab•••••••••• that had no•• onely privately conspired to take off his Crown, but openly sought his life in a bloodie battell. Absolon, who built his ima∣ginary greatnesse upon no other foundation then the ruine of his Fa∣ther: yet the death of this Absolon doth David take so ill, that his vi∣ctory is no victory with him, because he is not alive: nay he preferres his own life to his own: Would God I had dyed for thee, O Absolon my son, my son. Beside David could not choose but apprehend digitum Dei, Gods signall justice upon his Son for his notorious rebellion, and his marvellous mercie toward him in his preservation. Cui igitur in lacry∣mas effunditur David; What means David to take on in this manner? whereas to all mens thinking he had matter of exceeding great joy, triumph, and thanksgiving. Naturam expellas furca licet tamen us{que} re∣curret: It is an old saying, Murther will out; and it is a true saying, Nature will not be hid. David lookt upon the person of Abshlon, Oculo affectus, and Oculo sensus, with the eye of the body, and eye of naturall affection. Upon his converlation he onely lookt with the eye of un∣derstanding, and that of grace; we are more moved for the losse of that wherewith the bodily sence and naturall affection are delight∣ed, then we rejoyce for the removall out of the way that, whereby Gods Law is slighted, and humane society violated.

Again, David although a man after Gods own heart, yet David had the seeds of corrupt nature in him still; it is Proprium quarto modo to nature, Quod Deus vult, nolles to antipodize God, to walk with our heels against his head. A third cause of Davids so lamenting the death of his son Absolon, although so ill deserving at his hand, was question∣lesse this: David did well conceive (as being a Prophet) the horrible∣nesse of Absolons offence, it being unnaturall rebellion, which God de∣testeth as witchcraft, which witchcraft is an absolute deserting of God, and cleaving to the devill his profest enemie: David therfore weighing the crime, as also the manner of his sons punishment for it, how that he was taken away in his sin, having no time given him to repent him of it, might justly fear the losse of soul as well as body, which to David could not but be the subject of incredible grief. Now let's compare the parallel of Sects and heresies in their accustomed proceedings with this example of Absolon: do not the Sectaries first shew the Syrens face? can any make more outward shew of piety, pu∣rity, sanctity of life then they? Do any talk more of God, of truth, of

standing for the Gospel of Christ? Do they not possesse all men with the goodnesse of his matter, of his state in grace, of his undoubted share in heaven in case he side with them? Do they not humble them∣selves to the kissing not onely the hands, but the feet of those they de∣sire to win for their proselytes? while they are in their minoritie, pre∣tend they to desire ought else save to enjoy the freedom of their con∣sciences in the profession of the truth of Christ? Term they not them∣selves the poore despised flock? Stand they not onely in the gates, but in the streets, corners, alleys of Towns and Cities, of purpose to woe and allure silly folk unto them? Make they not men beleeve, that if (with Absolon) they were made Judges in the Land, and had the abso∣lute power of controulling, that all things should be in far better con∣dition? Do they not perswade that where they rule, God rules, and no where else? Do they not seem to sorrow chiefly for our sorrow, in that none is appointed either to relieve or right us? Have they not of∣ten professed, that they could be content to be made anathema from Christ (presupposing more interest in him, then perhaps Christ him∣self well knows of) so that we were but grafted in to him after the manner that they are? Have they not subsceptitiously stole away the heart of the people from the supream and undoubtedly lawfull Ma∣gistrate; Vellicande, detractando, insumulando, by calumniating, slander∣ing, falsly reproaching to his government? And now that they are grown to a considerable (may I not rather say) a formidable partie; after they had obtained liberty to go a sacrificing (what if a man should say a whoring, were it any hurt think you?) after their own inventions: and that I may take up that saying with a great deal more just reason for Christ, then ever the Scribes and Pharisees did against him, Behold how the whole world rimneth after them: Now, I say, that they are grown to this height, how do they look upon us now? marry now as riseth their good, so riseth their blood; the visard is off now: they must say now, Et flectere si nequeum superos Acherante mo∣vebunt; all shall topsi turvie before any shall marre them: they have no part in David, (they) nor portion in the son of Jesse: Every man of their new Israel to his tent: they know full well that if a lawfull King and lawfull Government be once established, a joyfull calme must needs ensue, and put an end to these our so long continued tempests: this name of peace is a very m••rs in ••ll: to them: they fear right well, that the establishing of that will be their downfall; the Dagon of their

not orious purposes must needs fall before Gods Ark of peace, they will none of it therefore: it strikes at the root licentious Anarchies keep him out, cry they, while he is out; they that have now the ma∣naging of the Kingdom should do well never to trust (him) more, or to suffer him to have any thing more to do in it: and these men have stopt the tyde (with their powerfull although pernicious influence) of our (not long since) streaming joyes, if not quite turned it: doth it not hence appear, that Schisme is up and down Absolonnisme, both in Prologue and Play. Indeed I must needs confesse, that in th'epilogue there may be some difference, for we read that Absolon for his detesta∣ble rebellion against his own Father, and his King, was hang'd up by the haire of his head; but the haire of these men is somewhat of the shortest for that purpose; so that of necessitie use must be made of an∣other thing. But seeing that these wise men still bear such a stroak, and can hinder the current of our long hop'd for quiet, without being checkt or chid for it, nay which with confidence in the fact, it pre∣sages to me that God hath still a controversie with us; that God who is the God of peace, and stiles none of his servants (whatsoever graces they have been otherwise endowed with) the children of God, save onely the peace-makers; I fear, I say, that this God of peace doth not yet hold us worthy of so great, and so an inestimable benefit as is that of peace: but that by reason of our grievous sins (a catalogue where∣of follows) His anger is not turned away from us, but that his arm it stretched out still. Isa. 9.

Notes

• * 1.1

  Lewis the 11.