to lay an ambush for your neighbours good name fame and reputation Learne by these exemplary crosses to be vigilant for in the houre which you thinke not as a theese in the night will death steale vpon you It is high time for you to prepare your selues to preuent the Tempter Alreadie it begins to smoake and as the Poet forewarnes Tunc tua res agitur paries cum proximus ardet When the next wall vnto thy house doth burne Looke to thy selfe betimes next is thy turne These reasons considered I dare boldly auouâ—h for no earthly creature can iudge her conscience more freely then my selfe that my welbeloued wife whom God of late hath taken to his mercy by an vnexpected accident by the lightning power of his fearefull thunder resteth in the Lord as concerning her soule and resteth on earth as concerning her memory both which I trust by the diuine bountie scorne all the brauadoes scaladoes and engines which eyther enuy or Sathan can inuent for their assaults This is the chiefest solace I embrace after so great a crosse This Christian hope richer then any temporall or golden haruest I reape to my selfe after my fatall losse For my light affliction which is but momentary causeth vnto me a farre more excellent and eternall waight of glory while I looke not on the things which are seene but on the things which are not seene I looke not so sâ—rupulously on the manner of her death as I looke on the manner of her life which God receiued as a burnt offering Packe hence therefore ye Enthusians and be not like vnto Curdogs that bark at a dead Lyon Though she fell she shall rise againe though she sate in darknesse the Lord will be a light vnto her MY tongue is no hireling Herald to coine her a new pedegre nor yet a mercâ—nariâ— Aduocate to extoll her shadow in steed of substance onely in steed of Popish posâ—humes or Purgatorie trentals I will sacrifice this cacomtasticall oblation as seralem coeâ—am a funerall banquet to her well deseruing memory Holy Augustine neuer conceiued more diuinely of his mother Monica then I doe of thy felicity O happie soule partaker of celestiall ioyes thou needest no praise of mine seeing that thy God hath transported thee in the yeare of lubily to this port of tranquility and conuerted thy pilgrimage to the hauen or rather heauen of euerlasting health Where though thou abound with vnspeakable pleasures yet pardon me if I striue to canonize thy peerelesse fame The pleasant sounds of thy verdant vertues like so many resounding Ecchoes shall neuer vanish from mine insatiable eares Thy extraardinary loue the liuely Jdaea of a spotlesse life shall alwaies dwell within the mansion of my restlesse minde At all times whether it be morning or euening noone-tide or midnight while I soiourne in this house of clay I will congratulate thy high fortunes All haile immortall spirit thou spouse of Christ wrapt vp in his holy armes full of transcendent grace full of transeendent glory All haile full of health full of happinesse which art translated from mortall men to immortall Saints from sorrow to solace Yesterday thou wentest entaÌ„gled with the thorny cares of this world now thou triumphest among the Angels of heauen Yesterday thou wert here where Iob himselfe complained that he was placed as a But to be shot at where Gods enuenomed arrowes stucke in him where the Prophet Dauids bones were consumed that he roared all day long Now thou florishest in the harmony of Gods Spirit minding on nothing but on diuine vertues on spirituall melody Yesterday thou wentest drooping in an earthen cote shaken with the frownes of Enuy with the frumps of Detraction to day thou walkest and this day shines alwaie neuer sets in a temple not built with hands in the line of the liuing God without Enuy without Deraction Here is thy habitation assigned thee thy lot is fallen in a faire ground Liue for euer And this as a looking glasse shall glister vnto thy friends on earth Dorcadis hic dotes miti cum mente Rebecchae Priscillaeque fides mens tamâ—n vna tribus Corpus humas mundus laudes tenet igneus Eliae Elisias tua mens Elizabetha rotas Here Dorcas deeds as starres doe shine Priscillaes faith heere doth combine With mild and kind Rebeccaâ—s mind Yet but one soule to three assign'd Thy bodie earth the world thy name Thy soule by faith Elisian fame Elizabeth eterniz'd gaines Elias-like in lightning waines LINEAMENT XIII 1 The Authours gratulation for his late fortunate deliuerance 2 His description of the Lightning tragedy the third day of Ianuarie 1608. at what time God tooke away his wife 3 His description of other Crosses at the very same time 4 How God fore-shewed by mysteryes the said crosses before they hapned vnto the Authour wherein his censure of Dreames is interlaced 5 His description of his miraculous escape out of the Sea wherein he fell by force of a cruell tempest on a Christmas day 1602. GOD forbid that I should charge all my Countreymen with the branded marke of blasphemie for there be many good men which neuer kneeled vnto Baal which neuer worshipped the spirit of Detraction all ready viua voce as the Prouerbe saith with both hands to hold vp the roofe of my opinion They alledge simply and charitably that this great Accident vpon my wife and house came from God as a faire warning for mee and them to prepare our selues for his heauenly kingdome which charitable conceit I cannot cancell with obliuion or ingratitude but rather confirme the same with an applauding Alleluiah The Lord gaue the Lord taketh away blessed be the name of the Lord. No man aliue this day stands more indebted then my selfe for matters of life vnto the Author of life Daniel was wonderfully deliuered from the Lions clawes Ananias Azarias and Misael from the fierie fornace Ionas in the Whales belly from the stormy sea and Paul with his Pilots Marriners and Companions from perishing in the Mediterranean seas but what am I vile wretched sinner whom thou hast saued as strangely from fire and water O glorious God is it because thy prouident maiestie hath predestinated me to some worthy seruice tending to thy glory O bountifull Lord of vnsearchable wisedome graunt that my faith may be signed with the seale of thy mercy Let my spirit become regenerated and renued as the Potters vessell markt to an honest purpose Whatsoeuer I am whether tolerably toward or vntoward tolerably cleane or vncleane I wholy submit my selfe at the feet of thy mercy altogether depending on thy Sonnes merits from whence I will not depart though I were sure with Asahel to be slaine by Abner and as Iob protested if thou wouldest kill me yet will I trust in thee On the third of Ianuarie 1608. about the third houre of the night or thereabouts as I lay solitarie vpon my bed what with torment of a sodaine tooth-ache and what with an
to the Arch-spirit of heauen is the knowledge of goodnesse both which Good and Euill we know euer since the eating of the forbidden fruite which man had not lusted except God had commanded the contrary Deteriora sequor Sinne tookâ— occasion by the commandement and deceiued vs. So that we left the tree of life and tooke the worst The knowledge of euill is sinne or worldly craft The knowledge of the good is the seruice of God or innocency Assoone as Adam had eaten the Apple in the garden of triall his eyes were opened and he knew the differences both of the Good and Euill yea he was made partaker of Euils and miseries as well of equity happinesse and innocency O what a Diuine mysterie is this Mans body and soule stands almost in suspence in an equall ballance betwixt God and the Serpent betwixt innocency and sinne Or more mystically to compare our states we stand in this world like our Sauiour Christ cruelly crucified betwixt two theeues the one penitent the other desperate the one acknowledging his Deity the other blasphemously detracting from his innocent life Euen so doe we wade betwixt Good and Euill betwixt the spirit and the flesh betwixt peace and warre betwixt heauen and hell betwixt life and death betwixt vertue and vice Xenophons pathes for Hercules in his youth betwixt light and darkenesse betwixt truth and falshood betwixt loue and hatred betwixt ioy and sorrow betwixt eternity and time Gods spirit of Goodnesse seekes to winne vs by infusing into our intellectual senses faith loue truth and other vnderspirits of his Our Ghostly tempter wicked sinne the old Serpents sting inwardly prickes our soules to know euill as well as good for malum cognitum facilius euitatur euil being knowne is the more easily auoyded to permit wantonnâ—sse licentiousnesse Detraction and other petty petulant spirits of sinne vnto our children in their tender age that they may leaue them of the sooner in their riper yeares according to the prouerbe A wilde colt will proue a good horse a rude youth a good man and a young Diuell an old Saint God labours to mortifie the body that the soule may see his Godhead The Diuell by sinne his earthly substitute deceitfully aduiseth to pamper the body with daiaty delicaciâ—s that the soule being stupefied may behold nothing but perpetuall darkenesse God pronounceth rigorousnesse vnto them which fall but towards thee kindnesse if thou continue in kindnesse The Diuell whispereth into thy heedlesse heart Sisaluaberis saluaberis If thou shalt be saued thou shalt be saued If thou be reserued among the remnant of Baals seuen thousand according to the election of Grace what needest thou make this world thy hell thy body thy crosse thy contentment thy discontentment If thou be not predestinated vnto saluation wilt thou enioy a double holi Therefore while thou hast time cheerish vp thy body with all kindes of sports and pleasures Laugh and bâ—fat I am veniet tacito curua sexecta pede Anon olde age with stealing pace will come Ah poore soule how art thou entangled being created after the image of God composed for his Spouse endowred with his spirit redeemed with his blood accompanied with his Angels capable of happinesse and partaker of reason as a learned Spaniard in imitation of Father Bernard broke out into admiration O Alma hecha a laimagen de Dios compucsta como para esposa dotada consu espiritu redimida consu sangre accompanadae consus Angeles capaz de bienauenturanza participante derazon Why dost thou follow thine enemy and forsake thy Maker O heauenly soule Why dost thou offer vnto the Diuell the fairest and the sartest of thy flocke and leauest vnto God a leane and a lame sacrifice Wilt thou draw vnto the Diuell thy sweetest drinkes and vnto God thy sowrest dregges O carelesse creature Say not God hath caused thee to erre for he hath no need of the sinful man He made thee from the beginning and left thee in the hand of thy counsell and gaue thee his commaundements and precepts He hath set water and fire before thee stretch out thy â—and vnto which thou wilt Before thee was life and death good and euill What liked thee was giuen Which excellent doctrine another confirmed Thus saith the Lord Behold I set before you the way of life and the way of death Say not thou I am besieged with Diuels with reall spirits out of hell For in thy center O intellectual soule is imprinted the very character of Gods owne essence and three persons in Trinity insomuch that thou resemblest the Diuine Hypostasis and indiuisible vnity and also possessest immortality from the Father vnderstanding from the Sonne and sanctification from the Holy Ghost All which concurring in one identified essentiall vnion make thee a perfect soule without blemish Let not thy fall from that blessed state discomfort thee The bloud of Christ if the fault be not thine owne doth like a lauer purifie thy sins though they become as red as scarlet These theeues of the Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a very ancient Father terms them can neuer harme thee really howsoeuer their spirit of Detraction as false spectacles to multiply thy feares layes downe that humourous tradition before thy simple sight Seest not thou how those spirits which dallied with the holy water dare not once come neere our reformed Church As there be degrees of sinnes so in my iudgement these deluding spirits neuer appeare but to the grossest sinner Where a man hath but one honest man in his house there that house prospereth better then if that one were absent for that hee terrifieth the rest from cousenages and conspiracies so where one Godly man dwelleth there the Diuell dares not draw neere LINEAMENT III. 1 That all wicked Spirits ordinary and extraordinary doe issue from the same head 2 That they cannot harme a man really without his owne naturall or wanton motion 3 Their varieties proued out of the Scripture where Saules lunacie is censured 4 That the Spirit of Detraction attendeth on all the said spirits EVen as good spirits or vertuous motions issue from the Godhead as from the cleere fountaine of goodnesse so wicked spirits and vnbridled affections fetch their pedegree from the deceitfull Serpent wâ—h allured Eue to insring the Lords commandement For his malicious spirit repining that man a new made creature found more fauour then himselfe belike long afore an out-cast from Gods presence turned about the weaker vessell the simple woman and makes her an instrument for all their ouerthrowes together They were all of them accursed mankind destinated to death the Serpent to darkenesse Since which time continuall calamities and phantasticall spirits the blacke guard of sinne pursue mankinde till death gets the vpper hand and looseth the soule out of her prison of flesh and bloud I say vntill death as Gods Sergeant doe attach our bodies vpon debt due vnto nature and our soules vpon sinnes committed
Sea following Du Bartas his aduise hauing Faith for my sailes the holy Ghost for my Pâ—lot and the Bible for my starre Qui voudra seurement par ce goussre ramer Sage n'atlie iamais cingler en haute mer. Ains costoye la riue aiant la foy pour voile L'Espâ—it saint pour nocher la Bible pour estoile But quoth the reprobate then may I do whatsoeuer my will enduceth me vnto It is all one whether I commit good or euill For if goodnesse be already predestinated vnto me I shall surely light vpon it neither can all the prouocations of the world the flesh or the diuell cause me to erre O curuae in terras animae coelestiura inanes O stooping soules to earthly trumperies And quite deuoide of heauenly mysteries Though God foresaw before the ground worke of the world was laid that such and such might be saued yet notwithstanding he knew in his wisdome that they could not by reason of their affections and of themselues without his assistance attaine to that perfect state And therefore he interpoled his mercy together with his iustice he sent his owne spirit among them incarnated to ease them of that grieuous yoake which flesh and bloud found insupportable whereby he foresawe that men might please him if they were endowed with as much free-will as they might chuse for their enabling thereunto To this end he inspired some with faith and some he reiected yet with this caueat and condition did he predestinate them to faith that this faith should serue as a badge or cognizance to discerne them from the reprobate so that their election being conditionall they should not waxe presumptuous cowardes nor Apostates Thus all our actions all our goodnesse all our misfortunes yea and our liues willes and destinies are subordinate without coaction or constraint vnto Gods directions whose supreme will being aboue our willes and flowing into our willes takes not away the iudgements of our vnderstanding nor enforceth vs but so ruleth vs that we in chusing or refusing doe somewhat follow our owne reasonable willes For he that made vs without vs will not sanctifie vs without vs that is without our cooperation and consent Much lesse can the influence of the Starres or Meteours induce a necessitie of destinie and master our complexions without our consent The very beginning of all our operations was infused by our Creator in our selues with freedome of will So that no constellations or meteours if being corporall substances they triumph other whiles ouer our bodies by Gods direction yet cannot they sway our mindes because they are diuine spirituall and of a purer substance then themselues And surely they are strongly possessed with the spirit of Errour which ascribe the cause of their damnation immediatly vnto Gods ineuitable decree for the certainty of his decree doth no way force them of necessitie to be saued or damned as they please And though the intent of God himselfe be certaine and immutable yet notwithstanding the meanes of bringing the effects of saluation or damnation to passe doe not proceede from necessarie but from voluntary motions for Gods prouidence or foresight which as I wrote in the former discourse is alwaies present eternall and at once obseruing that such effects would follow and seeing as it were at the same instant such to follow his commaundements as liuely as if they had alreadie fulfilled them and contâ—arywise seeing such and such to commit sinne as if he had seene them then alreadie committed knew certainly who would be his elect and who would be rebellious Weercupon he ordained eternall rewards and eternall punishments for them As for example a man sicke of a Calentura or burning ague is charged by his Physition not to drinke wine The patient notwithstanding the strictnesse of his charge by reason of his continuall custome and former disordered life carouseth wine and dieth Which that Poet well remembred Et tremor inter vina subit calidumque trientem Excutit è manibus dentes crepuere retecti In drinking wine the panges of death From him the cup do wrest His members quake his teeth doe shake His life can finde no rest Now the cause of this mans death was himselfe for if he had obeied the Phisitian he had recouered his health After this fatall accident we cannot denie but it might haue otherwise hapned but the thing being once done we certainly know it was done and what was done must needs be done for now it cannot be vndone Howbeit that in the doing or drinking of the wine the sicke party might haue chosen whether he would drinke it or no. So in our actions concerning saluation or damnation there is no necessitie or restraint but we may chuse in time whether we will be saued or no neither ought we iustly to accuse God for our damnation if we be damned or blame his immutable and ineuitable decree but lay the fault where it ought Seeing that God is content that his will should concurre with ours let vs lay the fault on our stubborne selues who through a customarie delight in sinning haue wittingly and wilfully deserued it For his diuine Maiesty to free himselfe did tender his grace to all euery man might by acceptance there of auoid the punishment flie from the wrath to come if he would so that it is not the necessitie or constraint of Gods decree which inferred our damnation but our contempt of Gods commaundements which albeit we need not commit vnlesse we would yet being once committed must needs be committed which his prouident Maiestie perceiuing thus to proceede and chance as alreadie proceeded and chanced decreed eternall reward for the righteous and eternall punishment for the reprobate Concerning this last point we may iustifie the certaintie of his decree But to charge his Prouidence with the occasion of our sinnes as by the necessitie of his decree is damnable for it is one thing to enquire whether God knew that such and such would be damned and another thing to enquire whether he forced them to sinne and so to worke their owne damnation And it is another thing to affirme that God knowing such and such would sinne according to their natures did decree eternall punishment for them LINEAMENT V. That God is not the Authour of Temptation but an Actor therein NEyther tempteth God any man but giueth the wicked man ouer to his owne concupiscence and consequently to sinne and Sathans alluring baits He tempteth no man immediatly but according to his vnsearchable pleasure he turneth away his countenance withdraweth the influeÌ„ce of his grace from him and then is mans heart hardened by reason of his owne naturall imbecillitie lead into temptation and left as corpus opacum eyther for a while eclipsed or for euer enticed with the world the flesh and the Diuell And yet God is not the Author of our corruptions though he be an Actour in corrupting The doing of a thing proceeds from the Creator and the euill doing
as transferring loue to the Sonne the Sonne is loue as transferring loue to the Father and the holy Ghost loue onely as it is transferred produced and proceeding from them both Thus the whole Trinity according to the substance of loue agree all together in one for euery one of them partaking of one Godhead partakes also of the attributes thereof of loue of wisdome and others onely they differ in the order and maner of their loues or of their wisedomes productions In like maner the Father is wisdome ontly as begetting or producing wisedome the Sonne is wisedome onely as wisdome begotten or produced of the Father and the holy Ghost is wisedome as it is produced from the ioint and mutuall will of the Father and the Sonne so that wisedome is not the Father as it is wisedome but as it is wisdome begetting or producing neyther is wisedome the Sonne as it is wisedome but as it is wisedome begotten and produced of the Father nor is the holy Ghost wisedome as it is wisedome but as it is wisedome produced or proceeding from the Father and the Sonne Whereby good Christians may note the manner of the difference how that loue producing loue produced of the Father and loue produced both from the Father and the Sonne be three distinct things And so are wisedome begetting wisedome begotten and wisedome proceeding three personall properties distinct in the relation of one to another though indistinct in respect of their essence and eternity To wind vp this discourse in a word when I pray to the Father I pray with feare fearing his iustice when I pray to the Sonne I pray with hope hoping for mercy when I pray to the holy Ghost I pray with admiration admiring Gods loue in mitigating the seuerity of iustice with the sweete streames of mercy towards the penitent sinner through the spirituall apprehension of Iesus Christ crucified This the Pagan Poets of elder ages like guilty conscienced Caiphas were constrained to confes when they painted out Minerua their Goddesse of wisedome begotten in Iupiters braine and when they fained also that Bellona their war-like Goddesse was conceiued and begotten in a Goddesse fist for indeede the origen and roote of mans wisedome ariseth vp at first out of the braine and his strength out of his hand Both which serue for instrumentall agents to display out those worthy vertues of Strength and Wisedome Marke well my words muse vpon them thou that meanest to mortifie the outward man and to be conuerted into the inward man into a new Christian soule Maruell not at this distinction of mine touching Gods properties for I distinguish them not but into persons onely for order sake and that to the intent that thou mayest obserue his manifolde loue towards mankinde whose reasonable capacity his sacred Maiesty inuites by such a plaine distinction of personall functions to the mysteries of our soules saluation namely to know our Election by the Father our Redemption by the Sonne and our Sanctification equally breathed from them both in loue and wisedome by the holy Ghost who ingraues as with a seale these Diuine mysteries in our conuerted consciences And euen as these Poets like Apes glaunced at Gods personall properties by such Allegoricall examples so did they expresse their descending downe to men in varieties of shapes after the imitation of the Scripture where it is said that Iacob wrastled with an Angell that Abraham feasted three Angels vnder the habite of Pilgrims and that the Holy Ghost descended like a Doue at the Baptizing of Christ. Sometimes those Poets brought in their Gods disguised as men to feast with Philemon some other times as Heyfers Swannes and in a golden shower as Iupiter to Danae so that this verse may wellbe his Non frustra dictus Bos Ouis Imber Olor Courteous Reader here is in explicable admiration but no admirable explication nor yet any application worthy the least glimpse of his glorious name for the least sillable of this word Iehouah imports a more miraculous mysterie then slesh and bloud can possibly perceiue If his very name which no man knowes but himself containes such hidden wonders exceeding all the Anagrams Artes and Etymologies of the world much more mystically ought wee to conceiue of his vn-reuealed essence contenting our selues onely with the Scriptures phrase for a godly ignorance concerning such deepe matters downe poyzeth a world of Adams knowledge in good and euill LINEAMENT IIII. 1 The description of our Sauiour Christs Incarnation 2 In what maner he tooke vpon him our infirmities 3 His terrible passion and death 4 His Resurrection and Ascension 5 That he alone is our Mediator with the Father 6 His comming to Iudgement FRom the vndistinct substance of this omnipotent Godhead as fire from fire without diminution or waste came the Light of life the reasonable Word which was euer with God before the beginning of the world the Image of the inuisible God the first borne of all Creatures in whom all things consist by whom and for whom God made all things the bright sunne of our soules Horizon the giuer of Counsell the mighty God the euerlasting Father the Prince of peace the diuine Oracle the Paschall Lambe the Womans seede which must tread vpon the Serpents head our heauenly Fathers Ambassador to mortall men the Lion of the tribe of Iuda Iacobs Shiloh which must gather the people to gether the repayrer of that breach which was made by Adams fall betwixt the Angels and mankinde the Prophet whom God promised to raise vp like vnto Moyses the Angell of the great Counsell the roote of lesse which shall stand vp for a signe to the people and the nations shall seeke vnto it the life of the liuing the death of death The head corner stone which the foolish builders reiected the brazen Serpent which the Lord commaunded to be set vp as a signe to them that were slung with fiery Serpents in the Wildernesse for their recouery The stone hewed out of the Mountaine without hands which breake in peeces Nabuchodonozors glorious Image representing the Monarchies of this world The Virgins sonne Emanuell of whom Esay foretold King Ahaz This lightsome Word or Lord of peace to fulfill his Fathers predestinate counsell for the restitution of mankind which fell from the state of innocency to the intent that the sauage Wolfe might co-habitate and conuerse together with the silly Lambe vnder the same roofe of rest that the parents hearts might be reconciled towards their children and the children towards their parents that the stony flinty heart might be taken away and the tender fleshie heart restored to the second Adam that the different and disproportioned tuncs or thoughts of our mindes moulded after the diuers and different motions of the Planets at our natâ—uities might at length after the manifold crosles of this world agree in one in the vnity or vniforme harmony of the Spirit to this end I say this Prince of
a Giant refresht with wine He that but a little before as an abiect among men was crowned with a crowne of thornes in a ridiculous manner rose vp in triumph the third day crowned with a glorious garland to raigne for euer aboue all the Angels in heauen And after that hee had conuersed with his Disciples forty dayes here on earth and shewed himselfe to more then fiue hundred brethren at once making his resurrection manifest by many signes and tokens and palpably opening himselfe vnto them and particularly vnto Thomas Didymus whom in the rest of the Apostles presence he caused to put his hands into his sides that thereby he might confute his incredulity hee then ascended vp to heauen in their sight where he sits in his humanity preferred at the right hand of God hauing all power giuen him of the Father ouer all things farre aboue all rule power might and dominion and aboue euery name that is named not onely in this world but also in the world to come as thousand thousands of Angels and Saints proclaymed with a loud voyce in heauen Worthy is the Lambe that was killed to receiue power riches wisdome strength honour glory and praise Without the intercession of this reuiued and rightly respected Lambe the iust God-head will not accept the prayers of flesh and bloud be they neuer so humble neuer so vrgent On this mysticall Lambe on this sacred flaming Serpent fixe wee our internall eyes fixe wee our thoughts that are so stung by the sinfull Serpent and our God is pleased As contrariwise he is displeased if we craue the assistance of any other Saint or Angell Power or Principality There is no health to man saue onely by thy meanes and mediation Lord Iesus that boughtest the same ful dearely with thy blood innocently shed There is but one God and one Mediatour as thy chosen vessell shewes It is farre better to trust Gods word then the bonds of Saints who indeed are but creatures and no Creatours They are Gods members the spirituall Citie and Temple wherein his workes of mercy shine but they are not the Builders of this Citie or Temple to whom Diuine honour is onely due Who can preuaile more with the Father then the Sonne Who with the Sonne then a penitent soule whose conuersion the whole Quire of Heauens Inhabitants doe likewise most ioyfully applaude O man how deepely art thou indebted vnto thy Creator which for thy deliuerance out of the dark dungeon of death and errours hath appointed this great Angell to be thy Redeemer Mediatour and soueraigne Iudge We should blaspemously detract from thine omniscience O Lord omnipotent if we retained any other Attourney any other Aduocate besides thy soueraigne Maiesty Or if we were so credulous as to vse any such mediation farre be it from their submissiue thoughts to vsurpe thy puissant place which alone hast the Fathers key of fauourable Grace the same to open or to shut at thy soueraigne pleasure Diuine honour belongeth only vnto thee which thy seruant Peter well acknowledged when as he would not suffer Cornelius the Captaine to worship him but tooke him vp saying Stand vp my selfe am also a man The like disswasion vsed thine Angell to Iohn See thou doe it not for I am thy fellow seruant but worship God Thou art iealous of thine honor and limitest thy creatures to their conuenient functions for the glory of thy Name Cultus adoratio nulli creaturae concedi possunt sine Diuinitatis iniuria Worship and adoration cannot be graunted to any creature without wrong to the Godhead as an auncient Father testified And as another learned Doctor taught Maledictus omnis homo qui spem habet in homine quamuis Sanctus sit quamuis Propheta Cursed is that man which putteth his trust in men though they be Saints though they be Prophets Is it not then a wrong a blasphemous wrong to the whole Maiesty of the sacred Trinity for a man to distrust Christs absolute Soueraignty ouer all Principalities and his Diuine knowledge ouer all the world And doe we not distrust these prerogatiues of his when with a blinde zeale we deuoutly suc vnto inferiour persons as though our Sauiour were otherwise occupied or that he loued state and pompe Doe not we distrust when we repeate ouer as Persius his Parrots 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often greetings to our Lady yea millions of Aue Mariaes when we reade our Ladies Offices our Ladies Psalter or when we trauell in pilgrimage for her sake for satisfaction of our sinnes to Lorette to Guardalupe or to Montserrate No doubt but that herein we distrust his Diuinity and detract first from the Father who sent his Sonne in person among his vnthankefull tenants raised him from death and set him on his right hand inspiring him with his omniscience whereby he might know the very secrets of all hearts and refresh them that were laden with the burthen of their crying sinnes Then we detract from Iesus Christ when we foolishly and phantastically despise his word not onely refusing to beleeue in his Crosse to be saued through his merites alone through his sauing Name alone for what else betokeneth the name of Iesus but an al-sufficient Sauior O Iesu esto mihi Iesu but also hoping by the Moone-shine in the water by other mens deserts to obtaine remission And lastly we detract and wrong the holy Ghost when we compell him with his spirituall gifts to depart away sorrowfull from the mansion of our soules being willing to performe and execute his office in testifying and wittnessing to our consciences our saluation through Christs onely merites Let me doe good workes let me like Zaccheus giue halfe that I haue to the poore let me fast let me represse the perturbations of my minde by taming my body with discipline or with whipping as some Papists doe or by launcing and wounding of my flesh after the example of Baals Priests yet if I want faith and loue faith to beleeue onely in Christ and loue to liue as a member of his mysticall body reiecting all other helpes whatsoeuer I am an Anathema an accursed Excommunicate out of his faithfull family Neuerthelesse God forbid that I should proue so ingratefull vnto the Mother of my Sauiour that I should forbid honest-minded Christians to yeelde her memory that reuerence and reuerend regard which is not repugnant to the Diuine Maiesty or offensiue to his iealous Spirit For I holde it a very laudable custome that the monuments of her name vertues and conception be preserued from obliuion and extinction by an anniuersary or yearly renewing of them vpon those festiuall daies as our Church hath destinated for the celebration thereof As I defie those which Deifie her memory and person in saying vnto her O Sauuoresse sauue moy O my Sauiouresse sane me so I defie those which defie her memory and person This the Scripture warrants This my earthly Soueraigne witnesseth and confirmeth
certaine Libel in meeter wherein Iohn then Archbishop of Canterbury who was a Prelate of singular piety grauity and knowledge and also Richard late Archbishop of Canterbury were both of them traduced and scandalized by descriptions and circumlocutions and not in expresse termes In the said case these points were resolued Euery Libell which is called famosus libellus or Infamaâ—oria Scriptura is made eyther against a priuate man or against a Magistrate or publique person If it be made against a priuate person that deserues a seuere punishment For though the Libell be made but against one yet notwithstanding it incites all them of the same family kindred or society to reuenge and so tends consequently to quarrels to the breach of the peace and may be the cause of effusion of bloud and of great inconueniences If it be made against a Magistrate or any other publique person that is a greater offence for that concernes not onely the breach of the peace but the scandall of the gouernement for what greater scandall of the gouernement can there be then to haue corrupt or wicked Magistrates appointed and constituted by the King to gouerne his subiects vnder him And there cannot be a greater imputation to the State then to permit such corrupt fellowes to sitte in the sacred scate of Iustice or to haue any medling in or concerning the administration of Iustice. Albeit that the priuate man or Magistrate be dead at the time when the Libell was made yet that is punishable for in the one case it prouokes others of the same family bloud or society to reuenge and to breake the peace And in the other case the Libeller traduceth and slaundereth the State and Gouernment which dieth not at all A Libeller that is called famosus defamator shall be punished eyther by indictment at the common law or by Bill if he denies it or Ore tenus by his confession in the Star-chamber and according to the quality of his offence he may be punished by fine or imprisonment and if the case be exorbitant by Pillory and lesse of his cares It matters not whether the Libell be true or whether the party against whom it was made be of good report or of ill report for in a setled State of Gouernement the party grieued ought to complaine for euery iniury done vnto him by ordinary course of law and not by any meanes to reuenge himselfe eyther by the 〈◊〉 course of Libeâ—ling or other wayes He that killeth a man with his sword in combate is a great offender but he is a greater offender that poysoneth one for in the one case hâ— that is openly â—slaulted can defend himselfe he knowes his aduersary and may d ee his endeuour to prâ—uâ—ut him but poysoning may be done so secretly that no man can defend him selfe against it Wherefore the effence is more dangerous by reason that the â—ffender cannot be easily knowne And of the same nature is Libelliâ—g It is secrete and dispoiles a man of his fame which ought to be more pretious vn to him then his life and it is very hard to finde out the Authour of an infamous writing Difficillimum est inucnire Authorem infamatoriae scripturae and therefore when the offender is knowne he ought to be seuerely punished Euery in famous Libell is eyther written or vnwritten aut est in scriptis aut sine scriptis A scandalous Libell which is written in scriptis is when an Epigram Rime or other writing is composed or published to the note or contumely of another through which his same or dignity might be preiudiced And such a Libell may be published 1. verbis aut cantilenis by words or songs as when it is maliciously repeated or sung in the presence of others 2. Traditione by delinerie when the Libell or any copy of it is deliuered ouer to scandalize the party Famosius libellus sine scriptis an vnwritten Libell may be made first by pictures as to paint the partie out in any shameful and ignominious manner Secondly by signes signis as to fasten a gallowes or other reproachfull signes at the parties doore or elsewhere And it was resâ—lued Michaell 43. 44 Elizabeth in the Star-chamber in Hally woods case that if any one findes a Libell and would preserue himselfe from danger if it be composed against a priuate man the finder ought eyther to burne it or sorthwith to deliuer it to a Magistrate but if it concernes a Magistrate or any other publique person the finder must cut of hand deliuer it to a Magistrate to the â—ntâ—nt that by examination and industry the Authour may be sound and punished Libelling and calumniation is an offence against the law of God For it is written Noâ— facies calumniam proximo thou shalt not reuile thy neighbour Thou shalt not haue to doe with any false report a In cogitatione â—uane detrabas Regi nee in secreto cubiculi tui diuiti maledices quia volucres coeli portabunt vocem tuam qui habet pennas anunciabit sententiam Aduersus me loquebantur qui sedebant in porta in me psallebant qui bibebant vinum Filij stultorum ignobilium in terra penitus non parentes nunc in eorum canticum versus sum factus sum eis in prouerbium It is obserued that Iob was the mirrour of patience as appeareth by his intemperate wordes and became Quodammodo after a sort impatient when Libels were made of him Whereby it appeares how forcible they were to prouoke impatience and contention Likewise there are certaine notes whereby a Libeller may be knowne Quia tria sequuntur defamatorem famosum because three things doe follow a notorious Libeller 1. Prauitatis incrementum increase of lewdnesse 2. Bursae de crementum euacuation of the purse and beggerie 3. Conscientiae detrimentum shipwracke of conscience LINEAMENT XVI The conclusion of the fourth Circle contayning the Authours pareneticall Charge to common Iuries COurteous countrey-men vnderstanding spirits whose hap it is to be enrankt into impanelles according to the auncient lawes and liberties of this our flourishing Common-wealth yee haue heard with your externall cares and I pray God that the same may be internally enrowled in your consciences with eternall characters euen Princes Iudges Prophets Apostles yea and our Sauiour Christ himselfe all of them possessed with the powerfull gifts of the holy Ghost to proclaime to declaime and to denounce as Gods Heralds with holy Trumpets decrees of death and defiance of damnation with euerflaming vengeance against the Diabolicall Detractors of the Heauenly Deity and of his Diuine similitude here on earth Ye haue likewise heard nay ye haue beene oculati testes cleere eye witnesses that the moderne lawes of our Countrey haue condemned periuries and scandals with excommunication the most grieuous and greatest censure that the Church can giue with mulcts and fines with imprisonment with pillories with disgraces worse then death it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foole
becomes wise and warie after miscrie or as our English prouerbe teacheth The burnt childe will take heede of the fire Let the precedent examples of other mens falles and follies exhort you to remember your Christian dueties and specially now at this instant since that yee are called and sworn as precise Patriots as chosen vessels of honour of an honourable corporation to edifie to doe your best endeuour towards the repairing of the Lords Temple though it were but by tempering of Lime whereto the Noblest is vnfit by transferring of stones by carrying of clay sand haire wooll or rather then nothing in conuaying of Oyster-shels so that ye be industrious in your charge it sufficeth for your discharge But how is it possible for you to performe any such seruice without presumption when as ye sacrilegiously conceale your Countreyes cockle your darnell your droanes your drunkards and your Detractours How is it possible for you to build vp Solymi Rudera clara soli the ruinous wals of the Church Militant when as ye offend the Arch-builder of the world with disloyall thoughts words and workes with exercising Spiritualem nequitiam in coelestibus Spirituall wickednes in heauenly matters with committing spirituall fornication against the Maiestie of Gods spirit How is it possible for you to escape vnpunished or not to be principall partakers of their faults and fines of their finnes and penalties whom ye wantonly spare for worldly respects Alas It is pitie you say to present poore silly wretches who transgresse of meere necessity It is more noble to giue then to take away to spare then to spill And sor the great Ones ye pretend that your cobweb is too thin to cub them in Foolish Pitie Marres the Citie It is a saying not so olde as true Beloued Christians beware of this Alchymie beware of this sophistry for beleeue it as an Article of your Creede that sinne is damnable vnder what colour soeuer it be shrowded Whether it be couered with clouts and ragges or with a golden robe let the Moâ—ster be vnstript let Achan be accused for his theft let Ioab be endicted for his shedding of innocent bloud yea though hee haue taken Sanctuarie and caught hold on the hornes of the Altar Let Semei be brought coram nobis for his â—ayling and reuiling Let Barrabas be found as a notorious felon Enquire whether Bigthan and There 's haue committed treason against the Lords Annointed and whether the sonne of Salomith the sonne of Dibry hath committed the like heynous crimo against the Lord himselfe in blaspheming his hallowed name And of what nature soeuer the billes are that men preferre vnto you follow your euidence and find out the guilty though they be proportioned as huge as Gyants let not their high nor huge statures dismay and defile your vndefiled consciences The cause is none of yours The iudgement is none of yours But both belong vnto him that made you Ye can doe no lesse then â—ndorce BILLA VERA vpon euident misdemeanures albeit with outward teares and inward bleeding griefes For if Saul an Annointed King for sparing of Agag a prisoner Prince had his Kingdome of Israell rent from his posteritie for euer euen by the Lords owne verdict what shall be the guerdon of your indulgence of your cunning concealement The reward of sinne is death and the reward of bloudy or blasphemous sinne such as periury is can be no other then perpetuall death Non est bonum ludere cum Sanctis There is no iesting with oathes no dalliance with detracting from Gods word It is not Equiuocation or mentall reseruation Iurani Imguâ mentem iniura tam gero I swore an oath by tongue but I beare a minde vnsworne as that young man Hyppolitus in Euripedes protested It is not the Popes pardon or his detracting dispensation it is not Indian golde it is not a selfe flattering suggestion nor all this worlds commodity which can iustifie the cursed blot of blasphemie or rectifie the cancred blossomes of blasphemous concealements There is a sinne veniall which we call trespasse and there is a sinne vnto death a sinne not to be forgiuen Such is the wilfull and presumptuous sin of a mans owne witting conscience against the open face and illumination of the holy Ghost And what if the sinne of Periurie fals out to be this horrible and heauie sinne In what a plight are partiall Iuries Therefore my Masters I could wish that ye deliberate with Diuine discretion before ye determine your verdicts rashly in heat of flesh and bloud And to speake more plainely to the purpose I could wish as long as yee enioy this waightie place in examining the defects and defaults of your Countrey that ye proceed not as many now-a-dayes do to censure presently after drinking or Tobacco taking but rather that ye beginne continue and conclude your proceedings soberly grauely and aduisedly without temerity timerousnesse or affection But what man quoth the spirit of Detraction can be so voyde of passion or affection Then farewel kindred farewel loue nay farewell life it selfe if I cannot helpe my friend in necessity or hurt my foe in oportunitie The Lord rebuke thee thou foule spirit that goest about to make Christians worse then Pagans in whose bookes it is written that Iustice hath neither father nor mother Shall we regenerated Christians that know Iustice to be one of the chiefest Attributes of the Godhead and so highly regarded of his sacred Maiestie that he spared not his holy One his owne eternall Word but gaue him ouer for a while to cruell death in reuenge of olde Adams sinnes shall we respect flesh and bloud more then Gods Attribute Shall we forfeit both our eyes to saue one of theirs Shall wee lose our owne soules and bodies to ransome other mens corruptible bodies or temporary fortunes Better it is to cut off one member then that the whole body boile in hot scalding leade He that loues his father and mother aboue me is not worthy of me saith our Sauiour Christ. Shall we being put in trust deceiue the trust that is reposed in vs Shall we become our owne caruers and vnder colour of Iustice iniury the innocent Vengeance is Gods and he will requite It is better O reuengfull Spirit to conceale the guilty then to condemne the guiltlesse But ye beloued of the Lord I hope will so iudiciously behaue your selues in an equall ballance without enclining to the left hand or to the right hand that the Right shall still take place that the expectation of your Iudges conceiued of your fidelity and integrity shall not be voyde and frustrate Ye will demeane your selues I hope so zealously so sincerely in your proceedings that the matter and not the man shall be the obiect of your internall eyes your eyes of vnderstanding which I pray God to enlighten with his knowledge to inspire with the sparkes of his spirit wherby yee may discerne gold from copper truth from periury sincerity from vanity the sonnes
vpon him and he shall curse thee to thy face Whereto though God answered Lo he is in thine hand yet we must not take that saying literally but parable-wise or according to the Hebrew maner of speech He is in thine hand that is he is in the case as thou wouldest haue him my hand shall plague him according to thy demaund Likewise we must vnderstand that the holy Ghost here as in other places of the Scripture inserteth such familiar conserence as is fitting for mans capacity and for the vsage of that language When his Maiestie is disposed really to plague offendors coÌ„monly he employeth his owne Angels which S. Iohn in the Reuelation plainly manifesteth in these words I saw another signe in heauen great and maruellous seuen Angels hauing the last seuen plagues for by them is fulfilled the wrath of God And againe I heard a great voyce going out of the Temple saying to the seuen Angels Go your waies powre out the seuen golden vials of the wrath of God vpon the earth His owne Angell God sent to destroy Sodome and Gomorra to plague the Israclites when Dauid caused the people to be numbred and to ouerthrow Senacheribs army His owne Angell he sent to smite ambitious Herode so that he was eaten vp of wormes To conclude this is a golden rule and worthy to be engrauen in Cedar that Good men neuer detract from the Lord or from their neighbours To the Lord they ascribe al glory all causes all effects To Caesar they ascribe what is Caesars and honour to whom honour belongeth Notwithstanding any naturall notions or idle imaginations imprinted in their braines by the Spirit of Detraction good men will quickly breake through such brittle cobwebs and will pierce quite through such imaginations with their intellectuall iudgements as the beames of the Sunne pierce and passe through the thickest clouds inwardly building on this fort of faith that the Diuels force himselfe being spirituall and oftentimes a prisoner is not really reuelling but spiritually roguing or restrained euen according to the pleasure of the Great Iehouah in whose power alone it consisteth to bruise his head and to bring vs safely out of his tempting snares LINEAMENT XVI The Spirit of Detraction punished by the immediate power of God proued by examples out of the Scripture EVen as the Spirit of Detraction with all other sinful spirits as the spirit of pride the spirit of gluttony the spirit of hatred and such others by the contagious craft of the diuellish serpent like an infectious leprosie possessed all soules since the first transgression of our foreparents our Sauiour only excepted for in Adam we all liued so likewise did this serpent first detract and depraue the Lords glory in heauen when he arrogated to himselfe his immensiue power And afterwards when he seduced Eue to disobey her Creator touching the forbidden fruit saying vnto her ye shall not die the death And also when he made her beleeue that she should be as wise as God At the building of Babell they desperately detracted in distrusting Gods prouidence in fearing another Deluge and in saying Let vs build vs a tower whose top may reach vnto heauen least peâ—aduenture we be scatterd abroad vpon the face of the earht Corah Dathan and Abiram were swallowed vp of the earth because they murmured against God and spake against his seruant Moses Miriam the sister of Moses was stricken by the Lord with leprosie because she spake against her brother and against his authority which he had from God The men which Moses sent to search the land of Canaan and which when they came againe made all the people to murmur against him and brought vp a slander vpon the land euen those men that did bring that slaunder vpon it as though it had bene euill died in a great plague before the Lord None of the Israelites which came out of Aegypt except Caleb liued to enioy the land of promise because they murmured against their Redeemer who brought them out of seruitude and tempted his patient spirit therefore they perished in the wildernesse Saul despayring of Gods mercy and for that the Lord vouchsafed not to answere him by dreams nor vrim nor yet by Prophets sought to the cousening witch of Endor who against her will like to Baalam and Caiphas prophesied the truth by a supposed Samuel that the spirit of God had quite abandoned him that the next day after he should be slaine by the Philistines The Israelites discomfited the Sâ—rians and killed one hundred thousand of them in one day according to the speech of the Prophet that was sent to the King of Israel with this message Thus saith the Lord because the Sirians haue said The Lord is God of the mountains and not God of the valleyes therefore will I deliuer this great multitude into thy hands and you shall know that I am the Lord. Ahaziah King of Iuda being sicke sent messengers to Baalzebub the God of Ekron concerning his discase and his recouery But Elias out of the Angels mouth resolued him saying Is it because there is no God in Israel that you goe to enquire of Baalzebub the God of Ekron Wherefore thus saith the Lord Thou shalt not come downe from the bed on which thou art gone vp but thou shalt die the death Amaziah Priest of Bethel bad the Prophet Amos prophesie no more at Bethel because it was the kings Chappel and the kings Court Wherefore and for that he controlled the Lords messenger thus said the Lord Thy wife shall be an harlot in the Citie and thy sonnes and daughters shall fall by the sword and thy land shall be diuided by line and thou shalt die in a polluted land Beares came out of the forrest and tare in peeces two and fortie children which mocked Elisha the Prophet and reuiled him with his bald head Senacherib king of Assyria warring with Hezekias king of Iuda sent a blasphemous embassage vnto him signifying that the Lord could no more saue Ierusalem from his victorious hand then the counterfeit Gods or Idols of other nations which he destroyed But the word of the Lord came to Esay the Prophet against Senacherib in this manner Whom hast thou railed on and blasphemed against whom hast thou exalted thy voice and lifted vp thine eyes on high Euen against the Holy one of Israel Because thou ragest against me and thy tumult is come vp into mine eares therefore will I put my hooke into thy nosthrils and my bridle in thy lips and will bring thee backe againe the same way thou camest So the Angell of the Lord went out and smote in the campe one hundred threescore and fiue thousand men in one night And Senacherib himselfe at his returne home was slaine by two of his sonnes One Hananiab in the time of Zedekiah king of Iuda prophesied falsely among the Iewes at Ierusalem eyther of vaine glory for
in the world to come euen as he lasheth some for their reformation and not for their ruine ad correctionem non ad ruinam as Queene Elizabeth of famous memory spake touching a subiect of hers then in durance This kinde of punishment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord himselfe names the rod of men the plagues of the children of men such as the Father vseth to his childe he likewise vseth to his elected childe to the intent that man might not waxe ouer-wanton in affections or seem righteous in his owne conceit for no flesh stands instified in his sight and as that holy man alleadged that hee might deliuer him from pride that he might keepe his soule from the graue and his life from the sword Whereto agreeth that Prouerbe Dulcia non meruit qui non gustauit amara Who tasted not the sowre deserues not sweet God foreseeing that some of his children might sinne in many things scourgeth them with infirinity of body lest they should sinne Vt ijs vtilius sit frangâ— languoribus ad salutem quam remanere incolumes ad damnationem That it might be more profitable for them to bee broken with diseases for saluation then to remaine whole and in health for damnation This another auncient Father confirmes Magis intus dolemus per hoc quod foris patimur We grieue in wardly the more for that which wee suffer outwardly And againe While wee are outwardly strucken we are secretly and wofully recalled to the remembrance of our sinnes Our fleshly fathers corrected vs and we gaue them reuerence and shall wee not patiently endure our heauenly Fathers scourge They for a few dayes chastned vs after their owne pleasure but hee for our profit that we might be partakers of his holinesse When any Plague Murren losse crosse or misfortune befals vs that proceedes not from the diuell but from our Father in heauen It is he that created light and darknesse that makes peace and trouble It is hee that ordereth this worlds globe and turnes the wheele of all our fortunes And againe as himselfe promiseth If we will walke in his Ordinances he will send peace in the land but if we despise his commandements he will send a sword vpon vs. His prouident Maiestie knows best what befits our fraile natures He will haue mercy on them who deserue mercy at his handes And he will punish those that deserue punishment Shall we receiue good at the hand of God and not receiue euill Shall we reioyce when the Sunne shines and when it lowres shall we lowre and frowne likewise Know then O worldly men that no euill can chance vnto you without the appointment of God Out of his mouth goeth both euill and good as the Prophet lamented And as another Prophet testified Shall there be euill that is calamity in a Citie and the Lord hath not done it Great reason it is that hee which sent vs into this world should take vs out of the world after what maner soeuer it pleaseth him Whether it be by ordinary or extraordinary meanes by death naturall or violent lingring or sudden welcome be death vnto vs that be borne to die For this cause while we haue time to repent let vs beginne instantly out of hand to amend our liues before his darts doe hit vs before the darke night of tribulation comes vpon vs. Repentance which is done vpon the laâ—â— houre is commonly done vpon feare of future torments Then it is hard by reason of our prrsumptuous delayes to finde grace and mercy as a Spanish Diuine very well obserues Malse hallan los remedios en el trabaio que enâ—e descansoy paz no se buscaron Ill doe they finde remedies in time of trouble when they sought for none in time of peace In this case the counsell of the wise man is very good Get thee righteousnes before thou come to iudgement and vse Phisicke before thou be sicke Examine thy selfe before thou be iudged and in the day of destruction thou shalt find mercy humble thy selfe before thou be sicke and while thou mayest yet sinne shew thy conuersion Most certaine it is that Sathan tyrannizeth most furiously at the shutting vp of our liues when we are least able to resist by reason of our extreme paines and panges both in body and minde Then the very best haue enough to doe A man hath not two soules that he may aduenture one of them Therefore O Christian stand to thy tacklings stand stout alwayes prepared to preuent all future euils O lim haec meminisse iuuabit The time will come when the remembrance of thy fore past crosses will auaile the repeating In the meane time Mors tua mors Christi-fraus mundi-gloria coeli Et dolor Inforâ—i sunt meditanda tibi Thinke on thine owne and Christ his death And on false worldly traines Thinke also on sweet heauens ioyes And on Infernall paines God helpe vs if we shall do nothing else in this world but liue in continuall care pensiuenesse and perplexity of minde as in truth we must if we liue in feare of deathes suddaines But the case is otherwise for the Church hath prouided in the Letany that we pray God to deliuer vs from lightning and tempest from plague pestilence and famine from battell and murther and from sudden death O man full of Detractions how long wilt thou tempt the Lord thy God This earthly world was not giuen thee for a Paradise but for a Purgatory It was not made thee to build in but rather to pull downe to crucifie and to mortifie thy couetâ—ous thoughts that in the other world thou mightst liue for euer with Christ and his Angels This world is indeede a place of triall a warfare a maze of troubles and a seate to soiourne in for a time for short time Wherefore and because this time later or sooner serius aut citius is not limited by Patent to any mortall creature whereby we might foreknow or preuent the brunts of nature fortune or destiny which three I hold to be the ineuitable will of God let vs stand watchfull against sudden death seeing it is for a great prize for a great purchase that none can be greater euen for the saluation of our deare soules I graunt that olde Adam prayeth against the suddennesse of death but alas poore man it is for doubt of the worst It is the nature of a sinfull soule to become so enamoured with this enchanting world that it loathes as the horror of hell all sudaine mischiefes and chiesly a mischieuous death We would faine die the death of the righteous but in no wise would we liue the lise of the righteous And yet how dare we iudge of them that die so suddenly May not the â—ord dislodge his tenants at will specially for their aduancement without warning at any time Did not hee after this sudden manner as it were in the twinckling of an eye translate Henoch
and Elias in their soules and bodies vp into heauen Many good men haue died sodainly Abell Iosias Onias and others had no long warning to prepare themselues God knowes best what besits our humane natures It may be he causeth some to die suddenly because of their crazed braines lest in their lingring disease they fall according to the constitution of their bodies into despaire or to railing and reuiling whereby they might leaue behinde them in this world an infamous memoriall Therefore to case them of their torments and for auoyding of so soule a scandall he suddenly sends for his selected seruants Some others he send for suddenly and terribly to terrifie them which remaine behinde for if Gods seruants die such a fearefull death what hope hath the sinner In a word good men neuer pray against suddaine death but to the entent they might order their worldly businesse before their deathes as the said to Hezechias Set thy house in order for thou must die LINEAMENT XII 1 That we must not iudge by mens misfortunes or sudden death that they be forsaken of God 2 Charitable censures which a good Christian may yeeld touching those that die suddenly 3 The Spirit of Detraction conuicted for censuring ouer cruelly of the Authors wife who was striken dead with lightning the 〈◊〉 of Ianuary 160 0 where â—er commâ—ndation and assumption are moralized WHen the Lord is disposed extraordinarily to extend his glorious power why dost thou ô foolish man presume to enter into his hidden power Why dost thou labour like Lucifer to climbe vp into his chaire of secrets Shal the thing formed checke him that formed it Can the Pottervse his vessels as he thinkes good and shall not the Lord dispose of his owne creatures Who arâ— thou which iudgest another mans seruant What canst thou tel whether God hath predestinated them to saluation and accepted of their submission as of the thiefe which was crucified with him at the last gaspe and as they say betwixt the bridge and the brooke Betwixt the stirrop and the ground Mercy I thought mercy I found As one â—pitaphed vpon the tombe of him that fell dead sodainly from his horse Sometimes it pleaseth his Maiestie out of our errour to raise his owne honour and to make vertue perfect and complete by infirmity And therfore it is verie vncharitable for one sinner to iudge of another sinner Let him who is without sinne throw the first stone at him as Christ said â—â—et the sinner draw out the beame out of his owne eye before â—e remoue the mote out of his brothers eye It is Gods office onely to iudge the euent and end of things Therefore iudge nothing before the trâ—e vntill the Lord comes who will lighten the hidden things of darknesse and open the counsels of the hearts Saint Paul was made a gazing stoâ—ke vnto this world he was defamed yea he was made as the filihinesse of the world as the off-scouring of all things yet a chosen vessel and Apostle of Christ. When it was told our Sauiour that Pilate had massacred the Galilaeans euen as they sacrificed he willed vs not to iudge of their liues and sins but by their example to amend our liues For neither those poore Galilaeans nor yet these eighteene vpon whom the tower in Siloc fell were greater sinners then all ohers which dwelt at Ierusalem Iosias was one of the godliest kings that euer reigned in Iuda yet was he killed with dartes in the battell against the king of Aegypt Zachariah the Prophet Stephen the martyr with other seruants of God were tyrannously put to death Yea and Christ himselfe being without sinne endured worldly sorrowes without number and also died a most terrible death yet did they iudge him as though he were plagued and cast downe of God according to that which was prophesied of him The Lord is righteous in all his waies the Lord is holy in all his workes as the Prophet Dauid confessed and as Maurice the Emperour protested when he saw his wife and children murthered before his face by his seruant Phocas How then darest thou which art vnrighteous and vnholy sit and reade on the secret deeds of the righteous God and on the wondrous proceedings of the holy one of Israel Sometimes it pleaseth him to fulfill in our daies that Prophesie of his concerning the taking of the godly from among the wicked The righteous perisheth and no man regardeth it in his heart Good godly men are taken away and no man considereth it namely that the righteous is conueyed away from the wicked who heape vp treasures and pleasures for this world as the godly do for the world to come It may be also that his mercy is so great that respecting not our sinnes his aboundant grace will vouchsafe to pronounce that answere concerning Lazarus in our behalfe This sicknesse is not vnto death but for the glory of God Correspondent to which is likewise the satisfaction which our Sauiour Christ yeelded to his disciples demaund when they asked him about the blind man Master who did sinne this man or his parents that he was borne blind Iesus answered neither hath this man sinned nor his parents but that the works of God should be shewed in him Perhaps the Lord sends extraordinary accidents vpon his seruants to the intent that they should serue for a Parable or warning peece to the rest of his people in this countrey from whom he meanes shortly to take away their power the ioy of their honour the pleasure of their eyes and the desire of their hearts except out of hand they become watchfull and repentant with the Niniuites For if iudgement begin at the iust what shall be the end of them which obey not the Gospell of God And if the righteous be scarcely saued where shall the vngodly and sinner appeare If there be no difference betweene the innocent and reprrobate in the manner of their deathes and worldly crosses why doe we ioyne field to field land to land and make account to see long lasting daies in this transitory world or to die in our soft downe beds The word of the Lord came to Ezechiel Behold I take away from thee the pleasure of thine eyes with a plague yet shall thou neither mourne nor weepe So Ezechiel spake vnto the people in the morning and in the euening his wife died The Parable was this thus saith the Lord God behold I will pollute my sanctuary euen the pride of your power the pleasure of your eyes and your hearts desire And you shall doe as I haue done ye shall neither mourne nor weepe but ye shall pine away for your iniquities and mourne one towards another Thus Ezechiel is vnto you a signe And thus perhaps am I a signe vnto you O worldly wizards whose tongues are hired by the detracting spirit to blaspheme the powerful Lord of lightnings to curse God and die with Iobs wife and
time of Luthers death 3 A note deliuered by the Authour touching the Diuels reall power Lineament VIII 1 That true miracles were but lent by the Lord to the Primitiue Church for confirmation of the Gospell which accompanied the said miracles 2 How in their stead false miracles crept into the Church with the Antichrist in the time of the great Apostasie 3 The Diuels Synode for employments of his hellish spirits 4 The Authours digression shewing that the Diuels shape was not reall but delusiue to deceiue the eye-sight 5 How men by his spirituall insinuations becâ—me his agents here on earth 6 The Diuels craft to continue men in their Detractions Lineament IX 1 What is the craft of our common Wizards 2 That Souldiours and men of courage haue beene daunted with disguâ—sed Angels 3 Examples of ordinary Witchcraft Sorceries and Coniurations Lineament X. An example translated out of Monsieur du Chesne his pourtait de la sante declaring how one Monsieur Poena a Phisition of Paris coniared two spirits out of a possessed mans body Lineament XI An excellent example of Conâ—uration translated out of Erasmus his Exorcisines fit to be obserued of our superstitious Detractors Lineament XII 1 That the Diuels common drâ—ft is spiritually to vndermine the will of man 2 That his scope and force is cousenage and deceit Lineament XIII Apborismes collected out of the first Fathers of the Primitiue Church concerning the Diuels power Lineament XIIII 1 The Authours Dehortation from such vaine detracting studies 2 The knowledge of Astrologie stinted and censured Lineament XV. 1 That the Authours meaning is not to denie the Diuels reall subsistence 2 His charitable application of the statute against Witchcraft made Anno primo Iacobi 3 That he onely denieth his reall power and his palpable force ouer any of Gods creatures 4 The vanity and fondnesse of Wizards 5 That the hand of God plagued Iob and other creatures of his 6 That good men neuer detract from Gods glory Lineament XVI The Spirit of Detraction punished by the immediate power of God proued by examples out of the Scripture The sixt Circle Lineament I. 1 THe spirit of Detractions pleas and allegations on the behalfe of his humouring and soothing men in their vanities 2 The said spirit sharply rebuked for his Equiuocation and dissimulation 3 The Authours purpose in this subsequent Circle Lineament II. 1 How the Spirit of Detraction goeth about to ouerthrow Predestination in attributing our misfortunes immediately to the Planets thunders lightnings or other naturall creatures where the Author excuseth himselfe for writing of such deepe mysteries 2 How God made the second causes and all other things in this world for mans sake Lineament III. The Spirit of Detraction conuâ—cted for measuring Gods prouidence by their owne humane prouidence Lineament IIII. 1 The Authors censure of Predestination 2 That all second causes doe worke their effects according to the first causes direction which is God 3 How God endowed some with free-will through grace to enable them vnto faith 4 The Spirit of Detraction conâ—â—cted for imputing the cause of mens damnation to Gods decree Lineament V. That God is not the Authour of Temptation but an Actor therein Lineament VI. 1 How God predestinated some to be saued 2 Why all men were not elected 3 That mens owne wils by Gods sufferance occasion their reprobation and harme 4 The Authors sentence concerning himselfe whether he be one of the elect 5 That Good and Euill cannot come without Gods consent Lineament VII 1 The causes why God ordained thunder and lightning 2 The naturall nutriments of lightning 3 Why thunder and lightning be most dangerous in Winter 4 Where they worke their operations more vehemently 5 An admonâ—tion to build low Lineament VIII 1 How God sends thunder and lightning eyther for his glory for mens triall or for their punishment 2 Examples as well moderne as auncient offorcible thunders and lightning Lineament IX 1 That they detract from the glorious Maiestie of God which attribute his thunders lightnings and other meteorly signes to the Diuell or his adherents 2 Proofes out of the word of God that God alone sendeth forth such terrible signe Lineament X. 1 Probable proofes out of Ciuill pollicy that God is iealoâ—s of his glory and glorious signes and therefore not probable that he would lend his reall power to the Diuell 2 Examples of worldly states which could not endure vsurpers of their transitory titles and prerogatiues 3 That God hates Coniurers Witches Antichristians and other Detractors and vsurpers worse then Atheists or ignorant Iâ—fidels Lineament XI 1 Wherefore God diuerteth his naturall creatures against mankinde 2 That all crosses misfortunes proceed only from God 3 That in any wise we must not delay repentance 4 An obiection against sodaine death by the spirit of Detraction out of the Letany with a confutation thereof Lineament XII 1 That we must not iudge by mens misfortunes or sodaine death that they be forsaken of God 2 Charitable censures which a good Christian may yeeld touching those that die sodainly 3 The Spirit of Detraction conuicted for censuring ouer-cruelly of the Authors wife who was sticken dead with lightning the third of Ianuary 1603. where her commendation and assumption are moralized Lineament XIII 1 The Authours gratulation for his late fortunate deliuerance 2 His description of the lightning tragedy the third day of Ianuary 1608. at what time God â—ooke away his wife 3 His description of other crosses at the very same time 4 How God fore-shewed by mysteries the said crosses before they hapned vnto the Authour wherein his censure of Dreames is interlaced 5 His description of his miraculous escape out of the Sea wherein he fell by force of a cruell tempest on a Christmasse day 1602. Lineament XIIII 1 The spirit of Detraction conuicted for censuring the Lords secret iudgements 2 The Authours imperfections acknowledged 3 His meditation on his late crosses Lineament XV. The Authours gratulatorie Prayer vnto the Lord for the aboue-said wonderous effects Lineament XVI 1 The Conclusion of this present Circle consecrated by the Authour to his Wiues memorie 2 The Application of her memorable death 3 The Authours Apologie against the Spirit of Detraction on the behalfe of this present Circle where his Wiues memorie is saluted with a Christian farewell The seauenth Circle Lincament I. 1 THat the spirit of Detraction can neuer annoy vs while the Maiestie of Iustice shines vpon vs. 2 The Authours supplication to the Lord Chancellour of England the Lord President of Wales and to all other his Maiesties Iudges of Record within this Monarchy of Great Britaine for the exâ—â—rping out of notorious blasphemies 3 The Spirit of Detractions craft in molesting his Maiesties inferiour Officers 4 His diabolicall craft in wronging of priuate persons 5 The Authours Conclusion to the aboue-said Lords for reformation of the said abuses Lineament II. 1 That after Controulement Instruction is necessarie for them that be possessed with