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
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
peace or peaceable Abel the onely wisedome of all Diuine creatures descended downe from his Fathers bosome and was made flesh by the al-quickning breath of Gods owne essence co-operating in the Virgin Maries wombe the second Eue but refined and regenerated at Bethlehem the Citie of Dauid a poore Citie of Iewry in a vile beggarly stable where he suck't the dugges that rul'd the starres suxit vbera qui rexit sidera about that very time when all the world was chalked or rather charmed in the Circle of peace by vertue of Augustus Caesars soueraignty in token whereof the Romanes did shut Ianus his double porch Iani tanuam from whence the Moneth Ianuary is denominated which lay open before in time of open or ciuill warre While he liued on earth which as some write was three and thirty yeares he laboured like a woman with childe with our infirmities but after a Diuine maner He was ambitious but how Ambitious onely to aspire vp into the Theater of the Crosse. He was affected with concupiscence but with what concupiscence Not with sinfull but with celestiall concupiscence He was affected but not infected for he onely longed and lusted after mans saluation O Ierusalem how willingly would hee haue gathered together thy strayed young ones euen like a carefull henne hadst thou repented Hee was angry but how Not to reuenge for he requites good for euill and prayes for his very foes Onely hee was angry without sinne for zeale sake ad detestationem peccati non ad vindictam He was enuious but in what sort Not ex vitiata natura of corrupt nature but for conscience sake that the Diuels kingdome became daily augmented He was ignorant of some things for he knew not of the day of Doome but his ignorance was simple and not sinfull harmelesse and not erronious in desiring curiously to know those secrets which did not befit the Sonne of man to know He was troubled with feare in his agony but with what kinde of feare Not with feare of death satisfactory to repaire that breach betwixt the Angels and vs but with naturall feare which impaires the animal faculties according to the nature of mans sensitiue appetite which trembles at the sense of terrible torments In this maner did he take vpon him our infirmities not by way of inherent spotting but by way of necessary influence like vnto that Prince of Starres which pierceth and passeth into impure obiects and yet himselfe is not subiect vnto impurities Besides these burthensome infirmities of ours which he tooke vpon him in his loue and charity towards the sonnes of Adam let vs reuiew his painfull Passion Amidst the bryers and brambles of sorrowes he shewed himselfe as the Rose of patience he shined as a lightning Cynosure among the thankelesse sayling Iewes He carried our sorrowes sorrowes without number which our humane natures could neuer beare He suffered intolerable flouts intolerable torments intolerable death beyond all the degrees of comparison dura verba duriora verbera durissima fata No torments were like his torments for hee suffered for all our sinnes Whereunto I might adde the tendernesse softnesse and delicatenesse of his body which being materially formed onely of a pure Virgins nature without coniunction of the male substance could not but feele such tortures more grieuously and gripingly then any other What shall I speake of other sensible motiues of his agonies the treachery of Iudas whose feete he disdained not to wash but a little before the Iewes ingratitude and aboue all his Fathers anger in iustice heaped vpon him for our misdeedes thoughts and vaine wordes And because it was requisite that God in his iustice should punish sinne in man which man committed therefore the Word of God our mercifull Messias tooke on him mans shape euen as man in Paradise was shapt after his spirituall nature to suffer for man what was due for mans transgression euen vile pouerty conflicts with the world temptations of the Deuill feruent wrastling with sinne bloudy sweates and agonies opprobrious vsages by the Deuils procurement a drench of bitter gall opposite to that fatall iuyce of Adams apple woundes in his side to the effusion of bloud and water the mysticall seales of his last will to the Church the one prefiguring Baptisme the other the Communion both to bathe our sinnes sorrows of death a second death hellish torments both in body and soule an Eclipse of the Deity from his sunny soule All these in humane paines wherein the whole wrath of God due to the sinne of man was for a while included did our Sauiour Christ in this world before he gaue vp the Ghost accomplish and consummate And thus God to saue the sonnes of God like a louing Sheepheard in the behalfe of his sheepe or like that zealous Law-giuer which drew out one of his owne eyes instead of one of his sonnes eyes who by the law was condemned to that kinde of punishment for his adultery I say thus God voluntarily to sustaine and support the man-hood which of it selfe was altogether impotent for the vanquishing of death and for our redemption became man and was put to shamefull death vnder Pontius Pilate President of Iury for Tiberius Caesar the Romane Emperour according to that prophesie After threescore and two weekes shall Messias be slaine yet not for himselfe And as another recorded Iesus shall be openly declared within 400. yeares and after the same yeares shall my Sonne Christ die and all men that haue life He died for a while that he in vs and we in him might liue for euer He died or rather as an ancient Father testifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He became a sacrifice for all sinners that were willing by repentance to reforme themselues And as the Prophet foretold of him He was wounded for our infirmities and his soule was made an offering for sinne for our sinnes whose burthen hee bare vpon his Diuine shoulders which neither Sampson Golias Atlas Hercules Milo Crâ—toniates nor all the strong-back't Porters of the world were all their forces conioyned together could euer beare So insupportable are the sinnes of our humane natures The third day as Ionas out of the Whales belly or to speake Poetically as Arion in the deepe Seas on the Dolphms backe hee rose vp inuested with his immaculate soule by his appeased Father who as Dauid prophesied would not leaue his soule in the graue nor suffer his holy One to see corruption And againe in another place He would like a louing shepheard feede him in a greene pasture and lead him forth besides to the waters of comfort yea though he walked through the valley of the shadow of death He died as a Lambe but rose as a Lyon Heauinesse endured for a night but ioy came in the morning In the morning he rose he rose as the morning sunne that like a Bridegroome marcheth out of his chamber He rose to runne a gallant race as
against the Authour of nature These sinfull spirits like baites of sweet poison or sugred gals possesse olde Adams progeny according to the variable and voluble dispositions of the patient These not vnlike to Mice Lice lawlesse Lawiers or noysome vermine by Sathans spirituall suggestion doe endeuour to infest molest and sift vs as wheate They had their beginning at the fall of the Diuell and his Angels who are throughly possessed with all the said qualities working diuersly by the meanes of the same spirit The spirit of Detraction the spirit of Enuy the spirit of Pride and such like vitious spirits proceed from one roote from one Serpent that olde Impostor I am setled in this opinion by the Apostle who proued the identity of the Holy Spirit by the like reason The body is one and hath many members And againe There are diuersities of gifts but the same spirit To one is giuen by the spirit the word of wisedome to another the word of knowledge by the same spirit To another the operations of great workes to another prophesie to another the discerning of spirits to another the diuersities of tongues All these things worketh the same spirit distributing to euery man as it pleaseth him From one Tree came many branches of euill by the inticement of one Serpent came all these spirits of â—rrours which like venemous stings incite vs to vngodly actes And yet for all this I denie not but there are malicious spirits as well as ministring spirits Diuels as well as Angels the one attending on Lucifer the Prince of Diuels the other on Michael the Lords chiefe Angell both inuisibly attempting to work vpon the Will of man vehemently or by leisure as God commands them either for the knowledg of Goodnesse or for the knowledge of Euill Neyther will I here omit to interpose another opinion of mine concerning the Diuels force which is that God the reuenger of iniquity commands the Diuell as his executioner to pursue the reprobate sometimes by immediate causes and somtimes by mediate and second causes by immediate when the faculties of the soule are by his spirituall spurres extraordinarily possessed with frenzie sury and such like by mediate causes when the instruments of the body are by his spiritual enticements tempted to receiue into them more then suffice nature so that the veines ouerflow with blood the gall with choler adust and the liuer with lust But in my iudgement with the former extraordinary or miraculous causes the Diuell cannot harme a Christian mans body really howsoeuer I thinke of the soules immediate obsession or harme the least part of his body Surely I belecue that God reserues that palpable reall power as a prerogatiue to himselfe to his owne Angels and to his second causes in this world to himselfe as when Pharaoh and his Aegyptians were miraculously plagued with Lice and other annoyances by the singer of God or when he caused his Angel for Dauids fault to smite the Israelites with pâ—stilence But thou wilt aske me how can a Christian bee frantick by the Diuels meanes and yet not really hurt by him By him by the Diuels immediate reall force Nay principally by themselues and by their owne filthy bodies which suffered themselues at first to be gluttonously carried by their owne appetites and by the Diuels spirituall suggestion If they had eaten lesse and drunke lesse such corruption of humours could neuer taint them neither could consequently frenzie possesse them And also if they had in time sought for grace by daily prayers fasting being a coadiutour vnto them God would haue hearkened vnto them and healed their indispositions But on the contrary it pleased his Maiesty to harden some to lead them into temptation because they might acknowledge his iustice and omnipotency and also serue for monuments to terrifie the wauering minded To returne vnto my former matter as all wicked spirits and vitious purtâ—rbations sprung in mortall men by meanes of the said Arch-spirit of sinne so likewise by him they worke many and sundry operations Moyses made mention of the spirit of Iealousie Esay of the spirit of Errour The Lord permitted alying spirit to goe out and be in the mouth of all Ahabs Prophets to enâ—ice him into the battell against the Sirians Another Prophet relateth of the spirit of fornication And as S. Paul records God gaue them the spirit of slumber The spirit of God departed from Saeul and an euill spirit was sent from God to vexe him Therefore his seruants aduised him to seeke a cunning player vpon the Harpe whereby he might be refreshed and eased What sense more naturall to our capacities can we gather by this euill spirit and the easie cure thereof then that it was eyther a kinde of Lunacy vsuall in that hote countrey a fit of melancholy or a falling sickenesse For the cure whereof his seruants by whom I vnderstand his Phisittans hauing experimented belike that none other medicine then musicke could auaile him or perhaps not hauing such insight in Phisicke as we haue wished him onely to comfort his heart with ioyes and as we vulgarly speake to keepe Doctor Merriman company To this opinion of mine I adioyne another reason whereof we must not descant ouer-curiously that God predestinated purposely this extraordinary accident vpon Saul for the aduancement of Dauid who vpon this occasion happily composed many of his Psalmes and confirmed the vertues of his spirit and also by this accesse into the Kings Palace he gained vnto him the mindes of his chiefe Captaines and Officers besides he got by this familiar frequency in the Court his education and experience in matters of ciuill policy which otherwise he could hardly in humane probability obtaine by reason that hee was brought vp but simply among Sheepheards This I write not of any blasphemous purpose to restraine the Lords miraculous power but that we may obserue his prouidence in vouchsafing to worke by ordinary and naturall meanes But admit that the literall sense be admitted what absurdity can ensue thereof For the Diuell in his fall hauing wholy lost the musicall consent and melodious concord which was ensused in his soule at his creation could hardly digest Dauids Hymmes and Harpe the same being quite disagreeable to his discording and disproportioned nature I say such Diuine musicke reduced the extrauagant thoughts of Saules soule to such an excellent harmony and quiet tune that the Diuell durst not abide that sweete tempered sound Ouer all the abouesaid wicked spirits the spirit of Detraction awaiteth Doth the Lord send his terrible thunder his glorious lightnings as warlike alarums to rouze vs vp from our sleepy sinnes Behold the spirit of Detraction at hand and attributes those strange signes to the Prince of this world his Lord and Master the Diuell God quoth he is the Author of goodnesse quiet and neuer intâ—rmedles with thunder-claps stormes or tempests Non illi imperium pelagi scâ—ptrumque tridentis Sed mihi sort datum
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
graunt that in times past in times of blinde Papistry moe Ghosts and Spirits were seene then tongue can tell whereas now contrariwise a man shall scarcely all his life time heare once of such things And if it were lawfull for me to comment vpon our Act of Parliament in that case prouided Anno primo Iacobi where it is felony without benefit of Clergy in them which exercise any coniuration of a wicked spirit for any mans corporall hurt I would affirme that this most soueraigne Court enacted the said Statute partly in imitation of the law of God where Coniuration is termed sometimes the vsing of poyson to mens corporall hurts somtimes an vncharitable or inueterate malice of one neighbour to the other which the Apostle names man slaughter and sometimes a whoring after strange Gods which is called spirituall fornication such as the adoration of Dagon was among the Philistines Ieroboams golden Calfe which he in Machiauellian policy made to keepe the Israelites from going to worship in Ierusalem and such as Bel was in Babylon all as senselesse blockes and stones partly the said Act against Coniurers was set out to the end that the inward man might be reformed that malicious deuices being the causes of Treasons Murthers and poysonings might be suppressed and also that Idolatry superstition deceits and cousenages the impediments of loue vnity charity and concord might be quite banished out of our vnited Realme For is that man worthy to liue in a ciuill society which vniustly demeanes himselfe towards God and his neighbours Deserues he the title of a true subiect which inuocates on a forraigne Prince which serues his Princes enemy The lawes of Christianity condemnes him Let God haue what belongs to God and Caesar what belongs to Caesar. Better kill one rotten sheepe rather then the whole flocke miscary Better it is to chop off the hand then the whole body perish One leades astray this man this man another and at the last as more saâ—kes to the mill whole multitudes become preyes to the Diuell For further explanation of the said Statute it is inserted that supposed Coniurers shall be punished If they vndertake by charmes to finde hidden treasure to prouoke vnlawfull loue c. although the same be not effected and done And well worthy seeing by such indirect dealings and diabolicall deceits they become Apostataes loosing the priuiledge of Baptisme and consequently of Christianity where they were bound by their pledges to renounce the Diuell and all his workes They become guilty before God though the Diuell appeares not at all really vnto them after that they once determine in their minds to raise him vp Neuerthelesse for all this that I conceiue so charitably of my Countrey-mens freckled integrity like vnto that Law-giuer of Greece which decreed no Act against Parricides because he thought that kinde of sinne would neuer happen I wish my Readers not to make a strict Syntaxis or sophisticall construction on my simple meaning by their peecemeale collecting that I goe about to seclude the Authour of sinne by my construction of sinne For I acknowledge his false miracles his illusions his ambiguous riddles and his Apparitions of shadows both immediate and mediate ouert and couert explicite and implicite ordinary and extraordinary tending altogether to one maine point namely to tempt with deceit olde Adams carelesse progeny as contrariwise I impugne his ommpotent greatnesse supposed to be as well reall as royall I impugne his sacrilegious power of lightning and thundring Maiesty I impugne his reall sword of authority his paspable force of correction and his sensible dart of death ouer any of Christs members God forbid that his diuine Maiesty should tollerate this cruell Tyrant whose soueraigne felicity is malicious enuie in that imperious manner for then the life of man were in a most desperate plight Then were we assured to be suddenly dispatched euen in our extremity of sinne When wee were occupied about some wicked acte as the very best do sometimes fall his remorcelesse spirit would not lose that great aduantage he would surely like a rauening Lyon vtterly deuoure vs. Nay more if God did winke at his tyrannie our whole estate by the mediation of the Papists who take vpon them to be the Arch-coniurers of the world had beene long sithence blowne vp with the Gun-powder of his treacherous soule but God be thanked we haue a gracious Lord which hath limited this Leuiathan as Salomon limited Semei to his narrow home and as the Poet spake of Aeolus his kingdome Stricta dominatur in aulà hee Lordeth it in his straight hall And if it chance that he enter into a man we may well doubt whether his entrance be in the soule or body or rather whether his spirituall nature possesseth mans spirituall nature that is the soule or soules faculties Howsoeuer the bodie or soule become possessed by the permission of God I certainly beleeue that he may be quickly dislodged by praier and fasting and holy exercise for surely the holy Ghost and Gods ministring spirits loathe to guard our soules as long as we liue lewdly and licentiously These things considered I dare stand vpon my Christian guard and defie the Diuell with all his trumperies and reputed realty Let him do his worst let him cause his cogging Coniurers to vndertake false miracles works of wonders and tragicall tempests Our eares are stopt with Vlysses that we can neuer be surprised charme these Mearemaids neuer so melodiously Let them feed their hopes with golden dreames let them burie Sage till it be quite rotten let them fling flint stones ouer their left shoulders towards the West and when all comes to all they build vpon the sand and themselues are esteemed but for wizards dizards and dotards howsoeuer that the Spirit of detraction proclaime them for foolosophers or foolish flies which sitting on a waine wheele thought that themselues occasioned the great dust in the high way which the mouing of the wheele raised Wherefore I exhort thee that hast beene guiltie of such detractions to addict thy cogitations to the power of God which indeed is onely royall and reall infinite and immensiue and also to imitate holy Iob who imputed his calamities to the Lord and not to the Diuell The Lord gaue the Lord taketh away blessed be the name of the Lord. And againe when his friends hit him in the teeth with his punishment deseruedly for his sinnes he protested in this manner Know now that God hath ouerthrowne me and compassed me with his net and a little after Haue pitie on me O my friends for the hand of God hath touched me By which words of Iob it appeares that the hand of God plagued him and that the Diuell exercised but the part of a Relator or Accuser such as he is termed in the Reuelation of S. Iohn wheÌ„ the Accuser of the brethren was cast downe from heauen To this sence agreeth that motion of the Diuel Lay thine hand
Wherein I haue promiscuously touched the principall branches of this Blaphemous sinne I haue taxed outragious and vaine swearing together with such foule faults as seeme derogatory to Gods titles attributes and workes to the scandal of our Christian liberty which seem also to confirme the reprobate in their hardnesse of heart Now in this present Circle I will proceed to such common vices that concerne our neighbours namely their railing their runnagate reports rash suspicions misconstructions ostentations and false verdicts And specially I will reproue publicke calumnies Aboue all things I exhort the Reformed Catholike that protesteth to fight against the Spirit of Detraction not to giue the least occasion of scandall to Schismatickes whether they be Tapists or Puritanes eyther by frumping speeches or by froward writing Rather pitie their obstinacy and pray for their conuersions specially spare to speake spitefully against these sicke Brethren of ours whom we nick-name Puritanes or holy Separatists as the Ancients vsed to call the impostors of Logicke Sophisters and as we call Papists Catholikes for what knowest thou whether God hath not separated them in their Mothers wombe to be his adopted seruants in their latter dayes notwithstanding their crabbed zeale What knowest thou whether the calme dew which awaiteth on the age of maturitie may by Gods grace coole that ouer-feruent humour of theirs if they suruiue to see that siluer-age of maturitie Or if their peruersnesse be such that they will not then relent to what end serues thy railing passion but to exasperate their peeuish mindes and to confirme them in their errours It is noted that Michael the Archangell in striuing for the body of Moses with the Diuel durst not detract nor dare him by exprobration Gods Spirit is meeke louing patient voide of temeritie and by these holy markes his seruants are discerned which Doctor Whitegift late Archbishop of Canterbury very discreetly obserued against Cartwright vrging thereby the nature of his impatient spirit Which infallible markes Antichrist himselfe out of the heard of swine is forced to confesse as Cardinall Baronius of late yeares verified when hee inuaighed against the petulance and factions of our English Seminaries at Rome They bragge much saith hee of Martyrdome but for ought I see they beare not the signes of Martyrs of obedience mildnesse and humilitie It is the part of a Brother to endeuour his Brothers conuersion into the vnitie of peace by gentle meanes as Abraham did to Lot let there be no strife betwixt thee and mee for wee be brethren Euen so likewise seeing that wee agree together in the pure and indiuisible essence of our Faith let not temporall Accidents disseuer the same which the holy Ghost hath ioyned together let vs not grieue this holy Spirit of God with our litigious speeches or writings in comparing those whom wee name Puritanes with Iesuites Christs members with the members of Antichrist nor let vs broach this late surmised Detraction that these our crazed brethren doe conspire with those of the Dragons Angels like Pilate and Herod reconciled for the coercion and dethroning of Kings for surely such venome neuer issued out of Caluins Schoole except they peruert and depraue the same as Saint Peter speakes of Saint Pauls Epistles Well it may be that some seditious sectaries to flatter their owne ambition during the present time to temporize and to bleare old Iacobs eyes haue dipped Iosephs coate in beasts bloud but I neuer heard that they euer imbrued their hands in Iosephs owne bloud Well it may be that they being flesh and bloud as well as others haue repined fretted and vttered some slanderous speaches in their malecontented moodes against their superiours in authoritie onely about Church-policie not sticking to affirme that notwithstanding their Canonicall constitutions they would still perseuer in their peeuish positions but I neuer heard that they complotted to commit any crying sinne to strangle a mans being in nature But what shall the Puritane then detract at his pleasure without contradiction No God forbid hee must conforme himselfe to the identitie of the Spirit to the vniforme harmony of Heauens Musicke least otherwise in following the self-opinion of his owne vnexperienced braine not gathering with his Maister Christ he scatter and sincke in the midst of his muddy pond To this end I beseech thee deere Christian Brother in the presence of God that gaue his Sonnes body among vs not peremptorily to be slaine againe nor to be diuided into parcels but spiritually heauenly and entire to communicate the same to the poorest as well as to the greatest that thou O diseased soule doe hearken vnto thy Physicians voyce that thou humble thy thoughts and words towards thy Brother in Christ not vsurping to thy selfe alone as a selfe-seeming Saint his vndiuided body which was also crucified for other Penitents God help vs the very best of vs all from the Prince to the Beggar is full of vncleannesse Yea the Angels of heauen are vncleane in his sight and in respect of his perfection The Worme of Conscience tels me that my puritie consists rather in the forgiuenesse of my sinnes then in the puritie of my vertues Submit therefore thy sturdy man vnto thy inward man Subdue thy Golias Calonem illum carnosum thy massie and proud tower of flesh vnto thy little Lord thy spirituall Dauid and then submit both of them in things Apocryphal and indifferent not concerning thy soules saluation vnto the Scepter of mens authoritie Offer vp thy soule vnto God by Faith as an holy priest-hood and a spirituall sacrifice in Iesus Christ. Offer vp thy body in temporall matters in ciuill policie to the Gods of the earth LINEAMENT VII 1 The Spirit of Detraction conuicted for repining at our Christian neighbours of Scotland 2 The said Spirit conuicted for detracting from our Countrey-men of Wales YEe noble Saxon spirites tell me what is the reason that yee beare some secret emulation in the closets of your hearts towardes your Christian brethren borne in the same Iland vnder the same Prince the same faith was it not inough for you to bereaue them of the fertile fieldes of Loegria and to banish them amidst the craggie mountes amidst the horride rockes of this Northren Zone but ye must deride and defame them with your ironicall items your ridiculous girdes Now all coniectures are winded to the bottome The Fatall Chaire of Scotland which your victorious Edward transported to the Abbey of Westminster is restored againe into the possession of a Scottish Prince nay of a Brittish Prince of a right Christian Prince and that with your consent with Gods assent Now there is no cause to reedifie that famous wall from sea to sea which the Romaine Emperour built vpon the frontiers of both kingdomes Applaud yee English this happie vnion Congratulate this luckie lot Henceforth ye need not keepe watch and ward at your posterne gate Detract not therefore from your Christian neighbours for his glorious sake whom the Father
magnatum being as it were naturalis feritatis mastix the scourge of sauage nature had straightly bridled their lauish tongues within the precincts of their teeth and lips Vos O Patricius sanguis queis viuere fas est Occipiti coeco posticae occurrite sannae TO THE CVRIOVS PAINTERS OF CIRCLES IF these lines or leaues of my Circles drawne from the Center to the circumference be not all equall or if the points and prickes of euery line answere not the Mathematicall proportion of the Circle thou knowest that Veritas non quaerit angulos truth respects not angles triangles quadrangles nor artificiall curiosity I care not for the enticing words of worldlings wisedome but I couet the Spirit of euidence and power I couet matter more then method And yet I labour so to linke them that the line of nature may stand coupled with the points of Art that both from the Center of truth be caried to a Christian circumference for eueÌ„ as the gifts of the holy Ghost be distributed diuersly and in diuerse measures to Gods children some hauing but one grain of faith being conuerted in the euening of their liues and yet by grace adopted adiudged worthy to receiue the like equal crown of glory the like equall wages as those which laboured longer in the Lords haruest so to coÌ„pare little things with great let thy Grace Ingenuous Reader or gracious construction counteruail the vnequal lines of my Circles Where they exceed in their dimensiue quantity there oppose their distributiue quality for a counter-ballance Et sic omnes lineae ductae à centro ad circumferentiam sunt aequales THE FIRST CIRCLE OF THE SPIRIT OF DETRACTION CONIVRED AND CONVICTED Diâ—ided into Lineaments LINEAMENT I. 1 To whose capacity the description of Spirits is difficult and to whose it is easie 2 The Authors inuocation to the Godhead through whose only operation the spirit of Detraction is to be coniured and conuicted THAT which is inuisible transcendent and not to be vnderstood in the land of mortall creatures such as is the description of Spirits cannot distinctly be disposed according to the prescription of curious Artists by reason that our knowledge here on earth is subiect to mutations vanity of vanities varnished only to the outward man and quickly vanished either through distemperature of the braine olde age or death and also by reason that a spirit in substance subsistence is supernaturally whole without Multiplication Diuersity or Part somewhat prodigious vnto Natures view Yet notwithstanding these infirmities we may conferre about the metaphysicall mysterie of Spirits contesting with the sword of the Spirit the word of God not for haughty ostentation but for humble edification comparing spirituall things with spirituall things The naturall man perceiues not the things of the Spirit of God for they are foolishnesse vnto him neyther can he know them because they are spiritually discerned but he that is spirituall discerneth all things He that submits his knowledge to the touch-stone of knowledge to the highest power scorning all Peacocke-plumes of Apocryâ—hall tradition and of old Adams impurities discerneth all things The Clerkes of China say that themselues do see with two eyes the Europeans with one eye and that all the rest of the world are starke blinde not hauing any eyes at all Euen so the soules of the supernall China the Church truely triumphant by looking on him which ouerlooketh all things doe spiritually discerne all things and do know as they are knowne The regenerated Christian discerneth though glimmering wise or winking through a darke glasse with one eye many things apperteyning to the lowly workes and louely fruits of the new man which is renewed into knowledge after the Image of him that made him But the naturall man confined within natures compasse can neuer discourse no nor dreame once of Diuine affaires While the flesh preuailes against the Spirit our knowledge is as it were stifled with a deadly earthly dampe and cannot appeare in that conspicuous maner as when our Epicurean natures become curb'd or crucified There is such iustling and bustling such strining strugling betwixt the flesh and the soule that Gods peace is oftentimes to both their miseries infringed The Mistresse therefore must straightly correct her seruant and that betimes before she attaine vnto her stubborn age left then she chuse rather to breake then to bow vnto her wholesome will The austere consideration of this our humane fragility caused the Apostle to write after this manner I tame my body and bring it into subiection lest while I preach to others I my selfe become a cast-away For the soule that walloweth in sensuality in fat blood and grosse humors can neuer enter into the speculation of spirituall comfort The smokie vapours which breathe from thence into the braine doe interpose a darksome mist of blockishnes before her eyes of vnderstanding whereof let a fat paunch beare me instance How cau'st thou saith the Satyrist meditate on any thing praise-worthy which hast such a large Ewer hanging forth a foote and a halfe from thy body Cum tibi Calue Pinguis aqualiculus propenso sesquipede extat Like as a Candle put in an earthen pot enlightneth onely the pot but being therhence remoued into a Lanthorne illuminates the whole roome with a farre greater splendor then before so the vnderstanding spirit of man eclipsed with the foggie interposition of sensuall pleasures lies infatuated and besotted like an Abbey-lubber not once able to crie out Abba Father but thence recalled by the holy Spirit of God and refined with competent fasting at due times with contrite humility and conuenient meditations it forgets the vanities of this cloudy world and frames it selfe wholly to spirituall contemplation And finally separated and singled out from the bodies prison it shines brighter then any starre Then Reason shines without eclipse of errour Wisdome without ignorance and Memory without obliuion Then shall we be able to contemplate with the eye of Faith the awefull Maiesty of the mighty Trinity the in effable and inestimable felicity of our fellows Saints Then shall we comprehend the mystical messages of the heauenly Spirits ascending and descending in Chariots of sacred fire to the behoofe of our Christian brethren and inuisibly instructing the Church on earth like as themselues are both instructed and inspired of their Prince of zeale But what am I that presume to weaue a worke of such wonderfull forms in such a base and broken loome How dare I with King Vzziah burn incense vnto the Lord that am not sanctified nor of the tribe of Leui how dare I that am in his presence more mean then the meanest moth or Atome more abiect then any Ant how dare I being so mean an abiect aspire to set forth the obiects of his wonderous workes Retire O my soule to the Soule of thy soule the Life of thy life the Lord of life as to the celestiall center of all perfections The Sun-shine of
his mercie may dispell thy darkesome scurfe of Leprosie dispence with thy Bayards boldnes Behold theÌ„ most mighty Monarch thy poore Publican afraid of thine anger ashamed of his ignorance conuerts himselfe vnto thee Correct by the inspiration of thy Spirit this aspiring enterprise of mine which I intend for the discerning of Spirits and disabling of the maleuolent Spirit of Detraction O Lord of incomprehensible goodnes graunt me my suit because I am a mâ—n of vncircumcised polluted lips let one of thy glorious winged Seraphines touch my mouth that being purified I may vtter nothing but truth The way of man is not in himselfe neither is it in man to walke and to direct his steps Measure thou my steps o heauenly Spirit mortifie my â—oâ—uptuous thoughts of flesh and blood lighten mine internall eyes that I may lift my lumpish spirit to spirituall cogitations and apply my misty minde to thine eternall influence which cannot be seene at all with mortal sight but onely with most pure intellectuall minds as thy seruant Augustine confessed Trinitas Diuiâ—arum personaruÌ„ non nisi purgatissimis mentiê° cernitur The eye of sense and the eye of reason are both too dimme for discerning thee O illuminate my soule with the eye of faith so that my flesh being yoaked to my soule my soule vnto reason my reason vnto saith I may couragiously conquere and coniure downe the Scrich-Owle of darkenesse into the dungeon of hell Purge me with thy precious pilles lest in reprehending the Spirit of Detraction in others my selfe do fall into the same traines by the she suggestions of that Euill one who watcheth hourely like a wily wolfe to circumuent thy silly sheepe And thou my soule praemonita praemunita fore-warned fore-armed do thy best to charme this spitefull Spirit with charitable Characters of deepe Diuinity when he ascended vp on high he led captiuity captiue and gaue gifts vnto men By vertue of these glorious gifts the gifts of the Spirit by the crosse of our Sauiour Christ coniure him vp and downe that his cousenages and cheating craft may appeare to his clawbacke Clients To all other charmes the Adder is deafe hee stoppeth his eares and will not obey charme we neuer so wisely Iesus he knowes and Paul he knowes but who are we It is impossible for any kingdome to continue long which is at iarre and warre within it selfe To what purpose then stands Medaeas Magicke in firreting out of Fiends To what end seekest thou O Sibill to coniure downe Cerberus the hel-hound of darkenesse What auailes your cunning O Circe and Calypso Can Degon stand before the Arke of God No certainly Therefore in vaine doe Medaea Circe Calypso and Sibilla labour to exercise their exorcismes and shallow sorceries within the Circle nay within sight of that fielde where one graine offaith is sowne In vaine serue Witches wreathes where God is worshipped In vaine sings he Bacchare frontem Cingite ne vati noceat mala lingua future With Bacchar binde the Poets brow Lest wicked tongues him ouerthrow Though men speake neuer so precisely neuer so pregnantly though they speake the wordes of Angels yet if their speeches be not filed within the Circle of Diuine wisdome nor link't within the chain of Christian charity the Church of God will neuer repute so catholike and so potent a Spirit as this of Detraction quite coniured conuicted For as that Roman Criticke girded a vicious Senator saying Who can abide to heare thee iudge like graue Cato whom the world knowes to be as greedy as Crassus and as gluttonous as Lucullus Truely for my part I cannot more fitly compare such glozing Scholers then to a kind of glow-wormes which because they gliue shine in the nights the weaker sort of people haue mistaken for Sprites and Bugs They therefore that will rightly ouerthrow their spirituall foes must not shoot outwardly into painted ceremonies but into the source and spring of Goodnes Descend then yee fierie pillars of faith and quicken our incomposed Chaos Disperse away our Egyptian darkenes that we may passe on our iourney by night as wel as day not only through the red Seas of Detractions but also through the dangerous deserts of this world into the land of promise the land that flowes with milke and honey of eternall life where our consciences shall for euer rest secured from all future furies LINEAMENT II. 1. That the true meanes to conuict the Spirit of Detraction is the Meditation on Heauenly mysteries and on the operation of goodnes 2. Mans curiosity in prying into Gods nature stinted by a non vltra 3. The description of some of Gods attributes 4. That his description is too excellent â—or mans apprehension 5. That Good or Euill cannot come to mankinde without his will BEfore I sound out the poysonous power of the Spirit of Detraction it is necessary first that I begin with my homely talent to discourse somewhat of his immensiue glory who is Prima veritas in essendo dicendo primus omnium motor the first verity in being and speaking and the first mouer of all and so by degrees to descend into the numbers and attributes both of the good Spirits which attend their Creator and likewise of the bad spirits which beleaguer vs with their spiritual suggestions out of darknesse In the meane time I adiure and coniure thee thou false spirit of Detraction to be silent and not to interrupt my consecrated speech Auoyd Satan auaunt taunting Tempter Auoyd I charge thee In the name of the great Iehouah Auaunt againe and againe I charge thee By the omnipotent Spirit of the Word Incarnate by all the names and meanes which are warranted vnto vs in holy Writ O blessed names O blessed means which preuaile against the gates of Hell O blessed Vicar of Christs Church Gods Register of charitable Charters which inrols within the booke of my soule I meane within my conscience this warrant of faith that serious speculation on heauenly mysteries and on the operation of goodnesse and that with admiration rather then with affectation treades downe the head of that olde Enchanter and quite tramples vnder foote his false faculties whose spirituall spite sophisticate with subtle spels with Sardonicall sports and Siren-like songs I doubt more then all the Papists palpable Spirits and reall Diuels deuised for the most part to gull the simpler sort O Father of al things visible and inuisible if I presumptuously prie into the maze of thy mysticall nature as somtimes did a Philosopher of Greece the more I muse the more I stand amazed I finde those auncient Characters of Non vltra somtimes engrauen on Hercules his pillars firmely imprinted in my curious braine My soule sees no other obiects then infinite Entity Eternity Immensity Immutability Impassibility Immortality all life all motion all goodnes all truth all vnity all perfection O my Soueraigne God if I contemplate thine vnderstanding my poore
vnderstanding being but a sparkle in respect of a world of fire failes me and as a candle at the flash of a strong lightning suddenly extinguisheth for in thine interminate vnderstanding there resides infinite wisdome omnipotency prouidence predestination true reason true knowledge and the representation of all thy workemanship If I enter into the speculation of thy gracious and inexhausted will I shall want words significant to expresse the singular proprieties which depend theron as comfortable grapes on one goodly clâ—ster or bunch Thy Charity thy Iustice Mercie Clemency Loue Patience Magnificence with other attributes which we doe not deserue to know attend on thy powerfull will O mighty Deity of vnsearchable worth as thy Prophet Dauid said Such knowledge is too wonderfull and excellent for me I cannot attaine vnto it Whither then shall I goe from thy Spirit or whither shall I goe from thy presence If I climbe vp to heauen thou art there If I goe downe into hell thou art there also Thou beholdest all our doings with exceeding patience Thou art wholly in the world as mans soule is wholly in the braine and body and dispersed through euery part of the same and seest as in a manifest map all the world ouer Thou art present with vs in our closest counsels in our closest closets Thou art deck't with light as it were with a garment Thou art most glorious in heauen as mans soule in the head is most conspicuous and therehence like the Sunne with his influence illuminatest all places and searchest the very secrets of our hearts and reines for the light dwelleth with thee Thou art a most pure perfect and actiue forme without any mixture or composition of matter or forme or distinction of parts Thou art the beginning and the end of all things the beginning without beginning and the end without end To end before I haue scant begun thou art al sight all hearing all vnderstanding all reason the origen of all goodnes Totus oculus totus auditus totus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totus ratio fons omnium bonorum Thou art aboue all things and yet not elated Thou art in all things and yet not concluded Thou art vnder all things yet not restrained Thou art great without quantity good without quality iust without wrath All our ioyes al our pleasures al our profits all our welfare arise from thy fruitfull bounty as on the contrary all our losses all our crosses all our misfortunes proceed by our deserts from thy iust conceiued fury When thou sendest out thy Spirit we are recreated When thou hidest thy face we are troubled Whither then shall we miserable caytiues flie whither From our displeased God to our pleased God from our angry Father to our patient Father Where shall we finde goodnes but with the Author of goodnes Omne bonum à Deo profluit in eundemque tanquam in causam principem finem vltimum reflectitur Euery good springs from God againe the same returnes to him as to the soueraigne cause and last end He euen he it is that subsisteth aboue vs through his prouidence round about vs he substitutes his Angels as it were in fiery Chariots in vs he breathes his fiery Comforter He maketh his An gels spirits adhis Ministers a flaming fire LINEAMENT III. 1 The admirable incorporation of the three persons in Trinity 2 Their mystical operatioÌ„ vnfolded according to our resonable capacities 3 How God is said to be in heauen 4 After what manner the Trinity doe differ one from another eyther in Appellation or in Operation 5 That the Pagan Poets like Apes aymed at Gods mysteries by their darke Allegories IF Imeditate on the admirable Hypostasis of the Deity I am rauished with an extasie to behold their heauenly Harmony their consort their consonance and their proportion Goe said our Sauiour Christ to his disciples and teach all Nation s' baptizing them in the name of the Father of the Sonne and of the holy Ghost The Father vncreated the glorious Word begotten of his euer-being substance the holy Spirit of comfortable loue out of them both producted All three like wieke waxe and light incorporated in one glorious Torch as the beames and influence of one Sun or as waters of one fountaine or as Peter Paul and Barnabas all three building vpon one Rocke and preaching the same doctrine or as will vnderstanding and memorie the reflecting Image of the Deity in one soule equally partakers of one vndiuided Godhead one light one power one beginning one maiesty one glory and one authority Thus hath this One Diuine Spirit three peerelesse properties the hauing of euery which property is called a Person a terme which we giue to shew the peculiar being of a reasonable spirit which word Person also the Gramarians haue distinguished according to mens common conference into notorious appellations As when God speakes of himselfe to signifie his inexplicable essence he speakes in the first person singular Iehouah I am that I am I the Lord thy God When after deliberation he vtters out his determination then the whole Godhead with a cleere distinction of the personall functions speaks according to mans capacity in the plurall number Let vs make man that thereby we might note his deliberation before his determination then both of them made manifest by his omnipotent Word And forasmuch as a peron is nothing els but a body or a spirit seuerally singled out by himselfe forasmuch as euery thing in the Godhead consisteth substantially by it selfe without the helpe of any other therefore are his seuerall properties or functions to demonstrate the particular or personall orders and operations of Gods will and being In like sort there be two kindes of persons the person of his Spirits Essence and the person of his Spirits properties The person or being of his Essence is but one the persons or subsistences of the properties be three distinct euery one a Spirit by himselfe euery one a liuing God by himselfe and yet all one Spirit one liuing God The Father or the first speaker is God by himselfe and of himselfe and therefore the first being or person The Sonne or word is God by himselfe and not of himselfe but of the Father or speaker onely and therefore the second being The holy Ghost or holy loue is God by himselfe and not of himselfe but ioyntly of the Father and the Sonne and therefore the third being There is no difference at all betweene the Speaker the Word and this Loue but onely in the reciprocall relation of one to another for in respect of their being beginning which was coeternall before al worlds before all times or termes of times they are one essential one equall and one transcendent Person But in respect of order in their heawenly Hierarchies of their offices operations and effects ordayned among themselues by their owne diuine decrees and also in respect of the
holy Spirit and the Sonne a holy Spirit yet notwithstanding because Holinesse or Sanctification towards mankinde proceedes from loue which loue is sent or produced from their mutuall will from the Father by election in loue and from the Sonne by his word and redemption in loue this Holinesse as a Tertian or third influence proceeding out of two Diuine respects towards the saluation of mankind is rightly attributed to the third person in Trinity as to the Ambassadour of both their willes so that the whole Trinity partakes of the same Holines of the same Loue of the same Will of the same Spirit of the same Godhead of the same Vnity as S. Paul very manifestly expresseth in these wordes Endeuourye to keepe the vnity of the Spirit in the bond of peace one body and one Spirit euen as ye are called all in one hope of your calling one Lord one Faith one Baptisme one God and Father of all which is aboue all and through all and in you all So that whatsoeuer name or power is ascribed to anyone peculiar person of the Trinity the same is meant of the whole Trinity The Father is called the Spirit of God the Sonne the Spirit of God and the Holy Ghost the Spirit of God yea the Father is the Spirit of him of whom S. Paul speakes that raised vp Iesus from the dead the Sonne is that Spirit that raised himselfe and the Holy Ghost the same Spirit The Sonne is the Father and the Holy Ghost is in the Father the Sonne is the euerlasting Father This the Prophet witnesseth when as hee names Christ the mighty God and euerlasting Father But when they are seuerally named or distinguished into persons that sense or morall is to be vnderstood parable-wise as including the mysteries of our saluation which our humane capacities cannot otherwise rightly apprehend For euen as a Prince in his prudence loue an I wisedome and for the more honorable establishment of his Monarchy or Kingdome authorizeth his sonne and some other as his Chancelour to impart his lawes vnto his subiects and to gouerne them in order whereby their power becommeth equall so let vs conceiue that the glorious Trinity is but one Diuine and essentiall power all alike all equall and of one authority onely for the glory of the Godhead and for the mysterie of our Redemption the Trinity is really distinguished to the view of the inward man whose wil is stirred vp to meditate vpon the personall relation of their functions and offices which they deriue one to another But how shall we discerne who is possessed with the Holy Ghost To be possessed with the Holy Ghost is as much to sâ—y as to be possessed with the giftes of the Holy Ghost namely with saith humility and other Diuine gifts Of these his gifts some are visible some inâ—isible some abundant some restrained With the former the Apostles and Prophets were miraculously inspired with the latter all we who according to our Christian profession doe protest to fight in this life against the world the flesh and the Deuill doe hope to be possessed through grace according to the measure of Christs gift The branch that drawes not iuyce and life out of this spirituall Vine is adiudged dead for what amity can there be betwixt light and darkenesse betwixt life and death The chiefest gift of the Holy Ghost is saith which is a spirituall light enlightning our liues with the Gospell with the beames of good workes causing vs to loue all men after his owne example who communicates his Sunne to the iust and vniust And if we may lawfully boast of any gifts of the Holy Ghost ingraffed by his powerfull Maiesty in our hearts then surely may wee glory of our Illummation wherwith we are enlightned vndeseruedly in these daies Neither is it possible for vs in these dayes to obtaine a more visible measure of spirituall gifts by reason that our mindes are captiuated vnto coueteousnesse enuie and other vncleane thoughts by reason that our bodies are pampered with gluttony drunkennesse eating and drinking without appetite or necessity and by reason that we dare not in respect of these pollutions and of our vnworthinesse communicate one with another the Lords holy Supper but very seldome whereby the gifts of the Holy Ghost might be multiplied and increased in vs. As long as we are carnal and worldly minded our soules are farre from these gifts of the Spirit which the Apostle likewise calles the fruits of the Spirit as loue ioy peace long suffering gentlenesse goodnesse faith meekenesse and temperance They that are Christs doe endeuour to follow his Fathers will And what is the will of the Father Euen our sanctification and vnion in the Spirit For euen as the carnall coniunction of man and wife makes of them one flesh so the spirituall coniunction of Christ and the sanctified soule makes of them one spirit so they that are vnited in the Spirit are vnited in their willes and they that are vnited in their willes are vnited in their actions They that follow Christs actions doe labour in all humility to attaine vnto these gifts of the Holy Ghost But first they must tame their bodies with fasting And here I giue you one note worthy the consideration that whereas S. Paul in all his Epistles makes often mention and sendeth often salutations in the name of the Father and of the Sonne not ioyning the Holy Ghost in plaine litterall wordes with them he doth it because it was the Holy Ghost himselfe that spake through the mouth of Paul in those Epistles And whatsoeuer he wrote he wrote by commandement and inspiration of the Holy Ghost whose office and function was to signifie vnto the Church the will of the other two persons in Trinity So that the naming of the Holy Ghost was needlesse while the Elect vnderstand that it was He which spake and that Paul was no other then as Moyses to God or as Baruch to Ieremy that is the Notary or Scribe of the Spirit and as it is else-where specified a chosen vessell This himselfe protested in these words If any man thinke himselfe a Prophet or spirituall let him know that the things which I write vnto you are the commandements of the Lord. There is no sinne more detestable nor more difficult to be forgiuen then the sinne against this Spirit of God Dost thou wantonly detract from God the Father and denie thine owne and the worlds creation by his omnipotent word Search the Scriptures repeale thy detractions and vpon thy recantation thou shalt receiue remission Dost thou blaspheme the Sonne of the euer-liuing God and belie his Incarnation his Passion his Resurrection Reade ouer the new Testament remember to compare the same in an euen ballance with the Prophesies of Esay and the rest of the Lords holy Legates and it may be thine eyes will be opened and thou wilt renounce thine errours by the bright light of the holy Spirit But
silly soule what wilt thou doe if this glorious Spirit comes not neere thee Where then wilt thou expect forgiuenesse of thy blaspemies Nay how caust thou expect or aske forgiuenesse seeing that without his operation the fruites of repentance can no more spring in thy faithlesse heart then the Apples of Paradise could fall into the hands of Tantalus in hell All other sinnes are pardonable and therefore termed debts or trespasses Onely this sinne against the Holy Ghost is Treason in the highest degree against the whole Godhead his crowne and dignity by reason that his personall subsistence was produced both from the Father and the Sonne and propagated vnto vs euen from our Baptisme so that to sinne against his authoritie is to sinne against the whole Maiesty of the sacred Trinity and against our owne soules being created by the Father redeemed by the Sonne and sanctified by the Holy Ghost Chiefly those reprobates are guilty of this vnpardonable sinne which sometimes hauing had great feeling great vnderstanding of the word of God and perhaps especiall inspiration of the Holy Ghost as Ananias and Saphira had if such persons afterwards without neede do fall into malitious Apostasies causelesse Hypocrisies and contumacious blasphemies against the sanctified Church of Christ in their words works thoughts ending also their liues without repentance doubtlesse they incurre the penalty of this irremissible sinne for this their spirituall fornication But to discerne who they be particularly that offend in this height of sinne in my iudgement very few or none can vndertake that charge in these dayes because we haue not that gift of the Holy Ghost namely of discerning Spirits as apparantly as the Apostles had To conclude these excellent exorcismes against the spitefull spirit of Detraction O â—riumphant Trinity distinguished really and indistinct essentially not into three Gods as that holy Martyr protested nor into three incarnated but into three of the same degree of the same honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose powerfull Maiesty vnited and identified in one eternall Deity the celestial spirits loue to contemplate and we earthly Pilgrims long to see Here I your vnworthy seruant prostrating my soule in all humility doe craue remission in the dust and ashes for my simple speaking of your intellectuall substance O God of endlesse bounty direct my vnskilfull pen that it stray not too much from the rule of verity nor lay down any thing but with reuerend shame of my blinde and bluntish ignorance concerning thy Heauenly vertues thy blessed Guarde and holy Hoste let them which reade this Treatise beare nothing in their hearts away saue that which is conformable to the square of wholsome doctrine Inflame my spirit with true zeale the true seale of thy sacred Spirit that it may soare vp like an Eagle to the sunne of thy Grace with feruencie founded on Diuine discretion for feruency is but foolish fury without Diuine discretion LINEAMENT VI. 1 Their Heresies conuicted which detract from the seruice of God because they see him not with their corporall eyes 2 The knowledge of God proued by an instance of our carthly King who is knowne throughout great Britaine of all his subiects though not of all wito corporall sight 3 The excellency of his spirit aboue the rest of his subiects 4 Meanes to know God 5 Why mortall men cannot see God MAny of vs detract from the seruice of God because his Maiesty is not so familiar as to speake vnto vs visibly at conuenient seasons as though so high a Maiesty should debase himselfe with euery sinfull creature It is reported that the King of China will not be seene abroad among his ordinary subiects aboue once a yeare And yet we wanton worldlings would limit our great Creator to sight and daily conference God is a Spirit not bound to any bodily Organ but to compare his Greatnesse after flesh and bloud euen as mans soule when it is separated from his body his power is infinite immensiue incomprehensible and no more to be seene or sensibly vnderstood of flesh and blood then if a man should measure the waters in his fist or the heauens with his span or if he should weigh the mountaines in a ballance All people are in comparison of him but as a drop of a bucket-full or as Grashoppers or as nothing or as nothing lesse then nothing No earthly man can erect a statue or a carued Image according to his likenesse No Gold-smith can couer him with golde or cast him into a forme of siluer plates O Lord who is like vnto thee No man can enter into thy Counsell no man can finde out thy secrets or attaine vnto this perfection Thou art higher then heauen deeper then hell the measure of thee is longer then the earth and broader then the sea Though thou turne all things vp side downe closest them in and gatherest them together who will turne thee from thy purpose Worldly sight is one thing and Diuine knowledge another thing The one is subiect to insumities and errours the other is insallible certaine and can neuer saile cyther with olde age wounds or false specta cles The one is the instrumentall light of the body to guide a man in his worldly busines the other I meane mentall knowledge is the euerlasting Lampe of the soule This latter I pray God instill into vs. As for the other it cannot absolutely be termed perfect before it be first sowne in winters corruption and before like ripe corne growne with full and glorious eares it rise vp glorified in the summer of immortality At which time both lights and sights externall and internall being by the Diuine bounty become eternal we shall both see and know aright in all perfection almost euen as God himselfe seeeth and knoweth vs at this present Quid est quod non videant qui videntâ—m omnia vident What thing shall they not see and know which alwayes see and know the Authour of all sight and knowledge In the time of their visitation they shall shine they shall shine as amiable as the Sunne more admirably glorious then Moyses who was faine to put a vaile before his face by reason of his ouerbrightsome beauty though he saw God but for a moment and that imperfectly for all light proceedes from him In his light we shall see light But quoth the spirit of Detraction how can we know him whom we neuer saw O vaine Spirit if thou knowest his lawes and fulfillest them thou knowest God As for example let me instant in our earthly King for mine owne part I neuer spake with King IAMES nor euer saw his face yet notwithstanding I verily belecue that I doe know him I know him to be our King by publique Proclamation by his decrees by the vnifomâ—e consent of all his subiects My conscience perswades me that he is the Diuinest and deuoutest Prince that euer swayed the Diademe of this Monarchy and aboue all the rest
of his Kingdome that he is possessed with the gifts of the holy Ghost The reasons that thus moue me to conceiue so wonderfully of his worth are these first the obseruation of his life vnblemished by generall report and free from suspicion of vnseemely actes Then the consideration of his faith wisedome and milde spirit made vulgarly manifest by his learned Bookes and Speeches in the Parliament house whereof some are extant in Print settles my knowledge of his excellency of spirit Vt iâ—rem calaâ—â—o fulgur inesse suo That I would sweare his pen did lightning flash To these I adde his miraculous preseruation continually from his cradle he being the onely childe of his Parents in such tumultuous times vntill this golden time of the Gospell And to omit many garboiles of ciuill incendiaries for the subuersion of his life and state I will onely content my meditation at this time with the consideration of two principall Treasons inuented by Sathan against his annointed person The former Earle Gowry entended to effect The latter the Papists purposed to perfect In the former God suffered Sathan to lead him for a moment into his castle of calamity but presently he sent his Angell to deliuer him as Peter out of Herods prison In the latter God suffered Sathan to plot plant and place his Ordinance in order for the vtter suppressing and supplanting of his whole estate but suddenly the worlds great Watchman confounded his Boutefeux as the builders of Babeil In both I obserue that the Diuine Maiesty respects this innocent Prince in his loue vnto him vnexpectedly rips vp the very bowels of Treason euen when Sathan assures himselfe of his fatall haruest and is ready to reape his Hemlockes almost ripe then God prepares a feruent East winde in one night to destroy his poysonfull weedes like vnto Ionas his gourd O mighty God who can prie into the treasury of thy counsels What man purposeth thou disposest Thou reuealest the deepe and secret things Thou knowest the thing that lieth in darkenesse for the light dwelleth with thee We thanke thee we praise thee O thou God of our Fathers that hast giuen our King wisdome and strength and hast shewed him the thing that he desired of thee Thou hast declared his matter vnto him When his wisest Counsel ors missed to expound Tressams intricate letter more intricate then Sphynx his Riddle the Holy Ghost lent the King himselfe the key of knowledge the key on which millions of liues depended wherewith he vnlockt the memorable morall of the aenigmaticall letter memorable indeed vnto all posterities All which circumstances doe certainely argue the profoundnesse of his capacity and assuredly ascertaine my soule that the faculties of his soule are effectually inuested with some attributes of the Deity for the glory of God After the like manner let vs comprehend the knowledge of God who is our spirituall King and King of Kings for what signifieth this word God but an omnipotent spirituall King Creator of all things and we shall spiritually attaine to his Diuine knowledge though we see him not with our bodily eyes Let vs grope after him and we shall finde him for he is not farre from euery one of vs in him wee liue wee moue and haue our being When we endeauour with all our hearts and humble soules to keepe his commandements we may boldly say that we do know him When our mindes are sanctified through stedfast saith intentiuely on Iesus Christ as the diseased Israelites became healthfull with regarding the brasen Serpent we may assuredly affirme that we do know him Most happy are they which neuer saw Christ and yet beleeue in him Neyther doe we want other cuident meanes and motiues to stirre vs vp to the knowledge of the Godhead or spirituall power first naturall reason sheweth that some glorious soule full of perfection and power created the world and the creatures thereof for they could neuer make themselues which the Prophet Dauid confessed in these wordes The heauens declare the glory of God and the firmament sheweth his handy worke Next his Church or faithfull congregation of Adam Abell Seth Henock Noah Abraham and others transferred by successiue tradition his knowledge to their posterities Thirdly his knowledge hath beene reuealed by the Holy Ghost to Moyses Samuel the Prophets and lastly by the Messias himselfe through apparitions miracles lawes ceremonies and temporall blessings Fourthly to draw neerer vnto mans capacitie which depends most vpon sensible obiects mention is made by Moyses how God caused him to stand in the caue of a Rocke and putting his hand vpon him he did shew him his hinder parts not suffring him to see his face Whereby the secuced Saduces collect the Godhead to be corporall But the naturall man perceiues not the things of the spirit of God For by his hinder parts aâ— the picture of his spirituall substance is shadowed the glimpse of his glorious influence By his hand is figured his al-puissant power By his face the fulnesse of his sunny glory And where Eyes are ascribed vnto him what other sense is meant then his prouidence and knowledge Thus God sometimes speakes naturally according to our naturall apprehension In conclusion let it suffice our curious braines that God is a powerfull Spirit not to be felt palpably with mens hands nor seene with mens eyes I speake not of Christs glorified body being humane which Thomas Dydimus felt after his refurrection by reason that the light of his Spirit is too conspicuous glorious and ouer-bright for such weake terrestriall and brittle senses Neuerthelesse it pleased him to appeare vnto Ezechael in the similitude of fire from his loynes downewards and of brightnesse like vnto Amber from his loynes vpwards S. Iohn in the Iland of Pathmos on the Lords day rauished in spirit saw one like the Sonne of man with his head and haires as white as woolor snow with his eyes as flames of fire His feete were like vnto fire brasse burning in a fornace and his voice as the sound of many waters His face shone as bright as the Sunne in his strength Whereby we may gather that God is a spirit not able to be seene of dust and ashes vntill the same be better purified or purged from worldly concupiscence for flesh and bloud cannot enter into heauen and vntill our soules become refined and regenerated not with Purgatory flames but with the spirit of God the fiery Comfirter This is the reason that the Elect of God doe stoutly maintaine that his Diuine Maiesty being a spirit cannot rightly be worshipped but in spirite and minde which in truth fals out most rightly when the spirit through faith becomes eminent and when the body through fasting lieth vanquished LINEAMENT VII 1 The description of some of the good spirits which attend on their Creator in heauen 2 Their Offices 3 Names 4 Greatnesse LEauing aside Dionysius Areopagitaes nine orders of Heauenly Hierarchies which he
That great command with triple forked mace By lot to me and not to him be ell As Neptune spake of himselfe to Aeolus Such Hereticall paradoxes as these he inspires mens braines withall and rammes them as with a strong beetle into their shallow hearts Liues a man in loue and charity with his neighbour Againe the same spirit of Detraction appeares sowes idle tales of dilgrace whereby they may goe together by the eares and empty their virulen galles with most violent reuenge the one against the other Art thou choleâ—cke Beware of Saules spirit of lunacie Art thou merrily disposed at games and sports Thou shalt be sure of Sathans spiritual sting and be throughly possessed both with the spirites of blasphemy and Detraction although thou perceiuest them not visibly with mortall eyes To be briefe he will neuer be spiritually wanting to any man To a man in prosperity he sends his spirit of pride to a sinner despaire to married soikes the spirit of iealousie to children the spirit of disobedience to Courtiers the gliuing pompes or vanity to Preachers the spirit of false prophesie to the subiect the spirit of rebellion to friends the spirit of inconstancy to seruants the spirit of ingratitude so that there be few men in the world but their wils are possessed with some spirit or other I passe ouer many other spirits which beare dominion among vs as the spirit of lechery the spirit of drunkennesse the spirit of gluttony and the damnable spirite of auarice All which as rotten branches I know to be descended and deriued from one tree the tree of the knowledge of good and euill by the subtle temptations of the sneaking Snake of sinne the Angell of Perdition LINEAMENT IIII. 1 Why God giues vs ouer to be tempted by Sathan 2 After what manner the Diuell vseth now a-dayes to ensnare vs. 3 The Diuels policy for the circumuenting of soules AMong vs in this reformed Realme the Diuell dares not appeare in outward formes of illusion like the man in the Moone by reason that the Sun-shine of Gods word is too strong for his faithlesse spirit yet notwithstanding because we might cal to memory our sraile natures together w th our soules stupidity ouer-whelmed with grosse humours ouer-mastered with perturbations winking and looking through carnall windowes and spectacles of errour and because we might implore our Creators assistance according to our bounden dueties God permits Sathan in respect of olde Adams transgression spiritually to interâ—use necessary prickes into our fleshly thoughts yea and to interrupt vs in our most zealous offices Which moued a reuerend Elder of the Church to complaine after this manner In my prayers I repeate oftentimes what I gaine and oftentimes I am distracted with some filthy imagination to doe those things which I blush to speake But me thinkes here I heare one of his Disciples disputing that God seeing he is the Author and Imparter of Goodnesse will not suffer any of his adopted children to be enchanted and entrapped by Sathan For the solution of this presumptuouâ— scruple which I take to be but a knot in a rush I constantly aucrre that God is all Goodnesse and as he is most good and mercifull so is he most just His vnspotted Maiesty could doe no lesse then inflict punishment vpon his new creature albeit with anguish of spirit like a pitiful earthly Iudge that pronounceth iudgment with teares against malefactors he could doe no lesse because of his future glory and because of his former commandement to Adam then giue verdict of death against them which aduisedly being referred to their owne counsell they being at that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free and at their owne liberty preferred death before life God did well therefore to trie mans faith betimes before he graced him with further fauours The Procurer he more seuerely punished And because the Diuels familiarity with the woman occasioned mans fall for this cause did God set perpetuall enmity and hatred euer since the beginning til the worlds end betwixt the womans seede and the Diuell yet with a limitation that the Diuell should continue his illusions towards vs that he should exhale his poysonfull puissance against the reprobate and with might and maine pursue all excommunicated rebels Thus the Diuell according to Gods curse rageth against vs and as it were famished with hunger of our Damnation like a roaring Lyon he lieth in wait to deuoure vs. But as long as we endeuour to serue God in loue and humility he can but bruise our earthly heeles and sting vs with necessary temptations for the soules edifying Our Sauiour Christ treads downe his malicious head and hellish force so that we shall at last preuaile and triumph in the celestiall Paradise which is a thousand times more glorious then that Hortus conclusus the Garden empaled the Paradise of proofe where wee were content to bee bewitched in hope or worldly wisedome Since Printing sprang vp which perhaps is a worldly instrument of the fiery spirit of life that after three dayes and a halfe came from God and entred into the Lords two Martyrs the olde Testament and the new I meane into their Preachers whose bodies were laid in the streets of spirituall Sodome and Egypt and yet not quite buried nor abolished and since we had the vse of books wherein mans manifold knowledge of good and euill is apparantly decyphered and the Diuels deceitfull trickes discouered to persons of all condition now as a subtâ—e States-man he works another course to bring our soules in thrall by stratagems by politicke practises vnder hand he inspires indulgent parents to make their children free in their nonage before they be poudred with heauenly prudence that the Prouerbe might be verified of them Soone ripe soone rotten Scilicet ingenium rerum prudentia velox ante pilos venit Too soone before their beards bud forth They come to be States-men of worth Hauing thus obtained the Parents consent he turnes about his free-made youths and traines them as Sertorius the children of the Portingalles after his own mould to detract to lash out fearful othes at euery other word to reade baudy ballads books of his own Apostles euen of Aretine of Machiauell of Rabelais and of our English cast-awayes and afterwards he confirmes them with spirituall suggestions in all abhominations to the losse of their soules and bodies The best of vs sometimes hee possesseth with Chymerizing pleddings like ayriâ— castles and â—â—bbles as a Mouse on our malignant hearts asâ—ertullian â—ertullian termes Martian And although we haue both Moyses the Prophets firmiorem sermonem Propheticum yet he rufsles among the robes inaudita fundu Oracula as my L. of Northampâ—on said of the Diuels pouder-plot To continue my subiect seeing I haue aduentured in some places of these Circles to borrow Caesars inimitable Muse to grace this worthlesse worke of mine lâ—nd also Heroycall Lord your iudicious spirit for a season to
Deity For this cause did Christ descend into the flesh with lowlinesse of spirit and not with lofty glory So that his Kingdome as himselfe answered Pilate was not of this world For this cause the Israelites could not away with the Lords lightning thunders and glorious voyce on Mount Sinai but requested Moyses to stand betwixt them Let not God talke with vs said they least we die For this cause S. Paul wrote to the Corinthians I gaue you milke to drinke and not meate for you were not yet able to beare it neyther yet now are ye able ye are yet carnall Nay such is our sottishnesse that we endeuour not to attaine vnto a glimpse of the Lords glory we presume vppon delayes we procrastinate the time and neuer care for mortifications of the flesh being the ladder to heauen and chiefe meanes to obtaine faith loue and charity at the hands of God A Preacher is but a bookish fellow Sanctification is but curiosity to doe well or ill is allone Thus doe the sinfull sonnes of Adam trust too much vnto predestination as though they were made priuy of Gods inuestigable will But to winde vp the trueth in a word the preaching of Christs crosse is foolishnes vnto them that perish but vnto them which are saued it is the power of God and wisedome As there is no foole to the olde foole that is to the worldly selfe-wise so contrariwise there is no wisedome comparable to Christian simplicity which through faith thinkes it enough that God calles him to his Court though not to his Councell LINEAMENT VI. 1 A meditation upon Sathans stinges occasioned by an unsoined dreame of the Authours 2 Whether the Dragon which S. Iohn saw fighting with the Arâ—bangell was reall or spirituall 3 Whether the Serpent which deceiued Hue was reall or spirituall or both wherein the manner of her deceiuing is laid downe THus are the very best like beastes subiect vnto these spirituall flings some more some lesse according to the quality of their fleshly vessels To this purpose it will not be immateriall if I insert a meditatiue conceit of mine wherewith I was vnfainedly possessed of late Vpon Sunday night being the fourteenth day of Ianuary last 1609. I fell into a deepe study concerning our knowledge of good and euill procured by the Infernall Snake I lamented mine owne weakenesse of nature that multitudes of sinnes should treade and trample downe my Christian vertue I sorrowed in spirit that I could not free my soule from worldly concupiscence At the last after much striuing and strugling the Lords comfortable speech to St. Paul came into my minde My grace is sufficient for thee Whereupon considering my repenting heart I resolued that God suffered me to be thus buffeted and beaten with Sardonicall sinnes because I might acknowledge mine owne imbecillity and submit the same to the perfection of Christ the propitiation for sinnes who alone is Righteous and Holy For the confirmation of this meditation I was strongly assisted by this vnfained dreame On that very night I dreamed that I lay vpon the floore without stockins or shoes and suddenly me thought one warned me that I should looke vnto my selfe for a Snake lurked very neere me with which words being affrighted I bestirred my selfe and beheld the said Snake about a yard or more in length almost crept vnder me whereupon I vehemently cried for helpe to him that warned me therof who presently as it were in a moment with a weapon which he had in his hand hewed the Snake in three or foure pieces For all that I was not deliuered from seare I doubted his stinging part but he which smote him willed me in any case not to feare by reason that his sting was of no sense now that he had chopt him in pieces With that I might see a smoake or breath arising out of the Snakes diuided body At which straunge sight I prepared to hasten me away lest this smoake being infectious should like a pesulence empoyson my body But notwithstanding all this my preparation before I could get together my stockins and shoes which were the impediments of my remoue the smoake ceased on a sudden Whereupon I bewayled somewhat with my selfe that I went no sooner away from that poysonous smoake or smoakie exhalation and because I preferred such trisling impediments before the security of my life which I imagined to be in some hazard by reason of that my small stay Charitable Reader pardon me if in rehearsall of this dreame I disquiet thy delicate minde notwithstanding that our whole life is little better then a dreame No man liuing can attribute lesse credite then I doe vnto dreames yet neuerthelesse forasmuch as now and then it pleased God to reueale secrets and things to come vnto his seruants by dreames as sometime he did vnto Ioseph and Nabuchadonozor we must not altogether neglect to make reasonable vse of them As for example The man which admonished me I compare to our Sauiour Christ who of his vnspeakeable mercy towards mankinde defendeth vs while we prostrate our selues in all humility as in my dreame I lay vpon the floore from the Hellish Snake who watcheth daily to vndermine our wils And yet though his Godhead hath trodden vpon Sathans head he permits him for his glory for our triall and also for some satisfaction of his iustice to enuenom our humane willes by reason of our tarditie and remistnesse in his seruice but certainly afterwards he embraceth his Elect again And like as I plaied loth to depart w th my stockins and shoes for al that I saw the imminent danger of the poysonous Snake so doth mankind attend to the toyish bables and triuiall fables of this world while Sathan bruizeth our worldly heeles and casteth out of his mouth whole floods of spirituall venome to surround and surprise our spirituall part with passions of enuy malice fury and other infections whereof the smoakie exhalation of my dreamed Snake might well be the representing Image and Idaea And the rather I am inrooted in this opinion because I know my reasonable will to be oftentimes tainted with the said spirituall smoakie venome as I supposed in my dreame that I suckt the feeling palpable and sensible smoaky poyson of the mangled Snake into my corporall breath But herein consists my comfort that euen as I suckt this last full sore against my will so nolâ—ns volens whether I will or no I am constrained to sucke into my humane soule the other smoky poyson of the passionate Snake which I pray the victorious Treader downe of his malicious head by vertue of his Crowne of victory to conuert into the best so that my spotted spirit may be accepted in his presence for a contrite spirite AMEN As concerning that place of Genesis where the Diuell is said to appeare in the similitude of a Serpent vnto Eue and where in the Reuelation of Saint Iohn the Dragon fought with Michael in heauen
the Protestants and hardening of the Papists conferre I say the conformity of the present state with the state past of the Church olde age being another infancy and yee shall see as cleere as at noone-tide the true meaning of darke places which no man that stands vpon his owne high minde and his owne merites can possibly perceiue In like manner doe ye desire to discerne the Antichrist Compare those things which are prophesied of him one with another and yee shall firret him out yee shall finde him cunningly crept into our Christian Church Euen as Christ was a mysterie to the Pharisies so Antichrist is a mysterie to the Papists I say a mystery a mysterie the mysterie of iniquity which cannot distinctly be discerned without the spirituall eyes of faith in the inward man Looke on him with your bodily eyes and this Alcimus will deceiue the very Elect if it were possible In outward shew an Angell of light a sanctimonious Elder but inwardly a sacrilegious Serpent or a Foxe in a Lambes skinne O Antichrist thy Dragon is destroyed by Daniels arte by the bloud of the Lambe thy beast is conquered O false Prophet thy Babylonian whore is become wrinckled her beauty is faded her wich-craft discouered her force decayed her superstitions defaced What remaines Thou art driuen to a narrow straight to thy neerest shifts Post ouer thy title to another Perswade thy subiects that a new Antichrist but no mysticall is euen now borne in Babylon Let Iohn Doleta with all expedition publish this in Print It is a point of policie to temporize and to beare thy credulous Catholikes in hand least suddenly they flinch from thy yoake and of Romanists fall to be Apostolickes By the mysticall allusion of Michea that saw the Lord putting a false and a lying spirit in the mouth of Ahabs Prophets that claymed themselues like the Pharisies and Papists to be within the Church yee shall gather with this and with the Reuelation of S. Iohn that these termes of Decemer salfe Prophet the worker of false miracles which set to sale the bodies and soules of men cannot bee applied more significantly to any other then to him who went out from vs but was not of vs. Would ye answere their obiection which alledge that the Pope cannot be that great Antichrist because his Holinesse denieth not the Father and the Sonne nor exalteth himselfe aboue that which is called God Turne them to the Etymology of these words Iesus Christ that is the Al-sufficient and annointed Saniour of the world and tell them that the entire and whole vertue of the Godhead is wounded it besides him they vse any Mediator to saluation Turne them to S. Paul and reade that the Antichrist must sit in the Temple of God The Pope sits not with Peters humility but with pompe and Maiesty in Peters chaire in the mother Church of the West being now become a cruell stepmother and a common harlot shewing that he hath authority to graunt Indulgences and Pardons to release the paines of Purgaâ—ory peremptorily to aduance his Standard aboue the Church which is to magnifie himselfe aboue the Holy Ghost by whom it is ruled vnder Christ to consecrate beades water crucifixes yea and the glorious body of Christ which is already consecrated in Heauen In which prerogatiues he extolleth himselfe aboue God doing those spirituall offices which are flat contrary to Gods word and law Likewise it is prodigious that such things be sanctified by sinfull man specially since the ceremoniall law and partition wall betwixt the Iewes and vs is broken downe after the resurrection of Christ. It is derogatory I say to his sacred Maiesty that a mortall man vsurpe that Promethean pre-eminence for hee that commits such sacriledge aboue mentioned doth vndoubtedly vsurpe the power of God in a high degree He that vsurpes after this manner detracts from faith only in Christ Iesus and from other gifts of the Holy Ghost He that detracts from these gifts of the Holy Ghost blasphemes and he that blasphemes so high a Maiesty sinnes irremissibly except the Lords mercy left out some other exception vnknowne vnto vs. Thus Christian Reader shalt thou ponder other points of the Bibles mysteries And now seeing I haue sore-armed my soule with sufficient exorcismes and methodically fished out the great Leuiathan let me anathomize the Monsters principall members LINEAMENT IX 1 The Conclusion of this second Circle shewing that the Spirit of Detraction can neuer confound vs while we meditate with saith on Christs passion 2 That we become guilty of his death when we detract from his name or workes 3 The Authors supplication against the spirit of Detractum SHut fast thy mouth from lies and vanity Shoot in thine eyes to loue and verity Thou soule of mine which euery day dost fall Through Sathans web into pollutions thrall Let faith inflame thy will to meditate Vpon that Flame in flesh incorporate To see those wounds which thou hast made so wide With dint of Speare in his bloud gored side Doues build in holes of rocks but thou my Doue In holes of bloudied Rocke must build thy loue For while thou look'st with faith and zealous feare How that his head a thorny crowne did weare How Pilates scourge his holy skinne did teare How his meeke soule both mockes and flouts did beare And how his hands and feete were nailed to the Crosse To ransome thee and to repaire the losse Which Lucifer with Adders sting did cause To thee when Eue first brake her Makers lawes While thou with faith dost view this mystery The fiery Serpent of Mount Caluary No wile no guile no blacke tongues archery Nor selfe-conceit of fancies flattery Can flesh and bloud the world or Sathan worke Against thy life Though Pope conspire with Turke Though Haman with his Counsellors combine Though Machiauell complot with Aretine To blow thee vp vet thy essentiall parts Shall stand vnshak't in spite of all their arts Wherefore yee winds of praise yee wings of pride Packe hence all sinnes which vertues sonnes deride Yee grinning dogs yee grunting hogs away The night is past and wel-come is the day The day is come to day without delay I must contemne such lust vile dust and clay The bell rings out the Drummer sounds Alarme I must rise vp for feare of future harme Teares and prayers are my armes I must pray And speake the truth without all faile to day All haile cleere day long may thy Sun-shine last Without eclipse or cloud or winters blast All haile cleere day through whose reflecting beames Broad waking I do see truths open glcames I see my Lord alas what doe I see My Lord and Sauiour hurt By whom By me By me he lies with thoughts misdecdes and words Wounded as with sharpe thornes or edged swords I crucified my Christ I rent his name I crowned thee with obloquie and shame O Lord of life when I should
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
For euen as Michaels weapons were the blood of the Lambe and righteous deedes so the Dragons weapons are lies and deceit When lecherous Church-men knew not how to cloke their lewd acts when noble Floraes that went currant for Puritan Nunnes could no longer couer their impure debauchments and notorious baudries then forsooth to salue their credites they divulged abroad eyther that the Diuell who repined at their chaste blinded their sights with supposed bodies liues much like vnto their louers or else with surreptitious carcases out of graues he committed carnall copulation with them LINEAMENT II. 1 Notes to discerne the spirit of Detraction 2 A limitation of speeches EVen as the well manured earth brings forth seedes and graine for mans reiiefe and vnmanured gathereth weeds mosse and brambles so the soule of man if it be well erected towards God and directed by his holy Spirit becomes diuinely disposed but ill looked vnto and let as a restlesse rogue to straggle abroad among Sathans sinfull spirits is quickly surprised with the witty workemaâ—ship of the wily Serpent and in a moment corrupted with the bane of heretic all doctrine An Hereticke I account him who being a Christian contumaciously maintaines errâ—nceus opinions or peremptory Paradoxes contrary to the best part of the Church as when you heare a creature abuse and abase his Creators glory in fatlâ—ering his forcible workes vpon his enemy the Diuell then expend and examine in the ballance of euen reason his vnreasonable detracting sentence and no doubt but the Spirit of spirits will open your eyes that you may perceiue the wicked spirit which haunteth him and hunteth after his soule Secondly obserue the quality of the person which detracteth seeing that it is a thing rare in a wise man to make the toyish tongue the Oracle of preiudicate conceit who from his cradle is otherwise taught to smother vp in silence both his owne ouer-curious inuentions conceiued of supernaturall operations and also what hee knowes or heares exorbitant friuolous and redounding eyther to the dishonour of Gods power to the disparagement of his lawes or to the disgrace of his neighbours same And for the vulgar sort their iudgement is crooked and confused that they extoll showes and shadowes of truth and cannot distinguish betweene necessary and superfluous speeches Thirdly ponder his manner of speaking whether as a passionate person in his furious mood or in the bitter and incited anguish of his soule whether the spirit of Detraction tickles the possessed party at tableboord at Tobacco-taking at gossipping for at those times people waxe giddy headed and phantasticall by reason of the mouing of the blood and humours or whether his speeches tend for his owne vtility and profite or for reuenge of supposed wrongs or emulous concurrence in worldly affaires Ex abundantia cordis os loquitur Out of the hearts abundance the tongue speakes And as abundance of raine causeth riuers to ouerflow their naturall meeres bounds and bankes and to breake with a violent deluge ouer into meadowes and plaine fields so the heart boyling ouer with surious motions will runne quite out of course and temper except it be suffered to cuaporate and vent out by the mouth which stands like an open Sepulchre or a roaring gulfe whatsoeuer is internally conceiued and consopited Yea I haue knowne some like women with childe sicke to the heart till they were deliuered of their suspicious Detractions or monstrous embrions But thou which art the Pupill of silence note that a reuiler is a lier and a lier is forgetfull as the Italian teacheth thee Maldicente è bugiardo bugiardo è smemorato It is not my purpose by these obseruations altogether to debarre discourses and neighbourly confabulations but my meaning is to disclose some meanes whereby we might discerne the nature of this Spirit which tempts our common readers to vtter before God and man such contemptuous contradictions derogatory to his Maiesty who heares with infinite patience euery word they speake As my soule cannot brooke these false aspersions and flying lies touching ones honour ones honesty ones life so on the contrary I cannot chuse but approue Christian and ciuill conference sugred and seasoned with charity loue and humility tending to the glory of God the weale of our Countrey or the welfare of our neighbours Nay I applaude with both hands all such confabulations which are relished Atticis aut Socraticis leporibê° with the sauorie smacke of pleasant conceits not vitiated with the extremes of rude scurâ—ility or of rough austerity but richly refined with the golden meane Vrbanity or Ciuility which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the distressed in Gods name poure out his grecuances familiarly to his friend for that easeth the minde and by talking in counsell with a faithfull friend the Spirits recouer their former vertue and strength Let Preachers reproue their Parishioners infirmities in priuate and in any case let them not reprehend particular mens faults openly in the Pulpit for that place being generall requires generall speeches Let them not rebuke any but exhort an Elder as a Father the yonger men as brethren for there is difference betwixt exhortation and rebuking and so there is difference betwixt rebuking mens persons and rebuking mens vices rebuking to edification and rebuking to desperation rebuking in patience and rebuking in passion rebuking in priuate and rebuking in publique the one is proper to the temperate spirit of God the other to the turbulent spirit of Sathan Wherefore deare Christian refraine thy tongue as it were with a bridle for to what vse will thy house serue without a doore or thy purse without strings LINEAMENT III. 1 That the imbecillity of our naturall dispositions tainted through the first Maits sinne with curiosity inconstancy and negligence is the prime cause of the spirit of Detraction 2 That our curious search after the supernaturall beginning of time worketh our confusion 3 Of our Curiosity 4 Of our Inconstancy 5 And of our Negligence OVr humane natures stained through originall concupiscence cannot but be tossed and turmoiled with many impediments first with curiosity to prie into other mens actions and in the meane space to neglect Aesops hindermost wallet wherein our owne faults are registred Secondly we are spotted with ficklenesse to change our purposes as the Chameleon at the sight of euery glozing obiect Lastly through originall wantonnesse we become infatuated and stupefied that we forget what we reade or heare pertinent to our instruction in Christ. Here I could digresse and shew that our philosophicall scanning of times and seasons is the prime point of curiosity and so the chiefe cause of our worldly sottishnes We runne vpon things imagined to be done before the beginning of time of Adams time whereas in truth this computation of time is onely humane according to mans naturall vnderstanding which otherwise could not comprehend this worlds creation Surely in my iudgement there is no respect in the other world
aduersaries against thine innocence whose chiefe study is to register thy daily speeches in folio with a mishapen tayle and to calender thy proceedings as if they were solemne actes and monuments with an intent sometime or otherto rippe vp a whole volume or legend of transgressions against thee before the Higher powers O simple animal O liuer-hearted man An Heathenish Embasladour could answere great Alexander that his Countrey-men feared no earthly thing at all but onely one namely lest the skie would fall And yet thou a Christian which knowest the vncertainty of this world fearest like a crauen euery craking companion Whereas contrariwise thou oughtest to fore-arme thy spirit with an vndaunted resolution after the example of an elderly Iudge in this our Common-wealth who being admonished by his friends not to goe abroad so carelessely without company for feare of many enemies whom he had stirred vp through his seuerity thus constantly answered Alas what can they doe vnlesse they will shorten some few dayes of my life whereof I expect daily to be ridde by the hands of God Let them ban let them curse let them yell let them fume for mine owne part were the case mine I would retort and returne backe vpon them none other counter-note none other reuenge then mine humble prayers to God for their amendement An honest man ought to reioyce that enuy awaites vpon him that the spirit of Detraction attends vpon him for how shall it be knowne that hee is honest if hee be without temptation Iobs patience had not beone so illustrious if Sathan had not repined at his godly liuing Susannaes chastity had not shined so conspicuous if the two Elders had not vrged her to villany Neyther had the power of the great Iehouah extended with such Maiesticall terrour among his creatures if he had not left some to be hardned and ledde astray The light is most apparant in the darkest Chaos Euen so doth the Protestants faith appeare most bright in respect of blinde Papists A faire womans beauty shewes neuer more gallant then when she stands among deformed Dowdes nor can a generous spirit be discerned more cleerely then in temptations In temptation in aduersity a wise man shall quickly see of what mettall or stuffe the tempted is composed Surely it is requisite for the strengthning of our faith and for the glory of God that the Elect like gold that is seuen times purified in the fire be purged from the froathy dregges of flesh and bloud eyther by sensible stings in their owne persons or else by exemplary animadueâ—sions of other mens errours Euen as that woman whom her husband apprehends in adulterie stands in greatest awe and subiection and commonly from that time forwards esteemes her husbands commandement most pretious as it were the legall rule of her life so the sinfull soule that acknowledgeth her owne guiltinesse stands in greatest feare of Gods iudgements and euer after her conuersion watcheth as it were with Linceus eyes lest Sathans messengers namely the spirit of Detraction the spirit of mallice or such like fiends doe finde a hole in her coate or a breach in her fort St. Paul writes that he had beene exalted aboue measure with the abundance of reuelations if the messenger of Sathan had not buffeted him and giuen him a pricke in the flesh which I take to be aduersity or persecution And so likewise should we waxe too proud with prosperity if we neuer tasted of the cup of aduersity This moued the Samian Tyrant to cast into the Sea an inestimable Iewel because he might seeme to change his rich fortunes Which superstitious custome the Venetians tooke vp their Duke throwing into the Sea a golde ring though now-a-dayes they alledge that ceremony onely at their Dukes installing to be a foolish marriage betwixt their state and the Sea Without doubt it is expedient that the spirit of Detraction attend on Magistrates as their shadow lest their pompuous authority puffe vp their minds aloft to the highest altitude of the Zodiacke or lest as the Lyricke vaunteth Sublimi feriant fidera vertice With lofty heads they strike the starry skie and so with ambitious Phaeton they forget God and themselues These things considered Magistrates must looke somewhat neerer vnto their wayes if not for the loue of vertue yet formidine poenae for feare of punishment for feare of Detraction Neuerthelesse I exhort wise men to make more account of them that be detracted and enuied and to countenance them in their authorities against such furious tempests for they know that neyther themselues not yet their Prince are exempt from Sathans srownes and stings and also they know that the multitude who as Lipsius interpretes is verè vulgus faex limus haue euer opposed themselues to the true passage of vertue Which caused a great Lord of France thus to comfort Monsieur du Chesne that complained vnto him how he was Detracted and enuied by some in his countrey You complaine quoth this Nobleman of a matter whereof you haue cause rather to triumph and to erect vnto your selfe a Trophee for in that you are enuied it is a very certaine token and argument that there is some vertuous thing in you which deserues to be praised Vous vous plaignez d'vne chose dont vous deuriez faire trophee car estant enâ—ié c'â—est vn signe argument trescertain qu' ilâ—y à quelque chose en vous de veriueux qui merite d'estre loüe LINEAMENT XII 1 Why mensoiourne with the spirit of Detraction and will not be dislodged from him 2 That no worldly causes ought to dispose a man vnto Detractions THat which is once inueterate in the bone will hardly out of the flesh euery creature loues his natural home be it neuer so homely and will not depart therehence voluntarily no more then our Northen Nations will be drawne to Virginia Norimbega or some other countrey in the West Indies where abound farre richer commodities richer grounds and ampler scope for the fruition thereof then they haue in Europe So that I may boldly say vnto them as once I said vnto a worthy friend of mine which preferred his mountanous lands before our fertile fields O infoelix auis qui nasceris in obscoeno loco O wretched bird which wert bred in a wretched place Such is our folly that we cannot exchange our barren solaecismes for refined syllogismes our barbarous mumpsimus for a reformed sumpsimus We cannot leaue off our cancred customes for a regenerous vertue Our constitutions are queasie and so inured to malicious Detractions as a certaine woman of India to strong poisons that we cannot without a perilous distemperature reclaime our selues from that poysoned vsage Yet notwithstanding all thy customes O heedlesse man thou art weighed in the ballance and found too light Better it is to dwell in Mesech in the Tentes of Cedar nay in the strangest countrey among the Cannibals then to soiourne among such cursed copi-holders or villanous vassals
slâ—undered his neighbours They are inclosed in their owne fat and their mouth speaketh proud things Like as a Lion that is greedy of his prey and as it were a Lions whelpe lurking in secret places Vp Lord disappoint them and cast them downe deliuer my soule from the vngodly which is a sword of thine Let the lying lips be put to silence which cruelly disdainefully and despitefully speake against the Righteous The mouth of the righteous is exercised in wisdome and his tongue will be talking of iudgement Thy tongue imagineth wickednesse and with lyes thou cuttest like a Rasor thou hast loued vnrighteousnesse more then goodnesse and to talke of lies more then righteousnesie thou hast loued to speake al words that may doe hurt O thou false tongue Therefore shall God destroy thee for euer he shall take thee and plucke thee out of thy dwelling and roote thee out of the land of the liuing Destroy their tongues O Lord and diuide them for I haue espied vnrighteousnesse and strife in the Citie God shall send forth his mercie and truth my soule is among Lions and I lie among the children of men that are set on fire whose teeth are spears and arrowes and their tongue a sharpe sword They goe too and fro in the euening they grinne like a dog and runne about through the Citie Behold they speak with their mouthes and swords are in their lips for who doth heare But thou O Lord shalt haue them in derision and thou shalt laugh all the Heathen to scorne For the sinne of their mouth and for the words of their lips they shall be taken in their pride And why their preaching is of cursing and lies Hide me from the gathering together of the froward and from the insurrection of wicked doers which haue whet their tongues like a sword and shot out their arrowes euen bitter words that they may priuily shoot at him which is perfect Suddenly doe they hit and feare not They corrupt others and speake of wicked blasphemie their talking is against the most high for they stretch forth their mouth vnto the heauens and their tongue goeth through the world Remember this O Lord how the enemy hath rebuked and how the foolish people haue blasphemed thy Name As for the blasphemie wherewith our neighbours haue blasphemed thee reward thou them O Lord seuen folde into their bosome Who so priuily slaundereth his neighbour him will I destroy Hold not thy tongue O God of my praise for the mouth of the vngodly yea and the mouth of the deceitfull is opened vpon me They haue spoken against me with false tongues they compassed me about also with words of hatred and fought against me without a cause Deliuer my soule O Lord from lying lips and from a deceit full tongue What reward shall be giuen or done vnto thee thou false tongue Euen might and sharpe arrowes with hote burning coales They haue sharpened their tongues like a Serpent Adders poyson is vnder their lips Let the mischiefe of their owne lips fall vpon the head of them that compasse me about Let hot burning coales fall vpon them let them be cast into the fire and into the pit that they neuer rise againe A man full of words shall not prosper vpon the earth Set a watch O Lord before my mouth and keepe the doore of my lips LINEAMENT V. The spirit of Detraction coniured and conuicted by King Solomons testimony AS for the scornefull doth not the Lord laugh them to scorne Cap. 3. Put away from thee a froward mouth and let the lips of slaunder be farre from thee Prou. 4. These sixe things doth the Lord hate and theseuenth he vtterly abhorreth a proude looke a lying tongue hands that shed innocent bloud an heart that goeth about wicked imaginations feete that be swift in running to mischiefe a false witnesse that bringeth vp lies and him that soweth discord among Brethren cap. 6. ibid. He that winketh with his eye will cause sorrow but he that hath a foolish mouth shall be beaten the mouth of a righteous man is a well of life but the mouth of the vngodly keepeth mischiefe in his heart cap. 10. He that hideth hatred with lying lippes and that speaketh slaunder is a foole ibid. Where much babling is must needes be offence but he that refraineth his lips is wise Ibid. The mouth of the righteous will be talking of wisedome but the mouth of the vngodly speaketh froward things Ibid. A foole slaundereth his neighbour but a wise man holdeth his peace A dissembling fellow will discouer priuy things but he that is of a faithfull heart keepeth counsell cap. 11. A foole vttereth his wrath in all hast but a discreete man couereth his owne shame cap. 12. A slaunderous person pricketh like a sword but a wise mans tongue is wholsom The lips of truth shall be stable for euer but a dissembling tongue is soone changed Ibid. The Lord abhorreth lying lips but they that deale truely please him Ibid. A discreet man doth hide knowledge but the heart of fooles bableth out foolishnesse Ibid. He that keepeth his mouth keepeth his life but who rashly openeth his lips destroyeth himselfe cap. 13 In the mouth of the foolish is the rod of pride but the lips of the wise will preserue them cap. 4. A faithfull witnesse will not dissemble but a false record will inuent lies Ibid. A faithfull witnesse deliuereth soules but a deceitfull witnesse bringeth forth lies Ibid. A soft answere appeaseth wrath but rough wordes stirre vp anger cap. 15. A wholsome tongue is the tree of life but the frowardnesse thereof doth make sad the spirit Ibid. The heart of the righteous sludieth his answere before but the wicked mans mouth spieth out mischiefe Ibid. A wise heart ordereth his mouth wisely and ministreth learning vnto his lips cap. 16. An vngodly person stirreth vp euill and in his lips is an hote burning fire ibid. A froward body causeth strife and he that is blabbe of his tongue maketh diuision among Princes ibid. Speech of authority becommeth not a foole much lesse then doth a lying mouth beseeme a Prince cap. 17. A wise man vseth few words and a man of vnderstanding is of a patient spirit yea a very foole when he holdeth his peace is accounted wise and he that stoppeth his lips is esteemed prudent ibid. The words of a wise mans mouth are like deepe waters cap. 18. A sooles lips come with brawling and his mouth prouoketh vnto stripes A fooles mouth is his owne destruction and his lips are the snare of his owne soule ib. The words of a slaunderer are very wounds and goe through the innermost parts of the body ibid. Death and life are in the power of the tongue and they that loue it shall eate the fruite thereof ibid. A false witnesse shall not be vnpunished and he that speaketh lies shall perish cap. 19. A wicked witnesse
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
becomes wise and warie after miscrie or as our English prouerbe teacheth The burnt childe will take heede of the fire Let the precedent examples of other mens falles and follies exhort you to remember your Christian dueties and specially now at this instant since that yee are called and sworn as precise Patriots as chosen vessels of honour of an honourable corporation to edifie to doe your best endeuour towards the repairing of the Lords Temple though it were but by tempering of Lime whereto the Noblest is vnfit by transferring of stones by carrying of clay sand haire wooll or rather then nothing in conuaying of Oyster-shels so that ye be industrious in your charge it sufficeth for your discharge But how is it possible for you to performe any such seruice without presumption when as ye sacrilegiously conceale your Countreyes cockle your darnell your droanes your drunkards and your Detractours How is it possible for you to build vp Solymi Rudera clara soli the ruinous wals of the Church Militant when as ye offend the Arch-builder of the world with disloyall thoughts words and workes with exercising Spiritualem nequitiam in coelestibus Spirituall wickednes in heauenly matters with committing spirituall fornication against the Maiestie of Gods spirit How is it possible for you to escape vnpunished or not to be principall partakers of their faults and fines of their finnes and penalties whom ye wantonly spare for worldly respects Alas It is pitie you say to present poore silly wretches who transgresse of meere necessity It is more noble to giue then to take away to spare then to spill And sor the great Ones ye pretend that your cobweb is too thin to cub them in Foolish Pitie Marres the Citie It is a saying not so olde as true Beloued Christians beware of this Alchymie beware of this sophistry for beleeue it as an Article of your Creede that sinne is damnable vnder what colour soeuer it be shrowded Whether it be couered with clouts and ragges or with a golden robe let the Moâ—ster be vnstript let Achan be accused for his theft let Ioab be endicted for his shedding of innocent bloud yea though hee haue taken Sanctuarie and caught hold on the hornes of the Altar Let Semei be brought coram nobis for his â—ayling and reuiling Let Barrabas be found as a notorious felon Enquire whether Bigthan and There 's haue committed treason against the Lords Annointed and whether the sonne of Salomith the sonne of Dibry hath committed the like heynous crimo against the Lord himselfe in blaspheming his hallowed name And of what nature soeuer the billes are that men preferre vnto you follow your euidence and find out the guilty though they be proportioned as huge as Gyants let not their high nor huge statures dismay and defile your vndefiled consciences The cause is none of yours The iudgement is none of yours But both belong vnto him that made you Ye can doe no lesse then â—ndorce BILLA VERA vpon euident misdemeanures albeit with outward teares and inward bleeding griefes For if Saul an Annointed King for sparing of Agag a prisoner Prince had his Kingdome of Israell rent from his posteritie for euer euen by the Lords owne verdict what shall be the guerdon of your indulgence of your cunning concealement The reward of sinne is death and the reward of bloudy or blasphemous sinne such as periury is can be no other then perpetuall death Non est bonum ludere cum Sanctis There is no iesting with oathes no dalliance with detracting from Gods word It is not Equiuocation or mentall reseruation Iurani Imguâ mentem iniura tam gero I swore an oath by tongue but I beare a minde vnsworne as that young man Hyppolitus in Euripedes protested It is not the Popes pardon or his detracting dispensation it is not Indian golde it is not a selfe flattering suggestion nor all this worlds commodity which can iustifie the cursed blot of blasphemie or rectifie the cancred blossomes of blasphemous concealements There is a sinne veniall which we call trespasse and there is a sinne vnto death a sinne not to be forgiuen Such is the wilfull and presumptuous sin of a mans owne witting conscience against the open face and illumination of the holy Ghost And what if the sinne of Periurie fals out to be this horrible and heauie sinne In what a plight are partiall Iuries Therefore my Masters I could wish that ye deliberate with Diuine discretion before ye determine your verdicts rashly in heat of flesh and bloud And to speake more plainely to the purpose I could wish as long as yee enioy this waightie place in examining the defects and defaults of your Countrey that ye proceed not as many now-a-dayes do to censure presently after drinking or Tobacco taking but rather that ye beginne continue and conclude your proceedings soberly grauely and aduisedly without temerity timerousnesse or affection But what man quoth the spirit of Detraction can be so voyde of passion or affection Then farewel kindred farewel loue nay farewell life it selfe if I cannot helpe my friend in necessity or hurt my foe in oportunitie The Lord rebuke thee thou foule spirit that goest about to make Christians worse then Pagans in whose bookes it is written that Iustice hath neither father nor mother Shall we regenerated Christians that know Iustice to be one of the chiefest Attributes of the Godhead and so highly regarded of his sacred Maiestie that he spared not his holy One his owne eternall Word but gaue him ouer for a while to cruell death in reuenge of olde Adams sinnes shall we respect flesh and bloud more then Gods Attribute Shall we forfeit both our eyes to saue one of theirs Shall wee lose our owne soules and bodies to ransome other mens corruptible bodies or temporary fortunes Better it is to cut off one member then that the whole body boile in hot scalding leade He that loues his father and mother aboue me is not worthy of me saith our Sauiour Christ. Shall we being put in trust deceiue the trust that is reposed in vs Shall we become our owne caruers and vnder colour of Iustice iniury the innocent Vengeance is Gods and he will requite It is better O reuengfull Spirit to conceale the guilty then to condemne the guiltlesse But ye beloued of the Lord I hope will so iudiciously behaue your selues in an equall ballance without enclining to the left hand or to the right hand that the Right shall still take place that the expectation of your Iudges conceiued of your fidelity and integrity shall not be voyde and frustrate Ye will demeane your selues I hope so zealously so sincerely in your proceedings that the matter and not the man shall be the obiect of your internall eyes your eyes of vnderstanding which I pray God to enlighten with his knowledge to inspire with the sparkes of his spirit wherby yee may discerne gold from copper truth from periury sincerity from vanity the sonnes
Countrey of Maine there was a fellow a notorious theefe and murtherer well knowne vnto all his neighbors who by the sentence of the Lieutenant for criminall causes was committed at Mauns and condemned to be hanged and strangled and was sent from thence backe to his owne Uillage wherein he dwelled to be executed and there to be set on a Gibbet standing vpon the high way from Mauns Some few daies after his execution a certaine man trauelling that way where his bodie hanged found himselfe very sore wearied and laid to rest vnder a tree not farre from the Gibbet But he was scarce well setled to his ease when suddenly behold there commeth by another passenger that was going towards Mauns and as he was right ouer against the gallowes where the dead bodie hanged whom the partie knew well when he was aliue he called him by his name and demaunded of him with an high and loud voyce as ieasting at him if he would goe with him to Mauns The man that lay vnder the tree to rest himselfe being to go to Mauns likewise was very glad that he had sound company and said to the other Stay for me a little and I will go with you The other to whom he spake thinking it was the dead theefe that spake vnto him hasted him away as fast as he could possible The man vnder the tree arising vp ranne after him as fast with a desire to ouertake him and still he cried stay for me stay for me But the other had not the leasure for his feare had set him in such a heate thinking still that the dead theefe followed him at the heeles that he neuer left posting till he was quite out of breath But for a while I will leaue off such conceited stories least some seuere Censour suspect me for an Heretike in vtterly denying the Diuels power which our righteous Lord hath left vnto him as to the executionâ—r of his iudgements LINEAMENT VI. 1 Whether in time of Popery the Diuell appeared to Coniurers or Witches 2 Why now adaies the Diuels apparitions are ceased among the professours of the Gospell 3 The Authors opinion touching his visible illusions NEuerthelesse if we may beleeue ancient Historiographers the Diuell commonly haunted diuers simple wretches in times â—ast when all the world wondred after the â—eâ—st of the Sea vpon whose seuen heads was the name of blasphemis I meane when our fore-parents worshipped the high Priest of the seauen hilled Citie by the Tyrrhene Sea And as our Royall Phoenix recordeth after diligent obseruations of seasons dayes and hewres by these reprobates circles were made triangular quadrangular round double or single according to the forme of apparition which they craued Likewise two principall things in that errand might not be spared holy water whereby the Diuell deludes the Papists and some present of a liuing thing vnto him Heere likewise Right vertuous Prince Great Brittains Beauclerke like as the Moone deriues her light from the resplendant Sunne and as the Macedonian souldiours security proceeded from their Monarches safety Ex Alexandri spiritu omnes suos spiritus ducebant so presume I to fetch the true Lampe of this Treatise from your immortall booke For this cause I craue humble pardon of your Imperiall Maiâ—stie for my ambition in borrowing like Aesops crow some of your ingenious plumes to grace my ragged stile In those daies it sufficed not the Diuell to haue indirectly the rule and to procure the perdition of so many soules by alluring men to vices and to the following of their appetites but also he abused these simple wretches in making them directly to acknowledge him for their master Euerie man ouer whom he had the rule he tempted according to his complexion and knowledge and so whom he found most simple he plainliest discouered himselfe vnto them For he being the enemie of mans saluation vsed all the meanes he could to entrap them so farre in his snares that they might not euer after suppose they would ridde themselues out of the same But now-a-dayes Popery being vnmarked and vncouered to the view of all the world through the brightnes of the Gospell Sathan is either cub'd vp really in hell in the bottomlesse pit for a time or confined herehence for a while into other habitacles as Lapland Finland or into the healthfull coast of Bâ—armia vnder the Northerne pole where people liue in greatest Barbarisme and simplicity Euen as Apolloes Oracles in Greece ceased at the passion of Christ by reason of the Apostles preaching in those parts so doubtles in these dayes the woman clothed with the Sunne the Catholike Church that was fled into the wildernesse and persecuted with a long lasting warre by the Dragon and his Angels being now victoriously returned into these North-west partes of the world the Diuell in despaire is retired into his darkesome Cell or farre from among vs where notwithstanding that he lies malecontent and perhaps fettered that he cannot really breake forth he transports sometimes his poysonous power and casteth out of his mouth water after the woman as it were a flood to drowne her there in hell he hath his capitall residence and ouerlookes by his spirits of sinne into the soules of flesh and bloud like as the Antichrist residing in the great Citie spiritually Sodome and Aegypt transferres by his Iesuiticall spirits vncleane spirits like frogges out of the Dragons mouth and other messengers of false prophesie cloudes of wonders supposed miracles Bulles Indulgences and detracting lies for the confirmation of his forlorne flocke in Aequiuocations blasphemie and blindnesse of vnderstanding For as the Reprobate and naturall man cannot apprehend those things which are aboue nature nor will he beleeue that there are any spirits good or euill so the simple or superstitious person partly with feare partly with Popish policy is drawne to such sottish credulity and lightnes of beliefe that he takes Knaues for Diuels and Coni-catchers for Coniurers To end this Section of the Diuels appeareance I beleeue that some yea that many things concerning his visible formes are but lies and fictions of men inuented eyther for some cause that moued them or at least wise for their sports and pastimes Othersome contrariwise haue beene true as appeares by many examples and euents which none can denie as that Spaniard alleadgeth Algunas y aun muchas yo creo que deuen de ser mentiras y fictiones de gentes inuentadas o por alguna cosa que les mueue o alo menos por su passatiempo Otras ay que son verdaderas comoparece por muchos exemplos y successos que no pueden negar se. No good Christian can denie but that the Diuell did possesse those men whose bodily humours by gurmandize or their peruerse wils were depraued and infected as is to be seen in the Scriptures where likewise he was suffered by our Sauiour Christ to enter into the Heard of Swine But my question at this time
chase out of his body the other two spirits which he imagined to be there inclosed So that this plot serued to strengthen his imagination and to weaken his former false perswasion This was the principall remedy of his malady Neuerthelesse the said Monsieur Poena desisted not for all that during the space of a moneth after to minister vnto him certaine medicinable things to purge and asswage melancholy insomuch that at the moneths end being throughly purged and cured of his sickenesse the party acknowledged himselfe abused and was very much ashamed of this false imagination which for a long time had possessed and troubled his spirit LINEAMENT XI An excellent example of Coniuration translated out of Erasmus his Exorcismes fit to be obserued of our superstitious Detractors ERasmus in his Dialogue called Exorcismus reports a notable story acted in King Henry the eights dayes which because it is too prolixe and tedious to be translated into English word by word I will relate it as compendiously and briefly as the substance of the matter requires Betwixt London and Richmond there dwelt one Poole a merry conceited Gentleman He at many Ordinaries diuulged that neere to his house by the high way side a Spright haunted commonly euery night And to make it the more famous riding on a time towards Richmond with diuers Caualeers in his company the skie being cleere without any cloudes Poole on a sudden crossed himselfe and as one much astonished spake to himselfe in this sort O immortall God what doe I see His companions asking him what he saw crossing himselfe yet more he said I pray God that this sight which I see may turne to good When they lay hard vpon him desirous to know the matter with his eyes fixt towards the skie and pointing with his finger to a place in the Element Doe not you see there quoth he yonder cruell Dragon armed with fiery hornes and a wreathed taile At first they denied that they saw any thing But at length because Poole belike a man of some reckoning very earnestly pointed at it with his finger and because he should not thinke but they were of as perfect sight as himselfe they constantly affirmed and said that they also sawe that wonderfull strange sight What needes many wordes Within three or foure dayes the rumour had passed almost ouer all England that such a prodigious Monster frequented theere neere Pooles house Yea it is wonderfull how the common people added more nouelties vnto the fable Neither wanted there some that tooke vpon them to presage the euent In the meane while a Canon one Hind who also was a Priest of a neighbour parish happily arriued at Pooles house This man had an ouer-weening conceit of himselfe and aboue all he thought himselfe well seene in Diuinity At supper they discoursed of the Spright When Poole perceiued that the Priest had not onely heard of it but likewise beleeued it to be true he began to perswade him that he being a learned man and very well disposed would coniure the spirit therhence and succour the poore soule in durance And if you doubt any thing quoth he we will trie Walke you about ten of the clocke anon by the bridge and you shall heare a pitifull groaning Take vnto you what company you please so you shall heare the safer and more certaine After supper Poole made as though he went on hunting About the time mentioned the Priest walking to the place heard wofull lamentations which Poole very cunningly fained being there hidden in a bush complayning out of an earthen potte broken for the nonce for that purpose The Priest within a litle while after returned homwards longing to tell what he had seene and heard There he tolde Poole who came home somewhat before him a neerer way what was done and likewise some thing more of his owne deuising because the matter might be the more wonderfull At the last Poole egging him on he vndertakes to coniure the spirit therehence All that night he slept not with musing which way he might sasely bring the matter about for hee feared and doubted very sore of himselfe Therefore hee gathers together most preualent Exorcismes ioyning others vnto them of his owne inuention as By the bowelles of the blessed Virgin Mary By the bones of Saint Winifride The next day he chuseth a place in the plaine neere to the bush from whence hee heard the voyce There he frames a very large Circle with innumerable crosses and letters By his side hee sets a vessell full of Holy water About his necke hee wore a holy robe at which hung the New Testament besides an Agnus Dei which was wont to be consecrated by the Pope once a yeare With these hee armes himselfe for feare lest it might be a wicked Spirit that would assault him Neyther durst hee commit himselfe alone to the Circle but determined to ioyne another Priest with him Then Poole fearing lest the mysterie might chance to bee bewrayed if he got vnto him one craftier then himselfe discloseth out of hand the whole story to a neighbour-Priest a friend of his and ioynes him assistant to the simple Canon in the acting of his conceited Comedie All things thus prepared the Coniurer with the other Priest about ten of the clocke enters into the circle Poole that went before him cried lamentably out of the bush The Canon talles to his exorcismes But Poole to haue the more sport shifted him therehence and by and by returnes with afriend of his but on two blacke steeds throwing fire at the Canon to haue him out of the circle The next morning the Canon bragged how he preuailed against the spirits who appeared on two blacke horses how they were very like to draw him out of the circle and how he sent them away with a vengeance by means of his forcible charmes The next night the Coniurer better encouraged returnes into the circle and Poole with his cópanion on their blacke horses shewed themselues with a terrible noyse as though they would breake into the circle and with a long rope which they brought with them drawen along the ground they ouerthrew both Priests with their vessell of holy water to the ground and at last seeming to quaile at the charms they departed away for that night This done the Canon comes homes tels Poole what great danger he escaped and how valiantly he ouercame both the wicked spirits now he certainly perswades himselfe that no Diuell is so cruell nor so impudent as to breake into his Circle Thus farre proceeded the fable when by chance Pooles sonne in law a young man delighted with such kinde of mirth came thither Him Poole makes priuie of their stage play and appoints him the soules or spirits part to act The young man apparrels himselfe with a sheete like a coarse and carries with him quicke coales in a pot which through the sheete seemed as it were lightening At night they goe to the stage play where the soule pitifully
bemones himselfe The Canon dispatcheth all his forcible coniurations like volees of Canon shot vntill at length the soule by the bush shewes it selfe sometimes gliding with fire sometimes miserably groaning Assoone as the Canon required the spirit to declare who he was Poole suddenly in a diuellish shape and with a counterfeit roaring leapt out of the bush saying to the Canon Thou hast no right in this soule it is mine and with that runnes to the very bounds of the circle as if he were about to assault the Coniurer who on the other side fought lustily with his exorcismes and liberally besprinkled him with holy water But heere fell out a pretty iest As the Coniurer busied himselfe in this manner the Diuell exclaimed that he cared not a rush for all his charmes for thou hast dealt with a wench quoth he thou art mine which words though Poole spake but in merriment yet it seemed that he hit the naile on the head by reason that the Coniurer toucht with that saying hastened out of hand into the center of the circle and whispered I know not what confession into the other Priests eares But Poole ouerheard the Priest enjoyning him penance namely to repeate ouer three Pater nosters Which accomplished the Canon more fiercely and furiously returnes towards the meeres of the circle and voluntarily dares and defies the Diuell who now faining himselfe fearefull fled backe saying Thou hast beguiled me if I had bene wise I had not forewarned thee Then after the departure of the Diuell began a conference betwixt the Canon the soule The Canon coniures him vpon paine of damnation to tell him what he is who readily answeres him that he is a Christian mans soule After these and the like speeches the soule seeing him very in quisitiue and least he should smell out the deceit craued pardon for that night with promise that he would returne the next night after vnto him Thus the Canon and the soule for a few nights communed together the summe grew to this passe The Coniurer asking whether there were any meanes for his deliuerance froÌ„ torments the soule answered that he might be deliuered from torments if the ill gotteÌ„ money which he left behinde him were restored backe What said the Canon if this money were dispursed by good men and conuerted by them to godly vses yea that would auaile me quoth the soule Here the Coniurer exhilarated with ioy demanded how much the summe amounted vnto The soule answered that the summe was great and verie profitable for him that it was so He named the place but farre distant thence where the treasure lay hid vnder ground withall he prescribed to what vses the said money should be employed first that there honest men vndertake a pilgrimage one to S. Peters Church in Rome the other to S. Iames of Compostella in Galicia the third to Trâ—uires to kisse our Sauiours combe there Then his will was that a great number of Psalmes Masses and Dirges be celebrated in certaine monasteries pro salute animae for his soules health The ouerplus which remained the Coniurer should defray as he thought good Now all the Canons mind was occupied about the treasure and the dispose thereof All his thoughts ranne vpon this vnexpected prey he talked of no other subiect in discouse In all companies at ordinaries he promised magnificent rewards to Monasteries and spake of no base matters at all He went into the place found the signes yet durst he not digge for the treasure because the soule had giuen him a knot in a rush to vndo that it might redound to his great perill if he touched the treasure before so many Masses were accomplished Already many of the wiser sort smelt out the iest Insomuch that sundry of the Canons friends admonished him in secrete to take heede lest the world might conceiue sinisterly of his worth which had beene generally reputed before for a very wise man Neuerthelesse the Canon continued resolute in his beliefe hoped as true as his Creed to see the matter sort out well to his liking Which imagination so throughly possessed the mans mind that beside sights and spirits he dreamed of nothing he spake of nothing The habit of his mind appeared in his face which became so pale so extenuated so directed that a man would take him for a Ghost and not a man He wanted but little of being out of his wits Poole and his sonne in law in their compassion towards the poore foole inuented this slight to put him from his conceits They counterfeited an Epistle with rare letters drawne and that not in common paper but in a Goldsmithes leafe with golden characters The contents whereof were these Faunus dudum captiuus nunc liber Fauno liberatori suo optimo salutem Non est amice cur te diutius in hoc negotio maceres Respexit Deus piam animi tui voluntatem illus merito me liberauit à supplicijs Ego nunc foeliciter ago inter Angelos Te manet locus apud D. Augustinum qui proximus est Apostolorum choro Vbiveneris ad nos agam tibi gratias coram Interim cura vt valeas suauiter Dat. è coelo Empiraeo sub sigillo annulâ— mei Which to English is this Faunus of late a prisoner now free to Faunus his best Redeemer greeting There is no cause my friend why thou shouldest pine away thy selfe any longer God hath respected the good will of thy minde and by the merits thereof hath ridde me from torments I liue now in happinesse among the Angels Thy place is here readie at S. Augustines which is next to the Apostles quire When thou shalt come vnto vs I will thanke thee present In the meane time haue a care to liue pleasantly Dated out of the Emperiall heauen vnder the seale of my ring This letter was priuily laid vpon the Altar as the Canon was celebrating the Masse Now he caries with him abroad this letter and boasts of it as a sacred thing beleeues more certainly that it was transported vnto him from heauen by an Angell LINâ—AMENT XII 1 That the Diuels common drist is spiritually to vndermine the will of man 2 That his scope and force is cousenage and deceit IT is a foule shame for vs reformed Christians that we stop not our eares with Vlysses from these cousening Sirenes whose chiefe drift shift and scope is to make a prey of our vnderstanding and to draw vs a whorehunting after strange Gods which haue eares and heare not eyes and see not mouthes and speake not and which are to be found in no other place but where the Sophistical Chymistes dig the Philosophers stone the Elâ—xir of life Certainly the heathen will rise vp against vs at the day of iudgement and implead to be saued before vs for all our Baptisme holy rites vnlesse we seale vp our lips betimes from vttering any idle positions contrary to Gods Glory in the behalfe of these enchanting hypocrites For we derogate
much from Gods glory and omnipotency when we say He doth but giue Satan leaue to do it which is to deride and mocke Gods iustice as that worthy man Master Caluine wrote The Diuell is not at his owne liberty nor can he in the extremest censure otherwise then a hangman act any thing without the restrictiue commandement of the highest Iudge I say his permission must be authentickly ioyned with commission from God He is not in such fauour or grace with our Almighty Lord. Onely his Maiestie permits his spirituall insinuating and ghostly temptations for his glory and our edification in Christ. He permits him as the spirituall instrument of iustice for our hardnesse of heartes to entrap the chiefe part of man the reasonable will and by reason of our negligence in his seruice to accuse and relate our sinnes before him not that God is ignorant of our closest sinnes but perhaps because his Maiestie is pleased to vse ordinary meanes iudiciall formes and legall proceeding to condemne the guiltie Such as the Informer or Promoter is in our worldly Courts such is the Diuell in the heauenly Parliament And such a one will he be at the great iudgement day when our Messias both God and man shall iudge mankind In the meane time let vs perswade our selues that the Diuels meaning is to deceiue vs whether he seemes to appeare in borrowed shapes eyther of himselfe or by the commaund of wicked men Besides this deluding force I know certainly he hath none other With this weapon he was licensed by God in the beginning to sting vs in our heeles that is to tempt vs with legions of sinnes which by degrees brings death and perpetuall darknesse Euen as a man being stung in his heele or legge by reason of that infectious venime which with deadly tumors or swellings creepes vp by little and little into the heart must needs did except his legge that was so stung had beene chopt of in time or cured by an extraordinarie balsame so the variable will of man being seduced by Sathan or by his substitute Sinne which by degrees encreaseth to legions and as it were vncurable and vnrevokeable must needs be condemned to hell together with the soule her deere consort except she were absolued of her sinnes vpon her repentance bathed in Christs bloud and so healed by the balme of grace With this weapon he asâ—aulted Eue with this weapon he wounded Ahabs false Prophets And in this sort shall he goe out to deceiue the people which are in the foure quarters of the world This is he the Dragon that old serpent which is the Diuell and Sathan I say this is he the great red Dragon which deceiueth all the world which fought with Michael and his Angels which makes spirituall warre with the woman cloathed with the Sunne the Church of Christ. This is he which gaue the beast with the seauen heads that is the Church of Rome the seauen hilled Citie by the Tyrrhene Sea his power his throne and great authoritie So that great Babilon is now become an habitation of Dâ—uels the hold of all fowle spirits and a cage of euery vncleane and hatefull bird and as Stigelius writes Imperij quondam sedes nunc turpe lupanar Vix vmbram prisci Roma nitoris habet Rome that was once an Empires seat is now A wolfe-stie scarce of that brightnesse shadow LINEAMENT XIII Aphrismes collected out of the first Fathers of the Primitiue Church concerning the Diuels power IUstine the Martyr in his Apologie for the Christians to the Romane Senate who among other seruples obiected that God would not suffer them to bee persecuted if their doctrine were true answered that the Christians were persecuted for the confirmation of their faith by Gods permission and also by the instinct and incitement of wicked spirits who at all times haue persecuted the louers of vertue as Socrates Heraclitus and Musonius but chiefly they moued persecutions against the Christians The same Martyr speaking of the vertue of the name of Iesus which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 writes At the powerfull name of Iesus Christ crucified vnder Pontius Pilate the Diuels being adiured euen at this day with horrour and trembling doe obey vs Christians The Diuell is most busie against the light of the Gospell he moueth the Infidels to detract Christ with Magicke he prouoketh Hereticke to falsifie the truth according to their owne phantasies Tatianus disputing with the Grecians because they derided and despised the Christian Religion said that the motiues of their derision were the spirituall suggestions of the Diuell which deceiued them by vndertaking cures of diseases and by deluding them with witch craft and Diuinations thereby to withdraw men from the true worship of God Irenaeus the Disciple of Polycarpus who likewise was the Disciple of S. Iohn the Euangelâ—st proued that God was to be worshipped and not the Diuell first because the Diuell could not keepe and obserue any promises which he made for himselfe possessed nothing secondly because that the Diuell hath alwaies beene a lyar and is not to determine of any earthly Kingdomâ—s Origen auerreth that charmes and sorceries are dâ—risions of Diuels the dregs of Idolatry and the besotting of soules Likewise he affirmeth that our conflictand contention with euill spirits is spirituall These be the opinions of the Greeke Fathers which flourished within three hundred yeares after Christ. Tertullian the first Latine Father testifieth that the Diuell is the Authour of sinne euen as God is the Authour of the punishment of sinne That which is counterfeit is the businesse of the Diuell euen as that which is naturall is the worke of God Persecution immediately is sent from God and not from the Diuell Wicked spirits are the Authours of all wickednesse which is committed by man They fill all things with deceits craft and errours They infinuate themselues into mens bodies but they cannot hurt any man 〈◊〉 him whom they haue in their full power They were tâ—â— inuentors of Astrologie Southsaying Oracles Nâ—gromancy and Magicke Their chiefe endeuour is to auert men from the worshippe and knowledge of the Diuine Maiesty God suffereth the Diuell thus to delude mankinde to the entent that the euiil might fight with the good that vices might be opposed to vertue that God might haue some to punish and some to honour him Augustine vtterly denieth the Diuels reall power ouer any of Gods workmanship in these words We must not thinke that this materiall substance of visible things doe obey the Angels which transgressed but that they obey God alone Another reuerend Elder of the Church reasoning about the cause of the desection of the Diuels illusion writeth after this manner Heretofore Diuels in vaine formes did ensuare men with deceits hiding themselues in riuers rockes groues and woods but now-a-dayes since that Gods word hath beene made manifest those deceitfull sights spirits and illusions
in the world to come euen as he lasheth some for their reformation and not for their ruine ad correctionem non ad ruinam as Queene Elizabeth of famous memory spake touching a subiect of hers then in durance This kinde of punishment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord himselfe names the rod of men the plagues of the children of men such as the Father vseth to his childe he likewise vseth to his elected childe to the intent that man might not waxe ouer-wanton in affections or seem righteous in his owne conceit for no flesh stands instified in his sight and as that holy man alleadged that hee might deliuer him from pride that he might keepe his soule from the graue and his life from the sword Whereto agreeth that Prouerbe Dulcia non meruit qui non gustauit amara Who tasted not the sowre deserues not sweet God foreseeing that some of his children might sinne in many things scourgeth them with infirinity of body lest they should sinne Vt ijs vtilius sit frangâ— languoribus ad salutem quam remanere incolumes ad damnationem That it might be more profitable for them to bee broken with diseases for saluation then to remaine whole and in health for damnation This another auncient Father confirmes Magis intus dolemus per hoc quod foris patimur We grieue in wardly the more for that which wee suffer outwardly And againe While wee are outwardly strucken we are secretly and wofully recalled to the remembrance of our sinnes Our fleshly fathers corrected vs and we gaue them reuerence and shall wee not patiently endure our heauenly Fathers scourge They for a few dayes chastned vs after their owne pleasure but hee for our profit that we might be partakers of his holinesse When any Plague Murren losse crosse or misfortune befals vs that proceedes not from the diuell but from our Father in heauen It is he that created light and darknesse that makes peace and trouble It is hee that ordereth this worlds globe and turnes the wheele of all our fortunes And againe as himselfe promiseth If we will walke in his Ordinances he will send peace in the land but if we despise his commandements he will send a sword vpon vs. His prouident Maiestie knows best what befits our fraile natures He will haue mercy on them who deserue mercy at his handes And he will punish those that deserue punishment Shall we receiue good at the hand of God and not receiue euill Shall we reioyce when the Sunne shines and when it lowres shall we lowre and frowne likewise Know then O worldly men that no euill can chance vnto you without the appointment of God Out of his mouth goeth both euill and good as the Prophet lamented And as another Prophet testified Shall there be euill that is calamity in a Citie and the Lord hath not done it Great reason it is that hee which sent vs into this world should take vs out of the world after what maner soeuer it pleaseth him Whether it be by ordinary or extraordinary meanes by death naturall or violent lingring or sudden welcome be death vnto vs that be borne to die For this cause while we haue time to repent let vs beginne instantly out of hand to amend our liues before his darts doe hit vs before the darke night of tribulation comes vpon vs. Repentance which is done vpon the laâ—â— houre is commonly done vpon feare of future torments Then it is hard by reason of our prrsumptuous delayes to finde grace and mercy as a Spanish Diuine very well obserues Malse hallan los remedios en el trabaio que enâ—e descansoy paz no se buscaron Ill doe they finde remedies in time of trouble when they sought for none in time of peace In this case the counsell of the wise man is very good Get thee righteousnes before thou come to iudgement and vse Phisicke before thou be sicke Examine thy selfe before thou be iudged and in the day of destruction thou shalt find mercy humble thy selfe before thou be sicke and while thou mayest yet sinne shew thy conuersion Most certaine it is that Sathan tyrannizeth most furiously at the shutting vp of our liues when we are least able to resist by reason of our extreme paines and panges both in body and minde Then the very best haue enough to doe A man hath not two soules that he may aduenture one of them Therefore O Christian stand to thy tacklings stand stout alwayes prepared to preuent all future euils O lim haec meminisse iuuabit The time will come when the remembrance of thy fore past crosses will auaile the repeating In the meane time Mors tua mors Christi-fraus mundi-gloria coeli Et dolor Inforâ—i sunt meditanda tibi Thinke on thine owne and Christ his death And on false worldly traines Thinke also on sweet heauens ioyes And on Infernall paines God helpe vs if we shall do nothing else in this world but liue in continuall care pensiuenesse and perplexity of minde as in truth we must if we liue in feare of deathes suddaines But the case is otherwise for the Church hath prouided in the Letany that we pray God to deliuer vs from lightning and tempest from plague pestilence and famine from battell and murther and from sudden death O man full of Detractions how long wilt thou tempt the Lord thy God This earthly world was not giuen thee for a Paradise but for a Purgatory It was not made thee to build in but rather to pull downe to crucifie and to mortifie thy couetâ—ous thoughts that in the other world thou mightst liue for euer with Christ and his Angels This world is indeede a place of triall a warfare a maze of troubles and a seate to soiourne in for a time for short time Wherefore and because this time later or sooner serius aut citius is not limited by Patent to any mortall creature whereby we might foreknow or preuent the brunts of nature fortune or destiny which three I hold to be the ineuitable will of God let vs stand watchfull against sudden death seeing it is for a great prize for a great purchase that none can be greater euen for the saluation of our deare soules I graunt that olde Adam prayeth against the suddennesse of death but alas poore man it is for doubt of the worst It is the nature of a sinfull soule to become so enamoured with this enchanting world that it loathes as the horror of hell all sudaine mischiefes and chiesly a mischieuous death We would faine die the death of the righteous but in no wise would we liue the lise of the righteous And yet how dare we iudge of them that die so suddenly May not the â—ord dislodge his tenants at will specially for their aduancement without warning at any time Did not hee after this sudden manner as it were in the twinckling of an eye translate Henoch
times within the same quarter of the yeare that she dyed I know very well quoth she I cannot liue till the first of March Another time being as I remember not aboue three weekes before her death descending downe from her chamber where then she had beene at prayers shee came smiling vnto me with these words Husband I bring you good tidings you shall be rid of me and you shall haue another wife for I am fully assured that I shall dye very shortly and that before the first of March And I thanke God I am prepared let him send when hee will Which words of hers being by me accepted in iest shee replyed as if shee had seene a vision or felt some extraordinary motion in her spirit you thinke I speake in iest but marke the end Neyther did the Lord I speake it to his glory send this glorious alarme vnto mee without an implicite or mysticall premonition for about two Moneths before or thereabouts as farre as I remember in a dreame I saw the very like accident Mee thought I was at a Knight my brothers house and there lying vpon my bed I imagined to haue seene and heard vpon the sodaine in the night time a most terrible lightning and thunder in such wise that I made full account the whole house had beene burnt or cast downe and therefore to saue my life with much adoe I hastned out of doores where I supposed to haue beheld the inner part of the house terribly flaming with fire and presently after I might see one conueying out of doores a Chest whereupon I bewailed that a blacke Truncke of mine stored with money was left behind consumed with the flame This dreame I related to my said Brother being at my house about three weekes before the accident wished him in my brotherly loue to looke somwhat more warily to his house least night fires might endanger him by reason of the height of his house the same not inferiour for height to any house which I haue seene and likewise by reason of the partitions being timber-worke Neuerthelesse for all this I aduise not the Reader to embrace this dreame of mine for an infallible president because that dreames sort our commonly according to the diet temperate or intemperate sparing or gluttonous which men vse And yet I beleeue God seldome vseth to inflict any notable accident vpon a charitable Christian that mortifies his body with competent fasting and moderates his soule with contemplation of heauenly mysteries vvithout some secret prodrome or fore-running glimpse of his powerfull purpose Nor doe I aduise my Reader to surmise that I conceiue ouer credulously or superstitiously of Morphâ—us or Phobetor the Poeticall Gods of dreames as necessarie causes of notorious effects For my sentence is none otherwise of dreames then of Comets and Eclipses vvhich likewise are not the causes of remarkable euents but onely such signes and tokens are as smoake at the top of a chimney or as an Iuie bush put forth at a vintrie the one prognosticating fire within the other the sale of wine Thus it pleased the glorious Lord of lightnings to extend his miraculous mercy towards me and perhaps to leaue me as a firebrand taken out of the burning or as Ezechiels signe for a testimonie of his lightning glory to hardned hearts This is the second miracle whereby as a virbius or Rediuiuâ—s I acknowledge my selfe twise restored from death to life within the compasse of seauen yeares euen about the selfe same season of the yeare when our Sauiour Christ became flesh for the saluation of flesh The first time of my deliuerance vvas vpon a Christmas day 1602. This latter time on the third of Ianuarie 1608. and both vpon a Tuesday In Fraunce betwixt Tremblado and Marena a passage of two leagues ouer it was my chance on a Christmas day to be stricken into the surging Sea vvith the boistrous force of a cruell tempest where I had no sooner falne and cried to the Lord for helpe but sodainely beyond all expectation I found an Oare betweene my hands to defend or rather deferre my life And to this houre I cannot deuise where-hence the said Oare should chance vnto me In this dolefull sort I floated almost a quarter of an houre very often tossed and ouerturned with the furious rowling of the stormie waues vntill it pleased God at length of his exceeding bounty in that rough tempestuous weather when the proudest ship became humbled as the weakest reed to direct the course of that small Barke from whence I fell towards mee and to guide the Marriners hands as a man would say against winde and weather against Oares and Sailes for the haling me vp in a manner dead and ready to forsake the Oare So that I may boldly say that I haue beene miraculously preserued both from fire and water Sic coniurati veniunt ad classica venti So windes coniur'd descended to our sailes And if it were lawfull for me to apply those Meeters in the Psalter destinated to our Sauiour Christs resurrection I would sound out with ioyfull cheere Thus from aboue the Lord sent downe to fetch me from belowe And pluckâ— me out of waters great which would me ouerflowe I would also with Ionas the Prophet exhibite my submissiue petition vnto the Lord my Sauiour Thou didst cast me downe into the deepe into the midst of the sea and the floods compassed me about all thy billowes and waues passed ouer mec And I said I am cast away out of thy sight yet will I looke againe towards thine holy Temple Here I could lay downe how his omnipotent Maiestie respected me in all my trauailes both by land and water Twise I passed the Pyrenaean Mountaines betwixt Fraunce and Spaine and that in the dead of Winter Twise I trauailed ouer the Alpes I escaped the Banditi in Italy robberies in Hungary and in other forraine Countries All which deliuerances Per varios casus per toâ— discrimina râ—rum Through diuers straights through dangers infinite Ordinarie and extraordinarie I ascribe to no other destenie or fortune then to the great Redeemer of the world the mighite Lord strong mercifull gracious slow to anger aboundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie transgression and sinne From whom I confesse this last lightning Tragedie to be sent as a preparatiue for me and others In like manner I confesse it was profitable for my soules health that God after this dreadfull fashion rouzed me vp out of my Tent of securitie For indeed I liued almost as carelesse as Sardanapalus bewitched with worldly ease but now I thanke my gracious Lord mine eyes begin to open my soule begins to see her faults God giue mee grace to perseuer in this acknowledgement and to ascribe the glorie vnto him alone LINEAMENT XIIII 1 The spirit of Detraction connicted for censuring the Lords secret iudgements 2 The Authors imperfections acknowledged 3 His meditation on his late
crosses NOtwithstanding the premisses the spirit of Detraction is readie to read a cruell lecture to pratling Momes and tatling Niobes that doubtlesse the punished partie vvas eyther very vicious himselfe or else his vvife or parents had offended God in the highest degree O my Friends be not so curious in your censures In that yee iudge others yee condemne your selues for yee that iudge doe the same things Iudge not least yee be iudged And as for the scornefull doth not the Lord laugh them to sâ—â—rne Why then doe yee scorne and scoffe at your neighbours harmes whereof God is the Author who is hee that blesseth that curseth that rewardeth that punisheth Is it not he the Lord vvhy then detract yee from his vnsearchable secrets Why endeauour yee to vsurpe his peculiar prerogatiue We are persecuted but not forsaken we are cast downe but we perish not Our mortall bodies for a time returne to dust but our soules rest in Abrahams bosome It pleased the Lord to smite his righteous seruant with infirmitie to forsake him and to be angrie with him for a little season but at last he pardoned him as the Prophet forespake of Christ. For all this my defence the spitefull spirit of Detraction relents not at all By reason of anothers extraordinarie iudgement he chargeth me strictly with impietie Is not quoth hee thy wickednesse great and thine iniquities innumerable Therefore snares are round about thee feare sodainely troubles thee Doth not God reuenge the Fathers sinnes vpon the children to the third and fourth discent O menstruous or rather monstrous absurditie Though my talke be this day in bitternesse and my plagues greater then my groaning yet will I vndertake to controule thine errour and confute thine heresie All soules are mine saith the Lord both the soule of the Father and the soule of the Sonne The same soule that sinneth shall dye The Sonne shall not beare the iniquities of the Father neither shall the Father beare the iniquitie of the Sonne For mine owne part I confesse my selfe to be chiefe among sinners but yet much wronged to become subiect vnto your detracting iudgements Yee are none of my Iudges I appeale to Caesars iudgement seate I appeale to the King of Kings the King of Mercie who will reuerse by a vvrit of errour your false vsurped iudgements If thou Lord wilt be extreame to marke what is done amisse O Lord who may abide it Woe be vnto vs woe Wâ—e be to the most laudable life that we leade if thou O Lord setting thy mercie aside shouldst examine it Who can say I haue made my heart cleane I am pure from manie sinnes Doth the blinde accuse the blinde Doth an olde senex fornicatour accuse another fornicatour Num Luscus accusat Luscum Clodâ—us Mâ—â—chum And doth the spirit of Detraction the most sinfull spirit of all spirits detect me for sinning Well my confession is not auricular but openly reiterated If I wash my selfe in snow water and purge my hands most cleane yet shalt thou plaegue me in the pit and mine owne cloathes will make mee silihie Mine owne fleshly vveedes being tainted vvith longing thoughts must sing a sorrowfull peccaui to the tune of stoope gallant And vnfainedly to vse Saint Pauls words I allow not that which I doe for what I would that I doe not but what I hate that doe I. Albeit that oftentimes I haue a will to doe well yet the nature of my flesh not any wise able to be expelled with the forke of mine owne naked reason confounds this readie will of mine and causeth me to commit moe sinnes in number then the sands of the sea All which with a contrite minde I submit to the mercy of God crauing most humbly on the knees of my heart in the lowest degree of reuerence my Redeemers merits as the vaile of grace to stand betwixt his diuine Iustice and their gore-bloud guiltinesse But certainly in my poore iudgement God took away mine innocent vvife after the aboue-said manner for though I say it all her acquaintance wil say as much as I that she liued as godly as honestly as any whatsoeuer in all her Countrie not so much for my sins though the same might be grieuous as for that all others might prepare themselues against their nuptials with Christ Iesus remembring that prophesie concerning Babilon who said in her heart I shall be a Lady for euer I am and none else I shall not sit as a widdow neither shall I know the losse of Children But thus said the Lord These two things shall come vnto thee sodainely in one day the losse of children and widdowhood O Lord of infinite iudgement widdowhood is sodainely come vnto mee thou hast iustly visited me and bercaued me of my chiefest comfort Thou knewest shee vvas too good for mee Thy vvill be done O mightie Lord. Let the infusion of thy grace into mine vntoward soule recompence my griefe and losse Thy grace is sufficient for mee thy power is made perfect through weakenesse When wee are most perplexed with worldly crosses then is thy spirit strongest in vs. And euen as the soules vertue is strengthened with infirmitie so certainely it is necessarie for our licentious natures now and then to be curbed vvith infirmities It is necessarie for vs that sinne the messenger of Sathan doe other whiles buffet vs and bruise our earthly heeles It is necessarie that malice bridle or rather prick as vvith sharpe pointed Needles our detracting wanton thoughts whereby we might remember our owne weake condition and turne to God who alone is without infirmitie Let me doe what good I can let me endeauour as much as is possible for flesh and bloud to endeauour yet I shall proue but an vnprofitable seruant I am blacke like an Aethiopian nay I am more blacke my very teeth are blacke My soule is all spotted all guiltie of vncleanenesse Onely my beliefe is that thy Grace is more aboundant then tongue can speake or heart can thinke or pen can paint LINEAMENT XV. The Authours gratulatorie Prayer vnto the Lord for the aboue-said wonderous effects O Louely Light O Lord of Maiestie how ouer-late doe I beginne to know thee My welbeloued put in his hand by the hole of my doore offring to breath faith into my soule But such was my dulnes such my drowsinesse that I could not once sigh sobbe nor say Abba Father O my Father I haue sinned against heauen and against thee Yea thou wert in the superiour part of my heart and I neglected thee Thou didst call mee both within and without and I reiected thee I reiected the Well-spring of liuing vvater and resorted to noysome cisternes of puddle worte full of wormewood comforts full of tickling hopes vvhich were speedily spent for all vvordly comforts and vaine hopes doe vanish away like winde And yet it pleased thy lightsome Spirit O Lord of life after many a scorching
whereto the neerer that they be the nobler is their birth as men newly borne and pertakers of loue charitie faith and of other spirituall ornaments that goe beyond all the symbolized ensignes of temporall Heralds Out of vvhich circumstances collect O Christian soule this one Embleme diuinely embellished The neerer to true Charitie The neerer to Nobilitie Howsoeuer these fly-blowes of the spirit of Detraction be allowed or disallowed to blazon armes it is the part of a Magistrate to beare a Lyons heart that he shrinke not in iust causes nor respect the magnificall thunders of the spirit of Detraction more then the prostrate petitions of the spirit of humilitie Be he Midas or be hee Codrus be hee noble or be hee base Iustice must take place Therefore the Poets record that Iustice hath neither father nor mother likewise they report that Iuno through her wealth Venus through her beautie Mars through his threats and Mercurie through his eloquence hauing all of them conspired against Iupiter and yet not able to thrust him out of heauen implied no other sence or morall thereby then that a man of vertue could by no meanes either for wealth beautie threates or eloquence be diuerted or turned aside from Iustice. It is the part of a Magistrate to vse that Royall vertue Magnanimitie for his chiefest support against detracting Hamans and deprauing Semeies and as a learned Bishop of Portugall describes a magnanimous man though he see all the world eagerly bent against him and though he see euery thing round about set on fire yet hee through an assured confidence will continue constant It is the part of a Magistrate to imitate that resolute Iudge in Henry the fourths time which feared not to commit into the Kings Bench victorious Henry Prince of Wales rather then those Officers of iniustice vvhom another King of England vpon his returne from outlandish Countries displaced from their high commands after their examinations by vertuous Earles or then these corrupt Iudges whom Cambyses caused to be flayed and their skinnes as monuments of terrour to be hanged vp in the fore-front of his Palace It is the part of a Magistrate to esteeme the vvindie detractions of licentious Libertines who with presumptuous language dare brute abroad that they can by their supposed familiaritie with noble personages vncommission or to vse their owne words vnsaddle any Iustice of his Iustice ship I say it is his part to esteeme such derogatorie speaches no otherwise then for brauadoes of a brided braine or bragging vaunts of vpstart groomes onely to daunt pusillanimous Meacocks vvhich neuer saw the Lyons in the Tower nor vnderstand the truescope at which the state of England aimes Euen as I neuer knew any man in all my life despised for his silence and sparing speach so likewise I neuer knew any man degraded of his authoritie for his zealous endeauours on the Kings behalfe Wherefore let this stand for a watch-word to our Countrey Iustices that they be not terrified from well-doing with the swaggering on-sets of craking Crocodiles Let them put on the armour of patience and the spirit of Detraction will in time burst asunder like the Babilonians God Let them but for a while stand still and these Thrasonicall Rhodomontes will voluntarily surrender vp the cudgels Their nature is to begin as men and to end as women to come in as thunder and to goe out as smoke to boast of loftie things at first and to faint at last vnder their owne burthen For truth is great and will preuaile Then feare not yee proud Hamans wrath for ye execute not the iudgements of man but of God as King Iehosaphat encouraged his Iudges Ye need not doubt of your Priace his countenance as long as ye walk vprightly and as long as Fame the worlds great Trumpetour sounds out that noble distick in your commendations Nec prece nec pretio nec pondere diuitis aurâ— Nec quicquam tumidis flectitur ille minis Nor with faire words nor with rich bribing gold They moued are nor yet with threatnings bold Wherein then can they harme you In vncharitable lectures in rayling in reuiling in reuealing their owne dregs and as the Apostle writes In foming out their owne shame like the raging waues of the sea Let this be the vpshot of all your thoughts as I said before that no man vvhatsoeuer can escape the tempests of detracting tongues It is an antient adage that a barking dogge seldome bites and that the deepest riuers runne with least noise vvhy will yee therefore doubt these clattering clappers Aboue all things I could wish that those whom the Kings Matestie by the recommendation of his graue Counsell golden mâ—uthed Nestors and sage Chrysostomes hath nominated to sit in the tribunall throne of Iustice that they behaue themselues with more ciuilitie in their ordinarie speaches towards the inferiour family of Christs Church not nick-naming the vilest wretch seeing that such deserue rather to be pitied or else punished after some other way Michaell the Archangell reuiled not the Diuell albeit that he was worthy of millions of curses and of a world of taunts If wee be Tyrants towards our inferiours what sauours ought wee to expect at the hands of our chiefe Superiour which regardeth an humble contrite minde more then all the sacrifices in the vvorld and vvhich confounds all haughty hot-spurres in their owne imaginations and vaine deuises To be short imprint yee this lesson firmely in your hearts Cum sueris Iudex miti sis corde memâ—nto Dicito quae possint dicta decereseneim Be milde and meeke in Iudgement seat And speake no words in Passions heat But as a graue and auntient Iudge Speake without wrath speake without grudge LINEAMENT X. 1 That a true Christian ought not to detract from the Iudges of his Countrey though they wrong him 2 That no mortall man liues exempted from man fold crosses 3 What vexations besall to Iudges themselues DEtract not from the Iudges of thy Countrey though they behaue themselues not so cleanly in their offices as they ought But perswade thy quiet conscience that the highest Iudge beholdeth their corruptions from his heauenly Pharos or Watch-towre of knowledge and that sometime or other vvhen it shall seeme best vnto his prouident Maiestie hee vvill eyther plague them by immediate iudgements from heauen or else hee will raise vp some sinister fortune here on earth in reuenge of their enormious liues for this is a principall maxime in Diuinitie that euery Creature is offended with vs when our Creator is offended vvith vs. Offenso Creatore offenditur omnis Creatura As long as thou sweepest and keepest thine owne closet neat and cleane and carriest thy conscience vvithout guilt or guile what matters it to thee how other men demeane themselues Cannot rich men weare what new-fangled apparrell best likes their franticke fancie thou must onely accompt for thine owne Bailiwick The number of the vniust haue euer exceeded the
beyond their Husbands meanes because they paint their faces with artificiall drugs and also because they gadde to stage-playes to publike daunces and showes vpon Sundayes and Holy-dayes in stead of hallowing and sanctifying their soules with thankfull prayers And in truth their reasons fall out many times currant for that such things being deuised by Diuellish people as allurements to spirituall fornication after the pompous gods of the earth be likewise the fore-runners of fleshly fornication euen as Pride is the mother of all mischiefe Othe s againe blab out scandalous impeaâ—hments of honest womens fame because they would not seeme alone to weare Actaeâ—ns badge and therefore they se uerely censure of other mens wiues Many blaze out such detracting speaches because they want matters of discourse to humour other men But cursed mought they be that beginne these slanderous accusations whereby man and wise doe vary after that God hath ioyned them both together Cursed mought they be who being partiall towards themselues doe neuerthelesse pronounce sentence of damnation against other mens incontinencie as though themselues had neuer tript yea and cursed be those Sycophants who with their runnagâ—te rumours and reports doe hinder Gentlewomen from their promotion in honest marriage This arrogant imputation our Sautour Christ himselfe refuted when hee willed those presumptuous Iewes who inuaighed against the poore delinquent woman that the purest of them being voide of sin should fling the first stone at her Though this sexe I confesse be weake the weaker vessell and may become seduced with faire protestations of golden mountaines as well as men the impotence of whose disposition is thus described by a Spaniard La muger hermosa es cemo la mancana De dentro podrida y de sucra galana Like as thou findst an Apple foule within And faire without such shalt thou beauty finde Yet nothwithstanding be thou the last that bruits abroad such tales calling to minde these graue rules En bonne part ce qu'on dit tu dots prendre Et imperfait du prochain supporter Couurir sa faute ne la rapporter ' Prompt a louer et tardif a reprendre What men doe speake in earnest or in iest take in good part and if thy neighbour halt Excuse her slips report them not at least be swist to salue and slow to blame her fault For who can tell the end and vse of our temptations it may be that God suffers some to goe awry like Mary Magdalene for a little while because the lowly minded sinner may not despaire of his euer-during mercy and because their owne rod of experience may chastice their Iasciuiousnesse Of this nature is some womans fall that she might rise againe when her guiltie heart submits it selfe to Iustice for otherwise her conscience would not care for any thing if it were not once deeply wounded for some hainous thing and that with an euer feeling dint whereby her contrite spirit might daily poure out this true confession before his throne of mercy I doc know mine owne wickednesse and my sinnes are alwayes before me I could vnfold many other Detractions against mens bodyes mindes and fortunes deuâ—sed by Dâ—uellish persons in these latter dayes to ransacke the reputation of the best disposed were it not that I feare the censure of the wise in noting my discourse to be too prolixe and tedâ—ous Within this very place I will therefore fasten the Anchor of the said discourse with this memorable lesson Audâ— vide tacâ— â—ivis vâ—uere in pace Heare and see and say but the best If thou dost loue to liue in rest LINEAMENT IX 1 The reasons why men speake ill of learned bookes 2 That superstitious persons cannot rightly connict the Spirit of detraction 3 That the true conuiction of the Spirit of Detraction consists in the mysteries of Gods word TO draw now at last to the last Scene of this Comick-tragedie I will conuert my speach towards the Detractours of learned Bookes which worthy Wits by the Holy Spirits motion do daily transcribe as monuments of Gods glory to all posterities It is fatall vnto good men that their literate workes be vilified in their liues time chiefely among their owne acquaintance for a Prophet was neuer as yet esteemed in his owne Countrey Seeing that Christ himselfe came among his owne nation and was both despised and derided what maruell is it then that wise men are dispraised of the present age that the Spirit of Detraction pursues them vntill their dying day that hee defiles their workes with his stale and stinking vrine What meruell is it that Laudamus veteres nostros carpimus annos We praise the old and hate the present time What maruell what noueltie is it nowadayes that wicked men carpe at their wits whose Disciples or Apprentises they are not worthy to be much lesse to vsurpe the place of Aristarches or Censorian Catoes ouer such industrious wights Yee celestiall Spirits which expose abroad your sacred talents for your Maisters profit loath to lurke in the Laechaeen caue of obliuion feare not this manifolded Monster Though he assailes your younglings the fruits of your sanctified soules with the wilde Boares tuskes with the Beares clawes with the Serpents sting his beastly force can neuer enter through your enchanted armour His enuie will be abated through your modestie his hatred through your kindnesse his Detractions through your perfections his scornes through your vertuous influence Some kinde of Alâ—mists their ignorance inciteth to despise the workes of the Learned as confirmes that old Rule Scientia non habet inimicum praeter ignorantem Learning hath no greater enemie then the ignorant Some detract from other mens Bookes disgorging their gall vpon the absent Authours for no other reason then because they would seeme wiser to the standers by then they are indeed Some spit out infectious spite and rage against them of very ranke and meere maleuolence for that it frets them to the heart that their coequals in the goods of Fortune should become their betters through the goods of Vertue that the radiant rayes of their Corriuals name and fame eternized to the highest orbe by a bookish monument or Colossos should eclipse their temporall transparence and quite confound the memoriall of their former factions Some for argument or cauillation sake seeke a hole where no hole is reprehending those mysteries which they cannot apprehend nor comprehend The greatest part do ieere at their neighbours bookes because they preferre worldly profit before their soules not able to spare one houre in the day for holy exercise though they can spare whole moneths for gaine ieasts pleasures fooleries or in debasing of noble spirits Others discommend mens writings because they cannot disproue them and yet neuerthelesse by reason that Ipse dixit the Pythagorean or rather Pythonicall I doll of their consciences hath prohibited them by an expresse Canon not to beleeue the positions of Protestants though they issue out of Truths owne mouth therefore because
Hee which cannot erre nor lye no more then Socrates if wee may credit Plato for the one and Antichristians for the other because his seeming Holinesse by vertue of his Eagles feathered force indictes me for an horned beast and my bookes for Heresies I must not trauerse the indictment nor appeale to Caesar nor to the generall Councell but I must rest contented with my doome that the spirit of Detraction stands as yet stout vnconiured and vnconuicted Ascend then yee spirits of euer-darkning night aduance your selues on high yee spightfull spirits of Contradiction extend your stings intend your Circles and conuict your fellow spirits if yee can But why doe I imagine reail Castles in the skies why reuerberate I the fleeting Aire The Aeâ—â—iopian can as soone change his blacke skinne as yee driue out the spirit of Detraction Thou hast loued liars O vsurping Eagle and thy blasphemie is come vp vnto the highest Therefore appeare no more thou Eagle with thy horrible wings with thy wicked feathers thy vngratious heads thy sinfull clawes and all thy vaine bodie At the least presume not to take in hand this important taske to confound this powerfull Pantagruell the limme of that mighty Leuâ—athan least your winged members as Sathans subiects doe contrarie one another and so diuided through ciuill discord they occasion the finall subuersion of your vvhole dominion One graine of Faith preuailes more then a masse of Masses then millions of Ceremonies of mens Inuentions for the conuicting of Spirituall Monsters Goe thy way then O detracting spirit notwithstanding all these stings tuskes clawes contradictions carpings calumnations and cauillations of sauage people of Aristarches of Catoes of Momistes of Monsters and Vsurpers goe thy way I say conuicted I adiure and coniure thee in the name of the Father of the Sonne and of the Holy Ghost the ternall and Eternall Vnitie vvho for the mysterie of mans saluation is really distinguished in appellation operation and personall function but indistinct in Essence Omnipotence and Eternitie and venture not hereafter to possesse the sanctified soules of our new-borne Brittaines nor attempt to tempt the Authour of this aduenturous Arke fraught by him but with simple Circles in steed of Noahs necessarie implements vvhose spirituall faculties I finally pray our Heauenly Lord the Lord of Hierarchies to fence and fortifie with the shining shield of his sunnie spirit not onely against thy spirituall spite O blast of Blasphemie but also against all other aspiring spirits whatsoeuer whether they dwell in the flesh or out of the flesh Amen FINIS THE CONTENTS OF THE LINEAMENTS AND CIRCLES CONTAINED IN THIS WORKE The first Circle Lineament I. TO whose capacitie the description of Spirits is difficult to whose it is easie 2 The Authors inuocation to the Godhead through whose onely operation the spirit of Detraction is to be coniured and conuicted Lineament II. 1 That the true meanes to conuict the Spirit of Detraction is the Meditatâ— on Heauenly mysteries and on the operation of goodnesse 2 Mans curiositie in prying into Gods nature stinted by a non vltra 3 The description of some of Gods attributes 4 That his aâ—seription is too excellent for mans apprehension 5 That Good or Euill cannot come to mankinde without his will Lineament III. 1 The admirable incorporation of the three persons in Trinitie 2 Their mysticall operation vnfolded according to our reasonable capacities 3 How God is said to be in heauen 4 After what manner the Trinitie doe differ one from another either in Appellation or in Operation 5 That the Pagan Poets like Apes aymed at Gods mysteries by their darke Allegories Lineament IIII. 1 The description of our Sauiour Christs Incarnation 2 In what manner he tooke vpon him our infirmities 3 His terrible passion and death 4 His Resurrection and Ascension 5 That he alone is our Medigtor with the Father 6 His comming to Iudgement 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 Lineament VI. 1 Their Heresies conuicted which detract from the seruice of God because they see him not with their corporall eyes 2 The knowledge of God proued by an instance of our earthly King who is knowne throughout great Britaine of all his subiects though not of all with corporall sight 3 The excellencie of his spirit aboue the rest of his subiects 4 Meanes to know God 5 Why mortall men cannot see God Lineament VII 1 The description of some of the good spirits which attend on their Creator in heauen 2 Their Offices 4 Greatnesse The second Circle Lineament I. 1 THe true application of the aboue said Coniurations 2 That the names of other good spirits be manifold and diuersly taken in the holy Scripture 3 After what manner Sinne the messenger of Sathan stings vs. 4 By what meanes we may repell the stings of Sathan 5 That it is hard to iudge of our spirituall stings and from whence they come Lineament II. 1 The originall root of Detractions and other pollutions and whether the spirit of Detraction and other sinfull spirits which possesse mankind be reall spirits or stings of the Diuel 2 The sight betwixt the knowledge of Good and the knowledge of Euill 3 That the Good gets the victory ouer the Euill 4 That the Diuell cannot harme a man really Lineament III. 1 That all wicked Spirit ordinarie and extraordinarie 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 Sauls lunacie is censured 4 That the Spirit of Detraction attendeth on all the said spirits Lineament IIII. 1 Why God giues vs ouer to be tempted by Sathan 2 After what manner the Diuell vseth now a-dayes to ensnare vs. 3 The Diuels policy for the circumuenting of soules Lineament V. 1 Mans fall from the state of innocencie is censured 2 Curiosity curbed for intermedling with Gods secrets 3 The first reason why man was not left altogether perfect and incapable of sinne 4 The latter reason Lineament VI. 1 A meditation vpon Sathans stings occasioned by an vnfained dreame of the Authours 2 Whether the Dragon which S. Iohn saw fighting with the Archangell was reall or spirituall 3 Whether the Serpent which deceiued Eue was reall or spirituall or both wherein the manner of her deceiuing is laid downe Lineament VII 1 That the Holy Ghost applies the Scripture