barres for thy mouth Thou waighest thy siluer why dost thou not waigh thy words also vpon the ballance and make a doore and abarre and a sure bridle for thy mouth Beware that thou slide not in thy tongue and so fall before thine enemies that lay waite for thee and thy fall be incurable euen vnto death cap. 28. Thou young man speake that becommeth thee and that is profitable and yet scarse when thou art twise asked Comprehend much with few words in many things be as one that is ignorant giue care and holde thy tongue withall If thou be among men of high authority desire not to compare thy selfe vnto them and when an elder speaketh make not thou many wordes therein cap. 32. Like as a wilde horse that neigheth vnder euery one that sitteth vpon him so is it with a scornfull friend cap. 33. LINEAMENT VII The spirit of Detraction and Periury coniured and conuicted by other testimonies of the Scripture THou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that takes his name in vaine Thou shalt not haue to doe with any false report neyther shalt thou put thine hand with the wicked to be an vnrighteous witnesse Thou shalt not sweare by my name falsely neither shalt thou defile the name of thy God I am the Lord. Remember this O Lord how the enemy hath rebuked and how the foolish people haue blasphemed thy Name Thy Name is wonderfull O Lord and onely to had in reuerence I see a flying booke of twenty cubites long and tenne cubites broad which containeth the curse that goeth ouer the whole earth for all theeues shall be iudged after this booke and all periured persons shall be iudged according to the same And I will bring it forth saith the Lord of Hostes so that it shall enter into the house of a theefe and into the house of him that falsly sweareth by my name and shall remaine in the midst of his house and consume it with the tymber and stones thereof Let none of you imagine euill in his heart against his neighbour or loue false oathes for these are the things which I hate saith the Lord. Let not thy mouth be accustomed to swearing for n it there are many fals let not the naming of God be icontinually in thy mouth and meddle not with the names of Saints for thou shalt not be excused of them For like a seruant which is oft punished can not be without some sore euen so what soeuer he be that sweareth and nameth God shall not be cleane purged from sinne A man that vseth much swearing shall be filled with wickednesse and the plague shall neuer goe from his house if he beguile his brother his fault shall be vppon him if he aknowledge not his sinne hee maketh a double offence and if he sweare in vaine he shall not be found righteous for his house shall be full of plagues The words of the swearer bring death God graunt that it be not found in the house of Iacob but they that feare God eschue all such and lie not waltering in sinne Vse not thy mouth to vnhonest and filthy talking for in it is the word of sinne Ye haue heard that it hath beene said to them of olde time Thou shalt not forsweare thy selfe but shall performe vnto the Lord thine oathes But I say vnto you Sweare not at all neyther by heauen for it is Gods seate nor by the earth for it is his foote stoole neyther by Hierusalem for it is the citie of the great King Neither shalt thou sweare by thy head because thou canst not make one haire white or blacke But let your communication be yea yea nay nay for whatsoeuer is more then these commeth of euill Woe be vnto you ye blinde guides for ye say Whosoeuer shall sweare by the Temple it is nothing but whosoeuer shall sweare by the golde of the Temple he is a debter Ye fooles and blinde for whether is greater the gold or the Temple that sanctifieth the gold And whosoeuer sweareth by the Altar it is nothing but whosoeuer sweareth by the gift that is vpon the Altar he is a debter Ye fooles and blinde for whether is greater the gift or the altar that sanctifieth the gift Who so therefore shall sweare by the altar sweareth by it and by all things thereon And who so shall sweare by the Temple sweareth by it and him that dwelleth therein And he that shall sweare by heauen sweareth by the seate of God and him that sitteth thereon Aboue all things my brethren sweare not neither by heauen neither by earth nor by any other oath Let your yea be yea and your nay nay lest you fall into condemnation These being deceiued by dreames defile the flesh despise Rulers and speake euill of them which are in authority Yet Michael the Archangell when he stroue against the Diuell and disputed about the body of Moses durst not giue rayling sentence but said The Lord rebuke thee But these speake euill of those things which they know not If a man sinne not in word the same is a perfect man and able also to bridle all the body Behold we put Bittes in the horses mouthes that they may obey vs and we turne about their whole bodie Behold also the Shippes which though they be so great and are driuen of fierce windes yet are they turned about with a very small helme whither soeuer the lust of the Gouernour will euen so the tongue is a little member also and bâ—asteth great things Behold how great a matter a little fire kindleth And the tongue is fire â—uâ—n a world of wickednesse so is the tongue set among our members that it defileth the whole body and setteth on fire the course of nature and it is set on fire of hell All the nature of beastes and of birds and of Serpents and things of the Sea is meeked and tamed by the nature of man but the tongue can no man tame it is an vnruely euill full of deadly porson therewith blesse we our GOD and Father and therewith curse wee men which are made after the similitude of GOD Out of one mouth proceede blessing and cursing My brethren these things ought not so to be Doth a Fountaine send forth at one hole sweete water and bitter also Can the Figge tree my brethren beare Oliue berries Or a Vine beare Figges So can no Fountaine giue both salt water and also fresh LINEAMENT VIII The Authors aduise to Iury-men wishing them to proceede vprightly according to their oathes and also to meditate on the future discourse THE elder that the world growes the more grow the corruptions thereof by reason that Sathan now towards the dissolution of the worlds Chronicle spitteth his spirituall spite and venemous vengeance in most abundant measure And also because our stiffe steely hearts will not relent nor receiue remorce
in these wordes She is as she prophesied of her selfe that is she is blessed among women and all generations shall call her blessed To steale more fire with Prometheus from Gods Licutenant I confesse that I dare not mocke her and blaspheme against God in calling her not only Diua but Dea and praying her to command and controule her Sonne who is her God and her Sauiour In he auen she is in eternall glory and ioy neuer to be interrupted with any worldly businesse But to returne vnto mine owne opinion whereto I will not binde others the same being no matter essential of faith I am of the minde that the Angels and Saints of Heauen in the beholding of the Godhead do know many things here on earth especially the estate of their elected fellowes For proofe whereof we reade in the Reuelation of St. Iohn that they glorified God for iudging the great Whore and as Christ himselfe said There is ioy in Heauen among them at the conuersion of sinners So I daily see some mortall men from these Westerne parts of the world extending their knowledge to the proprieties of sundry minerals enwombed within the center of the earth to both the Poles to the Equinoctiall line to the Tropique of Capricorne to the East to the Indies to the superiour bodies to their constellations to prophesie of Eclipses and to ayme at mens silent imaginations and at their secret inclinations Yea and the Saints doe pray for our repentance though we cannot pray to them without detraction and blasphemy against Iesus Christ who is the sole and onely Master of Gods Court of Requests Therefore let it suffice that I honour their memory as the chiefe Elders and pillars of our Christian Corporation as men inspired of the holy Ghost for our edification in our Redeemer but in no wise will I pray vnto them for feare of that Iealous eare which heareth euery word They neuer died for the heauy burthen of my cole-blacke sins themselues being Adams sonnes as well as I but thou O Christ thou and none but thou alone didst die for me No man can come to the Father but by the Sonne for none but thou alone O Sonne of God could conquere death Besides thy selfe O mighty Conquerer I trust to find none other helper To other helpers I may hopelesse say with that Holy man Silly comforters are yee all Thy Godhead is neuer asleepe neuer so cumbred with businesse but thy Grace will bee ready at all times day or night to receiue a Chauncery bill from thy reformed Creature This liuely faith thy seruant Chrysostome commended in the woman of Canaan See saith he the wisdome of this woman She requesteth not Iames she goeth not to Iohn she beseecheth not Peter she respecteth not the whole company of the Apostles she seeketh no Mediatour but in stead of all these she takes patience for her companion whom she chuseth to be her Aduocate and so she commeth directly to the first fountaine To conclude this Chapter or line of my Circle hereafter in the fulnesse of time I know that thou wilt surely descend in the cloudes O humane God with terrible Maiesty accompanied with multitudes of Angels to seuer the tares from the good seede the reprobate from the Elect the dead in faith from the quicke in faith and from those which thou shalt find liuing at thy comming at which time the Triumphes Trumpet shall sound and in the twinckling of an eye all men shall rise vp with eternall bodies bodies without maime without deformity without difficulty which before were resolued from dust into the first elements now new like verdant trees reuiued Bees or like the Phoenix that flourisheth out of his owne ashes and euery one shall receiue doome according to his own merites in the mercy of Christ without partiality and that out of his mouth who is a perfect man himselfe I say according to his owne merites not as merites the Authours of his happinesse Non vt regnandi aut mercedis causam sed vt viam regni retributionis regulam Not as the proper causes of saluation but analogically as the way to Heauen as Iacobs ladder as the Ensigne or euidence of faith This vncorrupt Iudge will pronounce sentence of damnation against stubborne sinners and their punishment shall bee in Hell which hath varieties of torments euen as Heauen hath many Mansions of delights all of them aboue mans strength aboue mans patience to endure There is the stinging worme that neuer goeth out vnquenchable fire fearefull sights and the absence of Gods glory where the rich glutton sought but a droppe of colde water and could not obtaine it for the cooling of his scorched tongue And yet poore caytife nolens volens he must eternally endure more grieuous paines more griping paines then Phalaris his brasen bull O eternall time without terme or space of time O eternal time shal I terme thee which caust neuer be mesured neuer circumscribed neuer comprehended by the vnderstanding of mortal man O eternall Time which after many millions of yeares after an hundred thousand thousand years will be to the damned soule but the beginning of his damnation O what a terrible torment it is for a man to imagine that he shall burne in the bottomles pit of fire and brimstone so huge a time without end without defect without hope of redemption O eternall time without end whose finall terme we can assoone conceiue as the time before the worlds creation as the beginning of Gods being O Lord graunt vs the grace to thinke on hel-torments lest we fall into hel torments On the contrary if we conforme our liues according to our Masters life endeauouring not onely by fight but also by flight to auoyde the contagion of sinfull nature in steade of our ragged coate of corruptions we shall be clothed in the robes of Angels in long white robes standing before the Lambes Throne in the heauenly paradise where we shal shine in the same crown of dignities where we shall sing sweet tuned songs and salute one another in the same priuiledge of immortalitie Thus will this triumphant Iudge reward the righteous with the presence of Gods glory with glorious happinesse with happy ioyes and with a ioyfull perpetuity thereof for euer and euer world without end All these vnspeakeable hopes will he fulfill at his comming which as yet the Father in his prouidence prolongs vntill the iust number of them which were sealed and predestinated to euerlasting life be complete vntill his foes be made his foot-stoole and vntill he hath subdued quite and trodden vnder foote the Diuell and his rebellious Angels whose poysonous power euer since the first mans fall possessed the soule of man by mans owne willing election When all things shall be subdued vnto him then shall the Sonne himselfe be subiect to his Father who did put all things vnder him that God may be all in al Neither doe I confound
of God from the sonnes of Bâ—lial to the glory of his heauenly Maâ—â—stie to the comfort of his Deputy heere on earth to the discharge of your owne consciences which yee pawne and pledge for the security of your duety and diligence Discite Iustitiam moniti non temnite Diuoâ— THE FIFT CIRCLE OF THE SPIRIT OF DETRACTION CONIVRED AND CONVICTED LINEAMENT I. 1 The Authors scope in this Circle 2 His inuocation to the Godhead against his Ghostly Enimies IN the precedent Circles I haue affoorded the Reader a taste of my present purpose in it I haue coniured the spirit of Detraction forearming my selfe with the spirits of Goodnes or to speake Poetically Aegide Palladia with Mineruâ—es shield and so by descent discried the tree of Good and Euil wherin I haue exercised my declining will with excellent exorcismes of Michaels mysteries and also I haue therehence deseended as it were by steps and degrees to the pedegree of those degenerate spirits which gape after mans damnation euer since our deiection from that Paradise of free-will being but the mysticall meanes of olde Adams probation and particularly I haue canuased the said spirit of Detraction that domineeres it in all places at Ordinaries at Feastes at Tobacchonizing without curbe or checke one while breathing forth blasphemies against his God that will not holde him guiltlesse another while possessing the soules of our reprobates like vnto those of Ahabs false Prophets so that they broach out whole pipes of poisonous periuries paradoxes slaunders and ridiculous girdes in the derogation nay in despite of the meeke and milde spirit of God whom they forâ—e to depart away out of their quondam baptized consciences being very sorrowfull to see their hardened hearts and to see his holy gifts bestowed in vaine But our Fathers determinate will be done in earth as it is in heauen that hath sealed vp the certainty and number of the Elect before this world was made by his word and wisedome And now that the spirit of Detraction stands forth to be arraigned at the barre of vnderstanding let no man blame me if I lay out Truth it selfe in euidence against him as well to conuince him present as also to confound his absent adherents acceslaries and abertours which together with the abouesaid diuellish euils make no conscience in this licentious age with the Gyants of olde time to raise and roule vp mounts against the Heauens with Promethâ—us to rob God of his â—ight to father his workes of highest honour vpon the Father of lies and according to the nature of base spirits which cannot eleuate themselues to the Spheare of speculation to stand in greater feare of the Diuels supposed realty then to become rauished with the louely Maiestie of the euerliuing God who with one blast can tumble downe such detracting Clinickes into the abisme of eternall night where their Chymist God inhabites without hope of redemption In execution of which important charge I doubt not but Sathan whose miracles I annull wil coniure vp many sulphure ous wits of both sexs nicking Momes and nipping Niobes to scolde and scoffe to raile and reuile at this worke of charity Cadmus with his Serpents teeth grinnes many menaces Medusa with her prodigious art threatens to bang me and to stone me and all because I write the truth O that I had Perseus his vertue to conquere this terrible Gorgon But why interpose I the fictions of Paynime Poets among the sentences of holy Writ O heauenly Spirit be thou my Perseus lend me thy Dauids sling to encounter this Ghostly Golias and this grisly Giantesse Behold how my spirituall Foe mounted on his iade of Detraction dares me to the fielde daunt thou him with thy potent Word and his omnipotence will be impotent cast forth thy Aarons rodde and his arrowes will be swallowed vp While thy Grace shines on me I feare no Magiâ—ke spels no Serpents teeth no Witches curse Let them draw my picture by Pygmalions skill in the purest Virgin waxe reuenge their wrath with sharpe pointed needles my heart shall neuer quaile let them burne the same for an Hereticke as those of Tholouza burnt their Kings I wil not feare what man or Diuell can do to me not although they disgorge vpon mee their bane of Basiliskes nor though they discharge their Iambicke volumes or rather vollees of their Basiliscoes for the God of heauen is he that reigneth ouer all things that ruleth all things in all places at all times He euen he it is that is All in al the Glorious God that maketh the thunder the onely worker of powerfull miracles to whom all Principalities all Dominions all powers and all creatures as well incorporall as corporeall inuisible as visible must kneele for mercy with honour dread and reuerence LINEAMENT II. 1 How the Spirit of Detraction attributes the glorious workes of God vnto the Diuâ—ll 2 That mens guiltie consciences driue them to extoll the Diuell and his supposed power IF men be guiltie for blaspheming the name of God If they be precisely forbidden to haue any dealings with false reports If they must account for euery idle word all which I haue proued hithereunto in what a grieuous case are those wretches which commit not onely all these vanities together but likewise diminish derogate and detract in peremptory proud and presumptuous manner from their great Creator his glorious appurtenances his types of maiesty and his titles of heauenly honour In what a forlorne estate are they which liue in the darksome dungeon of spirituall Aegypt and in the whorish brothelry of spirituall Sodome How vnhappy are they which leaue so superstitiously vnto the leauen of our Pharisaicall Papists walking a whore-hunting after strange Gods both in bodie and soule with both these the most part of the world obserue the Spirit of Detraction with the principall members of the body with their tongues they detract with their eares they lustfully listen with their hearts they consent sucking like spungeous or hydropicke bodies all corruptions whatsoeuer with the principall faculties of the soule with their reasons willes memories they hatch foster and reiterate such blasphemous paradoxes No crosse nor losse can chance but the Diuell sent it No signe nor sigh can happen but the Diuell sent it The Diuell say they is the onely Emperour of hell king of the Planets Starres and Meteors and also absolute Prince of this earthly world These are the ordinary speeches diuulged at our Ordinaries No Tauerne bur is full of this hellish stuffe No conference but the Diuell by stealth gets in his cursed name What eares could not glow at these runnagate reports What heart would not burne at these vncharitable conceits What scholer of worth would not set out his talent to aduantage his learning in print in hearing the Archangels honour extenuated and the Dragons horne exalted Truly for my part though inferiour to many Phinehees in zeale and deuotion I cannot silently suffer these ignominious iniuries against the
three records on earth or sacramentall types and mysteries of water the word and the Spirit there are said to be three the Father the Sonne and the holy Ghost which beare record in heauen three persons distinguished really in respect of their personall properties but indistinct essentially in respect of their perpetuall power I say in respect of originall order of Christs mysticall marriage with the freckled or spotted Spouse the militant Church on earth in respect of his office in mediating for sinfull men an office too meane for the sacred maiesty of God and in respect of his humanity that was crucified for the Elect by Gods promise euer since Adams fall or perhaps before his fall lest the whole generation of mankind had beene vnder a iust Anathema or excommunication the Sonne was and is inferiour to the Father and submitteth his will to the Fathers will as himselfe protested Not as I will but as thou wilt O Father And so the holy Ghost is inferiour to them both in regard of his humble function of vice-gerencie or deputation in comforting and instructing the sinfull sonnes of Adam These seuerall assignements of offices they appointed to themselues in their owne praedestinated wisedomes wherein though they all conspire yet as I said before one of them hath the name of Primate in regard of order but in regard of their eternity and omnipotence none is greater or lesse then another For this cause it is written that the Father created the world the Sonne redeemed it and the holy Ghost sanctifieth it and yet they are but one in effect in their ends one God one omnipotent power communicating to three persons to three properties as one center to three lincs all in all and three in all As no man can come to the Father but by the Sonne so no man can come to the Son but by the holy Ghost for we are sanctified because we are redeemed and we are redeemed because we are elected Pater eligit Filius diligit Spiritus sanctus coniungit vnit The Father electeth the Sonne loueth and the holy Ghost conioynes cements and vnites together The Father eternall in the consubstantiall word the word in him both in the coessentiall Spirit and the Spirit in them both doe all three co-operate co-adiute and worke according to their own counsell for the good of their creatures for the honour of their heauenly Hierarchy The Father begetteth in loue and iustice the Sonne begotten in loue and righteousnes and the holy Ghost proceeding from them both in loue and grace doe mystically teach the inward man that sees with the spirituall eyes of faith what care the Godhead takes for the restoring and repayring of that breach and lapse which the imbecility of mans brittle condition together with Sathans subtilty caused vnto all posterities And thus God manifesteth this three-fold distinction vnto vs that his elect might apprehend the mysticall operation of their soules saluation in the effects of his Iustice Grace and Loue. Againe lest for all this I seeme obscure I will exemplifie the vnited substance of the Trinity more familiarly yet with this prouiso that the words of Zophar to Iob may be read as a preamble Canst thou by searching finde out God or canst thou finde out the Almighty to his perfection That surely were to scale the heauens or build another Babel In a Spirit there is neither part diuersity nor multiplication but wheresoeuer the spirit is there is the whole spirit as the soule of man is not part in the head and part in the foote but the same whole spirit which is in the head is vndiuided entire all and the same in the foote neuerthelesse it appeares more eminent in the head by reason of the soules more notable operation there mans head being the noblest obiect the noblest Organ of the body which the soule doth like So in this spirituall substance of God there is no part diuersity nor multiplication but euery thing in God is God and the whole and the same substance of his Spirit for where one of Gods vertues are there also himselfe and all his vertues are as the influence of the Sunne But we commonly say Our Father which art in heauen not that he is altogether locally circumscribed there secluded from all other places but because it pleaseth his glorious Maiesty for the honour of his power to impart his Diuinity there most cleerely among his vndefiled and vnspotted creatures which as like to like pure to pure doe answere and satisfie the pleasure of their mercifull Creator So that God is in heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the rarenesse and excellency of his operations in that purest place And surely God dealt like himselfe like a gracious Lord thus to communicate his soucraigne perfections to that choise place amidst his choysest creatures restrayning the same from vs poorepilgrims who for the brittlenesse of our eâ—rthly mould being clothed but with dust and ashes full of corruptions could no more then Phaeton or Icarus stand iustified before his sunny presence For when his heauenly Highnesse vouchsafed to guide and goe before the Israelites out of Egypt his magnanimous Spirit that could not brooke impurity was moued to such impatience against their sinnes that he was faine to withdraw his strong and powerfull presence from their weake complexions lest as himselfe said he should consume them in the way To returne and retire backe towards the entire essence of the Trinity I beleeue that Gods properties as I wrote before cannot be diuided into parts portions or parcels but that euery quality in God is God and the whole substance of his spirit and so the Speaker in Gods Spirit is Gods Spirit of the whole substance The Word in Gods Spirit is Gods Spirit of the whole substance But herein is their difference that the Father is the Speaker onely as begetting the Word the Sonne is the Word onely as the Word begotten And the holy Ghost is holy only as proceeding from the mutuall loue and from the mutuall wils of the Father or the Speaker begetting and of the Sonne or Word begotten So as the Speaker in God is God the Word in God is God and the holy Loue in God is God But yet the Speaker is not the Word nor the Word the Speaker if we regard the order and mysterie of their operatiue offices though both be God for the one is the Father begetting and the other I meane the Word is the Sonne begotten The propagatour or producer of Sanctification or holy Loue in God is loue which loue is God And loue produced in God is Loue and is God but the producer of loue is not loue produced I say the will of the Father and the Sonne being the producer of loue is not the loue proceeding or produced that is the holy Ghost though all be God in substance and power but differing in the manner of their operation for the Father is loue onely
the vndiuisible substance of the Deity or the subsistence of the person though it seems diuided to the outward man for I confesse the vnity and identity in our Messias Euen as the reasonable soule and flesh is one man so God and man is one Christ by the vnity and vertue of the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All honour laud and glory be ascribed vnto thee O Father of prouidence which hast made vs meete to be partakers of this heauenly vision by whose power our sinfull soules in the blood of his Crosse are regenerate and reconciled vnto thee LINEAMENT V. 1 The description of the Holy Ghost 2 How the Catholike Church was preserued from vtter ruine in time of Poperie 3 That the misprision and contempt of the Holy Ghost wrought the ruine first of the Easterne Church and then of the Westerne 4 Why this third person in Trinity is peculiarly termed Holy 5 The manner to discerne them that be possessed with the Holy Ghost and why S. Paul in his Epistles salutes men in the name of the Father and the Sonne omitting the Holy Ghost 6 What it is to sinne against the holy Ghost 7 The Authours supplication to the Trinity for his presumptuous discourse OVt of the incomprehensible Deity likewise issued the Spirit of spirits the third person in Trinity our holy Iehouah as the meane of the other two Diuine persons namely of Iehouah vnbegotten and of Iehouah begotten I say the meane of the vnbegotten and begotten in respect of the Elect produced propagated or rather proceeding from both their wils the oyle of gladnesse the fiery Comforter the Messenger of zeale the Schoole-master of true loue the miraculous power of God the finger of God which wrought miracles and plagued the Egyptians the Treasurer of sundry pretions iewels as of Prophesie Faith Charity diuersities of tongues and other diuine gifts the water of life the wel of water springing vp vnto euerlasting life The mysticall seale of loue betwixt the Father and the Sonne or to speake more naturally the Sacramentall influence of both their actions immanent and transient Euen as it pleased God at Whitsuntide about seuen weekes after Easter and after the redemption of the Israelites from the bondage of Egypt to giue them the law of the tenne Commandements at Mount Sinai and that not priuately but publiquely before all the Congregation so it pleased his Diuine Maiesty at Whitsuntide about seuen weekes after Easter being the time of our Redemption from the bondage of Hel to inspire his Elect with his holy spirit openly before many witnesses of Parthians Medes Elamites and men of diuers Nations as it is written Suddenly there came a sound from heauen as of a rushing and a mighty winde and it filled all the house where they sate There appeared vnto them clouen tongues like fire and it sate vpon each of them And they were all filled with the Holy Ghost and began to speake with other tongues as the spirit gaue them vtterance But here is the difference worthy of obseruation that euen as there on Mount Sinay Iehouah the Sonne descended downe to the Israelites with fearefull thunder and lightning to signifie thereby the wrath of God the Father for the breach of his lawes so here Iehouah the Holy Ghost descends as the Angell of Christ not in fire of fury but in fire of loue and zeale not with the loud voyce of a Trumpet but with the sound of winde making a peaceable and still noise because the Gospell comforts the deiected man This is that spirituall Angell which inspires the Angels of heauen to honour their Creator which breathes into them the knowledge of all goodnesse which sanctified the Virgins wombe which reuealed to the Prophets mysteries and things to come This holy Spirit regenerates the inward man quickeneth our dull mindes like as the Sunne with his vegetatiue heat nourisheth the barrennest earth and insinuates himselfe into the zealous professours of the Gospell effectually mystically and miraculously This is that Spirit of God which moued at the creation of the world vpon the face of the waters This is that Spirit of sanctification which descended down from heauen in the likenesse of a Done and sate vpon our Sauiour Christ. This is that spirituall Light whose vniuersall presence is neuer absent from the Lordes Spouse the Catholicke Church euen as hitherunto euer since the Ascension of our Sauiour his pure power hath vouchsafed to preserue her from vtter damnation in some Countrey or other When Idolatry ouer-swayed these Westerne parts of the world doubtlesse the Lord had his Spouse eyther in Moscouia Greece Armenia Aethiopia or some other Region and perhaps in one or two housholds as heretofore fell out in Adams Noahs and Abrahams time This the Apostle in the Apocalyps manifesteth when as he prophesied that she should flie into a Wildernesse and soiourne therefor feare of the Dragon or Antichristian deceite while faith was departed and Gods two testimonies lay dead and despised O yee that go vnder the naked name of Catholikes marke how well the concordance of these three places Propheticall answeres your stentorean vociferation on Priestly succession It is dangerous to measure Illumination or any other mentall gift of the holy Ghost according to mistaking times or mens traditions for the Gold-smith that softneth hardneth and tempeteth the mettall at his owne free and secret pleasure may cause his old iewels to be newly in request and distributed againe as it were by degrees or nurses milke by little and little for Our reconciliation to the Lord of life the Lambe that leades to the liuing fountaines of waters or to these Royall Magazins and shops of the Spirit Euen as this Spirit speakes in the hearts of true Gospellers without any noyse of wordes and moueth them oestro miraculoso so the misprision of this Al-quickning Spirit made our forefathers subiect to schismes heresies and superstition and wrought the ruine of the Easterne Church their chiefe Imperiall Citie of Constantinople as it is said being taken on a Whitsunday our festiuall time of the holy Ghost And at this day if we strictly examine our consciences we shall finde the originall fountaine of all our errours Detractions defamations and other infinite pollutions to arise from our hardnesse of hearts in not glorifying our most glorious God and seeking after this Spirit of consolation who is the third person in Trinity As our Sauior Christ said to his disciples Go and teach alnations baptizing them in the name of the Father the Sonne and of the holy Ghost And as the Apostles taught There are three which beare record in heauen the Father the Word and the holy Ghost and these three are one But why is the third person in Trinity peculiarly termed the Holy Spirit Is not the Father Holy and the Son Holy God forbid that I should hold the contrary The Father is a
worship thee But blest art thou for all my blasphemie All honour be to thee O veritie Bright light of loue one God in vnitie And persons three in orders Trinity Which canst me free from all such vanity When it shall please thy gracious Maiesty My soule to veile with thy boundlesse bounty Though speech be winde and Schoolemens quantity Void of true sense void of true quality Yet when the same doth thy sweet lawes transcend Lord let my babling light on Babels end But for my soule let no fond Oracles Her substance spill nor stand as obstacles Eternally to blinde her spectacles Which thou hast clear'd by thy words miracles THE THIRD CIRCLE OF THE SPIRIT OF DETRACTION CONIVRED AND CONVICTED LINEAMENT I. 1 The nature of the spirit of Detraction 2 His obiections 3 The Authours answere 4 The description of Detraction 5 His Companions 6 His Paradoxes 7 Abriese consutation AMong such troupes of wicked spirits which beleaguer the sinfull sonnes of Adam none of them is so pernitious as this viperous spirit of Detraction for by this turbulent motioÌ„ Pluto himselfe being an Angell of glory lost his former state and likewise wee worldly weakelings deserue our Creators curse vpon your selues and posterities Behold yee brainsicke blabs licentious libertines behold your famous familiar your spirit of Detraction coniured and connâ—cted in a Circle without crosses without Masses without holy water without pots of good liquor or pipes of Tobacco the only moderne motiue of malicious Detraction and that by no meaner weapons then by the mysticall weapons of Michaell and Michea the powerfull Oracles of the great God O what an vnaccustomed coniuration is this New Lords new lawes masse-monging manacled Diuels discouered And dare you câ—nuict the auncient spirit of Detraction which by successiue tradition descended vnto vs well nigh a thousand yeares agoe euen about the very time when the Pope and Mahomet bought their puissant patents this for the East from the detracting Dragon the other for the West from his Eagles wing the Emperour Phocas Dare you vilifie the soueraignty of Bacchus and Tobacco and aduenture to coniure vp such an omnipotent Spirit as that of Detraction without these belching belly-Gods Which our swintsh swaggerers extoll now-a dayes on the behalfe of this spirit as chiefe purgers of superfâ—uous rheumes preparatiues of heauenly dreames visions oracles and supernaturall reuelations Then farewell kinde neighbour-hood farewell good fellowship farewell table-talke farewell descanning of destinies farewell all trencher-knights and readers of other mens actions As the body is nourished with good liquor the bones with marrow so is the soule of man with the perfume of Diuine Tobacco and with the perfusion of Detracting taunts Take away these two the cause and the effect the substance and the shadow what is mans life but a drie discourse a solitary Ghost mortified with melancholy Veritas non quaerit angulos The way of truth is plaine without turnings I feare not to lay downe the truth were my brother a Tobacconist a Wine-bibber or a false Prophet Amicus Socrates amicus Plato sed magis amica veritas Socrates is my friend Plato is my friend but Truth is my chiefest friend The excessiue taking of Tobacco together with drunken fellowship renew the forces of the Detracting spirit and likewise doe kindle the fire that was couertly raked afore vnder the ashes for his malicious humour Which to describe is an embezeling of anothers glory a wrongfull withdrawing of anothers power and a blasphemous censure inuented and blazed abroad touching the Creator or his creature which eyther may be termed a kinde of scurrility or knauish carping carpendi effusa licentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else a doubling of the Dogs letter Rout of their snarling nostrils To this I might adde that they offend against the third Commandement namely Thou shalt not take the name of the Lord thy God in vaine and also against the ninth Commandement Thou shalt not beare false witnesse against thy neighbour which subiect themselues vnto this kinde of Spirit In the company of this wicked spirit as I said before many other spirits consort such as our Countrey-men call boone companions yea more spirits then euer molested Mary Magdalen The spirit of blasphemy as the shadow vpon the body chiefely awaites vpon him and shares with him for the pretious soule of man So doe the spirit of enuy the spirit of hatred and sundry other poysonous messengers of the common enemy the Diuell all ready sophistically to proue the idle phantasics and imaginations of shallow braines Would you coelo deducere Lunam draw the Moone down from heauen or the starres from the skie The spirit of Detraction with his mates make for you The Moone is descended and hath kist Endimion while he lay asleepe The starres be fallen and a company of drunkards at their taking of Tobacco beheld them According to that of the Poet Cum bibitir conchis hinc iam vertigine coelum Ambulat geminis exurgit mensa lucernis When wines are drunk then heauen whirleth round And candles two on boord for one abound There are Incubi which haue lien with faire women and tempted them ere now to plant Actaeons badge on their husbands foreheads Merlin your Brittish Bardh sometimes possested with the spirit of prophesie was a bastard begotten betwixt a goodly young Diuell and a goodly young Gentlewoman At old Carmarthen Merlins famous towne Nay more the Arch-Diuel hath gotten the Popes power he hath gotten the keyes of Heauen he hath authority to binde to loose to diminish the paines of hell to grant Indulgences and Pardons for one and twenty yeares of all manner of mortall sinnes he powreth downe raine amaine at his pleasure he terrifies the world with thunders lightnings and earthquakes Cornelius Agrippa is a great man in his books vseth him for his familiar and by coniurations commands the clouds and makes the Planets executioners to plague his aduersaries O monstrous blasphemie O preposterous absurditie Will any man of vnderstanding giue credite to these Idolatrous Detractions God himselfe questioning with Iob out of the Whirle-winde vtterly denies that Diuine authority to any creature Canst thou said he send the lightnings that they may walke and say vnto thee Lo here we are If Baal be God then goe after him but if the Lord be God why tempt you his patient Spirit in ascribing his dreadfull power vnto his Enemy that darkesome deadly Fiend which cannot helpe himselfe or act the least matter of importance Elias in annulling of Baals power manifested him onely to be God which answered by heauenly fire The Diuell fighteth with none other weapons then with deceit With deceitfull malice he stung Christ while he was on earth and with the selfe same weapons he stinges Christians Christ in his members now that he is in Heauen With deceit he tempted Eue and with deceit he persecuteth the woman of God the Church of Christ
be thou mayest be the motiue of his repentance and reformation These spitefull spurious seedes of the Spirit of Detraction a deuout Schoole â—aâ— points out in this maâ—er Si paupâ—res vilem abâ—ectum â—e reputat si Dâ—ues ambit â—osâ—m auarum cupidum si Affabilts dissolutum si Praedicator vel Docter â—â—moris vel humani fauoris quaesuorem si 〈…〉 inuâ—â—lâ—m sâ—â—cum us hypocritam si comedens vrcâ—rem Thaâ— is if thou be poore he reputes thee vile and obiect if rich ambâ—tions a â—â—ggard or couetous if affaâ—â—e 〈…〉 if thou be a Preacher or a Doctor then he accouâ—tâ— thee a hunter after honour or popularity if silent vnprofitable if fasting an hypocrite if eating a glâ—tton With these or such like mantles of subtleties the Diuell vseth to shrouâ— his inueterate malice towards mankind so that we presuming on selfe-wit and selfe-will care not what wickednesse we contriue nor what vanity we vtter with our lips Nor doe we thinke that our most patient Lord beholdeth vs heareth vs yea and knoweth the very cogitations of our hearts before we haue time to speake them But because when we knew God we glorifie him not as God neither are thankefull therefore God giues vs vp to reprobate minde That is he giues vs ouer to our owne lustes to siâ—ne tradimur Sathanae we are deliuered ouer to be tempted and seduced by Sathan we are excommunicated with Caine from Gods lightsome presence barred out of the doores of heauen and banished from blâ—sle And if it were lawfull for me to diue in the Lords secrets I would say that the Arch-diuell that old Serpent is let loose out of hell for a time to confirme vs in our reprobate natures LINEAMENT VI. 1 The naturall manner how the Spirit of Detraction enters into a man and possesseth him 2 Another reason to confirme the premisses HOw so vile a spirit as this of Detraction can possesse a man pertaker of diuine reason I cannot keepe close from my friends the naturall meanes First Will being Lady ouer the soule ouer reason ouer sense and imagination loth to minister causes of discontentment to any of her subiects lest her Dominion through ciuill discord might become enfeebled resolues to please all handes sometimes bearing with one sometimes with another at last she is glad her selfe to yeeld her suffrage vnto the strongest party in such wise that the spirit of Detraction gets footing with other spirits of errour Wherein she resembles the Machiauellian Princes of this world who complot by their peoples factions for their priuate gaine one while with the Gnelfes another while with the Gibellines one while with the white Rose another while with the red Rose one while with the Vrsini another while with the house of Columna vntill at length themselues by the iust iudgement of God feele equall smart their owne estates turned topsie-turuy and vntill the triple crowned Monarch be chased like the Foxe out of his hole from Rome to Auinion To adde another naturall reason for the enabling of the premisses the spirit of Detraction at the first by bribing of memory sense hath accesse to the braine which is the lodge of the Imaginatiue Lady and by his double diligence insinuates himselfe into her amity She a Princesse of estimation and fauor with the Heart commends this spirit of Detraction to her protection as a minion or play-fellow to deceiue the time or rather her selfe and to discouer vnto her the diuersities of Spirits which might harme her eyther in detracting her credite or in disposing her subiects to insurrection Here the spirituall Hermaphrodite is let in at first by secret conuayances as a thiefe for as yet he dares not openly enter into the hearts palace for feare of the enuious Nobles But in processe of time hauing throughly like Absolon or Seianus stolne away the good consent of the Heart and now strongly befriended by her extraordinary fauours in this microcosme of man he enduceth other humorous spirits to regard him and in fine enticeth vnto him in the hearts metropoly the greatest number of the purer vitall spirits where he besotteth them and bewitcheth them with melancholy rage choler malice and other disordinate passions insomuch that the Soule the hearts tutrix is likewise enforced nolens volens will she nill she to obey this vnworthy Spirit LINEAMENT VII 1 Corollaries for the explanation of the premisses 2 Where wicked Spirits reside in man WIcked Spirits inhabite both in the soule and body some as the spirit of malicious Detraction the spirit of hatred the spirit of enuie lodge in the highest and chiefest part of the soule called the reasonable will which is seated betweene reason and sensuality and apt to be applied to eyther and these are spirituall materiall not knit to any corporall Organ or instrument Other some there be that dwell in the inseriour part of the soule now Will being altogether become sensuall as the spirit of gâ—uttony the spirit of lechery and these are materiall bodily and apprendants to some corporall subiect as rightly belonging to the sensitiue appetite The former spirits are apprehended in the soule before they descend to the bodies appetite The latter two are conceiued with sensuall appetite before it be throughly scanned in the reasonable will or soule whether the acte committed be good or euill This the auncient Philosophers harpâ—d vpon when they acknowledged in euery man three seuerall parts proceeding from spirituall and corporall fountaines namely the Intellectuall which issueth from the soule in the braine the Irascible which issueth from the heart and the Concupiscible or longing part which flowes from the liuer Of these the Intellectuall while it remaines incorrupted may be termed celestiall being the little and liuely looking-glasle of Gods own attributes The other two being brutail may rightly be ascribed to the sensitiue constitution specially when eyther through custome complexion or through some accidentall course they become materiall members for the knowledge of Euill In like manner both these spirits Irascible and Concupiscible linckt in affinity with flesh and blood may also proportionably challenge one vniuersall lodge in the body as wel as the soule apart vnto themselues I meane when they vsurpe a predominance ouer the rest of the passions and this is the heart for who calumniates his neighbours good name and same and hath not the heart burning Who is possessed with the spirit of lust and seeles not his heart consenting Who hates his neighbour and perceiues not his heart panting for reuenge In the heart is the most concourse of humours and there abounds much fiery heat seeing that it digesteth the blood which is sent from the liuer for euen as the eyes of maydes looke vp to the hands of their Mistresse and as the lesser wheeles in the watch waite vpon the greatest wheele so all the members of the body depend vpon the heart their punctuall wheele and mistresse LINEAMENT VIII 1 That the spirit of Detraction
of a sighing spirit may serue as an instrument of the holy Ghost to transmute roaring Lyons into lowly Lambes By our Ciuill law wee hold that all monsters may be freely slaine Among the auncient Romanes they burned their Monsters with fire composed of those woods commonly called vnluckie namely with bryars brambles thornes hauthornes and with others such like vnfruitfull and vnfertile shrubbes After this manner ought our monstrous Bookes and Ballads to be vsed and interdicted which licentiously detract from the Euangelicall grauity For to what purpose did the Spirit of spirits the spirit of eternall life enable vs to regeneration But onely because we should shew our selues thankefull for so soueraigne a fauour And do we proue thankefull vnto him when we abuse the talent which he hath lent vs as prouident Oeconomickes or Stewards to lay it out for his best behoofe No certainely we are but loose and lauish Stewards when we beget and bring vp such monstrous embrions of Bookes like vnto our iolly hunters which conuert their childrens portion to the vse of dogges Let industrious Inquisitors critickly examine ouer most of such bookes as are yearely imprinted in this famous Citie of London and they shall finde them fitter for Vulcans fiery furnace then for Mercuries learned Library For my part I haue experimented that when I laboured like the Bee to sucke out some substantiall iuyce out of many of these bookes I could not get one droppe to distill downe my painfull pen. When I would haue gathered golden graines out of Cherilus his doung in stead of gold I collected drosse Such detracting and deluding Alchymists are our Pamphleters When I had imployed the vttermost of my deuoir analytically to draw the materiall points of a whole printed quire of paper into short springs and heads in stead of matter I foundm alice in stead of marrow detractions in stead of method neyther rime nor reason In a word I found Chaerilus to be a cursing Barretour and a common brawler more worthy to receiue a thousand fillips or buffets rather then one Phillippine or Rose noble of gold There is a kinde of writing vnfolding the knowledge of Goodnes full of viuacity full of vigour full of that liuely vertue which the Poets termed salem leporem salt and serious substance to season our wanton wittes withall This kinde of writing is the reflecting Image of those two Testaments into whose despised corps the spirit of life after three dayes and a halfe entred whose validity is so vehement that they bring downe flouds of bloud from heauen yea and many sortes of plagues and vengeance vpon all malicious mortals Likewise there is a prophane kinde of writing seruing onely as the instrument of the knowledge of euill for taunts and temptations fraught with Satyricall scoffes with scurrility with Scogins sports with amorous allurements deuised by the Diuell for the replenishing of his Kingdome and for open euidence of condemnation against the reprobate before the grand Iurie of Heauen at the latter day The former kinde of writing hath but small amity and alliance with flesh and bloud it is spirituall and proceedes from the inward man Hee that reades a booke of this stile and stampe shall neuer hunger nor thirst It heateth the heart it healeth the passions it quickneth the spirit and like the Sunne disperseth the thickest cloudes of sinfull nature The other kinde of writing communicates with flesh and bloud causeth men as malefactors to shun the light to liue in the darkesome valley of death and damnation and being like brute beastes bereaued of reason and Diuine knowledge it makes them aliue to be enrowled in the Calender of the Dead Out of both these kindes there flowes a mixt or morall manner of writing inconstantly partaking of the indifferent knowledge of good and euill For man hauing lost his originall happinesse was left here on earth to soiourne in a middle State betwixt heauen and hell With this mixt moralitie Plato Plutarch Pliny Seneca and other Pagan Philosophers were endowed to the end that Gods mercy might be the more glorified and that the Gentils should be inexcusable in their conuersions when they were confuted by their owne rules For euen as his Omnipotent Maiesty vouchsased out of his magnificence to bestow a speciall priuiledge and prerogatiue vpon the Israelites to annoint them with oyle of gladnesse aboue their fellowes to direct them by extraordinary meanes to feed them with Manna with the purest bread So at length by reason of their hardnesse of hearts out of his meere mercy sithence towards the Gentiles hee sent the Sunne-shine of his grace to enlighten their Horizon by such ordinary and mixt morall meanes included in their owne bookes to introduce them to the knowledge of Goodnesse to the reading of the Scripture which as I said before is the reflecting image and inferiour light so that the Gentiles enioy the same at the second hand as crummes reiected and relicted by the luxurious Israelites LINEAMENT X. 1 Certaine Detractions of our common Stage players are taxed 2 How God distributes his gifts diuersly to euery particular man 3 The Authours briefe Apologie concerning his owne imprinted workes BVt how comes it to passe in this flourishing time of the Gospell that our Nasones Nasuti are permitted to publish in print their dreams and shallow conceits which tend to the dishonour of Gods name and to the disgrace of their neighbours fame Verily the iudgement is iust that they should be ledde into temptation and become attentiue to lies and libels because they glorified not his hallowed name nor listened to the words of truth whereby they might be saued Herein our common Stage-players and Comicke-writers haue as many witnesses as the world hath eyes that all kind of persons without respect of sexe or degree are nickt and nipped rayled and reuiled by these snarling curre-dogs For let a man endeuour to walke vprightly in the sight of God separating himselfe as neere as he can from tatling tospots and Tobacconists loth to sit in the seat of the scornefull and vnrighteous lest he become like will to like and especially loth to communicate in the Eucharist with such notorious and prophane persons presently these Ganders gagle that such a one is an hypocrite or a pecuish puritane Let a man be silent putting the barre of discretion before his lips lest his tongue trippe and procure hurt according to that Nullâ— tacuisse nocet nocet esse locutum No hurt by silence comes but speech brings hurt These muttering Momes paint out that he is a meacocke a melancholicke Mummer or a simple sot Let an ingenuous scholler salted with experience seasoned with Christian doctrine hauing his heart feared and sealed with zeale and charity let him but broach forth the barrell of his wit which God hath giuen him they crie out that his braine is but an empty barrell his wit but barren his matter borrowed out of other mens bookes At which last imputation
threats from S. Michacls Mount to the furthest bounds of Calydone against all licentious and lying libellers against detractors of their neighbours names or at least wise against such prophane persons which presume to wound the Maiestie of their great Creatour by their malicious or wanton wordes To this end like vnto that Clowne of Danubius who spared not to speake the truth from his very heart before the Emperour Aurelius and the whole Senate of Rome an obedient and obsequious seruant of yours borne vnder Cambriaes climate doth here enforme your patient Highnesse that the Sunne can no longer shine in your Christian Kingdome vpon truth and blasphemy without a most terrible eclipse of discontentment Arise therefore O King and cause these noysome Foxes to be both slaine and slaine Let their habitation be desolate and no man dwelling therein For they that be Traytors to their Heauenly King can neuer be true to their earthly King They that wittingly and wilfully teare in pieces the Titles of the great Iehouah will also proue rayling Semeies and reuiling Sathans against your royall Highnesse Their tongues like sharpe pointed arrowes will passe and pierce through your hard steely armour your armour of proofe my Lords both spirituall and temporall Their throats like open Sepulchres doe threaten to bury your wounded bodies O yee Knights Burgesses and Commons Yea these Knights of the Post these common swearers and detractors will conspire some time or other to blow vs all vp one after another with the gun-powder of their blasphemies O then let not such Atheisticall Agags be spared but let them perish by the hands of Samuell let them perish in the pit of perdition as persons faire worse then murtherers for these kill but the body whereas the periured kill themselues totally both body and soule And as an auncient Father writes They that blaspheme Christ now reigning in heauen do sinne no lesse then they that crucified him here on earth When they forsweare themselues whether it be by compulsion or of custome or of some worldly respect all is one eyther by Gods body by his bloud or by his woundes they spiritually pierce his sides with their bloudy weapons for a wicked tongue is worse then any weapon and like pitilesse Pilate they scourge his sanctified body againe When they sweare by his head as our swaggering swil-bowles will sweare by any part they plaite another Crowne of thornes vppon his hallowed head When they sweare by his foote they naile his innocent feete to the Crosse anew When they sweare by Gods death by Gods heart they put him to death and being worse then Iudas Iscariot they plot to supplant the heart of life When they sweare by senseles blocks stocks by the Masse by Gog or magog they detract from Gods honour in attributing his due to dumbe and deafe Idols But when they wilfully sweare betwixt party and partie in iudiciall proceedings by Gods Sacraments or forsweare themselues vpon his louely Legates the Testament eyther olde or new they blasphemously detract from the Father the Word and the holy Ghost by reason that Gods word comprehended in those holy Oracles is the right record on earth resembling the word incarnate now in heauen who redeemed the penitent from Sathans thrall euen as the other two mysticall records of water the spirit or of Baptisme and the Lords Supper represent the Father the holy Ghost the one signifying our Election by Baptisme and repentance from the Father before all worlds and the other witnessing and sealing the same into our consciences and also breathing faith loue charity and other Diuine gifts into our barren wils as is most euidently testified in those Testaments so that wilfull periury and blasphemous Detraction either to the derogation of Gods honour or to the detriment of his creatures if without commission I may discerne of spirits may be termed a sinne against the holy Ghost or against the whole Maiestie of the sacred Trinity No lesse also sinne the suborners of periurie then Periurers themselues nay they encurre a farre greater punishment because they occasion the losse of other mens soules namely of the suborned persons besides the losse of their owne soules And to detaine them more surely and safely in hell the iniured parties against whom such periury was committed will continually craue and crie for vengeance In respect of which abhominable abuses and for that the Diuell is now-a-dayes most spiritually busie at the shutting vp of this last tragicall seene of the world may it please your Soueraignties to ioyne together as mystical members of one vndiuided and vnblemished corporation for the extirping out of such prophane sinnes which being begunne in youth continued in manhood and confirmed in olde age doe continually raigne among vs as it were by destiny so that likewise other blasphemies in manner of branches beginne to ouer-spread their leaues of lies and libels aboue the plants of truth onely by the slight and too too light stocking vp of that sinfull and saplesse tree of periury Or if your wisedomes iudge it not expedient to promulge and put out any new Acte against this manifolded spirit of malignant Detraction yet notwithstanding for the preuenting of periurie and for the protection of innocencie that Naboth may not sustaine damage by Iezabels false witnesses and that all other sincere subiects may walke dreadlesse in their vocations it were a worke of charity and very likely to hinder the future budding vp of innumerable inconueniences if you would but adde one materiall clause more to the Statue of periury viz. That none be admitted to beare witnes against honest men but honest men men of some sufficiency and substance vntouched vncorrupted and vnsuspected I meane not that they should be voyde of sinne for then we must goe out of this world to fetch in the Angels of heauen but I meane sober men vnattainted of notorious crimes those whom the common law termes probos legales so that common drunkards haunters of Alehouses hunters of whores Barretours beggars rogues and light persons whom the Londoners call Knights of the Post may be excluded from deposing against substantiall subiects For to what end requires the law to haue witnesses produced Is it not to trie the truth And what truth can there be found in such notorious lewd liuers whose thoughts are altogether dulled with sensuall pleasures What true proofe can there be expected from them who differ but very little from bruit beastes Therefore it were sit that Iudges and Iurours regard circumstances as well as witnesses Doth a common drunkard or a common whore-hunter depose such must haue meanes to maintaine their vices Doth a beggar or a prisoner sweare beleeue him not for pinching penuâ—ie will perswade persons to testifie that the crow is white Neede will make the olde wise trot Quid non mortalia pectora cogis Auri sacra fames Is a common Barretour produced to testifie his knowledge A Barretour is euer
mocketh at iudgement and the mouth of the vngodly deuoureth wickednesse ibid. Cast out the scornfull man and so shall strife goe out with him yea variance and slaunder shall cease ca. 22. Be not a false witnesse against thy neighbour and speake no falshood with thy lips cap. 24. The North winde drtueth away the raine euen so doth an angry countenance a backbiters tongue cap. 25 Giue not the foole an answere after his foolishnesse lest thou become like vnto him cap. 6. As he that counterfeits himselfe mad casteth firebrands deadly arrowes and dartes so doth the dissembler with his neighbour and saith Am not I in sport Where no wood is there the fire goeth out euen so where the tale-bearer is taken away there the strife ceaseth As coales kindle heat and wood the fire euen so doth a brawling fellow stirre vp variance A tale-bearers words are like men that strike with hammers and they pierce the inward parts of the bodie Burning lips and a wicked heart are like a pot shard couered with siluer drosse A lying tongue hateth the afflicted and a flattering mouth worketh mischiefe Ibid. in cap. 26. A brawling woman and the roofe of a house dropping in a rainy day may well be compared together for he that stilleth her stilleth the winde and stoppeth the smell of oinments in his hand cap. 27. If a Prince delight in lies all his seruants are vngodly cap. 29. Seest thou a man that is hasty to speake vnaduisedly There is more hope in a soole then in him ibid. Be not hasty with thy mouth and let not thine heart speake any thing rashly before God for God is in heauen and thou vpon earth therefore let thy wordes be few Eccles. cap. 5. Suffer not thy mouth to cause thy flesh to sinne ibid. The spirit of wisdome is louing and will not absolue him that blasphemeth with his lips for God is witnes of his reynes a true beholder of his heart and an hearer of his tongue for the spirit of the Lord that filleth the round compasse of the world and the same that vpholdeth all things hath knowledge also of the voyce Therfore he that speaketh vnrighteous things cannot be hid neyther shall the iudgement of reproofe let him escape And why In quisition shall be made for the thoughts of the vngodly and the sound of his wordes shall come vnto God so that his wickednesse shall be punished The eare of iealousie heareth all things and the noise of gâ—udging shall not be hid therefore beware of murmuring which is nothing worth and refraine your tongue from slaunder for there is no word so secret that it shall goe for nought and the mouth that speaketh lies slayeth the soule Wisd. cap. 1. LINEAMENT VI. The spirit of Detraction coniured and conuicted by Iesus the sonne of Siraches testimonie IN the tongue is wisedome knowne so is vnderstanding knowledge and learning in the talking of the wise and stedfastnesse in the workes of righteousnesse In no wise speake against the words of truth but be ashamed of the lies of thine owne ignorance Be not hasty in thy tongue neyther slacke and negligent in thy workes cap 4. Be sâ—ift to heare but slow and patient in giuing answere If thou hast vnderstanding shape thy neighbour an answer if no lay thy hand vpon thy mouth lest thou be trapped in an vndiscreete word and so confounded Honour and shame is in the talke but the tongue of the vndiscreet is his owne destruction Be not a priuy accuser as long as thou liuest and vse no slaunder with thy tongue for shame and sorrow goeth ouer the thiefe and an euill name ouer him that is double tongued but he that is a priuie accuser of other men shall be hated enuied and confounded cap. 5. A man full of words is perillous in his City and he that is rash in his talking shall be abhorred cap. 9. Reherse not a wicked and churlish word twise and thou shalt not be hindered If thou hast heard a word against thy neighbour let it be dead within thee and be sure thou shalt haue no harme thereby A foole trauelleth with a word like as a woman that is pained with bearing of a childe Like as an arrow shot in a thigh of flesh so is a word in a fooles heart Reproue thy neighbour that he keepe his tongue and if he haue spoken that he say it no more A man falleth with his tongue sometime but not with his will for what is hee that hath not offended with his tongue cap. 19. A wise man will hold his tongue till he see opportunity but a wanton and vndiscreet body shall regard no time He that vseth many words shall hurt his owne soule and he that taketh authority vpon him vnrighteously shall be hated In the mouth of him that is vntaught are many vnconuenient and vnmeete words A lie is a wicked shame in a man yet shall it be neuer in the mouth of the wise A thiefe is better then a man that is accustomed to lie The conditions of liers are vnhonest their shame is euer with them cap. 20. A foole lifteth vp his voyce with laughter but a wise man shall scarse laugh secretly The lips of the wise will be talking foolish things but the words of such as haue vnderstanding shall be waighed in the ballance The heart of fooles is in their mouth but the mouth of the wise is in his heart A priuy accuser of other men shall defile his owne soule and be hated of euery man but he that keepeth his tongue and is discreet shall come to honor cap. 21. If thou be among the discreet keepe thy words to a conuenient time but among such as be wise speake on hardly The talking of fooles is abomination and their sport is voluptuousnesse and mis-nurture The proude doe blaspheme and are scornefull but vengeance lurketh for them as a Lion cap. 27. An hasty browling kindleth fire and an hasty strife sheddeth bloud a tongue also that beareth false witnesse bringeth death If thou blow the sparke it shall burne if thou spit vpon it it shall go forth and both these come out of the mouth The slaunderer and double tongued is cursed for many one that be friends setteth he at variance The stroke of the rodde maketh prints in the skin but the stroke of the tongue smiteth the bones in sunder There be many that haue perished with the sword but many moe through the tongue Well is hee that is kept from an euill tongue and commeth not in the anger thereof which draweth not the yoake of such and is not bound in the bonds of it For the yoake thereof is of iron and the band of it of steele The death of it is a very euill death hell were better for one then such a tongue But the fire of it may not oppresse them that feare God and the flame thereof may not burne them Thou hedgest thy goods with thornes why dost thou not rather make doores and
of Images are quite ceased Note this for the Diuels departure and defection from among the Protestants in these dayes The Diuels slatteries hath done more hurt to the Church then his threats and menaces The Diuels practize hath beene to conueigh the poyson of his drift within a cloude of ambiguity The Diuell diuers wayes infesteth mortall men while they eate he enticeth them to gurmandize while they drinke to drunkennesse while they a wake he tempteth them to idle thoughts while they sleepe to vncleane and filthy dreames while they be merry he incites them to wantonnesse while they be sad to melancholy LINEAMENT XIIII 1 The Authors Debortation from such vaine detracting studies 2 The knowledge of Astrologie stinted and censured NOw that I haue proued Diabolicall dealings to be but dennes of deceit and that his apparitions are extinguished by the brightnesse and miraculous resurrection of the Lords two witnesses being the olde Testament and the new which for many yeares lay dead vnburied and ill sauouring through the barbarisme of our Popish Sodomites and well nigh moth-eaten amidst their darke Libraries Let vs fixe the eyes of our vnderstanding vpon this bright Meridian let vs acknowledge mens traditions for Apocrypha or indifferent In this decrepit age of the world since all prophesies are winded to the bottome we must expect no other signe then the signe of Ionas the Prophet that is our blessed Messias who sits at the right hand of the power of God and will shortly come in the cloudes of heauen to seuer truth from falshood All other miracles for the most part specially those which are supposed to be done among the vnbeleeued let vs account for olde wiues fablesâ— and write them vp in the Wood-cockes roule namely all such lying wonders which the children of Belial haue stamped concerning the Diuels reall greatnesse and the palpable validity of his prophane creatures Time is pretious and passeth away like a streame of water spend not therefore your golden times in such vnprofitable studies but redeeme the same before the latter day steale vpon you Know this that the Diuell is the Father of lies and will be sure to leaue you in the bogge of perdition at your greatest neede If once he setle himselfe in the seat of your soules all your artilleries of exorcismes will neuer coniure him therehence For is it likely that he which shewed himselfe so peremptory against the Archangell in heauen will become â—ame vnto a mortall man on earth Can you trust him whom God could not trust Take heed brethren of this Sophistry beware of this Alchymistry It renders nothing but lies vanity mistes smoake or false spectacles to dazzle and deceiue your sight Esteeme our Coniurer no otherwise then Bul-beggers as Diuels incarnate coni-catching Mountebankes crafty Iuglers cousening priuadoes insinuating Serpents Aegiptian picke-purses Who can be clensed of the vncleane Or what truth can be spoken of a lyer Southsaying Witchcraft Sorcery and Dreaming is but vaine like as when a woman trauelleth with childe and hath many phantasies in her heart Therfore beware of spirituall lies Againe and againe I aduise thee Christian Reader to looke vnto thy soule that it bee not surprised by the subtle Tempter the Archsorcerer of the world the grand worker of false miracles Banish away from thee with Caligula star-gazers and Astronomers With Cato contemne phantasticall dreames with Horace Laugh thou at dreames at Magicke feares At Hob-goblins night-Bugges and Beares Laugh also at false Witches sights And at the shapes of Thessales sprights Somnia terrores magicos miracula sagas Nocturnos lemures portentaque Thessala ride I write not against honest Astrologers while they containe themselues in compasse of natures reach and within the Circle of their auncient rules But I exhort them so to esteeme nature that they neglect not their Christian vocation and distrust the Authour of nature by attributing his workes of glory to naturall creatures I am the Lord saith God this is my name and my glory will I not giue to another Our Sauiour Christ himselfe disputed that there is some reasonable coniecture to be gathered of the Meteores course when he said to the people When ye see a cloud rise out of the West straight way ye say a showre comes and so it is and when ye see the Southwinde blow ye say it will be hote and it comes to passe Like as the prouerbe in French and English presageth vnto vs Le rouge soir brun matin Sont le desir du pellerin An euening red a morning gray As Pilgrims say foretell faire day In like manner I approue the profound doctrine of the Spheares with the constellations of starres and signes a breuiary whereof my selfe haue published in Latin verse in my stripling yeares I approue the obseruation of the moist Empresse the Moone which therehence out of her Orbe transports the operatiue vertue of the twelue constellations of starres and signes to all Elementary creatures working innouations and alterations of humours and seasons as we see by mans body by the weather by the ebbing and flowing of the Sea All which now of late God hath diuerted for our repentance The Sea breakes ouer the ordinary bounds and hath ouerflowed many parishes Our bodies begin to change their temper The weather beyond natures knowledge varies with inconstant windes and stormes The Lords prophesie by Amos is fulfilled in our dayes I caused it to raine vpon one Citie and I haue not caused it to raine vpon another City yet haue you not turned vnto me saith the Lord Pestilence haue I sent among you yet haue you not turned vnto me I haue ouerthrowne you as Sodome and Gomorre and you were as a firebrand pluckt out of the burning yet haue ye not turned vnto me 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 IT is no part of my meaning heretically with the Sadduces to denie the eslentiall subsistence of Diuels for in all my writings I affirme their being I auerre their fall from Angels sâ—ates I auouch their captiuity in hell As on the other side I thinke that Sinne is meant by the Diuell in most part of the Scripture yet so that I know the originall to proceede from that Serpent the great seducing spirit in whom God found folly as Iob said By the Diuell then which commonly peruerts mankinde in these dayes I vnderstand a sinfull Will arising from melancholy and corruption of flesh and bloud which the spiritual Tempter the sneaking Snake like a virulent infectious smoake breatheth vpon vs when we be destitute of grace I
lucre sake or of set purpose to please the kings humour And the word of the Lord came to Ieremy the Prophet who thus said vnto him Heare now Hananiah the Lord hath not sent thee but thou makest this people to trust in a lie Therefore thus saith the Lord Behold I will cast thee from off the earth This yeare thou shalt die because thou hast spoken rebelliously against the Lord. So Hananiah died the same yeare in the seuenth moneth Holophernes offended with Achior because he said that the Lord of heauen had no more power then his king Nabuchodonozor blasphemously detracted his eternall Maiesty Who is God quoth he but Nabuchodonozor he will send his power and will destroy them from the face of the earth and their God shall not deliuer them Within a while after he was slaine by a woman and his army discomfited Elymas the Sorcerer withstood Barnabas and Paul and sought to turne away the deputy from the Christian faith Then Paul being full of the holy Ghost set his eyes on him and said O man full of all subtiltie and all mischiefe the child of the Diuell and enemie to all righteousnesse wilt thou not cease to peruert the straight waies of the Lord Now therfore behold the hand of the Lord is vpon thee and thou shalt be blind and not see the Sunne for a season Our Sauiour Christ through the Spirit of God through profound arguments confounded the Pharisees that detracted his glorious miracles alledging that he did cast out spirits no otherwise then through Baalzebub Prince of Diuels His arguments were these Euerie kingdome saith he diuided against it selfe shall be brought to nought and euery Citie or house diuided against it selfe shall not stand So if Sathan cast out Sathan he is diuided against himselfe How then shall his kingdome endure Whereby we may gather that the chiefest fight against the Spirit of Detraction is the irrefragable word of God seeing that our Master Christ himselfe vsed this kinde of armour Herod made an eloquent Oration to them of Tyre and Sidon so that the people shouted saying It is the voyce of God and not of man But because he arrogated the same to his owne worth and gaue not glory vnto God the Angell of the Lord smote him that he was caten of wormes Saint Paul the Apostle imputes mens mentall punishments infectious sicknesses with these pestilent sinnes to our ingratitude and negligence in glorifying and seruing God When they knew God saith he they glorified him not as God neithet were thankfull but became vaine in their imaginations and their foolish heart was full of darknesse When they professed themselues to be wise they became fooles for they turned the glory of the incorruptible God to the similitude of the image of a corruptible man of birds of foure footed beasts and of creeping things Wherefore God gaue them vp to their hearts lustes vnto vncleannesse They turned the truth into a lie they serued worshipped the creature forsaking the Creator for which cause God gaue them vp vnto vile affections The same Apostle in shewing the cause of the ruine of the Iewes and the calling of the Gentiles ascribes the same vnto their Detractions for they going about to establish their owne righteousnesse submitted not themselues to the righteousnesse of God THE SIXT CIRCLE OF THE SPIRIT OF DETRACTION CONIVRED AND CONVICTED 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 sharpely rebuked for his Equiuocation and dissimulation 3 The Authours purpose in this subsequent Circle HEe is no Politician quoth Peter please-man that will not pledge the world in the cup of Detraction chiefly in these vntoward times when men shall sit by themselues as forsaken and forlorne vnlesse they iumpe one with another in the selfe same veine of discourse whether it be in derogating from Gods omnipotence or in diminishing of their neighbours fame How shall men otherwise consume away their times Reading occasioneth bloudshot eyes and moyst migrims silence ingendreth melancholy and sleepe obstupefieth the lodge of imagination But speeches be they merry or malicious iesting or gibing doe extend the windpipes enlarge the heartstrings exhilarate the soules faculties and enduce all companies to admire a mans fluent tongue and to extoll his filed voice Wilt thou be enrolled in Gentlemens bookes for one of their principall fauorites straine thy selfe to humour them scoffe when they scoffe bite when they bite and like Hippocrates twinnes laugh and weepe together If thou hearest them blaspheme or blazing outnouelties indeuor thou to verifie the same or to requite their familiar conference with some additions of thine owne inuention By this meanes thou shalt make thy company precious vnto them also prie like an insinuating intelligencer into the inward state of all thy countrey By this means thou shalt learne their seuerall and secret inclinations who be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupt Magistrates who be carousers fornicators or who haue encurred the danger of any penall statute An Romule coeâ—es Art thou a Brittaine a Christian and dost thou faune and wag thy taile like a spaniell Dost thou preach the doctrine of Diuels Doest thou teach men to equiuocate to dissemble to detract and to lash out lies O sonne of Belial thou art in the gall of hell and hast no portion with vs in our Christian busines How canst thou loue God whom thou neuer sawest seeing thou canst not loue thy brother in Christ whom thouseâ—st daily And how canst thou loue thy Sauiour Christ when thou shamefully sharest his seamclefie coate with Sathans soldiours or when thou tearest his members name fame with thy taunting tongue Words wound a man worse then swords No deadly drugs of Arsenicke or aconite are comparable to lying lips no spirit more dangerous then the spirit of Detraction Let a man obserue silence and he shal neuer obtaine harme let him when he speaks speake soberly and all men will loue him or if that Ismaels seede doe taunt him Isaacs seede will tender him If the vngodly contemne him the godly will comfort him And will not the comfortable loue of one godly man counterpoise the contempt of many vngodly Let him seldome speake or not before a question be asked him and he shall neuer be indemnified Let him follow the French mans counsell Parler beaucoup on ne peut sans mensonge Ou pour le moins sans quelque vanite Le parler briefe convient à verite Et l' autre est propre à la fable et au songe To prattle much one cannot without lies Or at the least without some vanitie It well agrees with dreames and fooleries But pithie words belong to veritie For this purpose that the talkatiue may be ashamed of their tatling tongues for the publike good and for my modest memoriall towards her that rests with the Lord of rest haue I
from the Creature That the harpe soundeth the harper is the cause that it soundeth â—ll the harpe it selfe is the cause In all naturall bodies their owne brittlenesse is the cause of their corruptions Not the agents but the patients worke their ill sauouring That we talke that we walke God is the cause that we talke amisse walke awrie our owne wantonnesse with our weaknesse is the cause Our tongues were made to glorifie our Creator our hearts to meditate before we talke that both consenting and concurring together in a ioyfull embassage towards God the soule may deserue a ioyfull welcome in heauen In regard of which circumstances O mortall men Let your dead bodies be embaulmed your meates perboyled or poudered Let your tongues hearts and steps be directed by the bridle lampe and line of Gods holy word For with the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation according to that diuine Disticke Non vox sed votum non Musica chordula sed cor Non clamor sed amor cantat in aure Dei Not flattring words but feruent vowes of mind Not Musickes sound but soules by faith refin'd Not outward cries but inward flaming zeale Within Gods eares ring out a pleasing peale LINEAMENT VI. 1 How God predestinated some to be saued 2 Why all men were not elected 3 That mens owne willes 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 OVR heauenly Father whose prouidence or foresight is no other then his present sight before the beginning of the world seeing men at that time though vncreated and vnborne all present in his sight as if they were alreadie created and borne readie to receiue doome or iudgement and seeing them at that instant to refuse his grace as liuely as if they had already refused the same obseruing withall the corruption of their nature continued by custome to produce corrupt fruits and effects accordingly elected the purer moulded spirits apart from the rest enabled them with his grace as with a speciall gift or pardon for indeed the very purest had deserued death and damnation and freely of meere fauour gaue them their liues at the mediation of their Redeemer and also their liberty which their first parents haue since wittingly forfeited The rest as reprobates refusing his charter of grace and alreadie in his foresight which is eternall and alwaies present condemned and standing before him in the state of damnation he suffered still to perseuer and to be as he found and saw them Crie for mercy they could not because his instice required equality or satisfaction Beg for liberty they could not by reason that their sinnes had entangled and tongue-tied them And so for want of speaking and suing with remorce of conscience which we call repentance vnto the Sauiour of the world by whom I vnderstand Gods mercy which â—ince was made flesh shined before his Iustice they sustained the punishment that was due vnto them Wherein they were not to blame God but rather themselues that foolishly delayed their suites I heard that of late daies a prisoner well lettered after condemnation hauing gotten the benefit of his Clergy according to the lawes of this land and referred to his triall whether he could reade or no was sodainly so bed azeled and bereaued of his eye sight that for want of reading he lost his life Now who can blame the Iudge in this case Surely no man For he was iustly hanged through his owne default The Iudge did what he could iustifie yea and perhaps was forced to shead teares when he pronounced the iudgement Much more fault are we to finde with those sinners which can reade and beg for remission and yet of set contuâ—acie like a curst child wholly addicted to frowardnesse will not be perswaded once to say Abba Father To returne vnto my former matter of Election God findes men euill and leaues them so for he is not tied to giue them grace except it please himselfe To confirme this I regard many creatures and doe finde them all diuersly disposed some to good some to euill some to riches some to pouerty I finde this diuersitie in our very grounds Heere is good arable land good pasture there growes neither corne nor pasture but briers brambles tares cockle furres heath or stones Non omnis fert omnia tellus Hic segetes illic crescunt foelicuis vuae All grounds beare not alike all kind of things Here growes grain there the grape more fruitful springs But why all grounds yeeld not the same commodities we must leaue that secrecy to Gods vnsearchable will I like manner I see our earthly kings bestowing titles of honour vpon diuers persons and vpon diuers occasions Some they dubbe knights before the battel and some after the battell Some others they grace of their owne sesecrete iudgement or for some cause vnknowne vnto vs. After the like manner to compare great things with small O eternall Father thou disposest of thy sinfull creatures Some thou callest some thou electest some thou reiectest Of those which thou callest some thou reseruest for one purpose some for another and all for thy glory Neither ought we to maruell or murmure at this that we be not all called chosen considering what was our beginning our fragility our stubborne natures and that we deserued no fauour at all Seeing our first Parents both man and woman tasted the fruite of good and euill it is but discreet seuerity or rather diuine mercy that thy soueraigne Maiestie electeth some as good persons of their seede to honour thee and leauest the rest as euill to their owne appetites in satisfaction of thy iustice To the one thou giuest heauen for the honour of thy mercie to the other hell for the honour of thy iustice And yet dare not I alwaies iustifie the elect in exempting them quite from the thraldome of sinne seeing that they are but brittle flesh and bloud who might commit follies in their youth being subiect to the knowledge of euill and neuerthelesse become reformed in the middest of their age as capable by the diuine bounty of the knowledge of goodnesse Now it remaineth that I touch a little as I saile by the shoare of curiositie wherefore God suffereth the workmanship of his hands to be damned For the solution of this triuiall and idle question it is written that the Potter may ordaine his owne vessels to what vse himselfe pleaseth For no doubt but God is glorified in the damnation of the reprobate as in the Reuelation he is honoured for iudging the whore of Babylon albeit that he be no cause of their wickednesse Commonly he suffereth euill to chance by that meanes as he bringeth goodnesse to passe extolling his owne glory out of their errours and in effect his sufferance of euill is nothing else but his destination
Moses the Prophets and the Gospell as bright shining lanternes to guide their sensuall vnderstanding They haue auncient Fathers to expound them Thy seruant Augustine might satisfie their curious positions who about twelue hundred yeares sithence wrote Non est putandum istis transgressoribus Angelis seruire hanc rerum visibilium materiem sed soli Deo That is we must not thinke that the substance of these visible things in this world doe obey the Angels which fell but that they obey God alone Thou art a jealous God and can'st not abide that thy enemy should vaunt himselfe on thy Maiesty Thou art slow to anger but great in power thou hast thy way in the whirlewinde and in the storm the clouds are the dust of thy feete the mountaines tremble before thee the hils melt and the earth is burnt vp at thy sight O peerlesse Paragon of vnsearchable worth what nobler instance neede I produce then thine incomprehensible selfe for thine owne immensiue and inexhausted power When thou communest with Iob most profoundly thou bewrayest mans infirmity and infallibly concludest that no creature whatsoeuer can diue into the deepe consideration of thy secrete workes Out of the whirlewinde thou spakest and demaundest of him Hast thou entred into the treasures of the Snow Or hast thou seene the treasures of the haile Who hath diuided the spouts for the rame or a way for the lightnings of the thunders These questions surpasse our capacities Holy and wonderfull is God in all his workemanship The earth trembles at the presence of the Lord at the presence of the God of Iacob Let it snow let it haile let it thunder let it lighten let the earth moue I acknowledge no other supernaturall cause then the first cause the first mouer one God world without end I doe faithfully beleeue that through his commandement the Lord makes the Snow to hasten and sendeth forth swiftly the thunder of his lightning also that he turneth the heauens about that they may doe whatsoeuer he commaundeth them vpon the whole world and that he causeth raine to come whether it be for punishment or for his land or to doe good to them that seeke him The heauens the elements and whatsoeuer is vnder the moone attend the commaund of their great Creator some for his glory some for their tryall some others for their sinnes he scourgeth and smiteth Against these he armes his naturall creatures as piercing arrowes Then shall the thunderbolts goe straight out of the lightnings and shall flie to the marke as to the bent bow of the cloudes Sometimes he smites vs gently expecting our conuersions as he spake by the Prophet I smote you with blasting with mil deaw and with haile in all the labours of your hands and yet you turned not vnto me Vnto his Maiestie alone will I complaine when any hurt befals me O Lord vnto thee will I crie for the fire hath deuoured the Pasture of the Wildernesse and the flame hath burnt vp all the trees of the field Vbi nunc facundus Ulisses Where now is the wizard with the Diuels reall force Stand at your cause and bring forth your strongest ground saith the Lord of Hostes shew vs things to come and tell vs what shal be done hereafter so shall we know that ye are Gods But indeede your knowledge is vaine your power poore not worth the speaking Behold ye are Gods of nought and your making is of nought yea abhominable is the man that hath chosen you and abhominable is he that ascribes the workes of the glorious God vnto his enemy the Diuell LINEAMENT X. 1 Probable proâ—ses out of Ciuill policy that God is iealous of his glory and glorious signes and therefore not prebable that he would lend his real power to the Diuell 2 Examples of worldly states which could not endure vsurpers of their transitory titles and pâ—â—rogatiuâ—s 3 That God hates Coniurers Witches Antichristians and other Detractors and 〈◊〉 worse then Atheâ—sts or ignorant Infidels THough I proued out of holy writ that the Lord is iealous of his inexplicable power and cannot tolerate with euerlasting patience that any creature specially a wicked creature visible or inuisible Diuell or man Phâ—â—ton or Medea Coniâ—rer or Witch should prie into his secrete treasury or soare vp into the Eclipticke line and commaund the Sunne and Moone to stand still with Iosuah or cause fire to descend downe from heauen with Elias or drie the Sea with Moyses or rebuke the stormy windes with Christ yet notwithstanding for the hardnesse of worldly hearts I will illustrate the selfe same argument with familiar and domestical examples of mortall states who likewise cannot brooke that any other make vse of their transitory incidents Do not we see that earthly Potentates be more agreeued with their owne subiects rebellions with their iniuries and vsurpings then with the dishonest attempts of their open foes At whose handes they expect nothing but extremity of warre and bloudy massacres Doe not we finde that the Pope and other Princes of his faction beare deeper hatred rancour and emulation towards the Protestants then towards the Turkes Mahumetans or Iewes whose vicinity might worke them farre greater scath and damage Their malignant reason they ground vpon the comparison of two corriuals in loue whose wrath can neuer be appeased but with the vtter subuersion of the opposite party O what a disconsorted policy is this that Christians agreeing together in the foundation of religion prosecute one another with such capitall enmity worse then euer the Pharises the Saduces or both of them like Pilate and Herod combined together to put to death our Sauiour Christ The Pope at Rome at Bologna and at other Cities the Emperour at Vienna and at diuers imperiall Cities in Germany the Venetians at Venice at Verona and other places doe tolerate Iewish Synagogues bankes of vsury and noysome Iakes of pocky baudry in respect of priuate interest And yet they cannot suffer one Church of Protestants among them no nor one single man of the same profession or if they doe but suspect a man addicted that way they exclaime with the stiffe-necked Iewes Dimitte nobis Barabam loose vnto vs Barabas loose vnto vs theeues vsurers Iewes and stewes Crucifie these Lutherans Lutherano al fuego ad ignem fire and fagot for these hereticke dogges Thus do they rage together and imagine vanity against the Lord and his An ointed They like wise send away their posts vsurpers of the name of Iesis as the flies which issued out of the Dragons mouth to enuenome our Springs to infect our mindes to kill our Kings and to blow vp at once our whole estates This is their vsuall complot while the common enemy of Christendome lies close by their noses ready to dispossesse them of their liues liuing and liberty as was likely of late dayes to fall out when the Pope after the winning of Otranto by the Turkes doubting his safegard
Without the mediation of Christ God is a consuming flame wherefore approach not neere this Flame lest ye be consumed Diue rather into your owne weakenesse and thinke on nothing so often then on Christ lying in a vile manger or on Christ crowned with a crowne of thornes or on his guiltlesse body nayled to the crosse of infamy and no doubt but the effects of Grace will follow Where other good Spirits are mentioned in the word of God and how one rested vpon many and many vpon one I am not of the minde that they were reall corporal and palpable spirits but rather Diuine gifts or supernaturall vertues conferred vpon the soules of the Elect by the Lord for his glory God tooke off the spirit that was vpon Moyses and put it vpon the seuenty Elders and when the spirit rested vpon them they prophesied In sundry places of the Scripture we reade that the spirit of the Lord possessed many where they became notable eyther for prophesies valour or other rare properties which Spirits must not be ballanced by proportionable quantity but spiritually construed by operation and quality Which exposition I haue laid downe as I haue some of the premisses of set purpose that the Reader may not be mistaken in conceiuing the spirit of Detraction and other sinfull Spirits to possesse mankinde really The holy Ghost fell at one time vpon many of the Apostles and others which is as much to say that the pretious Gifts of the holy Ghost of prophesie of diuersities of tongues of faith patience and other vertues inspired these seruants of God whom his Wisedome selected and sealed to that degree of sanctification as the potters vessels for such honourable seruices Contrariorum cadem est ratio By the knowledge of Goodnesse let vs gather the knowledge of the opposite how the Diuell by his spirituall Nuncioes of Sinne as by Detraction malice and such others possesseth the negligent sonnes of Adam not with reall formes but with spirituall suggestions and spiritual operations God turnes away the influence of his countenance from his degenerate children then Sathan embraceth that aduantage of opportunity and with his pestilent breath bloweth into the principall parts of mans body and soule He impoysoneth the humours of melancholy choler and gail enuenometh the lodge of imagination then the possessed is sranticke or lunaticke The bloud and seede he tickleth and tainteth with honied lechery and hateful luxury then the patient becomes passionate in his body prodigall of his bloud and seede and proude of his supposed power For how can it otherwise be when the body is tempted to receiue into it superabundance of iuyce of immoderate meates and drinkes Must not consequently euery naturall body vent out what is supersluously gathered within it But O thou great Gouernour of the world whose will is vnsearchable no mortall man can mortifie his longing conceits his lustfull concupiscence without the mortification of his body by fasting neither can he mortifie his body by fasting without powring out many piteous petitions before the seate of thy mercy Nor yet can man O sinfull man powre out his petitions intentiuely before thee except it were giuen him from aboue and except he were in his conscience compelled by the operation of thy spirit to craue daily for perscuetance in his prayers and petitions To finish the abouesaid point of Sathans stinging whether these plaguy temptations be verily or figuratiuely the Diuels spirituall power or the wrath of God inclosed in vials as is allegorically specified in the Apocalyps it is hard for man to iudge for both might well be inflicted on vs seeing the vngodly is a sword of his and Nabuchadonozor is termed his seruant or executioner to reuenge his iust conceiued anger against the Israelites The winde blowes and with his furious force ouerturnes a Forrest of wood and ouerthrowes whatsoeuer it meetes yet no man knowes whence it comes or whither it goes Euen so it fares with these turbulent spirits well may we ayme at their mediate manner of infections but it is a very difficult matter to discourse iudicially of their immediate stinging Sure we are that none escape without them LINEAMENT II. 1 The originall roâ—te of Detractions and other pollutions and whether the spirit of Detroction and other sinfull spirits which possesse mankinde be reall spirits or stings of the Diuell 2 The fight betwixt the knowledge of Good and the knowledge of Euil 3 That the Good gets the victory ouer the Euill 4 That the Diuell cannot harme a man really IN the beginning God made all creatures good and perfect though afterwards through presumption arrogancy and Detraction they became sinfull His omnipotent Maiesty being righteous and dwelling among them in seeing and hearing vexed his righteous soule with their vnlawfull deedes and at length finding no stedfastnes in his seruants and laying folly in his Angels most iustly condemned them threw them down into hell where he hath reserued them in euerlasting chaines vnder darknes vnto the iudgement of the great day Where in stead of eternall glory they liue tortured with eternall infamy in stead of happy light they see nothing but horrid night in stead of holy knowledge they feele nothing but hellish ignorance in stead of perpetuall ioyes perpetuall paines How greatly then are our superstitious worldlings bewitched that authorize Diuels in multitudes and with corporall shapes that is with bodies subiect to handling hauing of necessity longitude latitude profundity otherwise called thicknes presently to appear at the lure of mortall men and to command the heauenly powers for satisfaction of their phantasies Let it suffice that we belecue the Holy Ghost hath omitted nothing pertinent to our saluation let it suffice that we arme our soules with the spirituall Corcelets of faith and charity against the most terrible encounters of Diuellish sinnes propagated vnto the children of Adam from the Arch-spirit of sinne Vt mures in muris sic satellites Sathanae in cordibus nostris delite scunt as Mice in walles so lurke the messengers of Sathan in our hearts Let it suffise our curiosity that sinne is a roaring Lyon a spirituall Diuel and that a reprobate minde fraught with vile affections like canckred poyson killes both body and soule There is a seede of man which is an honourable seede the honourable seede are they that feare the Lord. There is a seede of man which is without honour the seede without honour are they that transgresse the commandements of the Lord. This latter seede is the Deuils sting spirituall temptation spirituall Detraction springing of melancholy and corruption of humours which can neuer possesse vs while we obserue that golden rule Watch and pray that is praying alwayes in all supplication and watching for the same purpose with all instance for all Saints The chiefest Diuell on earth Vice-roy to the chiefe Serpent of hel is the knowledge of Euil euen as the chiefest God on earth Vice-roy
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