LINEAMENT. I.

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 [Page 2] 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 1. Cor. cap. 2. 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 Apocry­ [...]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 1. Cor. cap. 13. 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 Col. cap. 3. 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, [Page 3] 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 1. Cor. 9. 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?

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 [Page 4] 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 2 dare I, with King Vzziah, burn incense vnto the Lord, that am not sanctified, nor of the tribe of Leui? how dare I, that 2. Chron cap. 26. 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 thē, 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, w ^ch 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 m [...]n of vncircumcised & polluted lips, let one of thy glorious winged Seraphines touch my mouth, that being Esa. cap. 6. 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 Iere. cap. 6. steps Measure thou my steps o heauenly Spirit, mortifie my [...]o [...]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 Diui [...]arum persona­rū non nisi purgatissimis mentiꝰ cernitur. The eye of sense Aug. lib. 1. Trin. and the eye of reason are both too dimme for discerning [Page 5] 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 Ephe cap. 4. & Psal 6. 4. 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 Act. cap. 19. 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,

Though men speake neuer so precisely, neuer so preg­nantly, [Page 6] 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, Platarch. 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.

BEfore I sound out the poysonous power of the Spirit of Detraction, it is necessary first, 1 that I begin with my homely talent to dis­course somewhat of his immensiue glory, [Page 7] 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 2 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, 3 [Page 8] 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 cl [...]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 4 for me, I cannot attaine vnto it. Whither then shall I Psal. 139. 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 Psal. 104. 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 5 [Page 9] goodnes. Totus oculus, totus auditus, totus [...], totus ra­tio, fons omnium bonorum. Thou art aboue all things, and Jran. l. 1. cap. 19 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 Psal. 104. 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 eundem (que) tanquam in causam principem & finem vlti­mum, Dionis. Areop. l. 1 de Hier. caelest. cap. 1. 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 Psal. 104. a flaming fire.

LINEAMENT III.

IF Imeditate on the admirable Hypostasis of the Deity. I am rauished with an extasie, to behold 1. their heauenly Harmony, their consort, their consonance, and their proportion. Goe, said [Page 10] our Sauiour Christ to his disciples, and teach all Nation s' baptizing them in the name of the Father, of the Sonne, and Mat. cap. 28. 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 2 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 Exod. 3. 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 Gen. 3. 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, [Page 11] 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 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 [Page 12] 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, Ioh. 18. 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 Cyprian. in tract. de simplicitate pr [...]lator. 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, [Page 13] 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 Iob. 11. 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 3 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 e [...]rthly mould, being clothed but with dust and ashes, full of cor­ruptions, could no more then Phaeton or Icarus stand iu­stified [Page 14] 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. Exod. 33.

To returne and retire backe towards the entire es­sence of the Trinity, I beleeue that Gods properties, as I 4 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, as transferring loue to the Sonne; the Sonne is loue, as transferring loue to the Father; and the holy [Page 15] Ghost loue onely, as it is transferred, produced, and pro­ceeding from them both. Thus the whole Trinity accor­ding to the substance of loue, agree all together in one: for euery one of them partaking of one Godhead, par­takes also of the attributes thereof, of loue, of wisdome, and others; onely they differ in the order and maner of their loues, or of their wisedomes productions. In like maner, the Father is wisdome ontly, as begetting or pro­ducing wisedome; the Sonne is wisedome onely, as wis­dome begotten or produced of the Father; and the holy Ghost is wisedome, as it is produced from the ioint and mutuall will of the Father and the Sonne; so that wise­dome is not the Father as it is wisedome, but as it is wis­dome begetting or producing; neyther is wisedome the Sonne as it is wisedome, but as it is wisedome begotten and produced of the Father; nor is the holy Ghost wise­dome, as it is wisedome, but as it is wisedome produced or proceeding from the Father and the Sonne. Whereby good Christians may note the manner of the difference, how that loue producing, loue produced of the Father, and loue produced both from the Father and the Sonne, be three distinct things. And so are wisedome begetting, wisedome begotten, and wisedome proceeding, three personall properties, distinct in the relation of one to an­other, though indistinct in respect of their essence and eternity. To wind vp this discourse in a word; when I pray to the Father, I pray with feare, fearing his iustice; when I pray to the Sonne I pray with hope, hoping for mercy; when I pray to the holy Ghost, I pray with admiration, admiring Gods loue, in mitigating the seuerity of iustice, with the sweete streames of mercy towards the penitent sinner, through the spirituall apprehension of Iesus Christ crucified.

This the Pagan Poets of elder ages (like guilty conscien­ced 5 Caiphas) were constrained to confes, when they pain­ted out Minerua, their Goddesse of wisedome, begot­ten [Page 16] in Iupiters braine, and when they fained also, that Bel­lona, their war-like Goddesse, was conceiued and begot­ten in a Goddesse fist; for indeede the origen and roote of mans wisedome ariseth vp at first out of the braine, and his strength out of his hand. Both which serue for instrumentall agents, to display out those worthy ver­tues of Strength and Wisedome. Marke well my words, muse vpon them, thou, that meanest to mortifie the out­ward man, and to be conuerted into the inward man, into a new Christian soule. Maruell not at this distinction of mine touching Gods properties; for I distinguish them not, but into persons onely for order sake, and that to the intent that thou mayest obserue his manifolde loue to­wards mankinde, whose reasonable capacity his sacred Maiesty inuites by such a plaine distinction of personall functions, to the mysteries of our soules saluation, name­ly, to know our Election by the Father; our Redemption by the Sonne; and our Sanctification equally breathed from them both in loue and wisedome by the holy Ghost, who ingraues, as with a seale, these Diuine mysteries in our conuerted consciences. And euen as these Poets (like Apes) glaunced at Gods personall properties, by such Allegoricall examples: so did they expresse their de­scending downe to men, in varieties of shapes, after the imitation of the Scripture; where it is said, that Iacob wrastled with an Angell, that Abraham feasted three Angels, vnder the habite of Pilgrims, and that the Holy Ghost descended like a Doue, at the Baptizing of Christ. Sometimes those Poets brought in their Gods, disguised as men, to feast with Philemon; some other times as Hey­fers, Swannes, and in a golden shower, as Iupiter to Da­nae; so that this verse may wellbe his:

Non frustra dictus Bos, Ouis, Imber, Olor.

Courteous Reader, here is in explicable admiration, but no admirable explication, nor yet any application worthy the least glimpse of his glorious name: for the [Page 17] least sillable of this word Iehouah, imports a more mira­culous mysterie then slesh and bloud can possibly per­ceiue. If his very name, which no man knowes but himself, containes such hidden wonders, exceeding all the Ana­grams, Artes, and Etymologies of the world; much more mystically ought wee to conceiue of his vn-reuealed es­sence; contenting our selues onely with the Scriptures phrase: for a godly ignorance concerning such deepe matters, downe poyzeth a world of Adams knowledge in good and euill.

LINEAMENT IIII.

FRom the vndistinct substance of this om­nipotent 1 Godhead, (as fire from fire with­out diminution or waste) came the Light of life, the reasonable Word, which was e­uer with God before the beginning of Ioh. 1. the world, the Image of the inuisible God, the first borne of all Creatures, in whom all things con­sist, Col. 1. by whom and for whom God made all things, the bright sunne of our soules Horizon, the giuer of Counsell, the mighty God, the euerlasting Father, the Prince of peace, Esay 9. the diuine Oracle, the Paschall Lambe, the Womans seede, Exod. 12. Gen. 3. Ibid. 49. which must tread vpon the Serpents head, our heauenly Fathers Ambassador to mortall men, the Lion of the tribe of Iuda, Iacobs Shiloh, which must gather the people to ge­ther, the repayrer of that breach, which was made by A­dams fall, betwixt the Angels and mankinde, the Prophet Deut. 18. [Page 18] whom God promised to raise vp like vnto Moyses, the An­gell of the great Counsell, the roote of lesse, which shall stand Act. cap. 3. Esay. 21. Psal. 118. Num. 21. & Ioh. 3. vp for a signe to the people, and the nations shall seeke vnto it: the life of the liuing, the death of death: The head corner stone which the foolish builders reiected, the brazen Serpent, which the Lord commaunded to be set vp, as a signe to them that were slung with fiery Serpents in the Wil­dernesse, for their recouery: The stone hewed out of the Dan. 2. Mountaine without hands, which breake in peeces Nabucho­donozors glorious Image, representing the Monarchies of this world. The Virgins sonne Emanuell, of whom E­say foretold King Ahaz. Esay. 7.

This lightsome Word or Lord of peace, to fulfill his Fathers predestinate counsell for the restitution of man­kind, which fell from the state of innocency, to the intent that the sauage Wolfe might co-habitate and conuerse together with the silly Lambe, vnder the same roofe of rest, that the parents hearts might be reconciled towards their children, and the children towards their parents, that the stony flinty heart might be taken away, and the tender fleshie heart restored to the second Adam; that the different and disproportioned tuncs or thoughts of our mindes, moulded after the diuers and different mo­tions of the Planets at our nat [...]uities, might at length, af­ter the manifold crosles of this world, agree in one, in the vnity or vniforme harmony of the Spirit: to this end, I say, this Prince of 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 [Page 19] 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 2 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 Esay. 53. influence, like vnto that Prince of Starres, which pierceth and passeth into impure obiects, and yet himselfe is not subiect vnto impurities.

[Page 20] Besides these burthensome infirmities of ours, which he tooke vpon him in his loue and charity towards the 3 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 Esay. 53. 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, [Page 21] 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 Ioh. 10. 10. Zaleucus. 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. Dan 9. Iesus shall be openly declared within 400. yeares; and after the same yeares shall my Sonne Christ die, and all men 4. Esd. 7▪ 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, Iustin. Martyr in Tryphon. Esay. 53. 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 Cr [...]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 4 backe) hee rose vp inuested with his immaculate soule by his appeased Father, who (as Dauid prophesied) [Page 22] would not leaue his soule in the graue, nor suffer his holy One to see corruption. And againe in another place, He would, Psal. 16. like a louing shepheard, feede him in a greene pasture, and Psal. 23. 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 a Giant refresht with wine. He that but a little before, as an abiect among men, was crowned with a crowne of thornes in a ridiculous manner, rose vp in triumph the third day, crowned with a glorious garland, to raigne for euer aboue all the Angels in heauen. And after that hee had conuersed with his Disciples forty dayes here on earth, and shewed himselfe to more then fiue hundred brethren at once, making his resurrection mani­fest 1. Cor. 15. by many signes and tokens, and palpably opening himselfe vnto them, and particularly vnto Thomas Didy­mus, whom in the rest of the Apostles presence, he caused to put his hands into his sides, that thereby he might con­fute his incredulity: hee then ascended vp to heauen in their sight, where he sits in his humanity, preferred at the right hand of God, hauing all power giuen him of the Father ouer all things, farre aboue all rule, power, might, and dominion, and aboue euery name that is named, not Ephes. 1. onely in this world, but also in the world to come, as thousand thousands of Angels and Saints proclaymed with a loud voyce in heauen. Worthy is the Lambe that was killed to receiue power, riches, wisdome▪ strength, honour, Apoc. cap. 5. glory, and praise.

Without the intercession of this reuiued and rightly respected Lambe, the iust God-head will not accept the 5 prayers of flesh and bloud, be they neuer so humble, ne­uer so vrgent. On this mysticall Lambe, on this sacred flaming Serpent, fixe wee our internall eyes, fixe wee our [Page 23] thoughts, that are so stung by the sinfull Serpent, and our God is pleased. As contrariwise, he is displeased, if we craue the assistance of any other Saint, or Angell, Power, or Principality. There is no health to man, saue onely by thy meanes and mediation, Lord Iesus; that bough­test the same ful dearely with thy blood innocently shed. There is but one God, and one Mediatour, as thy chosen vessell shewes. It is farre better to trust Gods word, then 1. Tim. 2. the bonds of Saints, who indeed are but creatures, and no Creatours. They are Gods members, the spirituall Ci­tie and Temple, wherein his workes of mercy shine, but they are not the Builders of this Citie or Temple, to whom Diuine honour is onely due. Who can preuaile more with the Father then the Sonne? Who with the Sonne, then a penitent soule, whose conuersion the whole Quire of Heauens Inhabitants doe likewise most ioyful­ly applaude? O man, how deepely art thou indebted vn­to thy Creator, which for thy deliuerance out of the dark dungeon of death and errours, hath appointed this great Angell, to be thy Redeemer, Mediatour, and soueraigne Iudge? We should blaspemously detract from thine om­niscience, O Lord omnipotent, if we retained any other Attourney, any other Aduocate, besides thy soueraigne Maiesty. Or if we were so credulous, as to vse any such mediation, farre be it from their submissiue thoughts, to vsurpe thy puissant place; which alone hast the Fathers key of fauourable Grace, the same to open or to shut at thy soueraigne pleasure. Diuine honour belongeth on­ly vnto thee, which thy seruant Peter well acknowled­ged, when as he would not suffer Cornelius the Captaine to worship him; but tooke him vp, saying, Stand vp, my selfe am also a man. The like disswasion vsed thine An­gell Act. 10. to Iohn: See thou doe it not, for I am thy fellow seruant, Apoc. 22. but worship God. Thou art iealous of thine honor, and limi­test thy creatures to their conuenient functions, for the glory of thy Name. Cultus & adoratio nulli creaturae con­cedi Orig. l. 1. contra Cels. [Page 24] possunt, sine Diuinitatis iniuria. Worship and adora­tion cannot be graunted to any creature, without wrong to the Godhead, as an auncient Father testified. And as another learned Doctor taught, Maledictus omnis homo, qui spem habet in homine, quamuis Sanctus sit, quamuis Hier. in Ez [...]. Propheta. Cursed is that man which putteth his trust in men, though they be Saints, though they be Pro­phets.

Is it not then a wrong, a blasphemous wrong, to the whole Maiesty of the sacred Trinity, for a man to distrust Christs absolute Soueraignty ouer all Principalities, and his Diuine knowledge ouer all the world? And doe we not distrust these prerogatiues of his, when with a blinde zeale we deuoutly suc vnto inferiour persons, as though our Sauiour were otherwise occupied, or that he loued state and pompe? Doe not we distrust, when we repeate ouer, as Persius his Parrots [...], often greetings to our Lady, yea, millions of Aue Mariaes? when we reade our Ladies Offices, our Ladies Psalter, or when we trauell in pilgrimage for her sake, & for satisfaction of our sinnes, to Lorette, to Guardalupe, or to Montserrate? No doubt, but that herein we distrust his Diuinity, and detract first from the Father, who sent his Sonne in person among his vnthankefull tenants, raised him from death, and set him on his right hand, inspiring him with his omniscience, whereby he might know the very secrets of all hearts, and refresh them that were laden with the burthen of their crying sinnes. Then, we detract from Iesus Christ, when we foolishly and phantastically despise his word, not onely refusing to beleeue in his Crosse, to be saued through his merites alone, through his sauing Name a­lone, (for what else betokeneth the name of Iesus, but an al-sufficient Sauior? O Iesu esto mihi Iesu) but also hoping by the Moone-shine in the water, by other mens deserts to obtaine remission. And lastly, we detract and wrong the holy Ghost, when we compell him with his spirituall [Page 25] gifts to depart away sorrowfull from the mansion of our soules, being willing to performe and execute his office, in testifying and wittnessing to our consciences, our sal­uation through Christs onely merites.

Let me doe good workes, let me (like Zaccheus) giue halfe that I haue to the poore, let me fast, let me represse the perturbations of my minde, by taming my body with discipline, or with whipping (as some Papists doe,) or by launcing and wounding of my flesh, after the example of Baals Priests: yet if I want faith and loue, faith to be­leeue onely in Christ, and loue to liue as a member of his mysticall body, reiecting all other helpes whatsoeuer; I am an Anathema, an accursed Excommunicate out of his faithfull family. Neuerthelesse, God forbid, that I should proue so ingratefull vnto the Mother of my Sauiour, that I should forbid honest-minded Christians to yeelde her memory that reuerence and reuerend regard, which is not repugnant to the Diuine Maiesty, or offensiue to his iealous Spirit. For I holde it a very laudable custome, that the monuments of her name, vertues, and conception, be preserued from obliuion and extinction, by an anniuersa­ry or yearly renewing of them vpon those festiuall daies, as our Church hath destinated for the celebration there­of. As I defie those which Deifie her memory and person, in saying vnto her, O Sauuoresse, sauue moy: O my Saui­ouresse, sane me: so I defie those which defie her memo­ry In the French Manuell. and person. This the Scripture warrants; This my earthly Soueraigne witnesseth and confirmeth in these wordes: She is as she prophesied of her selfe, that is, she is King Iames in his Premonition. blessed among women, and all generations shall call her bles­sed. To steale more fire with Prometheus from Gods Licu­tenant, I confesse, that I dare not mocke her, and blaspheme Luke 1. against God, in calling her, not only Diua but Dea, and pray­ing her to command and controule her Sonne, who is her God King I am. Ibid. and her Sauiour. In he auen she is in eternall glory and ioy, neuer to be interrupted with any worldly businesse.

[Page 26] But to returne vnto mine owne opinion, whereto I will not binde others (the same being no matter essential of faith) I am of the minde, that the Angels and Saints of Heauen, in the beholding of the Godhead, do know ma­ny things here on earth, especially, the estate of their e­lected fellowes. For proofe whereof, we reade in the Re­uelation of St. Iohn, that they glorified God for iudging the great Whore: and as Christ himselfe said, There is ioy in Apoc. 19. Heauen among them at the conuersion of sinners. (So I daily see some mortall men from these Westerne parts of the world, extending their knowledge to the proprieties of sundry minerals enwombed within the center of the earth, to both the Poles, to the Equinoctiall line, to the Tropique of Capricorne, to the East, to the Indies: to the superiour bodies, to their constellations, to prophesie of Eclipses, and to ayme at mens silent imaginations, and at their secret inclinations.) Yea, and the Saints doe pray for our repentance, though we cannot pray to them, without detraction and blasphemy against Iesus Christ, who is the sole and onely Master of Gods Court of Re­quests.

Therefore let it suffice, that I honour their memory, as the chiefe Elders and pillars of our Christian Corporati­on, as men inspired of the holy Ghost for our edification in our Redeemer; but in no wise will I pray vnto them, for feare of that Iealous eare, which heareth euery word. They neuer died for the heauy burthen of my cole-blacke sins, (themselues being Adams sonnes, as well as I:) but thou, O Christ, thou, and none but thou alone, didst die for me. No man can come to the Father but by the Sonne: for none but thou alone, O Sonne of God, could conquere Job. 14. death. Besides thy selfe, O mighty Conquerer, I trust to find none other helper. To other helpers I may hopelesse say with that Holy man; Silly comforters are yee all. Thy Godhead is neuer asleepe, neuer so cumbred with busi­nesse, Iob. but thy Grace will bee ready at all times, day or [Page 27] night, to receiue a Chauncery bill from thy reformed Creature. This liuely faith thy seruant Chrysostome com­mended in the woman of Canaan: See (saith he) the wis­dome of this woman: She requesteth not Iames, she goeth Chr. in Hom. 16. in Mat. not to Iohn she beseecheth not Peter, she respecteth not the whole company of the Apostles, she seeketh no Mediatour; but in stead of all these she takes patience for her companion, whom she chuseth to be her Aduocate, and so she commeth directly to the first fountaine.

To conclude this Chapter or line of my Circle, here­after 6 in the fulnesse of time, I know that thou wilt surely descend in the cloudes, O humane God, with terrible Maiesty, accompanied with multitudes of Angels, to seuer the tares from the good seede, the reprobate from the Elect, the dead in faith from the quicke in faith, and from those which thou shalt find liuing at thy comming: at which time the Triumphes Trumpet shall sound, and in the twinckling of an eye all men shall rise vp with e­ternall bodies, bodies without maime, without deformi­ty, without difficulty (which before were resolued from dust into the first elements, now new like verdant trees, reuiued Bees, or like the Phoenix that flourisheth out of his owne ashes) and euery one shall receiue doome ac­cording to his own merites, in the mercy of Christ, with­out partiality; and that out of his mouth, who is a per­fect man himselfe; I say, according to his owne merites, not as merites, the Authours of his happinesse, Non vt regnandi aut mercedis causam sed vt viam regni, retribu­tionis regulam, Not as the proper causes of saluation, but analogically, as the way to Heauen, as Iacobs ladder, as the Ensigne or euidence of faith. This vncorrupt Iudge will pronounce sentence of damnation against stubborne sinners; and their punishment shall bee in Hell, which hath varieties of torments (euen as Heauen hath many Mansions of delights) all of them aboue mans strength, aboue mans patience to endure. There, is the stinging [Page 28] worme, that neuer goeth out, vnquenchable fire, fearefull sights, and the absence of Gods glory; where the rich glutton sought but a droppe of colde water, and could not obtaine it for the cooling of his scorched tongue: (And yet poore caytife) nolens volens he must eternally endure more grieuous paines, more griping paines, then Phalaris his brasen bull. O eternall time, without terme or space of time. O eternal time, shal I terme thee? which caust neuer be mesured, neuer circumscribed, neuer com­prehended by the vnderstanding of mortal man. O eter­nall Time, which after many millions of yeares, after an hundred thousand thousand years, will be to the damned soule but the beginning of his damnation. O what a ter­rible torment it is for a man to imagine, that he shall burne in the bottomles pit of fire and brimstone so huge a time, without end, without defect, without hope of re­demption. O eternall time without end, whose finall terme we can assoone conceiue, as the time before the worlds creation, as the beginning of Gods being. O Lord graunt vs the grace to thinke on hel-torments lest we fall into hel torments. On the contrary, if we conforme our liues according to our Masters life, endeauouring not onely by fight, but also by flight to auoyde the contagi­on of sinfull nature, in steade of our ragged coate of cor­ruptions, we shall be clothed in the robes of Angels, in long white robes, standing before the Lambes Throne, in the heauenly paradise; where we shal shine in the same crown of dignities, where we shall sing sweet tuned songs, and salute one another in the same priuiledge of immortali­tie. Thus will this triumphant Iudge reward the righte­ous with the presence of Gods glory, with glorious hap­pinesse, with happy ioyes, and with a ioyfull perpetuity thereof for euer and euer, world without end. All these vnspeakeable hopes will he fulfill at his comming; which as yet the Father in his prouidence prolongs, vntill the iust number of them which were sealed and predestina­ted [Page 29] to euerlasting life be complete, vntill his foes be made his foot-stoole, and vntill he hath subdued quite and trod­den Heb. 1 [...]. vnder foote the Diuell and his rebellious Angels, whose poysonous power, euer since the first mans fall, possessed the soule of man, by mans owne willing electi­on. When all things shall be subdued vnto him, then shall the Sonne himselfe be subiect to his Father, who did 1. Cor. cap. 15. put all things vnder him, that God may be all in al▪ Neither doe I confound the vndiuisible substance of the Deity, or the subsistence of the person, though it seems diuided to the outward man: for I confesse the vnity and identity in our Messias: Euen as the reasonable soule and flesh is one Athanasius. man; so God and man is one Athenagoras in Apologia pro Christian. Christ, by the vnity and vertue of the holy Ghost [...]. All honour, laud, and glory be ascribed vnto thee, O Father of proui­dence, which hast made vs meete to be partakers of this heauenly vision; by whose power our sinfull soules in the blood of his Crosse are regenerate and reconciled vnto thee.

LINEAMENT V.

OVt of the incomprehensible Deity likewise issued the Spirit of spirits, the third person in Trinity, our holy Iehouah, as the meane of the other two Diuine persons, namely, of Ieho­uah [Page 28] [...] [Page 29] [...] [Page 30] vnbegotten, and of Iehouah begotten: I say, the meane of the vnbegotten and begotten in respect of the Elect produced, propagated, or rather proceeding from both their wils; the oyle of gladnesse, the fiery Comforter, Psal. 45. the Messenger of zeale, the Schoole-master of true loue, the miraculous power of God, the finger of God, which Exod. 3. wrought miracles, and plagued the Egyptians, the Trea­surer of sundry pretions iewels, as of Prophesie, Faith, Charity, diuersities of tongues, and other diuine gifts, the water of life, the wel of water, springing vp vnto euerlasting Ioh. 4. life: The mysticall seale of loue betwixt the Father and the Sonne; or to speake more naturally, the Sacramentall influence of both their actions, immanent and transient. Euen as it pleased God at Whitsuntide, about seuen weekes after Easter, and after the redemption of the Israelites from Exod. 19. the bondage of Egypt, to giue them the law of the tenne Commandements at Mount Sinai, and that not priuate­ly, but publiquely before all the Congregation; so it pleased his Diuine Maiesty at Whitsuntide, about seuen weekes after Easter, being the time of our Redemption from the bondage of Hel, to inspire his Elect with his ho­ly spirit openly, before many witnesses of Parthians, Medes, Elamites, and men of diuers Nations, as it is writ­ten, Suddenly there came a sound from heauen, as of a rush­ing and a mighty winde, and it filled all the house where they Act. 2. sate. There appeared vnto them clouen tongues like fire, and it sate vpon each of them. And they were all filled with the Holy Ghost, and began to speake with other tongues, as the spirit gaue them vtterance. But here is the difference worthy of obseruation, that euen as there on Mount Si­nay, Iehouah the Sonne descended downe to the Israelites with fearefull thunder and lightning, to signifie thereby the wrath of God the Father, for the breach of his lawes: so here Iehouah the Holy Ghost descends (as the Angell of Christ) not in fire of fury, but in fire of loue and zeale; not with the loud voyce of a Trumpet, but with the sound [Page 31] of winde, making a peaceable and still noise, because the Gospell comforts the deiected man. This is that spiritu­all Angell, which inspires the Angels of heauen to ho­nour their Creator, which breathes into them the know­ledge of all goodnesse, which sanctified the Virgins wombe, which reuealed to the Prophets mysteries, and things to come. This holy Spirit regenerates the inward man, quickeneth our dull mindes, (like as the Sunne with his vegetatiue heat nourisheth the barrennest earth) and insinuates himselfe into the zealous professours of the Gospell effectually, mystically, and miraculously. This is that Spirit of God, which moued at the creation of the Gen. 1. world vpon the face of the waters. This is that Spirit of sanctification, which descended down from heauen in the like­nesse Mat. 3. of a Done, and sate vpon our Sauiour Christ.

This is that spirituall Light, whose vniuersall presence is neuer absent from the Lordes Spouse, the Catholicke 2 Church: euen as hitherunto euer since the Ascension of our Sauiour, his pure power hath vouchsafed to preserue her from vtter damnation in some Countrey or other. When Idolatry ouer-swayed these Westerne parts of the world, doubtlesse the Lord had his Spouse eyther in Mos­couia, Greece, Armenia, Aethiopia, or some other Regi­on: and perhaps in one or two housholds, as heretofore fell out in Adams, Noahs, and Abrahams time. This the Apostle in the Apocalyps manifesteth, when as he prophe­sied, that Apoc. 12. she should flie into a Wildernesse, and soiourne therefor feare of the Dragon, or Antichristian deceite; 2. Thes. 2. while faith was departed, and Apoc. 11. Gods two testimonies lay dead and despised. O yee that go vnder the naked name of Catholikes, marke how well the concordance of these three places Propheticall answeres your stentorean voci­feration, on Priestly succession. It is dangerous to mea­sure Illumination, or any other mentall gift of the holy Ghost, according to mistaking times, or mens traditions: for the Gold-smith that softneth, hardneth, and tempe­teth [Page 32] the mettall at his owne free and secret pleasure, may cause his old iewels to be newly in request, and distribu­ted againe, as it were by degrees, or nurses milke by little and little, for Our reconciliation to the Lord of life, the Lambe that leades to the liuing fountaines of waters, or to Apoc. 7. these Royall Magazins and shops of the Spirit.

Euen as this Spirit speakes in the hearts of true Gos­pellers, without any noyse of wordes, and moueth them 3 oestro miraculoso; so the misprision of this Al-quickning Spirit, made our forefathers subiect to schismes, heresies, and superstition; and wrought the ruine of the Easterne Church, their chiefe Imperiall Citie of Constantinople (as it is said) being taken on a Whitsunday, our festiuall time of the holy Ghost. And at this day, if we strictly examine our consciences, we shall finde the originall fountaine of all our errours, Detractions, defamations, and other infinite pollutions, to arise from our hardnesse of hearts, in not glorifying our most glorious God, and seeking after this Spirit of consolation, who is the third person in Trinity. As our Sauior Christ said to his disciples, Go and teach alna­tions, baptizing them in the name of the Father, the Sonne, Mat. 28. and of the holy Ghost. And as the Apostles taught, There are three which beare record in heauen, the Father, the Word 1. Ioh. 5. and the holy Ghost, and these three are one.

But why is the third person in Trinity peculiarly ter­med the Holy Spirit? Is not the Father Holy, and the Son 4 Holy? God forbid that I should hold the contrary. The Father is a 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 [Page 33] 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 Ephes. 4. 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 Rom. 8. 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 Esay. 9. 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.

[Page 34] But how shall we discerne who is possessed with the Holy Ghost▪ To be possessed with the Holy Ghost, is as 5 much to s [...]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 in [...]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 Ephes. 4. 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, Gal. 5. gentlenesse goodnesse, faith, meekenesse, and tempe­rance. [Page 35] 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 1. Cor. 14. 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 6 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 [Page 36] 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 [Page 37] Ghost, namely, of discerning Spirits, as apparantly as the Apostles had.

To conclude these excellent exorcismes against the spitefull spirit of Detraction, O [...]riumphant Trinity▪ di­stinguished 7 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, [...], Ignatius in Epist. ad Phi [...]ippenses. 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.

MAny of vs detract from the seruice of God, because his Maiesty is not so fa­miliar, 1 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 Esa. 40. 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 Esa. ibid. 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 Iob 11. 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. [Page 39] 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 vident [...]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 Sapient. cap. 3. 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 Psal. 36. him whom we neuer saw? O vaine Spirit, if thou know­est 2 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 vnifom [...]e consent of all his subiects. My conscience perswades me, that he is [Page 40] 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 i [...]rem cala [...]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. Ionas 3.

[Page 41] O mighty God, who can prie into the treasury of thy counsels? What man purposeth thou disposest. Thou re­uealest 3 the deepe and secret things. Thou knowest the thing Dan. 2. 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 4 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 Acts 17. 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 [Page 42] 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 Psal. 19. 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 Exod. 33. 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, a [...] 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 5 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 Eze. [...]. [Page 43] 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 Apoc. 1. 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.

LEauing aside Dionysius Areopagitaes nine orders of Heauenly Hierarchies, 1 which he termes [...], as an ouer-curious work for our weake capacities, I will relate the dif­ferences of such good Spirits, as wee finde registred in the word of God, to the entent that the spirit of Detraction may tremble the more, when he hears their energie and efficacy expressed, their energie and efficacie which they possesse by the [Page 44] sight and light of the heauenly Sunne. Michael the Arch­angell is the great Prince which stands for the Lords peo­ple. Dan. 12. And, as S ^t. Iohn recordeth in his Diuine mysteries, there was a battell in Heauen: Michael and his Angels Apoc. 12. fought against the Dragon, and his Angels, whom they ouercame by the blood of the Lambe, that is, by Christs in­nocency. This Michael (as many suppose) is no other then our Sauiour Christ. For euen as by the Dragon, the Arch-spirit of sinne is parable-wise included: so by this Michael, the Archangel of saluation might very well be figured. By Michaels Angels I vnderstand his glorious spirit, his Oracles comprehended in the Scripture, the in­tercessions of Saints for our conuersions, zealous bookes published by many good men for our edification in Christ, besides our faithfull hearts prepared to heauen by deuout prayers, and necessary mortifications of our lust­full bodies. By the Dragon the Serpent, or Deuill I ex­pound the contempt of the Holy Ghost, the deprauing of his precious gifts, the spirit of Detraction, the spirit of en­uie, the spirit of vncleanenesse, and other sinfull spirits re­pugnant to the pure spirit of God. For (as S. Paul confirmes the selfe same) because they regarded not God, therefore God deliuered them vp into a reprobate minde, to doe those Rom. 1. things which are not conuenient being full of all vnrighte­ousnesse, fornication, coueteousnesse, malitiousnesse, full of enuie, &c.

In some places Angels are termed the starres of God: 2 for euen as starres doe shew the light of Heauen vnto vs, Esay 14. shining onely to our outward sight; so Angels signifie to the inward man, the heauenly light of the sun-shine of grace.

Where mention is made of the Seraphins, we may con­iecture, that for our weakenesse in nature and easie instru­ction, they appeared with wings to the Prophet, crying one to another, Holy, Holy, Holy, the Lord of Hostes; The Esay. 6. whole world is full of his glory; as a prefiguratiue reuelati­tion, [Page 45] that the word of God, the Gospell of Christ should flie ouer all the world, and fill the same with his glorious po­wer. In like manner, their description with wings por­tends their cele [...]ity, and swift readinesse to succour vs in extremity. Another Prophet layeth downe the forme of the Cherubins in this manner; Euery one of them had foure faces, and euery one foure wings, and the likenesse of a mans Eze. 10. hand was vnder their wings. Vnder which vision we may containe the similitude of the foure Euangelists, with Christs hand, or with his holy Spirit transported into the foure quarters of the world, into the East, West, North, and South, according vnto the foure ages of the world, vn­der Irenaeus l. 3. c. 11 Adam, Noah, Moses, and Christ, which is the last, and renueth vs to euerlasting life.

Among others of Gods spirituall ministers, which his Maiesty sent to mankinde, one is named Gabriel, an An­gel 3 that appeared first to Daniel, when he prayed to haue that performed of God, which he had promised touching the returne of the people from their captiuity in Babilon. While he was speaking and praying, euen the man Gabriel, whom he had seene before in a vision came flying and touch­ed Dan. 9. him: The said Gabriel came afterwards to Zacharias the Priest, to shew him the Natiuity of S. Iohn Baptist, and was also sent to Mary the mother of Christ.

An Angel called Vriel reproued Esdras, because he seemed to enter into the profound iudgements of: God. And there Ieremiel an Archangell confirmes the wordes 2. Esd. 4. of Vriel.

Raphael one of the seuen holy Angels, which goe forth before the Lord, tooke the shape of a man, and fel­lowlike, conuersed with yong Tobias, vntill he brought Tob. lib. him home safely from his great iourney; bound Asmode­us the lustfull spirit, and restored to olde Tobith his sight.

Now it remaines, that I shew what Angels be: An­gels are ministring spirits sent forth to minister for their sakes 4 Hebr. 1. [Page 46] which shall be heires of saluation. The Holy Ghost in the Scripture expresseth their outward formes, particular names, and numbers in plaine termes, to make their Em­bassages and messages of greater reckoning to our ter­restriall senses and simple vnderstanding. Their mansions be diuers, as our Sauiour testified: My Fathers house hath many Mansions. Their multitudes infinite: Thinkest thou (said Christ to his Disciple, which smote the High Priests seruant) that I cannot now pray to my Father, and he will Mat. 26. giue me moe then twelue legions of Angels? These be they, whose loude voyces that profound Diuine heard, saying, Praise, honour▪ glory, and power be vnto him that s [...]teth vp­pon the Throne, and to the Lambe for euermore. These be Apoc. 4. they, whom our Sauiour Christ prophesied to send a­gainst the day of Iudgement, to gather together his E­lect from the foure windes, and from the one end of the Heauen to the other. These likewise be those diuine Mi­nisters, which at the end of the world shall goe forth, and seuer the bad from among the iust, and shall cast them in­to a Fornace of fire, where there shall be wayling and gnashing of teeth. In the holy Scriptures we reade, that holy men, such as Aaron, the Prophets, and Priests were called Gods or Angels, because they resembled them in proprieties and perfections: for euen as it is the office of Angels to praise God in purity of minde and sanctifica­tion; so likewise it is the duty of Ministers to preach and teach the word of God without hypocrisie, negligence, or worldly craft.

LINEAMENT I.

THe meditation of these 1 mysteries (I hope) will shake the power of our spiritual Tempters, and shape our humane wils after the refined mould of the Inward man: so that we prostrate our selues before our Hea­uenly Lord, humbly prying into our owne vnworthines, and put­ting off our vncleane s [...]oes before wee touch his holy [Page 48] Mount; so that we employ our knowledge, in testimoni­um veri, non in adiutorium falsi, for the glory of God, and T [...]rtul. in libr. de Resur. Carnis. not for the support of sinne: so that also we apply our contemplation of his Saints, for admiration and not for adoration, applauding their happy estates, with the ac­knowledgement of our owne vnhappinesse. For who can thrust Peter into Gods Throne, were he ne're so glo­rious a Saint, without apparant Treason? Downe then yee Detracting soules, into your earthly caues. 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 2 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 [Page 49] 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, 3 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 4 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.

[Page 50] To finish the abouesaid point of Sathans stinging, whether these plaguy temptations be verily, or figura­tiuely, 5 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 Psal. Jerem. 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.

IN the beginning God made all creatures I 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 2. Pet. 2. soule with their vnlawfull deedes; and at length fin­ding no stedfastnes in his seruants, and laying folly in his An­gels, Iob 4. most iustly condemned them, & threw them down into 2. Pet. 2. hell, where he hath reserued them in euerlasting chaines, vnder darknes, vnto the iudgement of the great day: Where, Iud. 6. [Page 51] 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 Arch­spirit 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 Ecclus. 10. 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 Ephes. 6. with all instance for all Saints.

The chiefest Diuell on earth, Vice-roy to the chiefe 2 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 [Page 52] know euer since the eating of the forbidden fruite, which man had not lusted, except God had commanded the con­trary. Deteriora sequor: Sinne took [...] 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, Rom. 7. 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 wantonn [...]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 [Page 53] 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 delicaci [...]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 Rom. 11. 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 b [...]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 3 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 Sanctiago sobre Euang. 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 Ecclus. 25. 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. [Page 54] He hath set water and fire before thee stretch out thy [...]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 4 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 Titianus in Ora­tion. aduersus gent. 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.

EVen as good spirits or vertuous motions issue from the Godhead, as from the 1 cleere fountaine of goodnesse; so wicked spirits and vnbridled affections, fetch their pedegree from the deceitfull Ser­pent, w [...]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 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 [Page 56] 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. 1. Cor. 12. 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 [...]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 2 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 [Page 57] 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 p [...]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 purt [...]rbations sprung in mortall men, 3 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 Num. 5. be in the mouth of all Ahabs Prophets, to en [...]ice him into the battell against the Sirians. Another Prophet re­lateth Esay. 19. 2. Reg. 10. Holea 4. Rom. 10. 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 [Page 58] 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 [Page 59] 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, 4 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 int [...]rmedles with thunder-claps, stormes, or tempests.

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 chole [...]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 [Page 60] 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.

AMong vs in this reformed Realme, the Di­uell dares not appeare in outward formes of illusion (like the man in the Moone) 1 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 inter [...]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, Hier. in Dialog. contra Luciferia. 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 [Page 61] and entrapped by Sathan. For the solution of this pre­sumptuou [...] 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 [...], Theophil Antio­chen. lib. 2. ad Antolycum. 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.

[Page 62] Since Printing sprang vp (which perhaps is a worldly 2 instrument of the fiery spirit of life, that after three dayes Apoc. 11. 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 subt [...]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.

Hauing thus obtained the Parents consent, he turnes about his free-made youths, and traines them (as Serto­rius 3 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 ayri [...] castles, and [...]bbles (as a Mouse) on our malignant hearts, tan­quam mus Ponticus, as [...]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 Northamp [...]on said of the Diuels pouder-plot. To continue my subiect, seeing I [Page 63] haue aduentured in some places of these Circles to bor­row Caesars inimitable Muse to grace this worthlesse worke of mine, l [...]nd also (Heroycall Lord) your iudici­ous The Earle of Northampton. spirit for a season to your deeply deuoted Suppliant in his greatest neede. Lo, how my poore Muse pants, eclipsed with your heauenly interposition; and bids me, as a daily Orator to the Rayes of your Nobility, betimes to betake my selfe vnto Epicharmus his ancient Oracle:

That is,

In the beginning of the Christian Church the very name of Christ was sufficient to make Sathan packe, and to quite the poss [...]ssion of tormented men, but he learned a more cun­ning The Earle of Northampton. trick of late vnder the banner of Christ to fight against the Lieuetenant of his Imperiall Maiesty. In one point I find no change, that is, in labouring and working by all meanes to draw men from their trust in Gods directions to a tickle kind of confidence in themselves, and in their owne weake know­ledge of Good and Euill, which our first parents so greedily preferred, non ex necessitate & fato, sed ex libero eligenti­um proposito, not by necessity not by destiny, but by their owne freedome of choise, as an auncient Father writes▪

LINEAMENT V.

WHerehence it comes to passe, that in wic­ked 1 men there shines some goodnesse, and in Good men is found some wicked­nesse. In pessimis inuenitur aliquid boni, & in optimis aliquid pessimi. In the begin­ning Tertullian. in lib de Animá. God made vs all good, he made vs honest, simple, and pure, but through our ouer-scrupulous search after his secrets, through an ouer-curious oftentation of our owne worth, and of our owne righteousnesse, through our ingratefull negligence towards our heauenly Father, and also through our sliding and slippery carnall condi­tion, which could not be like the Creatour in glory, we followed our enemies counsell, who likewise was crea­ted innocent, and an Angell of glory, though afterwards he became a Detracting Diuell; so that God made him not a Diuell, but an Angell. No more made he vs sin­full but simple. His al-secing Maiesty foreknew these tragicke euents; and yet for his honour, for the behoofe of elected soules, and for the replenishing of his King­dome hee formed both Angels and men by Grace and nature, and endowed them with free will and election for his greater glory. How should the good be knowne, if there were no euill? What needes a Monarch prescribe iawes and commandements to his subiects, were it not for the auoyding of vice? By the fall of the wicked the Good take exemplary feares. The fall of the Diuell and his associates caused the rest, that remained incorrupt to looke more narrowly to their wayes, euen as the punish ments of some Traytors make others true, who other­wise might haue erred in the like degree: yea, Good men [Page 65] are confirmed in goodnesse by obseruation of the con­trary, which is, euill. No maruell then, that God in his omniscience created man, whom he knew would after­wards rebell: for (as I said before) euery creature is corro­borated in vertue, by noting the effects of the contrary, which is vice, Whereby we may gather, that no wicked thing was immediatly created by God, and that we hap­ned vpon wickednesse by the fragility and weakenesse of our natures; which is also signified by that auncient Fa­ther: [...]. Tatian ^v in l. ad­uersus gentes.

For all this curious braines will not leaue off plodding 2 and practizing of profound problemes. Why (say they) did God fashion man of such a brittle State? Wherefore made be not all men of the same manners and conditi­on? Why did he create man so imperfect of such a tender ticklish forme? O foolish fondlings, who are ye that pre­sume to dispute with God? Was it not enough for your soules to be shaped after his Diuinity, both in vnity and in Trinity, with absolute and electiue power to slie from the wrath to come? I tell you, there was no reason, that petulant children should possesse all their Fathers goods. Which of you I pray, will disrobe himselfe of his tempo­rall glory, or diuide it with your inferiours? Worldly Po­tentates can endure no corriuals, nor by their good wils any equals. And should God share with his creatures his most soueraigne perfection, which they could aswell mo­derate, as Phaet on the chariot of the Sunne? But to yeeld some satisfaction to your curiosities, I beleeue that God framed man after this manner for two respects:

First, because that the creature might differ from his Creator, who alone is perfect. The soule therefore must 3 content her selfe with that vocation, which God hath li­mited vnto her. Seeing that she knows her owne weake­nesse, she must not presume on her imperfect strength; seeing that she hath experience of errours, she must [Page 66] wholy with feare and trembling relie on the mercy of God, who like a tender mother, attendeth on his crazed creature, and like a milde Phisician, out of her relapse worketh an Antidote to preserue her from falling. She may be shadowed because she is not God, but she can neuer be extinguished, because she came from God. Po­test obumbrari, quia non est Deus, extinguinon potest quia est à Deo. Well may we stumble, but through the Grace Tertul. in. l. de Animá. of God we rise vp quickly. We may be as blacke as jet, but as true as steele. We may be blacke, but yet comely, as the Tents of Cedar, and as the curtames of Solomon. Cant: 1. Though we be rebellious by nature, yet we may be rege­nerate by faith. Though we be excommunicated, we may be absolued by the mediation of our Sauiour Christ, and obtaine againe our former simplicitie and state of freewill, which in that first golden age, and time of fa­mous memory we most wilfully lost. Though we be but babes, we may grow vp to be perfect men in strength and vnderstanding, and so at last to a greater measure of sanctification. Though we enioy not perfection, we re­toyce in our redemption. And though our mindes in na­turall faculties do follow the temperature of our bodies, yet in supernaturall speculations we abandon & abhor it.

Another reason why God created man so imperfect (if I dare call him so) was, because that mans soule, like mor­tall 4 eyes, which cannot behold the Summers Sunne at noone; or like the Owle, which is bedazeled with the day-light; I say, because the soule being [...]ncarcerated and enchamed in the massie substance of the flesh, was not capable of that excellent perfection. Therefore we must not impute our imbecillity and imperfection to Gods want of power or impotency, but to his vnsearchable will (who after Adams creation left him to himselfe, puris naturalibus, to the capacity of his owne nature) and to our owne earthly Tabernacles; which could not par­ticipate, by reason of our weakenesse and wantonnesse of [Page 67] flesh and bloud all the glorious attributes of the 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 Ioh. 18. 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. Exod. 30. For this cause S. Paul wrote to the Corinthians: I gaue you milke to drinke and not meate, for you were not yet able 1. Cor. cap. 3. 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 1. Cor. 1. 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.

THus are the very best, like beastes, subiect vnto these spirituall flings, some more, 1 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 2. Cor. 14. 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, [Page 69] 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, [Page 70] 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 nol [...]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, 2 and where in the Reuelation of Saint Iohn, the Dragon fought with Michael in heauen, we must not iudge both of them to be reall Serpents or Dragons, but wee must thinke that this latter Dragon, which Saint Iohn saw in a vision, might well be the spirituall sinfull sting, which the Diuellish Serpent left behinde him, in our fore-parents memories (but there allegorically or mystically applied to the Antichrist) when wee incurred the curse of God in [Page 71] that earthly Paradise, which (as I take it) was but the fi­guratiue touch-stone of old Adams faith.

And the former Serpent in Genesis was a reall Serpent, 3 the subtillest beast of the field, which God had made, a­bused by the Captaine of subtilty, who not content himselfe to haue transgressed in Heauen against his Crea­tor, did also according to the corruption of his spirituall nature, deuise to draw mankinde like vnto himselfe, to be partaker of his knowledge in good and euill, that is, of his worldly craft, and of his v [...]nemous. subtilty, for hee was double subtle, subtle as the subtlest beast of the field, and subtle in his Diuellish nature, which in truth is the same which we call the maladies of the soule, or pertur­bations of the mind, by our Philosophers named Concu­piscible and Irascible, whereof the reward or rather re­uenge was that threatning clause of God: Thou shalt die the death. To this dcuise of the Serpent the woman yeelded body and soule with her Will she longed, the same being depraued by the creeping Tempter, who by this time had likewise wonne her vnderstanding to en­cline; the attributes of her soule thus seduced, the senses of her body presently consented. For the tree being plea­sant to the eyes, and the desire of wisedome another mo­uing obiect, throughly perswaded poore Eue to follow the Serpents counsell. O cursed Serpent, how subtle were thy practises! First, thou chosest the subtlest beast, which God created; then, thou creptst into his heart, spa­kest through his mouth, and seeing mankind too simple for this world, altogether innocent, holy, deuour, hauing his thoughts intentiue on his Maker, and also seeing him like a childe newly borne, bedazeled with varieties of obiects, and prospects, and admiring at the wonderfull workemanship of God, which seemed the more strange vnto his senses, in regard that he was then vnexperi­enced, raw, and newly come into the world; thou settest vpon the weaker vessell, knowing that the woman was [Page 72] as yet more simple then the man, as a creature formed somewhat after the man, and consequently of lesse expe­rience, and of lesse perfection. But what gainest thou? Thy spirit limited to thy former home of darkning errors, and thy fatal instrument metamorphozed into a sneaking Snake, to creepe vpon the earth, as thou didst creepe into his wit, and into the womans conscience. This is the righ: reward of disobedience, which afterwards Lots wife receiued, though in some different manner. For her bodily forme was changed from a woman into a pillar of salt, like as the Serpent was conuerted from the comli­est shape among beasts, into the most contemptible crea­ture which this world affoords; I say, a creature, a mon­strous creature in generall wordes, for a speciall or speci­ficqe name can no Logician rightly attribute vnto a Ser­pent, which is fully growne. It is reported, that in the Indies he flies, in Noua Zembla he fisheth at Sea, and is there many yardes in length. Wherby we must note, that the spirituall Serpent houereth, fisheth, creepeth, compas­seth the earth to and fro, and suiteth his power manifold­ly; all to the intent, that he may circumuent mans heed­lesse Will.

LINEAMENT. VII.

THus from the breach of the commande­ment came in the Diuell, from the Diuell 1 came sinne, and from sinne came Detra­ction, and other infinite errours. Thus it pleased the Holy Ghost to speake para­bles, intermixt with palpable subiects, to vse metaphores and figures, to apply his key of knowledge towards the ward of mans crooked and crabbed locke. Thus it plea­sed [Page 73] God to permit mankinde to fall, that some may rise a­gaine, and that in reall and corporall formes after the maner of men, according to our weake capacities, which could not otherwise comprehend such mysticall reuelati­ons, then by sensible apparitions and worldly examples. Let vs then modestly content our selues with such knowledge, as the Holy Ghost hath inserted in the Scrip­ture for our admonishment, and not presume to enter in­to his spirituall secrets, no more then we would that our neighbours enter into the knowledge of our silent thoughts; or no more then we dare breake into the pri­uie chamber of our earthly King, except we be called.

Howbeit for all this, I would not counsel you, that be 2 Preachers and seachers of Christs flocke, to misconster these speeches of mine, or to vse them as yee vse your stirrops, in shortn [...]ng or lengthning them, according to your pleasures and phantasies, by collecting, that I dis­swade you or yours from searching out the depth of such m [...]steries and parabies, as the Holy Ghost hath left in the holy Scripture [...]or our monition in these latter dayes. In Gods name, as he hath giuen vtterance vnto you, and re­uelations in your spirits, labour to reape that spirituall benefite, to the edification of your Churches. But aboue all things, before yee attempt such Diuine Prophesies, humble your thoughts with seare and reuerence, humble your bodies with abstinence and fasting at conuenient seasons; seeing that bookish learning, selfe-conceit, and pampering cheere haue beene the chiefe obstacles, that carnall Courtiers, presumptuous Papists, and pompuous people could neuer attaine to the right knowledge of the Scriptures, nor arriue aright at the hauen of truth: that, that saying might be fulfilled: The simple o [...] foolish things 1. Cor. [...]. of the world he hath chosen to confound the wise. Their hearts are indurate, their vnderstanding darkened.

LINEAMENT VIII.

BVt (ye beloued of the Lord) detract not from the word of God, neither descant I yee much vpon the bare letter. For I would not, that yee Ministers, mistake this mysterie; how blindnes is partly hap­pened in the Church of Rome Rom. 11. vntill the fulnesse of the Elect be come in. And againe, Ibid. through their fall. saluation is come vnto you to prouoke them with­all, Ibid. Through their vnbeleefe yee haue obtained mercy. Thus hath God reserued you and your flockes as a rem­nant according to his owne vnsearchable pleasure, and election of grace, without any deserts of yours at all. Thus it hath pleased him, because he would haue his po­wer knowne, to take compassion vpon some, and to harden Rom. 9. some. And all this happily, because the man of sinne, the sonne of Detraction might be reuealed in his time. Con­ferre therefore one place of the Scripture with another (as I haue done here for the calling and graffing in of 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 2 him one with another, and yee shall firret him out: yee shall finde him cunningly crept into our Christian [Page 75] Church. Euen as Christ was a mysterie to the Pharisies, so Antichrist is a mysterie to the Papists; I say, a mystery, 2. Thess. 2. 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 Apoc. 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 3 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, Apoc. which set to sale the bodies and soules of men, cannot bee applied more significantly to any other then to him, who 1. Ioh. 2. went out from vs, but was not of vs. Would ye answere their obiection, w ^ch alledge that the Pope cannot be that great Antichrist, because his Holinesse denieth not the Father and the Sonne, nor exalteth himselfe aboue that 1. Ioh. 2. 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 [Page 76] 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, 2. Thes. 2. 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 Purga [...]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.

LINEAMENT. I.

AMong such troupes of wicked spirits, which 1 beleaguer the sinfull sonnes of Adam none of them is so pernitious as this vi­perous spirit of De­traction; for by this turbulent motiō Plu­to himselfe, being an Angell of glory, lost his former state, and likewise wee worldly weakelings deserue our Creators [Page 81] curse vpon your selues and posterities. Behold, yee brain­sicke blabs, licentious libertines, behold your famous fa­miliar, your spirit of Detraction, coniured and conn [...]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 2 discouered; And dare you c [...]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 superf [...]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 3 without turnings. I feare not to lay downe the truth, [Page 82] 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 4 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 5 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 6 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:

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. Drayton in Epist Heroic.

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 7 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 Job 38. 1. Reg. 18. 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 [Page 84] 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.

EVen as the well manured earth brings forth seedes and graine for mans reiiefe; 1 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 workema [...]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 err [...]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 fatl [...]ering his forcible [Page 85] 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, [Page 86] 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 2 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 le­poribꝰ, with the sauorie smacke of pleasant conceits, not vitiated with the extremes of rude scur [...]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 Commin. l. 5. c. 5 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 1. Tim. 5. is difference betwixt exhortation and rebuking, and so [Page 87] 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.

OVr humane natures stained through o­riginall 1 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, 2 and so the chiefe cause of our worldly sottishnes. We runne vpon things imagined to be done before the [Page 88] 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 of time, by reason that the excesse and abundance of heauenly ioyes drownes all the memory of time, like as a man that is spectator of a Comedy, with the extremity of delight thinkes three houres no longer then one houre. The ioies of heauen are infinite, and cannot be circumscribed by time. There, dwels the great Ichouah, who is Alpha, and Omega, the beginning and last, who will teach vs to measure time after another manner; after a metaphysicall manner. This moued the Angell to sweare, that there should be no more time. This moued the Psalmist to say; A thousand yeares in thy sight, are but as yesterday. Go too then, yee Astrologicall Scribes, leaue off your curious computations: the time will come (like Platees wonder­full yeare) wherein man-kinde shall neede none of your Almanackes. But in the meane time, yee complaine (and this complaint will last as long as your Almanacks) that there be other Chronographers, or rather tempori­zers beside your selues. I graunt that there be two sorts of temporizing companions, which abuse the naturall qua­lity of pretious time; the one an hypocrite, which vnder the humble habite of a Lambe, for luere sake deceiues his deerest friend, an intelligeneer, the disciple of Machiauel, a Iew that loues no man but for aduantage, that detracts from him, who hath best befriended him in his neede, an A theist, a dissembler, a neutrall; that with the winde and time changeth his Religion, Amicus omnium, amicus nul­lorum, euery mans friend and no mans friend, a busie medler in other mens causes, a Polypragmon, an Appari­tor that (like a Iudaes or Simoniake) liues by extortion, by the price of bloud, by enquiring from time to time after the sinnes of the people. The other temporizer is a Phi­losophicall [Page 89] dunce, this yeare a Thomist, the next yeare a Sco [...]ist, an earnest plodder of supernaturall reasons,

Obstipo capite, infigens & lumine terram,

With downe-bent head, and eyes vpon the ground, an obseruer of the least minute in horologie, and one that would faine intrude himselfe into the Lords priuy Coun­sell. The former kinde of Temporizers inhabite in pub­lique places about Princes Palaces, and (like false Achi­thophels) long to manage matters of policy. The latter, as people addicted to more melancholy, retire themselues to monasticall habitations, where they meditate on their curious problemes, grinding the world as it were into Oaten-meale in the Winde-mill of their braines.

And now to re-iterate Curiosity, the primary cause of Detraction, begotten by Originall corruption, our incorri­gible 3 natures being let at random, left arbitrary to doe what seemes good in our owne eyes, tandem Custode ro­moto, without Orbilites our tutors crabbed countenance, without checkes or correction, encourage vs to waxe lawlesse and licentious libertines, worse then the busie­headed French, at whose dissolute carriage and audacious Detraction I was much amazed, when in euery towne and village I heard them scot-free reuile and raile at their chiefe Magistrates, with taikatiue Curiosity, scanning their honest deedes. From whom, euen as we borrow new-fangled dresses, and courtly-complements, so doe we (like curious Apes) receiue their poysonous Adder of Detraction. We see motes in other mens eyes, but per­ceiue not beames in our owne eyes. We note acutely with Argus sight, one sinister acte perpetrated by ano­ther, but will not discerne our owne great and grosse cr­rours, though all others discouer them as easily, as huge, rockes or notorious shelfes. Our owne transgressions we compare to mole-hils, our neighbors to the Alpes or Pire­naean mountains. The reason is, because our muddy minds shoote altogether outward, and winde not inwardly in­to [Page 90] themselues, according to the Poet:

Next, we wander vp and down through our frailty in the Maze or Labyrinth of vnstedfastnesse, betwixt God 4 and his enemies, the pompes of this world and carnall pleasures. God seekes to winne vs by inspiring men to write bookes for our conuersions, by sending zealous Preachers into sundry quarters of the world, as loude trumpets to awake vs out of sinne and pr [...]uarication, and likewise to liue in louc and charity one with another. Our inconstancy defaceth all with forgetfulnesse, we re­turne to our olde vomite, and chuse with foolish Gryllus to retaine still the shapes of effeminate Epicures and Swine, rather then to be metamorphosed into mens formes, with the rest of Vlisses his companions. Wee are carried about in the voluble spheares of our owne wauc­ring imaginations. To day we praise a man, to morrow we dispraise him. To day we pray to God for grace, to morrow we blaspheme his power with wordes of dis­grace. To day our soules are calme and temperate, to morrow ouer-clouded with vnruly passions. Nay more, we alter our opinions in one moment of an houre.

Ouer-cloyed in townes by reason of the vnwholesomnes and stricknes of the aire, we long to liue in the delectable coun [...]rey, free from those inconueniences, which annoy the townes: But presently tired in the countrey for want of pleasant company, we retire and returne backe againe into the towne, where with doubts of some infectious sickenesse, with disgust and discontentment to see daily factions, seedes of dissention, and other dislikes common to company, we wish our selues againe in the countrey. [Page 91] How soddenly doe our imaginations chop and change? How in the twinckling of an eye wee suppose our selues at London, at Oxford, at home, from home. Yea, in a short time we imagine our selues safely arriued at the East In­dies for spice, in Barbary for sugar, in China for silkes, in France for wines and salts: and all these Merchandizes bought, brought home, and sold away in as small a space, as a man might repeat ouer the Lords prayer. O fickle men, how are your braines and mindes thus intoxicated? One while yee looke as amiable, as if yee had swallowed vp a hare, another while fleering, as if yee had swallowed vp a gull; one while heauenly, another while earthly; one while deuoute, another while Detracting; not one day in one moode or minde, but as the winde, wauering both in words and thoughts.

The last impediment, which the first Mans transgressi­on subiected vs vnto, is a kinde of dulnesse or negligence; 5 with which we are so besotted, that we cannot open our eyes to behold what armes our Sauiour Christ left vs, not onely able to encounter this spirit of Detraction, but also the Arch spirit of all vitious spirits. By Baptisme with future repentance he washed vs from originall corrupti­on. By shedding his innocent bloud he ransomed our soules from hell: onely in recompence he expects thank­full minds of vs, with continuall exercise of prayers, with often communicating his mysticall Body in reuerence, loue, and charity one with another, after that moralizing manner, which St. Paul himselfe quotes downe to the quite confusion of poore-blinde Papists, namely, in re­membrance of him, in remembrance of him, for as often as 1. Cor. 11. yee eate his bread and drinke his cup, yee doe shew the Lords death till he comes; so that ioyning together, as louing members of one body, we might skirmish against our spiritual Enemy, and against his spirits of sinne, which he hatcheth and fostereth for our bane, fall, and perdition. In a word, let vs account it a foule sinne for any man to [Page 92] be eyther ignorant or partiall in his own infirmities. And let vs censure other mens faults with fearefull conscien­ces, or rather suspend our hasty iudgements, because we cannot distinctly discerne of spirits; but let vs diue into our owne without doubts or scruples, because God gaue vs a mindfull monitrix within to looke our.

LINEAMENT. IIII.

THou mortall man, in thy young and ten­der yeares, being pliable and apt to re­ceiue 1 any impression, must out of hand be fashioned in the sharpe turning wheele of instruction.

This counsell [...] direct to honest parents, my brethren in Christ, whereby they may beware how they cocker and dandle their children in licentious folly. Roses must needs wither, when they are ouer-growne with bryers and thornes, and children that are assayled with whole legi­ons of affections must fall at the last, if they be not accor­dingly s [...]ccoured. Which likewise that Diuine Philoso­pher ratifieth: A youth not as yet hauing fully and abso­lutely Plato Dialog. 7. de legib. disposed himselfe to goodnesse is a deceitfull, cruell, and a most proude beast, vnlesse he be bound betimes with a Schoolemaster, as with a streng bridle. Certainly good e­ducation is the chiefest ebstacle and ba [...]re to the diuell [...]sh spirit of Detraction. For when haue you heard any man [Page 93] ingenuously brought vp to detract from his Creator, or from his neighbour? He that toucheth pitch cannot but be defiled therewith: one scabbed sheepe may infect a whole flocke. And as the Royall Prophet saith; With the Psam. cleane thou shalt be cleane, and with the froward thou shalt learne frowardnesse.

As for you of the nobler and prouder sort, [...], Cousens to the Gods of the earth, you that stand vpon phantasticall Genealogies, bringing your pedegrees by a thousand lines and branches from Gog and Magog, mea­suring your deserts by descent, and not by vertues worth, yee, I mean (queijs vinere fas est occipiti coeco, which per­swade your selues, that it is lawfull for you to leade your Persius Sat. 1. liues carelesse, and to speake what you please concerning God or man) yee are too high for my humble pen: I dare not admonish you for feare of an action on the case. Nay few that vnderstand any thing must be admitted to your presence, and if any one be, yet dare he not instruct you for Commin. l. 5. c. 5 feare of displeasure, or if happily at any time he put you in minde thereof, no man will abide him.

But why doe I wish men in their prime, in their grow­ing 2 time to be pruned with vertue, polished with lear­ning, and strongly armed against the stormy spirit of De­traction? Seeing they lacke profitable Teachers to edifie their soules? Seeing our Ghostly Pastors in this remote place of the Kingdome be ignorant themselues? No o­ther reason can be alleadged of this their ignorance then pure penury; whereof the Clergie (especially) here in our Countrey languisheth. Let me looke but in the neigh­bour-hood, where I dwell, and I finde within this one Hundred twelue parishes, whose tythes and emoluments amount to a deepe summe in the yeare: Some parishes yeelde eight score or nine score pounds a yeare: yea, the tithes of the least parish arise yearely to one hundred pounds: and yet notwithstanding all this, the poore Cu­rates receiue not aboue twenty nobles a piece in the [Page 94] yeare: Out of which they be compelled to pay yearely fifteenthes, pro curations, and other exactions, as high as thirty shillings. So that the Ministers pension is little more then fiue pounds. Which beggarly annuity cannot maintaine him, no nor supply him with necessary ray­ment. Neyther will any Scholer of worth accept of such a meane rate. For who will rest content with drosse, while he may haue gold? Who will inhabite in a mud­wall cottage, if he may haue better? Nay, if some zealous men were willing to extend the talents of their spirits for our instruction, how can such poore pittances serue to keepe soule and body together? Venter nec aures, ne (que) linguam habet. It agreeth with reason, that the industri­ous Labourer, chiefly in the Lords vineyard, should en­ioy his competent hire: for if maintenance and reward of trauell were taken away, learning must needes fall to ruine. Tacitus lib. 1. Annal. This certainely is the cause, which marreth nurture, and consequently leaues our mindes barren, vntilled, and vn­furnished with true knowledge, insomuch that spacious roome is left for our spirituall Enemy to enter, and to be­leaguer with easie force the feeble forts of our soules.

I will passe ouer with secret griefe and silence, how that thousands within this our Countrey of Wales resort 3 not to Church aboue once a yeare, their towneships or hamlets being distant from the Church seuen or eight English miles. I could likewise produce many parishes which were not partakers of Sermons in any mans me­mory, no nor, as farre as I can learne, their Curates ne­uer graced them with one poore Homily or Catechisme. But because this latter point is a matter out of my ele­ment, neither inquirable nor determinable by my Com­mission, and for feare least these Ecclesiasticks of the posi­tiue degree procure the Thunder-bolt of Excommuni­cation against me, for intermedling with their frothy dregges, and for putting my strange Oare into their Barke, though it be to saue it from wracke, like vnto zea­lous [Page 95] V [...]zza, who rashly toucht Gods Arke, to stay it from falling: I will surcease my pen, and suspend my censure of their dregges and lees, in hope that they will conuert the same to better purposes, and distill their lees in the Limbecke of reformation, to a pretious oyle of Tartar, with which they being annointed and affected, may vent out godly doctrine, & goodly discipline, farre better then with the holy water, wherewith our missopecunifices, our masse-mongers thinke to chase away the spirit of Detra­ction & other hellish spirits. To wind vp this discontented discourse of my Countreyes Leuites, I pray God that the French prouerbe, whereby they taxe a thing hard to be brought about, fall not our iust vpon some of their heads, that is, Ily a plus de difficulte qu' a tirer vn Prestre de la ta­uerne, Thats harder, then to draw a Priest from the Ta­uerne. More yet could I insert concerning the impedi­ments of Education in the land where I liue, which be­cause the curiosity of our hodiernall wittes will sooner helpe to rebound with fr [...]mpes, then to redresse or pitty, I will forbeare them with a wary caution; lest the enui­ous enueigh against my zealous Muse; lest also I seeme to kicke against the prickes, and striue against the Hea­uenly power, which perhaps hath decreed such fatall for­tune vpon these parts of the Iland, for our fore-parents faults, and for our owne filthy facts.

LINEAMENT V.

THe Diuell being a spirit inuisible to any mortali eye, by close and cunning meane 1 blowes with his pestilent breath into the formost seat of our braines, when we be ex­communicated [Page 96] from Gods presence, and there wheeleth and circleth about our phantasies with a thousand colou­rable obiects, able to entrap another Eue. Thence grada­tim by degrees his virulent breath, like the Dragons ve­nome, steales into our hearts, where hee moueth the bloud, peruerteth the humours, corrupteth them with sensuality, in such wise, that we detract (like vnto wanton children) our best benefactors, we long and lust after in­numerable toyes, after varieties of women, wines, meats, apparell, caualeering companions, and other wordly va­nities, openly repugnant to the lawes of God and true nature.

Among many slie stratagems, which he daily inuents to subdue our soules to his slauish yoake, this is not the meanest nor the slowest, that he enchants our willes with charmes of selfe-liking, such as goe beyond all the Ma­gicke spels of Medea, Circe, and Calypso. Assoone as we attaine vnto yeares of discerning good from euill, by his spirituall insinuarions wee flatter our sond selues with some imaginatiue excuse or other for euery particular sinne, which we commit. Are we swolne vp with pride and ambition? Lo, Sathan a friendly Sophister, an Ad­uocate without fees, out of our mouthes pleades, that the sonnes of Zebedee sought for seates of highest honour; and also shewes, that familiarity breedes contempt, that it graceth much a Gentleman to shew some stately port, or portly state, that euery abiect treades vpon humilities backe, and that men must behaue themselues according to the times. Ambition is an honourable thought of high spirits, a point of magnanimity, a lofty step vnto ver­tues chaire. Are we angry, cholericke or franticke? Our bad Angell sayes, it is but heate of bloud, a short vanish­ing vapour, a short fury. Ira furor breuis est. Patience is but a Poets fancy to be practized by ignoble groomes, and dunghilled spirits. A cholericke man hath an ho­nest heart.

[Page 97] Doth the spirit of fornication tempt thee to defile thy vessell with forraine seed, and to conuert the temple of the holy Ghost into a denne of diuellish sports with venere­ous thoughts? Alas, poore brother, it is but a veniall sinne, a sinne of flesh and bloud, the least of a thousand sinnes, to which all the world is subiect. Age will tame this sinfull spirit. Is it possible for vs to be chaste, when Iacob, Sampson, and other Patriarches could not liue without their Paramours? Doth the Enuious man pine a­way by reason of anothers prosperitie? Is he sicke at the heart with griefe to see his neighbour flourish like a Palme tree?

Inuidus alterius rebus macrescit opimis? Horat in Epist.

Behold a friend in a corner, a friend at neede. Sathan himselfe transformed into an Angell of light protesteth, that it would moue a Saint, yea, another Caine to see his 2. Cor. 11. yonger brothers oblation accepted, and his graue elder­ship reiected. We are all borne of one father, Terraesilij, all sonnes out of the same mould, all worthy to partici­pate the like equal immunities, priuiledges, and fortunes Iob 33. one as well as the other. If thou delight in Company and dost wallow in pleasure, as the Sow in the mire: There's One within thee, which will wrastle alone with many bookish Preachers. He layes out in colours the sweet­nesse of pleasure, the contentment of company, the auoy­ding of melancholy, the shortnesse of life, and therefore hang sorrow, kill care.

Let the spirit of coueteousnes possesse thee; and hee will settle his possession (which is as strong as eleuen points of law) by teaching thee Sophistry in stead of true Logicke, by perswading thee that thou carriest an Atlan­ticke burthen vpon thy poore shoulders. Euristeus neuer imposed halfe such a cumbersome charge on Hercules as God hath laid restlesse cares on thee, for an exceeding great housholde of wife, children, and lazie seruants, how caust thou cherish thy selfe in thy olde age, or arme [Page 98] thy selfe against worldly practises, without a large stocke?

Et genus & formam regina pecunia donat. Horat. in Epist.

Queene coine doth giue both kinne and shape.

Doth truth lay in their dish, that their Teachers are dumb dogges, their Preachers illiterate, or their companions detracting? Zachary was dumbe, the Apostles vnlear­ned, and Peter detracted in denying his Sauiour. Doth thy Pilades, thy friend, thy second selfe reproue thee again for Detraction and calummation? Thou hast more friends then one. Thy genius, thy old familiar tels thee, that this other friend is malicious, he rebukes thee of hatred, and not of good will. A true friend will labour to conceale in the cap-case of silence the couert secrets of his friend, be thy iust or vniust, lawfull or vnlawfull, as that Italian Poet hath well aduised:

Wherefore was the tongue giuen to man, but to vent out what the heart conceiues? All men are not learned in Lullius his Art, that they can discourse of euery extem­porary matter. Each man hath his proper gift: some men be apt to inuent, some other to controule, some to speake, as if their tongues were on wheeles, and some dare not speake, without precise deliberation: yea, some cannot finde matter to speake, vnlesse their wits were re­fined with Tobacco good sack▪ and sugar, or their senses rub'd ouer with other mens relations, tending to nouel­ties and strange reports. Among which ranke range thou thy selfe, deceitfull Sathans darling, and beleeue it from the most experienced politick, that if a man disclose vnto thee the secrets of his heart, it is a kind of morality or morall kindnesse in thee to poure out likewise the af­fects of thy heart, and to answere him in like proportio­nable [Page 99] measure. It is no wrong, while thou speakest by surmise, or by heare-say. Admit it were true, then how can these Critical Catoes bend their browes against thee? how can they m [...]ly taxe thee, or commence suite, de li­bellis famosis, de scand alis magnatum, in the Starre cham­ber, or recouer damages by way of an action on the case at the Common law? It is not amisse to bruite and blaze a­broad doubtfull detracting newes, for it may be thou mayest be the motiue of his repentance and reformation. These spitefull spurious seedes of the Spirit of Detraction a deuout Schoole [...]a [...] points out in this ma [...]er: Si pau­p [...]res vilem & ab [...]ectum [...]e reputat; si D [...]ues ambit [...]os [...]m, B [...]rnard. in Serm auarum & cupidum; si Affabilts dissolutum; si Praedica­tor vel Docter [...]moris vel humani fauoris quaesuorem: si [...] inu [...]l [...]m; s [...]cum us hypocritam: si comedens vrc [...] ­rem. Tha [...] is, if thou be poore, he reputes thee vile and obiect; if rich amb [...]tions a [...]ggard, or couetous; if affa­ [...]e [...]; if thou be a Preacher, or a Doctor then he accou [...]t [...], thee a hunter after honour or popularity; if si­lent, vnprofitable; if fasting, an hypocrite; if eating, a gl [...]tton.

With these or such like mantles of subtleties the Di­uell vseth to shrou [...] 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 Rom. 1. giues vs vp to reprobate minde: That is he giues vs ouer to our owne lustes, to si [...]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 bl [...]sle. And if it were lawfull for me to diue in the [Page 100] 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.

HOw so vile a spirit as this of Detraction can possesse a man pertaker of diuine rea­son, 1 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 [Page 101] 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.

WIcked Spirits inhabite both in the soule and body: some, as the spirit of malicious 1 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.

[Page 102] Other some there be that dwell in the inseriour part of the soule, now Will being altogether become sensuall, as the spirit of g [...]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 harp [...]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 2 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 [Page 103] 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.

EVen as wise Philosophers by signes and effects doe finde out naturall causes, by 1 properties they found out essences; and by leading sparres doe ayme at leaden mines; so must we by some externall o­perations apprehend the instrumentall meanes, by which the froathy spirit of Detraction mana­geth whole rablements of wrangling and [...]angling acti­ons. And these are two, the Hand & the Tongue: with the hand Sathan procures a man to wri [...]e infamous libels, in­uectiues, Satyres, and disgracefull letters and times (not inferiour to the Popes thundring Bulles) against his po­werful. Makers name, or at least wise against his honest neighbours fame, yea though he be an hundred miles di­stant from him, with such violent and insupportable fury, that one knowes not, which is more dreadfull the pike o [...] the pen. Such a one might well be called a Calamoboas, that is, the lusty or lofty Crier with the pen, as Antipater in Plutarch termed Carneades the libeller.

Some other times a dumbe spirit possesseth our out­lawed out-casts; so that with dumbe shewes, winking 2 eyes, wry mouthes, bended browes, pointed fingers, touch of fee [...]e, and other apish trickes, they tempt the patience of the godliest man. Which beast-like vsage a moderne Poet thus painteth out:

The other and common instrument of The spirit of De­traction 3 is the Tongue, which being ill ordered and Tu­tourlesse may bee termed a leprous sinne, a contagious sinne, spreading farre and neere the hyperbolical deuises of the Diuell by the mouth of the detracting spirit towards the credulous eares of mortall men. Wherein it is a thing remarkeable, and worthy of graphicall obseruation to see how this small member can worke such turbulent tumults, throughout all the circuit of mans little world.

The repercussion of it stirres the gall, enflameth the blood, netries the heart, and musters together all the mutinous powers of the body in reuenge of the other opposite spirit. But when all comes to all: Truth is great and must preuaile. In cold bloud men of vnderstanding will grow to this conclusion, that the tongue endama­geth three soules, the absent whom it backe-biteth, the present person which is attentiue, and the Detractor himselfe, which bloweth the dust, and it reuerteth backe vnto his owne eyes. Euill words corrupt good manners, and also bewray the motions of the heart: for euen as the tree of the fielde is knowne by his fruit, so is the thought of Ecclesiast. 27. mans heart knowne by his words.

Where is Charity? Where is Taciturnity? While the 4 tongue becomes the Diuels Trumpeter, to sound out his malicious words of defiance? O imprudent age! O care­lesse folke, which suffer themselues to be allured by hel­lish Nighting-galles!

Fistula dulce canit, volucrem dum decipit auceps.

In regard of which circumstances, Let thy words be Ecclesiast. [...]. few, for as a dreame comes by the multitude of businesse; so [Page 105] the voyce of a foole is in the multitude of wordes. And l [...]t those golden sayings of the Apostle be firmely imprinted within the closet of thine heart: G [...]ue not (quoth he) Ephes. 5. the holy spirit of God, by whom thou art sealed vnto the day of redemption. Let all but ernesse, anger, and euill speaking be put away with all maliciousnesse.

LINEAMENT. IX.

HErein I cannot chuse but somwhat touch the apish spleene of certain English Pam­phleters, 1 who to gaine themselues windy applauses and popular praises among Sa­thans posterity (like vnto Erostratus who fired Dianaes famous Temple at Ephe, sus, to the intent he might be spoken of in after ages) do publish daily the puffed leauen of their phantasies, which the Poet otherwise calles Ingenij caprisicum, The wilde Fig-tree of their greene wittes, or as we vul­garly Persius in Sa [...]. 1. say, their wilde seed Oates. These bastard Bookes, begotten in an euill houre vpon the effeminate aspect of Venus and Mars, I could wish to be suddenly suppressed, as Monsters opposite to the sacred spirit of Regeneration. And for this purpose I humbly inuocate on you (my iudi­cious Lord, Great Britaines Metropolitane) intreating your further vigilancy in rooting out those vaine Vines, which according to the nature of ill weedes will in time ouer-grow your pruned plants.

But who am I, that dare admonish the Ambrose of our age, who with your heauenly food of Ambrosia, Man­na, [Page 106] and Nectar, doe nourish the soules of our Christian Church prouiding milke for their young ones, medicine for their sicke, and meate for their strong. Right reue­rend Lord, I know it is presumption in me to discourse with so great and graue a Personage. Yet notwithstan­ding, because our English Adage taught me this vncon­trouled rule, spare to speake and spare to speede; I will not spare to enforme your Grace, what wicked weedes doe ouer-top the graine of my natiue soile. Beside those rot­ten rootes of writing, the neglect of your Constitutions and experimented Orders, whereby our Commissaries must not call to question the sincerer sort of people vpon bare and naked fame, for euery slight and slanderous im­putation: whereby they are forbidden to prouounce de­finitiue sentence, without the aduice of discreet Aduo­cates: whereby our Proctors are charged not to frame their libelles without the opinions and hands of Aduo­cates: and whereby their wrangling noyse in Court is stinted: I say, the contempts of these and other your Ca­nonicall commaundements by your meaner Officials; which now in your first Visitation may more acutely be espied, are the principall causes, that they of the layer and lower sort become more carelesse in their carriage, more addicted vnto Detraction. For surely there is nothing in this spacious Round or Vniuerse of nature, which more resisteth the execution of lawes, then the ordinary heape of friuolous and froward suites, then the disobedience and breach of ciuill customes in men of higher note. These, and many other enormious crimes enuring the popular ranke to peremptory and pecuish thoughts, deedes, and speeches, your prouidence may expell for a time, if not quite extinguish and extirpe. Your fame eter­nized through your euer-shining bookes, through your neuer-spotted actions may worke some miracles in the conuersion of our Detractors. Yea, your noble Name, illustrious ABBOT, a Name (I confesse) somewhat o­minous [Page 107] among the aduerse side, the admirers of auncient Abbeyes, I say, your very Name etymologized from that Abba of Adoption, the sounding voyce of a sighing spi­rit, may serue as an instrument of the holy Ghost, to trans­mute roaring Lyons into lowly Lambes.

By our Ciuill law wee hold that all monsters may be freely slaine. Among the auncient Romanes they burned their Monsters with fire, composed of those woods com­monly called vnluckie, namely, with bryars, brambles, thornes, hauthornes, and with others such like vnfruitfull and vnfertile shrubbes. After this manner ought our monstrous Bookes and Ballads to be vsed and interdi­cted, which licentiously detract from the Euangelicall grauity. For to what purpose did the Spirit of spirits, the spirit of eternall life enable vs to regeneration? But one­ly because we should shew our selues thankefull for so soueraigne a fauour. And do we proue thankefull vnto him, when we abuse the talent which he hath lent vs, as prouident Oeconomickes or Stewards, to lay it out for his best behoofe? No certainely, we are but loose and la­uish Stewards, when we beget and bring vp such mon­strous embrions of Bookes, like vnto our iolly hunters, which conuert their childrens portion to the vse of dogges. Let industrious Inquisitors critickly examine ouer most of such bookes, as are yearely imprinted in this famous Citie of London, and they shall finde them fitter for Vulcans fiery furnace, then for Mercuries learned Li­brary. For my part I haue experimented, that when I la­boured (like the Bee) to sucke out some substantiall iuyce out of many of these bookes, I could not get one droppe to distill downe my painfull pen. When I would haue gathered golden graines out of Cherilus his doung, in stead of gold I collected drosse. Such detracting and de­luding Alchymists are our Pamphleters. When I had im­ployed the vttermost of my deuoir analytically to draw the materiall points of a whole printed quire of paper in­to [Page 108] short springs and heads, in stead of matter I foundm a­lice, in stead of marrow detractions, in stead of method neyther rime nor reason. In a word, I found Chaerilus to be a cursing Barretour, and a common brawler, more worthy to receiue a thousand fillips or buffets, rather then one Phillippine or Rose noble of gold.

There is a kinde of writing vnfolding the knowledge of Goodnes, full of viuacity, full of vigour, full of that liue­ly vertue, 2 which the Poets termed salem & leporem, salt and serious substance to season our wanton wittes withall. This kinde of writing is the reflecting I­mage of those two Testaments, into whose despised corps the spirit of life after three dayes and a halfe entred, whose validity is so vehement, that they bring downe flouds of bloud from heauen, yea, and many sortes of plagues and vengeance vpon all malicious mortals. Likewise there is a prophane kinde of writing, seruing onely as the instru­ment of the knowledge of euill, for taunts and temptations fraught with Satyricall scoffes, with scurrility, with Sco­gins sports, with amorous allurements, deuised by the Diuell for the replenishing of his Kingdome, and for o­pen euidence of condemnation against the reprobate before the grand Iurie of Heauen at the latter day. The former kinde of writing hath but small amity and alli­ance with flesh and bloud; it is spirituall and proceedes from the inward man. Hee that reades a booke of this stile and stampe, shall neuer hunger nor thirst: It heateth the heart, it healeth the passions, it quickneth the spirit, and (like the Sunne) disperseth the thickest cloudes of sinfull nature. The other kinde of writing communicates with flesh and bloud, causeth men (as malefactors) to shun the light, to liue in the darkesome valley of death and damnation; and being like brute beastes, bereaued of reason and Diuine knowledge, it makes them aliue to be enrowled in the Calender of the Dead.

Out of both these kindes there flowes a mixt or mo­rall [Page 109] manner of writing, inconstantly partaking of the in­different 3 knowledge of good and euill. For man hauing lost his originall happinesse, was left here on earth to so­iourne in a middle State betwixt heauen and hell. With this mixt moralitie, Plato, Plutarch, Pliny, Seneca, and o­ther Pagan Philosophers were endowed, to the end that Gods mercy might be the more glorified, and that the Gentils should be inexcusable in their conuersions, when they were confuted by their owne rules. For euen as his Omnipotent Maiesty vouchsased out of his magnificence to bestow a speciall priuiledge and prerogatiue vpon the 4 Israelites, to annoint them with oyle of gladnesse aboue their fellowes, to direct them by extraordinary meanes, to feed them with Manna, with the purest bread: So at length by reason of their hardnesse of hearts, out of his meere mercy sithence towards the Gentiles, hee sent the Sunne-shine of his grace, to enlighten their Horizon by such ordinary and mixt morall meanes included in their owne bookes to introduce them to the knowledge of Goodnesse, to the reading of the Scripture, which (as I said before) is the reflecting image and inferiour light; so that the Gentiles enioy the same at the second hand, as crummes reiected and relicted by the luxurious Israelites.

LINEAMENT X.

BVt how comes it to passe in this flouri­shing 1 time of the Gospell, that our Na­sones Nasuti, are permitted to publish in print their dreams, and shallow conceits, which tend to the dishonour of Gods name, and to the disgrace of their neigh­bours [Page 110] fame? Verily, the iudgement is iust: that they should be ledde into temptation, and become attentiue to lies and libels, because they glorified not his hallowed name, nor listened to the words of truth, whereby they might be saued. Herein our common Stage-players and Comicke-writers haue as many witnesses as the world hath eyes, that all kind of persons, without respect of sexe or degree are nickt and nipped, rayled and reuiled by these snarling curre-dogs. For let a man endeuour to walke vprightly in the sight of God, separating himselfe as neere as he can from tatling tospots and Tobacconists, loth to sit in the seat of the scornefull and vnrighteous, lest he become like will to like, and especially loth to communicate in the Eucharist with such notorious and prophane persons; presently these Ganders gagle, that such a one is an hypocrite, or a pecuish puritane. Let a man be silent, putting the barre of discretion before his lips, lest his tongue trippe, and procure hurt: according to that:

—Null [...] tacuisse nocet, nocet esse locutum.

No hurt by silence comes: but speech brings hurt: These muttering Momes paint out, that he is a mea­cocke, a melancholicke Mummer, or a simple sot. Let an ingenuous scholler salted with experience, seasoned with Christian doctrine, hauing his heart feared and sealed with zeale and charity, let him but broach forth the bar­rell of his wit, which God hath giuen him; they crie out that his braine is but an empty barrell, his wit but bar­ren, his matter borrowed out of other mens bookes.

At which last imputation, though I confesse this aun­cient saying makes for them: nihil dictum, quod non est dictum prius: that nothing can be spoken, but what is spoken of before; yet notwichstanding I must needs tell them, that there bee other circumstances also fit to be considered, as the importunity of the times, the multipli­city of nouell inuentions, the extraordinary gifts of the [Page 111] spirit, the nature of the Readers composed and disposed by measure, number, and waight, for the glory of the Gi­uer, cuen as the Holy Ghost hath giuen them vtterance and capacity. Thus rageth Sathan, raysing vp his instru­ments, and causing them to scatter abroad such scanda­lous rumours vnder hand against good mens credites for feare lest his customes quaile, and lest his Mill, which hitherto neuer wanted moulture, should suddenly stand still without cmolument, or gaine of soules.

All men write not the same matter, nor after the same manner, after the same method, after the same mould. For 2 if all men manured the spatious fielde of Rh [...]toricke, what should become of the succinct and materiall sub­stance of Logicke? If all men were Auditours, who should teach or preach? If the body of man were all Eye, what place were left for the rest of the senses? If the fa­culties of the soule were all Memorie, where were the o­ther Intellectuall attributes? For these reasons it hath pleased God to distribute diuersly his Diuine vertues, as nuptiall dowries to euery particular man. Some he in­spires with one kind of knowledge, some with another, and all for his honour. Some persons according to their knowledge of good and euill, are fitter to write Prose, rather then Verse, some to interprete, some artificially to inuent out of their owne braines, some other to collect cursorily or analytically out of other mens hiues. And that I may instant in my selfe, as I deriued a booke of mine called Naturall and Artificiall Directions for health from Philosophers, as well moderne as auncient: Which al­so I manifested in these verses, now of late omitted by the Printer in the third and last Edition of the said booke:

As for my other workes, which I set out in Prose and Verse, I confesse they were composed by me as pueriles pupae as the froathy fruites of mine adolescency, and as one writes of Ramus his Logicke, they were inuented ardore i [...]uenili, vpon a youthfull spleene or sting. As there is nothing comprehended in them worthy of immortali­ty, or of Homers buski [...], as they say: so I am sure there is no great harme in them, wherby Apothecaries or Fish­mongers should challenge them for waste leaues to wrap about their drugges and Macarelles, pipero & scombris digna. Let them then be taken as St. Iohns hearbe, which (as our Cookes report) being put into the pot, will ney­ther doe good nor hurt to the pottage. But for this pre­sent booke of mine, wherein the Spirit of Detraction is Coniured and Conuicted, I dare inuite the whole crew of Archilochian Cynickes with their Satyres, Iambickes, and Libels, with their So and So, with their vies and re­vies, with their phi [...]fie vpon it▪ sie vpon it, to dash and blurre it ouer, to taunt, to teare it, to fling their caps at it, to make Tennis-balles, and to bandy it away if they can. For I cannot do withall, if fooles will be fooles still, and so liue and die in their foolish phantasies.

LINEAMENT XI.

THe spirit of Detraction very seldome ap­proacheth 1 nigh to learned men, I meane, to them whose liues differ not from the rules of learning. For hardly will they be infected with erroneous vices, whom lear­ning Cassiodor. lib. 8. Epist. 18. hath purged. Commonly he watcheth about the ig­norant and common sort of people, to inueigle their vn­derstanding, to so we vanity and malice in their hearts, that afterwards they may continually varie, and as rotten vapors disperse them for nouelties into the open eares of their neighbors. These be they, whose first salutation in al meetings, is to aske, What newes? These be they, which liue by newes as the Salamander by the fire. These iolly fellowes, as if our gouernement in Great Britaine were a confused Anarchy, or a petulant Democracie do descant and deliberate on wise mens deedes; yea, and now and then on their liues. Whatsoeuer a wise man doth consi­derately or moderately, they argue it a kinde of slothfull cowardise. What is circumspectly forewarned, that they hold to be curiosity, but what soeuer is rash, hasty, and precipi­tate, Thucid. lib. 3. Histor. that is thought by them to be couragiously determined. These monstrous Hydraes of many heads, Belluae multo­rum capitum, do ground their opinions vpon sandy foun­dations: they are stout when dangers are a farre off, and very irresolute when they are imminent and at hand. Vn­happy is he, which reposeth any confidence in their asser­tions. Admit a man is by them iustly extolled, what thing [Page 114] more augmenteth it to the conscience of a wise man, that measureth not his good by common rumours and re­ports, but by the infallible truth of the conscience? He that is praised vnworthily, ought to bee ashamed of his Boetius lib. 3. de consol. Philosoph. pros. 6. praise.

On the contrary, suppose that the vndiscreet multitude rageth against thee with booke, bell, and candle for thy 2 vigilance, seruice, and paines taken in the behalfe of the Weale publique, what harme I pray thee, may redound thereof? Let the security of thy conscience mitigate thy griefe. If thou were badde and like vnto thy Detractors, thy company would be much more pretious vnto them. Euery like loues his like: as a certaine Athenian answe­swered one that asked him, why hee subscribed to the banishing of Aristides the iust? for none other reason (quoth he) then because he is iust. But thou that carest more for the precepts of the Lord then for the prescripti­ons of man, esteeme none otherwise of the spirit of De­traction, then of an idle braine, or a talkatiue tongue. Tol­lat sua munera cerdo, let the popular sort keepe their ap­plauses and corruptions with themselues. While thou walkest vprightly in the sight of God, it is not their con­fused Detractions which can impaire thy credite. Iustice shines on thy side with vndefiled honours: she will pa­tronize thy fame, and shelter thy good name vnder her vertuous wings. But for all this, thou murmurest, that the spirit of Detraction, prouoke; many priuy 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 [Page 115] 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 3 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 [Page 116] from the froathy dregges of flesh and bloud, eyther by sensible stings in their owne persons, or else by exempla­ry animadue [...]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:

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, [Page 117] 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 La Portract de la Sante. Sect. 1. cap. 1. deuriez faire trophee: car estant en [...]ié, c' [...]est vn signe & argument trescertain, qu' il [...]y à quelque chose en vous de veriueux, qui merite d'estre loüe.

LINEAMENT. XII.

THat which is once inueterate in the bone will hardly out of the flesh: euery creature 1 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 [Page 118] 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 2 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 vnder the spirit of Detraction. Where­fore weane thy minde from Detractions, while thou hast store of time. Giue euery man his due, or hold thy peace, and let Gods prouidence alone. If the world like thee not, detract not from the vilest wretch, but rather reioyce that others yet delight in charity, in distributing almes. Or doth thy neighbour disquiet thee, because he is not as bountifull as thy selfe? Looke thou onely to thine owne talent. It may be, that of himselfe without thy carping, he will become a liberal conuert, like that Teren­an Demea: Though thou be strong, he may be more ac­tiue: though thou be strong and actiue, he may be wiser or more pregnant in wit: though thou be nobly borne, he may haue a better face: though thou hast an amiable face, he may be better bodied: yea and perhaps, though thou and he be as charitable as Tobias, as bountifull as Maecaenas, as strong as Hercules, as nimble as Asahel, as wise as Solomon, as well descended as Aiax, as beauti­full as Absolon; there may come a gouty Crassus, and a [Page 119] greedy Craesus onely with earthy excrements to bereaue you both of your hearts contentment, your amourous Saints. For this cause embrace patience and taciturnity, and neuer detract from Tobias his charity; from Maecae­nas his bounty; from Hercules his strength; from Asa­hel his actiuity; from Solomon his wisedome; from A [...]ax his birthright; from Absolon his beauty; nor from mi­sers their golden trash: though the want of them or of worldly pleasures discontent thy wordly thoughts. If one Sparrow cannot light vpon the ground, if one haire can­not fall from our heades without the appointment of God; why dost thou, O simple man, sometimes swell with anger, sometimes scoffe and scolde, some other times pine away with enuy, and at all times raise vp a tumultu­ous hurly-burly, and a confused combustion within thine owne body, against thine owne soule, because this world sorts not altogether according to thy will and wish? Re­member the fable of the foolish Frogge, that malitiously repined at the Oxe, because he dranke more then him­selfe, and so striuing to match him, burst his owne belly. After the same sort,

LINEAMENT. XIII.

WHat Prince euer flourished without Ca­lumniation? What state euer stood with­out Enuies sting? What Trade without interruptions of malicious Sycophants? Figulus figulo. One Mechanicall person repines at the other. One neighbour [Page 120] speakes ill of the other. Moyses had his Corah, Dauid his Semei, Achilles his Thersites, Homer his Zoilus, Philip his Demades, Alexander his Clytus, Mardocheus his Haman, Socrates his Anitus, Cicero his Salust. Neyther liued our Sauiour Christ without thousands of slanders. Did he cast out Diuels out of vncleane bodies? No, saith the Iew, he could not cast out Diuels, but by inuocation on Baalzebub Prince of Diuels. Did he cure the blinde? Let vs examine his Parents and trie the truth. Did Fa­ther Abraham beleeue in Christ? That could not hee, when Christ was not yet borne. Did Christ protest him­selfe to be the Messias, the King of the Iewes? As false as the rest; Elias must first come; and he that names himselfe King, sinnes against Caesar. Such was the malice of this monstrous▪ Fiend▪ that he caused his Ministers to raile at Christ, to rend his Diuinity in his last distresse. Some yel­led, If thou be the Sonne of God come downe from the Crosse. Others mocked, He saued others, himselfe he can­not saue. Others, Thou that destroyest the Temple and buil­dest it in three dayes, saue thy selfe, Thus was the Sonne of God reuiled as long as hee liued; Yet opened hee not his mouth, but sate still like a Lambe before the shearer. After his glorious resurrection, these ingratefull Iewes affir­med, Esay 53. that his disciples stole away his body, for al that their Centurion watched about his tombe. In like manner the Corinthians back-bited S. Paul for his charitable care on the behalfe of the poore Saints at Ierusalem: Though himselfe was not chargeable vnto them: neuerthelesse, being crafty he caught them with guile. And againe, his letters were sore and strong, but his bodily presence weake, and his 2. Cor. 12. 2. Cor. 10. speech nothing worth. Thus rageth Sathan by his detra­cting deputy ouer persons of all conditions, ouer Nobles, and ignobles, ouer the Clergy and the Laity, from the Prince his Scepter to the Coblers naule, from the crowne to the foote, yea euen from the Kings crowne to the poore mans spade.

LINEAMENT I.

O Noble Iland, our natiue land, how hap­py art thou, that art so famous among 1 thy neighbours, among the nations, for thy faith vnto thy spirituall Spouse, for the good and pleasant sauour of thy most preti­ous Cant. 1. Ibid. balmes! O noble Iland of great and gracious Britain, whose name is a sweete smelling oyntment, when it is shed forth! How happy art thou that excellest all the Iles of the Ocean, Indian, and Mediterranean Seas [Page 122] as farre as the light of life exceedeth dulnesse, death, and darkenesse! And how vnhappy art thou, which notwith­standing this thy happinesse, this exceeding excellency, and famous faith, that enlightens thy soule aboue the noone-tide Sun? How vnhappy, I say, art thou, which be­ing humane as well as Diuine, partaker of Good and E­uill knowledge, hast thy night as well as day, thy winter as well as Summer, thy darkesome eclipses as well as the Deities glorious glimpses? How vnhappy art thou, that holdest the Dragons detracting stinges, and the Eagles Esd [...]. horrible wings, as well as the Doues simplicity and the Lambes integrity! How vnhappy art thou, that hidest within thee nests of nasty and noisome foule, Cages of e­uery vncleane and hatefull birds, and that harborest with­in Apoc. thy bosome Hypocrites, Blasphemers, Periurers, and Antichristians, as vile venemous vermine, as Foxes in Lambes skinnes, Foxes that hurt thy Vines, Vines which beare blossomes. Thy Wolues are long sithence worne Cant. 2. and weeded out by the policy of a prouident & prudent Prince. And why may not likewise thy Dragons, thy foule birds and filthy Foxes be rooted out of this vnited Realme, seeing that our present Prince surmounts all his Progenitors in policie, prouidence, and prudence?

It is high time, my Soueraigne Liege, that you bestirre 2 your powerfull Scepter, proclayming out strong thun­dring threats from S. Michacls Mount, to the furthest bounds of Calydone, against all licentious and lying libel­lers, against detractors of their neighbours names; or at least wise against such prophane persons, which presume to wound the Maiestie of their great Creatour by their malicious or wanton wordes. To this end like vnto that Clowne of Danubius, who spared not to speake the truth from his very heart before the Emperour Aurelius, and the whole Senate of Rome, an obedient and obsequious seruant of yours, borne vnder Cambriaes climate, doth here enforme your patient Highnesse, that the Sunne can [Page 123] no longer shine in your Christian Kingdome vpon truth and blasphemy, without a most terrible eclipse of discontent­ment. Psal. 69. Arise therefore, O King, and cause these noysome Foxes to be both slaine and slaine. Let their habitation Act. [...]. be desolate, and no man dwelling therein. For they that be Traytors to their Heauenly King can neuer be true to their earthly King. They that wittingly and wilfully teare in pieces the Titles of the great Iehouah, will also proue rayling Semeies, and reuiling Sathans against your royall Highnesse. Their tongues like sharpe pointed ar­rowes, will passe and pierce through your hard steely armour, your armour of proofe, my Lords both spirituall and temporall. Their throats like open Sepulchres, doe threaten to bury your wounded bodies, O yee Knights, Burgesses, and Commons. Yea, these Knights of the Post, these common swearers and detractors will conspire some time or other to blow vs all vp one after another with the gun-powder of their blasphemies.

O then let not such Atheisticall Agags be spared, but 3 let them perish by the hands of Samuell; let them perish in the pit of perdition, as persons faire worse then mur­therers: for these kill but the body, whereas the periured kill themselues totally, both body and soule. And as an auncient Father writes, They that blaspheme Christ now reigning in heauen, do sinne no lesse then they, that crucified Aug. in psath. him here on earth. When they forsweare themselues, (whether it be by compulsion, or of custome, or of some worldly respect, all is one) eyther by Gods body, by his bloud, or by his woundes, they spiritually pierce his sides with their bloudy weapons (for a wicked tongue is worse then any weapon) and like pitilesse Pilate, they scourge his sanctified body againe. When they sweare by his head, as our swaggering swil-bowles will sweare by any part, they plaite another Crowne of thornes vp­pon his hallowed head. When they sweare by his foote, they naile his innocent feete to the Crosse anew. When [Page 124] they sweare by Gods death, by Gods heart, they put him to death, and being worse then Iudas Iscariot, they plot to supplant the heart of life. When they sweare by senseles blocks & stocks, by the Masse, by Gog or magog, they detract from Gods honour, in attributing his due to dumbe and deafe Idols. But when they wilfully sweare betwixt party and partie in iudiciall proceedings, by Gods Sacraments, or forsweare themselues vpon his loue­ly Legates, the Testament eyther olde or new, they blas­phemously detract from the Father, the Word, and the holy Ghost, by reason that Gods word comprehended in those holy Oracles is the right record on earth, resemb­ling the word incarnate now in heauen, who redeemed the penitent from Sathans thrall; euen as the other two mysticall records of water & the spirit, or of Baptisme and the Lords Supper, represent the Father & the holy Ghost, the one signifying our Election by Baptisme and repen­tance from the Father before all worlds, and the other witnessing and sealing the same into our consciences, and also breathing faith, loue, charity, and other Diuine gifts into our barren wils, as is most euidently testified in those Testaments: so that wilfull periury and blasphemous De­traction, either to the derogation of Gods honour, or to the detriment of his creatures (if without commission I may discerne of spirits) may be termed a sinne against the holy Ghost, or against the whole Maiestie of the sacred Trinity. No lesse also sinne the suborners of periurie, then Periurers themselues: nay, they encurre a farre greater punishment, because they occasion the losse of other mens soules, namely, of the suborned persons, besides the losse of their owne soules. And to detaine them more surely and safely in hell, the iniured parties, against whom such periury was committed, will continually craue and crie for vengeance.

In respect of which abhominable abuses, and for that the Diuell is now-a-dayes most spiritually busie at the 4 [Page 125] shutting vp of this last tragicall seene of the world, may it please your Soueraignties to ioyne together, as mystical members of one vndiuided and vnblemished corporati­on, for the extirping out of such prophane sinnes, which being begunne in youth, continued in manhood, and confirmed in olde age, doe continually raigne among vs (as it were by destiny): so that likewise other blasphe­mies in manner of branches beginne to ouer-spread their leaues of lies and libels, aboue the plants▪ of truth, onely by the slight and too too light stocking vp of that sinfull and saplesse tree of periury. Or if your wisedomes iudge it not expedient to promulge and put out any new Acte against this manifolded spirit of malignant Detraction: yet notwithstanding, for the preuenting of periurie, and for the protection of innocencie, that Naboth may not su­staine damage by Iezabels false witnesses, and that all o­ther sincere subiects may walke dreadlesse in their voca­tions, it were a worke of charity, and very likely to hin­der the future budding vp of innumerable inconuenien­ces, if you would but adde one materiall clause more to the Statue of periury, viz. That none be admitted to beare witnes against honest men, but honest men, men of some sufficiency and substance, vntouched, vncorrupted, and vnsuspected; I meane not, that they should be voyde of sinne, for then we must goe out of this world, to fetch in the Angels of heauen, but I meane, sober men, vnattain­ted of notorious crimes, those whom the common law termes probos & legales; so that common drunkards, haunters of Alehouses, hunters of whores, Barretours, beggars, rogues, and light persons, whom the Londoners call Knights of the Post, may be excluded from deposing against substantiall subiects. For to what end requires the law to haue witnesses produced? Is it not to trie the truth? And what truth can there be found in such noto­rious lewd liuers, whose thoughts are altogether dulled with sensuall pleasures? What true proofe can there be [Page 126] expected from them, who differ but very little from bruit beastes? Therefore it were sit that Iudges and Iurours regard circumstances as well as witnesses. Doth a com­mon drunkard or a common whore-hunter depose? such must haue meanes to maintaine their vices. Doth a beggar or a prisoner sweare? beleeue him not, for pin­ching penu [...]ie will perswade persons to testifie that the crow is white. Neede will make the olde wise trot.

Is a common Barretour produced to testifie his know­ledge? A Barretour is euer malicious, litigious, and full of mischiefe. Is a a Rogue brought in to giue euidence? His wit runnes a wool-gathering, and with the aboue named persons, he ought rather to be sent into Bridewell, then to staine the iudiciall proceedings of an honourable Court. But how is it possible for auoyding of confusion and delayes in suites, to sound out the certainty and abi­litie of the proofes and persons? Euery man cannot e­qually discerne of spirits; euery man is not a Solomon, a Nathan, a Peter, a Paul? Therefore our Iurie men had neede of further instruction, that they accept not wit­nesses of all sorts, tag and rag, without exception. It were good for the Common-wealth that Commissions were a­warded to examine their carriage and behauiours. In the Ecclesiasticall Court men may in some sort except against false and infamous witnesses: and so out of the Courts of Starre-chamber, Chancery, and Councell of the Marches, vpon vrgent motions there are graunted extraordinarie Commissions, with crosse and wittie articles, like Daniels Interrogatories to intrappe suborned witnesses. But this course is costly, painefull, and very seldome followed or allowed.

Whether this latter motion doe not deserue your fur­therance, 3 I appeale to euery subiect in particular, euen from the Bench of iustice to the poore shepheards Cot­tage. [Page 127] The Papists vaunt, that the reason of this falshood of witnesses, proceedes through the contempt of their Romish Religion. For (say they) this speciall benefite fell out by their policie of auricular confession, that by means of it mens consciences were humbled and held in such seuere subiection, that they durst not forsweare them­selues vpon premeditation. But whosoeuer doth more deeply weigh their licentious dispensations, and our li­centious education, shall finde both Religions sicke of the same disease. For indeede we had neede in this de­clining and drooping age of the world, to obserue cir­cumstances as well as proofes, and to imitate the discreete Phisician, who giuing no credite to the rules of raw and rude Empirickes for the sicke mans health, betakes him­selfe to a higher contemplation, to iudiciary Astrologie, obseruing the signes, constellations, and other remarkea­ble accidents.

LINEAMENT. II.

WHen I sit silently musing with my selfe, what might be the reason that Detracti­ons, 1 defamations, periuries, and idle spee­ches become now-a-dayes more rife then in former times, I protest vnto thee, O in­genuous Reader, that my soule is sore disquieted within me. The zeale of Gods glory, which these Titans, Ence­lades, and their monstrous factions goe about to batter by their beastly behauiours, doth sollicite this soule of mine to soldiourize in this exigent vnder the Archan­gels banner, coniuring and conuicting the Detractours of [Page 128] our time, the deprauers of pretious time; whose tongues and voyces declining from their soules reasonable facul­ties, from the spirituall similitude of the Deitie, and per­uerted by the iudgement of the iust Iehouah into bruitish sounds, they are metamorphozed with Gryllus and the rest of Vlisses his companions into grinning dogs, grun­ting Hogges, grumbling Foxes, into squeaking apish Squaules, and into bellowing Bulles of Basan. Because that when they knew their God, they gaue him not that honour, that thankefull honour, that obedience, that du­tifull obedience, with trembling reuerence, as was con­uenient for so great a Maiesty, so great a Sauiour, so great a Law-giuer: And because that when they were enlightned with the fire of his spirit, according to the quality of their bodies, that could not receiue a greater quantitie of his grace, by reason of their gluttonous af­fections and earthly affectations; because, I say, they did not watch, fast, and pray in meekenesse and mildenesse of minde, for their crying and cruell sinnes: therefore hath that Righteous One deliuered them ouer to their owne naturall dispose, to Sathan, to sinne, to beastiall behaui­ours, to diuersities of Detractions, and to al the contraries or aduersaries of the knowledge of Goodnesse. In regard of all these Detractions, contempts, inconueniences and abuses, I wil not spare to display out in colours the prime cause of such abhominations, which in very deed is none other then Licentiousnesse. This is that vnbridled vice, which beginning in youth, growes vp to an habite in olde age; which being once rooted in, cannot with all Hercules his labours bee remoued out. A Captaine may sooner conquer the strongest Fort in Hungaria then conquer this wanton affection. What then, Experience, the graund and graue mother of worldly wisedome, art thou put to thy nonplus with all thy trauels, with all thy trials? Hast thou no stratageme in store, no witty engine to expell this giddy headed gallant? Alas, the worldes [Page 129] Oracle is sodainly dumbe. But though heauen and earth doe passe away, Truth is great, and must preuaile, Truth is great, and will not quaile. Me thinkes, I heere a voyce descending downe from the heauenly places:

Take away (cries the truth) the cause, and take away 2 the effect; Get thee (quoth she) an exquisite map of all this Iland, and view whether there be not ten Tauernes for one Church, ten diuels for one Saint, ten tospots for one temperate. These pa [...]try Cottages be they, which minister matter and fewell to the fire of licentiousnesse. Here, breede conspiracies, combinations, common con­iurations, detractions, defamations. Heere, a man shall meete at all times, day or night, yea, in the dawning, twi­light, and midnight with drunken dissolutes, who for maintenance of their trade will be content to sell oathes at a prodigall rate. If you want meanes to vent and blaze out false newes, blasphemous newes, runnagate reports, slaunderous reports, tending to their Gods dishonour, or to their neighbours disgrace: heere, you shall find ma­ny mercenaries ready to be prest at your commaund. Thus doe these alehouse knights, knights of the post, or posting knaues attend on the Spirit of Detraction, in­tending to set their tongues and soules to sale, to sweare and forsweare whatsoeuer the Diuell or his adherentes will enioyne them, not onely against their neighbours name and fame, against their rights and liuelyhoode, but also against their deerest liues, which, as Tenants at will, they hold of God himselfe. Thus like drunken men doe these blasphemous wretches reele too and fro, as the Psalmist speakes, thus doe they stagger, and are at their wits end, not knowing the waies of the Lord, but inclining themselues that way where the staffe falles, where haplesse hazard leads them: so vncertaine are our detractours in their thoughts, words, and workes, euen [Page 130] in their decrepite age, being then through their disso­lutenesse become crazed, without eyther head or foote, without hope of remorce, without hope of mercie. Heretosore (as we reade in Chronicles) a King of this land was same to stoppe and stint his Danes, that they might not exceed a prescribed measure in their drinking. The like laudable custome did our present King im­pose by consent of his Parliament vpon our lourdanes, or disguised trauellers, which resorted to tauernes, namely, that they should not drinke aboue a quart at a meale, nor stay aboue an houre in these infamous houses. But, as those lawes, which concerne many, are common­ly neglected of many: so notwithstanding his Maiesties wholesome lawes, people now adaies through licenti­ousnesse hauing almost gotten a habite of disobedience, few or none aduenture to execute the same. Or if per­haps any one more forward then the rest fearing the shipwracke of his conscience, for waxing slouthfull in his charge against these Centaurs, or for winking at such enormities of these his Countries Cyclops, should chance to extend the rod of his authoritie in suppressing them; presently Sathan suggesteth some of his darlings, detra­cting Barretours, to countenance these lewde liuers; and rather then faile, he subornes them to molest those zealous magistrates by hooke or by crooke to the Starre Chamber, or to some other principall Court two or three hundred miles off, for trifling matters not worth the spea­king: and all to the entent, to terrifie and tire them with tedious trauelling too and fro; so that few officers dare put in execution what the law requireth them, being loth to hazard their goods and persons in so wearisome a iourney, in so cumbersome a suite. These, these bul­beggars (I say) be the onely obstacles, that Iustice is not executed against the malefactors of our countrey. Herehence it comes to passe that Iustices of milde and moderate spirits do swallow downe many a bit of bitter [Page 131] iniuries, rather then they will aduenture their fortunes in law vpon such vile vermine.

Yet notwithstanding these crosses, which ouerthwart your honest purposes, it behoues you (my Masters) whom his Maiestic or his Chauncellor hath commissio­ned by Iethroes counsell as Rulers ouer hundreds, ouer fif­ties, to lay aside your panicke feares, to looke vnto your places, and not to preferre your priuate weale before the publike, in intending so neerely the temporall goods of blind fortune, whereof the Eye of iustice in reuenge of your remissenesse and periuries will sodainly bereaue you with a heauier scourge. For this cause I could wish, that this golden saying were firmely ingrauen in your thoughts: Qui non impedit facinus, cum possit, faci­nori consentit. He that hinders not a sinne, when he may hinder it, consents vnto the sinne. For no doubt, but this saying is alreadie verified in many of vs, whom God forgiue; specially, when we spare Gods enemies, of what nature soeuer they be, eyther for indulgence, importu­nate friendship, or for feare of the Diuell, or of his detra­cting followers. Therefore be ye stout as Lyons, fighting the Lords battailes. The cause is the Lords, the iudge­ment is the Lords: and the Lord will be with you in the cause and iudgement. Now shew your selues whose 2. Chron. cap. 19. champions ye are; and with your vnpartiall hands sub­scribe to pull and put downe these licentious Brothelries, downe with these Tauernes, downe with these Semina­ries of corruption, downe with the cause, and downe with the effects, if ye haue any sparke of Gods Spirit shi­ning in you. The prodigious effects hatched and fostered in these drunken Cottages (as I said before) is licentious­nesse, the diabolicall dame of detractions, periuries, blas­phemies, and of a number of other base brats.

LINEAMENT III.

EVen as Aarons rod in Pharaoh his pre­sence consumed all the Magicians rods, that were put before it: so words groun­ded vpon the touchstone of Truth, do at the last consume to nothing all the bub­ling dregs of babling Detraction. For by how much that Michael the Archangel is more migh­tie then the detracting Dragon, by so much doth the speech of Truth beare a greater sway ouer the mishapen monsters of falshood; which like foolish Apes by their vaine and vncharitable chattering would faine obtaine the Christian sirname of Truth. But the word of life, the light of vnderstanding will not abide such derogations and detractions. And therefore he hath of his speciall and superabundant grace sent forth the spirit of his mouth, 2. Thess. cap. 2. the brightnesse of his comming to consute these hidious heresies and peremptory paradoxes, which with the Antichrist were conceiued and begotten among vs. Out of this light or lightsome word, out of the right re­sembling Image of the Fathers eternall vertues, as his pledge to the Catholike Church, issued his written image, the sacred Scripture, whose efficacy is so excellent, that the testimonies thereof suffice to coniure downe all the spirits of hell into their owne bottomlesse home. Being an armie of armed men against the spirit of Detraction, and he will intreate them wo [...]se then that possessed person did the seuen sonnes of Scaeua the Iew, against whom he Act. Apost. cap. 19. ranne and preuailed, that they were forced to flie out of the house naked and wounded. Besprinkle him with whole buckets full of holy water, chant millions of masses vnto [Page 133] him; his spirituall substance cares not for wetting; and for your masses, Surdo canis, he will not heare them for your good; but gladly heares them for your hurt and hindrance. Onely a few materiall sentences extracted out of the heauenly booke, and giuen in euidence by an humble-minded Christian with prayer and contrition, doe certainly coniure, conuince, and confound all his dartes, stings, and forces. To this end I will repeate some prouerbiall lessons selected by me out of that Booke of Life, with hope that their energy and viuacitie will con­uert my countrymen, that are any thing towardly encli­ned to follow truth and integritie, to become vertuously forward, and not viciously froward. And first I will briefly rebuke and refute the vse of idle speeches, before I descend to the reprehension of deeper Detractions. Wherein I will follow the example of expert Physicians, who are wont at first to prescribe gentle preparatiues to attenuate and mollifie the stubborne and inueterate hu­mours of their patients bodie, before they attempt to purge the same substantially.

LINEAMENT. IIII.

THey talke of vanity euery one with his Psal. 12. neighbour: they doe but flatter with their lippes, and dissemble with their heart. But the Lord shall roote out all deceitfull lips, & the tongue that spea­keth proude things, which haue said, with our tongue we will preuaile: we are they that ought to speake, who is Lord ouer vs?

Their throate is an open Scpulchre, with their [Page 134] tongues haue they deceiued; the poyson of Aspes is vnder their lips. Their mouth is full of cursing and Psal. 14. bitternesse.

Lord, who shall dwell in thy Tabernacle? Or who shall rest vpon thy holy hill? Euen he, that leadeth an incorrupt life; and doth the thing that is right, and Psal. 15. speaketh the truth from his heart. He that hath vsed no deceit in his tongue, nor done euill to his neighbour, and hath not sl [...]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 Psal. 17. 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, Psal. 31. and despitefully speake against the Righ­teous.

The mouth of the righteous is exercised in wisdome, Psal. 37. 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 Psal. 62. 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. Psal. 55.

God shall send forth his mercie and truth: my soule Psal. 57. [Page 135] 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 Psal. 59. 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 Ibid. 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 Psal. 64. 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; Psal. 73. 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, Psal. 74. 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 Psal 79. folde into their bosome.

Who so priuily slaundereth his neighbour, him will Psal. 101. I destroy.

Hold not thy tongue, O God of my praise: for the Psal. 109. [Page 136] 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 Psal. 120. arrowes, with hote burning coales.

They haue sharpened their tongues like a Serpent: Adders poyson is vnder their lips. Psal. 140.

Let the mischiefe of their owne lips fall vpon the head of them, that compasse me about. Let hot burning Ibid. 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 Psal. 141. doore of my lips.

LINEAMENT. V.

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 [Page 137] 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 [Page 138] 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.

[Page 139] 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 [Page 140] 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 g [...]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.

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 s [...]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 [Page 142] 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 [Page 143] 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.

[Page 144] 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 barres for thy mouth?

Thou waighest thy siluer; why dost thou not waigh thy words also vpon the ballance, and make a doore and abarre, and a sure bridle for thy mouth?

Beware that thou slide not in thy tongue, and so fall before thine enemies that lay waite for thee, and thy fall be incurable, euen vnto death. cap. 28.

Thou young man speake that becommeth thee, and that is profitable; and yet scarse when thou art twise asked.

Comprehend much with few words, in many things be as one that is ignorant: giue care, and holde thy tongue withall.

If thou be among men of high authority, desire not to compare thy selfe vnto them; and when an elder speaketh, make not thou many wordes therein. cap. 32.

Like as a wilde horse that neigheth vnder euery one that sitteth vpon him, so is it with a scornfull friend. cap. 33.

LINEAMENT. VII.

THou shalt not take the name of the Lord thy God in vaine: for the Lord Exod. 20. will not hold him guiltlesse that takes his name in vaine.

Thou shalt not haue to doe with any Exod. 23. [Page 145] false report, neyther shalt thou put thine hand with the wicked to be an vnrighteous witnesse.

Thou shalt not sweare by my name falsely, neither shalt thou defile the name of thy God: I am the Lord. Leuit. 19.

Remember this, O Lord, how the enemy hath rebu­ked, and how the foolish people haue blasphemed thy Psal 74. Name.

Thy Name is wonderfull, O Lord, and onely to had in reuerence.

I see a flying booke of twenty cubites long, and tenne cubites broad, which containeth the curse that goeth o­uer Zach. 5. the whole earth: for all theeues shall be iudged af­ter this booke, and all periured persons shall be iudged according to the same.

And I will bring it forth, saith the Lord of Hostes, so that it shall enter into the house of a theefe, and into the house of him that falsly sweareth by my name, and shall remaine in the midst of his house, and consume it with the tymber and stones thereof.

Let none of you imagine euill in his heart against Ibidem. cap. 8 his neighbour, or loue false oathes, for these are the things which I hate, saith the Lord.

Let not thy mouth be accustomed to swearing, for n it there are many fals: let not the naming of God be Eecles. 23. icontinually in thy mouth, and meddle not with the names of Saints, for thou shalt not be excused of them.

For like a seruant which is oft punished, can not be without some sore: euen so, what soeuer he be that swea­reth, and nameth God, shall not be cleane purged from sinne.

A man that vseth much swearing, shall be filled [Page 146] with wickednesse, and the plague shall neuer goe from his house, if he beguile his brother, his fault shall be vp­pon him, if he aknowledge not his sinne hee maketh a double offence, and if he sweare in vaine, he shall not be found righteous, for his house shall be full of plagues.

The words of the swearer bring death, God graunt that it be not found in the house of Iacob; but they that feare God, eschue all such, and lie not waltering in sinne.

Vse not thy mouth to vnhonest and filthy talking, for in it is the word of sinne.

Ye haue heard that it hath beene said to them of olde time, Thou shalt not forsweare thy selfe, but shall per­forme Matth. 5. vnto the Lord thine oathes.

But I say vnto you, Sweare not at all, neyther by hea­uen, for it is Gods seate, nor by the earth, for it is his foote stoole, neyther by Hierusalem, for it is the citie of the great King.

Neither shalt thou sweare by thy head, because thou canst not make one haire white or blacke.

But let your communication be yea, yea; nay, nay: for whatsoeuer is more then these commeth of euill.

Woe be vnto you ye blinde guides, for ye say, Whosoe­uer shall sweare by the Temple it is nothing, but who­soeuer Matth 23. shall sweare by the golde of the Temple he is a debter.

Ye fooles and blinde, for whether is greater, the gold or the Temple that sanctifieth the gold?

And whosoeuer sweareth by the Altar, it is nothing; but whosoeuer sweareth by the gift that is vpon the Altar, he is a debter.

[Page 147] Ye fooles and blinde, for whether is greater the gift or the altar that sanctifieth the gift?

Who so therefore shall sweare by the altar, sweareth by it, and by all things thereon.

And who so shall sweare by the Temple, sweareth by it, and him that dwelleth therein.

And he that shall sweare by heauen, sweareth by the seate of God, and him that sitteth thereon.

Aboue all things, my brethren, sweare not, neither Iames. 5. by heauen, neither by earth, nor by any other oath; Let your yea be yea, and your nay, nay; lest you fall into con­demnation.

These being deceiued by dreames defile the flesh, de­spise Rulers, and speake euill of them which are in au­thority. Iud. Epist. Yet Michael the Archangell, when he stroue against the Diuell, and disputed about the body of Moses, durst not giue rayling sentence, but said, The Lord rebuke thee. But these speake euill of those things which they know not.

If a man sinne not in word, the same is a perfect man, and able also to bridle all the body: Behold we put Iam 3. Bittes in the horses mouthes, that they may obey vs, and we turne about their whole bodie. Behold also the Shippes, which though they be so great, and are driuen of fierce windes, yet are they turned about with a very small helme, whither soeuer the lust of the Gouernour will: euen so the tongue is a little member also, and b [...]asteth great things. Behold how great a matter a little fire kindleth. And the tongue is fire, [...]u [...]n a world of wickednesse; so is the tongue set among our mem­bers, that it defileth the whole body, and setteth on [Page 148] fire the course of nature, and it is set on fire of hell.

All the nature of beastes, and of birds, and of Ser­pents, and things of the Sea is meeked and tamed by the nature of man; but the tongue can no man tame. it is an vnruely euill, full of deadly porson; therewith blesse we our GOD and Father, and therewith curse wee men which are made after the similitude of GOD: Out of one mouth proceede blessing and cur­sing. My brethren, these things ought not so to be: Doth a Fountaine send forth at one hole, sweete water and bitter also? Can the Figge tree, my brethren, beare Oliue berries? Or a Vine beare Figges? So can no Fountaine giue both salt water and also fresh.

LINEAMENT. VIII.

THE elder that the world growes, the more grow the corruptions thereof, by reason that Sathan now towards the dissolution of the worlds Chronicle, spitteth his spirituall spite and vene­mous vengeance in most abundant measure. And also because our stiffe steely hearts will not relent nor receiue remorce though the brightnesse of Gods word, of his sacred word, which by his preachers and teachers hath beene diffused supereminently amon­gest vs. For this cause, and because we doe not watch and pray, our Enemie doth watch to prey, to poll and pill, to spoyle and spill the goodiiest haruest of our [Page 149] soules. No sooner can we conuert our tongues to truth, but Sathan diuerts our thoughts from truth; so that now and then we speake the words of Angels, but within we conceale the foxes subtilties, & are as sounding brasse or tinckling Cymbals. Our common Iurors doe both pro­test and contest vpon the booke of life, the booke of e­ternall life, which brings bloud and vengeance downe from heauen on the blasphemers thereof, to present with effect, and without affection, the desects of their country. And yet with a mentall reseruation they goe about to cloake them, so that it is to be doubted that this Royall Monarchie will in processe of time receiue a Cicatrix or an vgly scaire, by their petulance and democraticad loosenesse; not much vnlike to those wanton Athenians, of whom it was said that their wise men propounded cases, & ignorant people resolued thē. Generous Brittains, remember your selues, remember your oathes, which are no complements of Court, but sacramentall words binding your consciences, engaging your soules, yea and obliging both your soules and bodies with such a strong and indissoluble chaine, as can neuer be vndone in this world, nor in the world to come. Say therefore with the faithfull spouse; I haue washed my feete, how shall I a­gaine defile them? Deare countrymen, ye are the temple Cantic. of the holy Ghost, which you must not deface, yee are hallowed vnto God, and are not your owne, ye are the children of light, and must not become eclipsed through the interposition of darksome periurie: Ye cannot spare your dearest friends, your kinsmen, nor yet your selues, if there be testimony to accuse your selues: ye cannot re­spect the quality of mens persons, nor regard him that weareth gay clothing (as the Apostle warned) nor say vnto Iames cap. 2. him sit thou heere in a good place: and on the other side ye ibid. cannot say to the poore stand thou there, lest, as the Apostle witnessed, yee proue partiall in your selues, and be made indges of euill thoughts. The eye of inquisition is so se­uerely [Page 150] straight, that it must endict the very heart of man, and all his secret purposes, if mens mortall eyes or spiri­tuall eyes could extend so farre. But I would to God, that our Iury men would consent (as I hope they will) to finde out those things, which are palpable, and to be felt with hands, as the prouerbe is, and not to sit as Chan­cery Iudges, debating and deliberating on matters out of their element, which properly belong to Iudges, and not to Iurors. If two substantiall witnesses, or if one suffici­ent witnesse with inward-leading circumstances appeare before your vnderstanding sight, ye must conioyne, as with one mouth or Oracle, to subscribe him guilty. And this ye must performe as well for feare of Gods law as of your countries lawes, which haue censured periuries, and detractours in such a high degree, as I haue already shewed, and as againe I will shew in this subsequent dis­course for the further satisfaction of your empanelled ranke.

LINEAMENT. IX.

THE ancient Romanes had a law, that he which was conuicted of periurie should bee flung downe headlong from the Tarpeian rocke.

In the ciuill law bookes there is ex­tant a constitution of Iustinian the Emperour, to the Citizens of Con­stantinople vnto this effect:

Forasmuch (saith hee) as many among you doe mis­use with detestable othes and speeches the holy name of God, through which his grieuous indignation is kindled: We counsell you that ye refraine from railing and reui­ling, [Page 151] and from swearing eyther by your beard, by your haire, or by any such like oathes. For if wronges and contumelies, perpetrated against man be not vnreuen­ged and vnpunished: much more deserueth he great pu­nishment that dishonoureth the name of God. In re­uenge of such sinnes doe famine, earthquakes, and plagues fall vpon vs. Wherefore we mildly aduise you that ye ab­stain [...] from such heynous faults.

But if any man will not be admonished by this our exhortation, as first he shall be sure to encurre Gods wrath, so certainly shall not he escape without punish­ment by vs: for we haue authorized the right honorable ruler of this our Royall Citie, that he shall cause such as offend against this law to be forthwith apprehended, and to suffer death; for feare lest God himselfe shauld plague both this Citie, and the whole Empire for letting such heinous crimes vnpunished.

A King of France commonly called S. Lewes, by chance hearing a Baron of his Realme at dice to blas­pheme the reuerent name of God in lashing out many fearefull oathes, caused him presently to be taken, and his lips to be feared with a hot burning yron.

LINEAMENT, X.

ELfred a Duke of this Realme suspected of treason against his soueraigne King Athelstan was vrged to cleere himselfe vpon his oath. And therefore he went to Rome, where forswearing himselfe in S. Peters Church, he suddenly fell downe dead in the place, immediatly assoone as he had periu­red himselfe.

[Page 152] Earle Goodwin sitting at dinner with his Prince King Edward at Windsore, and seeing a sonne of his that was the kings Cupbearer, in bringing a cup of wine towards the King, to trippe on the one foote, and yet to recouer by the helpe of the other foote, so that the wine was vn-shed, laughed and said: How wel hath the one brother assisted the other? Euen so said the King should my bro­ther Alphred haue holpē me, had not Earle Goodwin bene. At which words Goodwin to excuse himself falsly forsware the fact, and taking a morsell of bread in his hand, wi­shed that that peece of bread might choake him, if hee were guiltie of that deed: but so soone as hee had re­ceiued the bread: forthwith he was choaked and fell downe dead: whereat, the King said, Haue away this periured Traytor.

But because that these examples haue hapned so ma­ny yeares ago, that mens hardened hearts will except a­gainst them, I will rehearse some examples of periurie that chanced of late yeares, euen such as will be iustified by many yet liuing.

One Richard Long at Caleis in France willing to vexe one Smith and Brooke, tooke his oath vpon a booke that they did eat flesh together in Lent time at the said Brooks house, whereas the said Smith was not at the said Brookes house during the said Lent at all. After this periury com­mitted he drowned himselfe at the iutty end of the hauen in Caleis.

Grimwood of Hitcham in the Countie of Suffolke, a­gainst Iohn Cooper of Watsam in the said Countie, at an Assise holden at Burie, wilfully forsware himselfe: at haruest after, feeling no paine, complaining of no disease, iudging himselfe strong and able to labour, as he was stacking vp a Goffe of corne, sodainly his bowels fell out of his bodie, and immediatly he died most mi­serably.

In the time and reigne of King Edward the sixt, there [Page 153] was in Cornwall, a lusty young Gentleman, who did ride together with other moe Gentlement, and their seruants in number about twentie horsemen, amongst whom this lusty yonker entring into talke began to sweare most horribly: vnto whom one of the company not able to abide such blasphemous abhomination in gentle words said to him, that he should giue account for euery idle word. The Gentleman taking snuffe thereat, why, quoth hee, takest thou thought for mee? Take thought for thy winding sheete. Well, quoth the other, amend for death giueth no warning: As soone commeth a Lambs skin to the market as an old sheepe. Gods bloud (said hee) care not for mee: raging still after this swearing manner worse and worse in words, till at length, passing on their iourney, they came riding ouer a great bridge, which standeth ouer a peece of an arme of the Sea, vpon which bridge this Gentleman swearer spurred his horse in such sort, as he sprang cleane ouer the bridge with the man on his backe: who as he was goingcried aloud, Horse, man and all to the di­uell.

A woman commonly named the widow Barnes, to de­feate an Orphane of some inheritance, forsware her selfe, and being therefore rebuked by some well disposed per­sons vtterly refused their good admonitions. But within foure daies after she threw her selfe out at a window in Cornehill, and brake her necke. This was done at London in the yeare 1574.

In the yeare 1575. one Anne Aueries widow, which at that time dwelt in Ducklane in London without Alders­gate ranne to the shop of one Williamson in Woodstreete, and there hauing bought sixe pound of course towe for­sware her selfe that she had paid for it, whereas she had paid none. And being very gently reprehended, for her said vngodly deed she stil continued terribly swering, and auouching the payment: But behold a miraculous thing [Page 154] that mouth of hers, with which she blasphemed the hal­lowed name of her glorious Maker, was put to a most vile office, she was forced presently to void at her mouth the selfe same filthinesse which nature should haue expel­led downewards, and so most miserably died.

One Father Lea a man aged about foure score yeares, was hired for a small summe of money to forsweare him­selfe; but such was the priuie paine and grieuous griping of his groaning conscience, that like a festred wound it did so disquiet him, that he must needs discouer it, and so at Foster Lane in London this Lea meeting the partie against whom he forsware himselfe, very earnestly and humbly craued forgiuenesse of this said offence: but tenne weekes after his said confession, so greatly did the power of the diuell preuaile ouer him, that with an olde rustie knife he ripped his owne belly, and embracing his guts with his owne hands, he let them fall from him in­to an earthen vessell. But by the interruption of com­pany that came in vpon him, he was preuented from kil­ling himselfe vtterly at that time, yet the next day after his said desperate fact, shewing some token of repen­tance he ended his life.

To these periuries I adde one more, a Countryman of mine (& I would to God I could name none else of that impious consort) who hauing cōmitted periury in a cause depending in suite at the Counsell of the Marches, was presently and sodainly grieued in his great toe, so that the said griefe becomming festred and worse and worse, he euer after halted and limped as long as he liued. I could likewise produce others, who notwithstanding that they were Gentlemen of sort & substance in their Countrey, did commonly suborne false witnesses. But such was the iust iudgement of God, who from his heauenly seate knoweth the secrets of all hearts, and whatsoeuer is done in the darkest place, such I say, was his iust reuenge, that themselues during their liues were neuer free from some [Page 155] casuall crosse or other. They alwaies liued pestred and perplexed with some vnexpected accidents, and their po­sterity after thē are brought to that misery that they stand at mens deuotion, for all that their said impious Fa­thers had left them some store of possessions: according to which agrees that ancient verse;

LINEAMENT. XI.

DIuers of the county of Middlesex tooke money to be fauorable vnto Lodowicke Greuell then prisoner in the Tower v­pon suspicion of being accessary to murther, if it fortuned that they should be returned in the Iury against him, and for this vpon sufficient proofes they were conuicted, and fined in the Starre Chamber. Likewise three of them did weare papers from the Fleete vnto Westminster hall, and there also backe againe to the Fleete. 31. Eliza. Crompton.

Another tooke fiue Markes to be of the Iury for the deliuery of a theefe that was indited of felony, and was fined to the King. Vide sines pur contempt. Fitzherbert. 33. 43. Lib. Assis. 43.

A Iury of London who acquitted Sir Nicholas Throg­morton Knight about the first yeare of Queene Marie for high treason were called into the Starre Cham­ber. Anno. 15 44. because that the matter was held to be sufficiently proued against him, whereof eight of them were fined to fiue hundred pounds a peece, and al­so awarded backe againe to prison there to continue, vn­till [Page 156] further order would be taken for their punishment. Hollinshed. fol. 1759.

Eleuen of the Iury which acquited on Hodis of felony before Sir Roger Manwood chiefe Baron in his circuite of the Countie of Somerset against apparant euidence, were fined in the Starre Chamber, and did weare papers in Westminster hall. circa. 22. Eliz. Report Crompton.

One G. wrote his letter to a Iurer to appeare betwixt Lane and one G. D. and to doe his conscience accor­ding to his euidence, and was fined in the Sarre Cham­ber to twentie pound, because he had nothing to doe with the matter. Circa. 27. Eliz. Note this, that none ought to meddle in any matter depending in suit, where­with he hath nothing to doe.

One G. of the countie of Lancaster for the false and malicious procuring of one to be endited for the death of another, was fined in the Starre Chamber to a great summe. Circa. 31. Eliz.

If periury be committed by a Iury in a Court Ba­ron, he shall be punished in the Starre chamber vpon a bill there exhibited, for no attaint lieth in the base Court. But if any error be committed in that Court, the party shall haue a writ of false iudgement. And it seemes that he may sue in the Starre Chamber for a false verdict.

A man takes money to giue his verdict, he shall be pu­nished, though he keepes not the said promise. Dier. 95. Fitzherb. na. bre. 171. 21. H. 6. 2.

Iurors tooke money after they had giuen their verdict without any couenant before hand, whereof they were conuicted, and euery one of them fined. And this case is out of the statute of Decies Tantum. 39. L. Assis. 19. It seemes that Embrasers shall be punished for taking money, and for labouring a Iury to passe one way or o­ther, although they doe not giue their verdict as they should.

LINEAMENT XII.

HEere I doubt me, some nice stomackes ouerlarded with sacietie and surfeite, (whose mildest censure after an Italian nodde is but so and so) will condemne me for enterlacing these moderne models among sacred Relickes. But these Criticks I will crosse with their own lessons: that variety delights: change of pastures makes fat cattell. And there is a time to pricke Flies with Domitian. The Duke of Bucking­ham brought an action vpon the Statute De scandalis magnatum against Lucas, for that hee said, that the Duke had no more conscience then a Dogge, and so that he might haue goods, hee cared not how he came by them: And recouered tenne pounds. Michael. 4. H. 8. Rot. 659. Hee might well haue sued him in the Starre chamber vpon the same words. Crompton reports that he saw the copie of the Record.

The Lord of Abergue-venny brought an action vpon the said statute against Cartwright, for that the defendant vttered, & nouellement counterfeit falsa noua del plaintiffe, to weete, that the Plaintiffe would wind the defendants guts about his necke. The defendant pleaded non culp. and in euidence the Plantiffes shewed a matter written to one B. wherein the defendant said, that he vnderstood by report, that the Lord spoke the aboue named words. Which was held for good euidence, and so it was found for the Plaintiffe. Whereby we may note, that to speake and to write is all one, for it is publike. Vide libr. intra. 13. that the fixing of a slanderous libell in an open place giues an action. Crompton report.

If a man speakes slaunderous words of the Prince, and [Page 158] is not punished within the time limited by the statute. 23 Eliz. cap. 2. he shall be punished by the statute of West. 1. viz. he shall be imprisoned vntill he findes the first Au­thor that spake them: according to W. 1. cap. 33. not ac­cording to the aduise of the Councell, for that is, when the slaunder toucheth Noblemen, and great officers ex­pressed in the statutes made. 2. R. 2. cap. 5. 12. R. 2. cap. 11. and not the King, for he is a person exempt, and not im­plied within those words: Great men or Nobles. One who had reported in the Countrey, that certainly warres were towards, so that wooll might not be transported ouer Sea that yeare, by which rumour the price of wooll fell, and was sold at a lesse rate, was summoned to ap­peare before the Kings Councell, and was fined and ran­somed to the King. 43. libr. Ass. 38.

If any makes a suggestion to the King himselfe, which is false, and some are thereby indemnified or hindred, they that make such false suggestions, shall be sent with the suggestion before the Lord Chancellor, the Lord Tre­surer, and his chiefe Councell, and shall finde surety to prosecute the said suggestion. And if he cannot proue this intent against the defendant by proces of law, he shall be imprisoned, and there remaine, vntill he satisfie the partie grieued his damages, and for the slaunder which he hath incurred through such occasion, and then he shall be fined to the King. Report ex 37. Edwardi 3. cap. 18.

One O. who had spoken slaunderous and horrible wordes of Queene Mary, was of them indicted, mentio­ning in the indictment, that he had spoken them contra formam diuersorum statutorum, without touching any in specie, and without saying, vnde scandalum in Regno inter Reg. & magnates vel populum suum oriri poterit, and was conuicted of them vpon his arraignement, and had iudgement of imprisonment, and to bee fined at the Queenes will, vntill he had found his Authour, according to West. 1. cap. 34.

[Page 159] One Smith of the County of Somerset Esquire, was fi­ned in the Star-chamber for slaunderous wordes, which he had spoken of one Sir Iohn Young Knight, which tou­ched his life, and which the said Smith could not proue, he was committed to the Fleete, and payed great da­mages vnto the Knight: and yet notwithstanding hee might haue had an action vpon the case at the Common law. Report Crompton.

One L. of Kent Gentleman was punished in this Court, for falsly and malitiously going about to proue one that was his Cousin to be a Traytor; wherfore he was ordred to ride about Westminster hall, with his face at the Horse taile. Circa. 27. Elizab.

A Knight of the Countie of North. was fined at a great summe in the Starre-chamber, because he permitted a seditious booke, called Martin Marreprelate to be im­printed in his house. 32. Eliz.

If one speake scandalous wordes of an Arch-bishop or Bishop, he may sue him in this Court to haue him puni­shed; or else he may haue an action vpon the Statute de Scandalis Magnatum, as happened in Sandes his case, Arch-bishop of Yorke, betwixt him and one Sir Robert Stapleton Knight, in the Star-chamber.

One parleyed of Dyer, Lord chiefe Iustice of the Kings Bench, that he was a corrupt Iudge; for which he was con­uicted in this Court of Star-chamber, and adiudged to stand vpon the Pillory.

One had cast abroad slaunderous libels of the Bishop of C. circa 20. Eliz. and was punished in the Star-cham­ber.

The said Crompt on makes a Quaere, whether a man ha­uing spoken slaunderous wordes of a Noblewoman may be sued vpon the Statute de Scandalis Magnatum, but doubts not of his punishment in the Star-chamber. And I haue heard it of credible persons, that in the last Queens time of famous memory, a Master of Arte, sometimes [Page 160] fellow of Martin Colledge in Oxford, lost both his eares by order of the said Court of Star-chamber sor his per­cmptory speeches, that he had vsed his Mistres, a great Lady carnally, and was secretly contracted vnto her. For proofe whereof, hee offered to disclose certaine priuie markes on her body.

It was resolued by the whole Court of the Kings Bench, that for any matter contained in any Bill, which was exa­minable in the Star-chamber, no action lay, although the matter was meerely false, because it was done in the course of iustice. But if one exhibites a Bill in the said Court, for matters not determinable there, as for murther, or pyracie, which cannot be by English Bill, but by way of indictment in Latine, then he may be sued for the De­traction, and pay damages. Report. Cooke. 34. Eliz. inter Sir Richard Buckley pl. & Owen Wood def. en Banke le Roy.

LINEAMENT. XIII.

NOw let me draw neere to a more resplen­dant light, to your rich magazin of laws, Right learned Cooke, Englands admired Bartole, in whose profound intelligence concur the spirits of many famous wights, not after the Pythagorean transmigration, but after the transmutation of Elisha, which receiued the spirit of Elias. For who knowes not, that the obscurest and doubtfull Reports of Dier, Brooke, Plowden, and of many other sage Writers, are most plainely reconciled in your Reports, with mellifluous iudgements of your owne conceits? I will therefore aduenture (like Noahs Doue) [Page 161] to crop some of your choysest O liues.

Touching Defamations determinable in the Ecclesia­sticall Court, it was resolued in the Kings Bench, betwixt Palmer and Thorpe, according to the right learned colle­ctions of Sir Edward Cooke Knight, Lord chiefe Iustice of the common pleas, en le quart part de ses reports, that such defamations ought to haue three things incident. First, that they concerne matters meerely spirituall and deter­minable in the Ecclesiasticall Court, as to call a man He­reticke, Schismaticke, Aduowtrer, Fornicator, &c. Second­ly, they must concerne matters meerely, and onely spiritu­all; for if such defamations touch any or some thing de­terminable at the common Law, the Ecclesiastical Iudge shall not take knowledge thereof. Thirdly, although that such defamations be meerly and onely spirituall, yet not­withstanding he that is defamed cannot sue him there for amends and damages, but the suit ought to be onely for the punishment of sinne, pro salute animae, for the soules health. And for the first and second, which is incident, the case en 2 2. Edward. 4. 20. was recited to this effect.

The Abbot of S. Albons sent his seruant for a woman couert to come and speake with him. The seruant per­formed his Masters commaundement. And thereupon the woman came with him to the Abbot. And when the Abbot and the woman were together (the seruant which knew his Masters will) retyred from them, and left them together in the chamber alone. Then the Abbot said vnto the woman, that her apparel was grosse and course; to which the woman answered, that her apparell was ac­cording to her ability, and according to her husbands a­bility. The Abbot knowing in what things women re­pose their delight, replied vnto her, If she would be ruled by him, that she should haue as good apparell as any wo­man in that Parish, and sollicited her chastity. When the woman would not consent vnto him, the Abbot assaulted her, and would haue made her a lewd woman against her [Page 162] will; the which the woman would not suffer. Where­upon the Abbot detained her in his chamber against her will, to the entent, &c. The husband hauing notice of this abuse done to his wife, spoke of all this matter, and said, that he would haue an action of false imprisonment a­gainst the Abbot, for that he had imprisoned his wife; vpon which the Abbot adding one sinne to another, sued the innocent & poore husband for defamation in Court Christian, because the husband had published that my Lord Abbot had sollicited her chastity, and would haue made her a naughty woman. But vpon all this matter dis­closed to the Kings Court, the husband had a Prohibition, by reason that the husband might haue had an action at the common law, for this affault and imprisonment of his wife; although then at the first he had not any acti­on, nor peraduenture at any time would haue had. Yet because the scandall determinable in the Ecclesiasticall Court, was vpon all the matter being disclosed, mixt with a matter determinable at the common law; for this cause vpon motion made by the Abbots Councell to haue a consultation, in this case that was denied him by the Court.

For the third point, which is incident, viz. That the De­famed cannot sue for amendes and damage in Court 3 Christian, though it be meerely and onely spirituall. It was enacted Articul. cleri. cap. 1. 2. & 3. that the Kings Prohibition should hold place, if a Prelate enioyned a pe­nance pecuniary to any man for his offence, and it were demaunded. Notwithstanding if Prelates enioyne a pe­nance corporall, and the party will redeeme such penance by money, if the money be demaunded before a Iudge spirituall, Prohibition shall hold no place. But leauing the Statutes at large to be considered by the Reader, that de­sires to know them, I will returne to the Reports of that rare Treasurer of the common law Sir Edward Cooke, for words of detraction actionable, and forth explanation [Page 163] of the Ecclesiasticall power in such cases.

Anno 35. Eliz. Anne Dauies plaintiffe declared, that she was a Virgin of good fame, &c. Whereas one An­thony Elcocke, Citizen and Mercer of London, of the sub­stance and value of three thousand pounds, desired her for his wife; and for that cause had communication with Iohn Dauies Father of the said Anne, and was ready to conclude it: Iohn Gardiner defendant (premissorum non ignarus) to defame the said Anne, and to distaste the said Anthony from proceeding forward, vttered and publish­ed of the said Anne these wordes: I know Dauies daugh­ter well, mentioning the said Anne, she dwelt in Cheapside, and there was a Grocer that did get her with childe. And being admonished by some that were present and heard him, that he should be aduised what he spoke of the said Anne, he said further of her, I know very well what I say, I know her father, mother, and sister; and she is the youngest sister, and had the childe by the Grocer. By reason of which wordes the plaintife was greatly defamed, so that the said Anthony vtterly refused to take her to his wife. To this the defendant pleaded not guilty, and by a Nisiprius in the County of Buckingham the Iurors found for the plaintiffe, and assessed damages to two hundred markes; Then it was moued in arrest of iudgment by the Counsel of the defendant, that the said defamation of incontinen­cie concerned the spirituall and not the temporall iuris­diction. And therefore as the offence should be puni­shed in Court Christian; so the remedy for such defama­tion ought also to be there. For cognitio causae non spectat ad forum Regium. Euen so, if a man be called a Bastard, an Heretique, a Miscreant or an Aduowterer (because they appertaine to the Ecclesiastical iurisdiction) no acti­on lies at the common law. But it was answered by the plaintiffes counsell, and resolued by the whole Court, that the action was main teynable for two causes: first because that she was punishable by the Statute, de 18. E­liz. [Page 164] cap. 3. if she had a bastard. And although that forni­cation or aduowtry be not examinable by the common law, for that they are done in secret, and peraduenture are vncomely to be openly examined; yet neuerthelesse the hauing of a bastard is a thing apparant, examinable and punishable by the said acte. Secondly it was resolued, that the action was maintainable if the defendant had char­ged the plaintiffe but with bare incontinencie. For in this case the ground of the action is temporall; that is, shee was to be aduanced in marriage, and that she was defea­ted of it, and the meanes whereby she was defeated, was the said slaunder, which meanes tending to such an end, should be tried by the countrey.

So if a Diuine be to be presented to a Benefice, & one to defeat him of it, saith to the Patron, that he is an Here­tique or a Bastard, or that he is vnder excommunication; whereby the Patron refuseth to present (as he might ve­ry well, if the imputation were true) and, hee loseth his preserment, he shall haue an action vpon the case for the scandals tending to such an end.

Likewise if a woman be bound, that shee shall liue continent and chaste; or if a lease bee made vnto her, Quamdiu casta vixerit, as long as she remaines chaste, in these cases incontinency shall bee tried by the common law. P [...]pham chiefe Iustice said, that if one speakes of a woman, which is an Inne-holder, that she hath a great and infectious disease, by which shee loseth her guestes, she shall haue an action vpon the case.

In the Kings Bench betwixt Banister and Banister, it was resolued, where the defendant speakes of the plain­tiffe (being sonne and heire to his father) that he is a Ba­stard, an action lies vpon the case; for that tendes to the disinhe [...]iting of the land, which descends vnto him from his father: but it was resolued▪ if the defendant pretends, that the plaintiffe is a bastard, and that himselfe is next heire, there no action lies; and that the defendant may [Page 165] shew by way of barre, if the Plaintiffe omits it in his bill.

LINEAMENT. XVI.

SEnsus verborum est duplex, mitis & asper; & verba accipienda sunt in meliore sensu. 1 The meaning of words is twofold, mild and rough, or vncharitable: and words are alwaies to be accepted in the milder sence. As for example, Edward Danney vicar of Northelingham sued vpon the statute de scandalis magnatum by Henry Lord Cromwell Plaintiffe, for his cholericke answering him being a Baron of the Realme, in these words: It is no maruell that you like not of me; for you like of those, that maintaine sedition against the Queenes proceeding. The defendant construed this word sedition, seditiosam doctrinam or factious Preach­ers, which by the said Lords countenance (as he suppo­sed) inueighed against the booke of common prayer e­stablished anno primo Eliz. though the strict sence of this word Seditio is as much to say, as seorsim itio magni populi, quando itur ad manus: Sedition properly is publike and violent. But God forbid that the words of one being like vnto wind should be taken by parcels against the inten­tion of the partie by such a strict & Grammaticall con­struction, Quia quae ad vnum sinē loqu [...]t a sunt non debent ad alium detorqueri, What are spoken to one end, ought not to be wrested to another end. Therefore a Iudge must enter into the consideration of all the pr [...]ce­dent parlance and words, which import the true cause and occasion, and which manifest their true sence, [Page 166] According to that saying: Sensus verborum ex causa di­cendi accipiendus est, & sermones semper accipiendi sunt se­cundum subiectam materiam. The meaning of words is to be taken out of the occasion of speech, and speeches are alwaies to be taken according to the subiect or mat­ter in hand.

In actions for scandalous detractions the Defendant may iustifie the words, or confesse then, or shew by speci­all 2 matter, that the words be not actionable, and then the Defendant shall not be vrged at any time to a gene­rall issue. For albeit he doth vary from the Plaintiffe in the sense and quality of the words, yet notwithstanding that is no cause to chase him to a generall issue. As for example, the Plaintiffe chargeth the Defendant with vn­lawfull maintenance, the Defendant may iustifie by way of lawfull maintenance, and may plead the generall issue. In like manner one chargeth a man with these wordes: Thou art a murtherer. The Defendant may iustifie the words, and declare how that the Plaintiffe told him, that he killed diuerse hares with certaine engines: and there­upon the Defendant said vnto him; Thou art a murtherer, meaning the hares, which he killed.

Out of these obseruations the Reporter Sir Edward Cooke, that peerelesse Phoenix of the Common law, giues 3 vs two excellent points of learning in actions of slaun­ders. First, to obserue the occasion and cause of their par­lance, and how that may be pleaded in the Defendants excuse. Secondly, although your opinion be, that your Clients case is cleere, and his matter in facte plaine, yet hazard not the matter vpon a demurre, wherein perhaps, vpon pleading or otherwise more matters will arise, then you knew before. But first take aduantage of spe­ciall matters in facto, by which the true sence and cohe­rence of the words may be gathered in fauour of the De­fendant, and reserue matters de iure, which alwaies arise vpon matters in facte vnto the last, and neuer demurre at [Page 167] the first in law. Seeing that after the triall of matters in facto the matter de iure shall be safe vnto you.

It was adiudged en Bank le Roy enter Cutler et Dixon. 28. Eliz. that if one exhibits Articles to Iustices of peace 4 against a certain person containing great abuses and mis­demeanures, not onely touching the Petitioner himselfe, but many others, and all to the entent, that he might be bound to his good behauiour: In this case the partie accused shall not haue any action vpon the case for any matter comprehended in those Articles; for in that case they pursued but the ordinary course of iustice. And if actions were permitted in such cases, they who had good cuase of complaint durst not complaine for feare of infi­nite vexations.

Master Stanhope being a Iustice of Peace, and Suruey­our of the Dutchie of Lancaster was detracted with these 5 words: Master Stanhope hath but one Manour, and that he hath gotten by swearing and forswearing. It was adiud­ged, that these words were not actionable. First, be­cause that they were too general; and those words, which shall charge any man with an action, on which damages shall be recouered, must haue a conuenient certainty. Secondly, the Defendant charged not the Plaintiffe with swearing or forswearing, for he might obtaine a Manour by swearing and forswearing, and yet he did not procure nor assent vnto it. Also, words which maintaine an action must be directly applied to the Plaintiffe in regard of the damage, which he sustained by the scandall.

If one impeach another, that he hath forsworne or periu­red himselfe; that beares no action for two causes. First he 6 might be forsworne in vsuall communication, Quia benig nior sententia in rebus generalibus seu dubijs praeferenda est. A milde interpretation is to be preferred in generall or doubtfull matters. Secondly it is an vsuall word in our passion & choller for one to say to another, thou art▪ a Vil­aine, a Rogue, or a Varlet, &c. These or the like words will [Page 168] not maintaine an Action. For Boni Iudicis est lites diri­mere. It is the part of a good Iudge to take away strife, and causes of strife. But if one speakes to another, that he is forsworne or periured in such a case; for such words the Action is good, because that it appeares by these words, that hee hath forsworne himselfe in iudiciall procee­dings.

Sir Christopher Wray Lord Chiefe Iustice said, that al­though slaunders and false imputations are to be repres­sed, 7 for that many times à verbis ad verbera peruētum est, from words men come to blowes; yet he said, that the Iudges haue resolued, that Actions for scandals must not be maintained by any strained construction or argu­ment, nor must they extend any fauour for their support. Seeing they abound in these daies more then in times past; and the intemperance together with mens malice encreaseth. Et malicijs hominum est obuiandum. They must meete and preuent mens malice. Besides in our Law Bookes, Actions for scandalles are very rare; And those which are reported are for words of eminent slan­der, and of great importance.

This moued the Court of the Kings Bench to denie a Procedendo to haue an Action of slaunder for calling one 8 a whore, tried in London. For the Defendant had remo­ued it thence by an Habeas Corpus into that Court. And it was affirmed by the whole Court of the Kings Bench, that a custome to maintaine actions for such brabling speeches is against law. Licet consuetudo sit magnae au­thoritatis, nunquam tamen praeiudicat manifestae veritati. Although that custome be of great authoritie, notwith­standing it doth neuer preiudice manifest truth.

To say, that a man is detected for periury in any Court is not actionable: for an honest man may be detected, 9 but not conuicted. And euery man which hath a Bill of periury against him exhibited, is detected. 37. Eliz. inter Weauer Plaintiffe, & Cariden defendant.

[Page 169] To report, that a man hath killed his wife, and she a­liue, 10 the Defendant may therefore demurre and no acti­on lies. But it is otherwise if she be dead. 39. Eliz. in commune Banco inter Snag. arm. Plantiffe, & Gee Attur­ney de mesme le Court, Defend. So one Allen hauing spokē these words of Eaton Plaintiffe: He is a brabler and a quarreller, for he gaue his champion counsell to make a deed of gift of his goods to kill me, and then to sly out of the countrey: but God preserued me. Vpon great deliberation and aduise, it was adiudged, that in this case the words were not actionable, for the purpose and intent of a man without an act is not punishable by law. Ubi non est lex ibi non est transgressio quo ad mundum. Where there is no law, there is no transgression in the sight of the world. And although that for such a Conspiracy a man may be punished in the Court of Starre Chamber, that comes to passe by the absolute power of that Court, and not by the ordinary course of law.

In euery Action vpon the case for slaunderous words, two things are requisite: first, that the person which is 11 scandalized be certaine. Secondly, that the scandall be apparant by the words themselues. And therefore if any one saith without any precedent communication, that one of the seruants of I. S. (he hauing diuerse) is a noto­rious felon or Traitour; there, for the vncertainty of the person, no action lies: and an innuendo an iteration or re­petition of words cannot make him, certaine. As he is sick of the pockes the French pockes, this innuendo and itera­ting of the same wordes makes not the proper office which it ought; for it contends to extend the generall words being the Pockes to the French Pockes by an ima­gination of an intent, which is not apparant by any pre­cedent words, whereto the iteration might be referred. And the words themselues must be construed in mitiore sensu, in the milder sense. To conclude, 42. Eliz. en Bank le Roy entre Iohn Iames, Pl. & Alexander Rutlech Def. [Page 170] it was so resolued that the office of an innuendo a reitera­ting is to containe and designe the person himselfe, or the very word which was certainly named before, and in effect was in place of a (praedict) the aforesaid thing, or the aboue named person. But a reiterating or repeating cannot make a person certaine, which was vn­certaine before, for it would be an inconuenience, if actions were maintained by an imagination of an intent, which appeareth not by the words, vpon which the A­ction is founded, but all is vncertaine, and subiect to de­ceiueable coniecture.

The Iudge must note the very words of Detraction, whether they be Adictiues or Substantiues, for some­times 12 Adiectiues will maintaine actions, and somtimes not. They are actionable, first, when the Adiectiue pre­sumeth an act committed. Secondly, when they scanda­lize any in his office, function or trade, whereby he gets his liuing. As if one saith, that such a man is a per [...]ured knaue, there, it behooues an Act to haue bene commit­ted, otherwise he could not be termed periured. So if a man saith of an Officer or Iudge, that he is a corrupt Offi­cer or Iudge, an action lies for both causes. First, because it implies an Act done. Secondly, it is slaunderous vnto him in respect of his Office. But if one calles another a sedicious fellow, a theeuish knaue, there, no action lies, be­cause the words import not, that he hath commited se­dition or felony, but they are Adiectiues, which import an inclination thereto.

Likewise, though the former words of a mans speech were actionable vttered alone, yet if there follow after, a subsequ n [...] explanation of the said words by the De­fendant without delay or interlocution, they be not acti­onable, for the latter words extenuate and qualifie the former, and also expound the speakers meaning, as thou art a theefe, for thou hast stollen my Apples or Hops out of my orchard, which latter words mitigate the proper sence [Page 171] of this word theefe, which of it selfe (though generally spoken) would maintaine a brabling action. And it is the office of Iudges vpon consideration of all the words, to collect the true hope and intention of him that speaks them, without partiality or fauour, Per Popham chiese Iu­stice & totam curiam 44. Eliz. en Bank le Roy. Brit­tridge case.

LINEAMENT. XV.

IN the case of L. P. in the Star-chamber Paschae. 3. Regis Iacobi. against whom the Kings Atturney, proceeded on his owne confession, Ore tenus, for the composing and publishing of a certaine Libel in mee­ter, wherein Iohn then Archbishop of Canterbury, who was a Prelate of singular piety, grauity, and knowledge, and also Richard late Archbishop of Canterbury, were both of them traduced and scandalized by descriptions and circumlocutions, and not in expresse termes. In the said case these points were resolued.

Euery Libell which is called famosus libellus, or Infa­ma [...]oria Scriptura, is made eyther against a priuate man or against a Magistrate, or publique person. If it be made against a priuate person, that deserues a seuere punish­ment. For though the Libell be made but against one, yet notwithstanding it incites all them of the same family, kindred, or society to reuenge, and so tends consequently to quarrels, & to the breach of the peace, and may be the cause of effusion of bloud, and of great inconueniences. If it be made against a Magistrate, or any other publique person, that is a greater offence; for that concernes not onely the breach of the peace, but the scandall of the go­uernement: [Page 172] for what greater scandall of the gouerne­ment can there be then to haue corrupt or wicked Ma­gistrates appointed and constituted by the King to go­uerne his subiects vnder him? And there cannot be a greater imputation to the State, then to permit such cor­rupt fellowes to sitte in the sacred scate of Iustice, or to haue any medling in, or concerning the administration of Iustice.

Albeit that the priuate man or Magistrate be dead at the time when the Libell was made, yet that is punisha­ble: for in the one case it prouokes others of the same fa­mily, bloud, or society to reuenge and to breake the peace. And in the other case the Libeller traduceth and slaundereth the State and Gouernment, which dieth not at all.

A Libeller that is called famosus defamator shall be punished eyther by indictment at the common law, or by Bill if he denies it, or Ore tenus by his confession, in the Star-chamber: and according to the quality of his offence he may be punished by fine or imprisonment, and if the case be exorbitant, by Pillory and lesse of his cares.

It matters not, whether the Libell be true, or whether the party against whom it was made be of good report, or of ill report: for in a setled State of Gouernement the party grieued ought to complaine for euery iniury done vnto him by ordinary course of law, and not by any meanes to reuenge himselfe, eyther by the [...] course of Libe [...]ling, or other wayes. He that killeth a man with his sword in combate, is a great offender: but he is a grea­ter offender, that poysoneth one; for in the one case h [...] that is openly [...]slaulted can defend himselfe, he knowes his aduersary, and may dee his endeuour to pr [...]u [...]ut him: but poysoning may be done so secretly, that no man can defend him selfe against it. Wherefore the effence is more dangerous, by reason that the [...]ffender cannot be easily knowne. And of the same nature is Libelli [...]g. It is se­crete, [Page 173] and dispoiles a man of his fame, which ought to be more pretious vn to him then his life: and it is very hard to finde out the Authour of an infamous writing. Diffi­cillimum est inucnire Authorem infamatoriae scripturae; and therefore when the offender is knowne, he ought to be seuerely punished.

Euery in famous Libell is eyther written or vnwritten, aut est in scriptis, aut sine scriptis. A scandalous Libell, which is written in scriptis, is when an Epigram, Rime, or other writing is composed or published, to the note or contumely of another, through which his same or digni­ty might be preiudiced. And such a Libell may be pub­lished. 1. verbis aut cantilenis, by words or songs, as when it is maliciously repeated or sung in the presence of o­thers. 2. Traditione by delinerie, when the Libell or any copy of it is deliuered ouer to scandalize the party. Famo­sius libellus sine scriptis, an vnwritten Libell may be made first by pictures, as to paint the partie out in any shameful and ignominious manner. Secondly by signes, signis, as to fasten a gallowes or other reproachfull signes at the parties doore, or elsewhere.

And it was res [...]lued, Michaell. 43. & 44 Elizabeth. in the Star-chamber in Hally woods case, that if any one findes a Libell, and would preserue himselfe from dan­ger, if it be composed against a priuate man, the finder ought eyther to burne it, or sorthwith to deliuer it to a Magistrate: but if it concernes a Magistrate, or any other publique person, the finder must cut of hand deliuer it to a Magistrate, to the [...]nt [...]nt that by examination and industry the Authour may be sound and punished.

Libelling and calumniation is an offence against the law of God.

For it is written No [...] facies calumniam, proximo, thou [...]. 17. shalt not reuile thy neighbour.

a In cogitatione [...]uane detrabas Regi, nee in secreto cu­biculi [Page 174] tui diuiti maledices, quia volucres coeli portabunt vo­cem tuam, & qui habet pennas anunciabit sententiam. Psal. 68. 13. Ad­uersus me loquebantur qui sedebant in porta & in me psalle­bant qui bibebant vinum. Iob 30. Filij stultorum & ignobilium & in terra penitus non parentes, nunc in eorum canticum ver­sus sum, & factus sum eis in prouerbium.

It is obserued, that Iob was the mirrour of patience, as appeareth by his intemperate wordes, and became Quo­dammodo, after a sort impatient, when Libels were made of him. Whereby it appeares, how forcible they were to prouoke impatience and contention. Likewise there are certaine notes whereby a Libeller may be knowne, Quia tria sequuntur defamatorem famosum, because three things doe follow a notorious Libeller. 1. Prauitatis incrementum, increase of lewdnesse. 2. Bursae de cremen­tum, euacuation of the purse and beggerie. 3. Consci­entiae detrimentum, shipwracke of conscience.

LINEAMENT. XVI.

COurteous countrey-men, vnderstanding spirits, whose hap it is to be enrankt into impanelles, according to the auncient lawes and liberties of this our flourish­ing Common-wealth, yee haue heard with your externall cares (and I pray God that the same may be internally enrowled in your consci­ences with eternall characters) euen Princes, Iudges, Pro­phets, Apostles, yea, and our Sauiour Christ himselfe, all of them possessed with the powerfull gifts of the holy Ghost, to proclaime, to declaime, and to denounce (as Gods Heralds with holy Trumpets) decrees of death and defiance, of damnation with euerflaming vengeance a­gainst [Page 175] the Diabolicall Detractors of the Heauenly Deity, and of his Diuine similitude here on earth. Ye haue like­wise heard, nay, ye haue beene oculati testes, cleere eye witnesses, that the moderne lawes of our Countrey haue condemned periuries and scandals with excommunicati­on, the most grieuous and greatest censure, that the Church can giue, with mulcts and fines, with imprisonment, with pillories, with disgraces worse then death it selfe. [...]. The foole becomes wise and warie af­ter miscrie, or as our English prouerbe teacheth, The burnt childe will take heede of the fire. Let the precedent examples of other mens falles and follies exhort you to remember your Christian dueties, and specially now at this instant, since that yee are called and sworn as precise Patriots, as chosen vessels of honour, of an honourable cor­poration, to edifie, to doe your best endeuour towards the repairing of the Lords Temple, though it were but by tempering of Lime (whereto the Noblest is vnfit) by transferring of stones, by carrying of clay, sand, haire, wooll, or rather then nothing, in conuaying of Oyster­shels: 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 [Page 176] 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.

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 Mo [...]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 [...]ayling and reuiling. Let Barrabas 1. Reg. 2. be found, as a notorious felon. Enquire whether Big­than and Theres haue committed treason against the Ester. 2. 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 [...]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.

[Page 177] 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, [Page 178] 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 of God from the sonnes of B [...]lial, to the glory of his heauenly Ma [...]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 Diuo [...].

LINEAMENT. I.

IN the precedent Cir­cles 1 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 Miner­u [...]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, [Page 180] 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 for [...]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 Prometh [...]us to rob God of his [...]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 [Page 181] Chymist God inhabites, without hope of redemption.

In execution of which important charge, I doubt not 1 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 Magi [...]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.

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 [Page 183] 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 Lord my Sa­uiour. O men of little faith, nay rather of no faith! your difference and distrust in spirituall matters wrought and brought in all these fables and foolish fopperies. The more wicked ye be, the more ye feare, and the more ye feare, the more phantasies run to your headlesse braines. Your guilty consciences seared with the scorching fire of your iniquities become so appalled, that ye quake and shake, like aspen leaues; ye feare the moone-shine in the water, ye feare your owne shadowes, and tremble with the Maiestie of Gods iudgements, as malefactors going to execution, or as that Gentleman of Padua, who ouer night hearing that he should be put to death the next morning after, tooke such an inward conceit (though this was but a false alarme) that the next morning his youthfull haire was sodainly committed into a siluer co­lour. Spirituall courage descendes from heauen: spiritu­all cowardize springs from flesh and bloud corrupted with blacke melancholy, the Diuels breath thickned to a pestilent exhalation. Wherehence weake men begat that venefique verse:

Flectere si nequcam superos Acheront a mouebe.

If heauen heares me not, I'le downe to hell.

LINEAMENT. III.

TO confirme the premisses, I will lay downe before you the opinion of that wise man, which wrote the booke of Wisedome, which likewise proues, that feare was the chiefest inuenter of the Di­uels miracles and strange sights.

VVhile they thought to be hid in the darknesse of their sinnes, they were scattered abroad in the very middest of the Wisd. cap. 17. darke couering of forgetfulnesse, put to horrible feare and wonderously vexed. For the corner where they lay hid, might not keepe them from feare, because sounds came round about them, and vexed them, yea many terrible and strange visi­ons appeared vnto them.

They were sometimes chased with monstrous apparitions, and sometimes they swoooned as their owne soules had be­trayed them: for an hastie feare, and that was not looked for, came vpon them.

They were all bound with one chaine of darknesse: whe­ther it were a blasing wind, or a sweete song of the birds a­mong the thicke branches of the trees, or the vehemencie of hasty running water, or great noyse of the falling downe of stones, or the running of playing beasts, which they saw not, or the mighty noyse of roring wild beasts, or the sound that answered againe in the hollownesse of the mountaines: which we call Eccho, these terrible things made them swooone (for very feare.)

LINEAMENT. II II.

SOmetimes naturall things (because they are vnusuall and seldome seene) doe af­fright and astonish our weake conscien­ces, as if we had seene a Spirit, specially, if they happen in the night time, when we sit darkling, or if we passe by any Churchyard, or where any man was lately killed or han­ged. Sometime the very sudden talking about such strange apparitions in the nights doth produce a sudden alteration in our vnsetled minds, and the rather, if we know our selues guiltie of some deadly sinne, as of adul­tery, malice, or such like. Yea, Papists by reason of their superstitious legends, which their Confessours and graue Fathers haue so firmely euen with their nurses milke im­printed in their thoughts, I say, these credulous people by Gods iustice are confounded with ridiculous toyes, & otherwhiles with their owne conceit, according to that, They feared where no feare was. Because they stop their eares from hearing the Gospell, and shut their eyes from reading the truth, therefore doth God send such light things to terrifie their vnrighteous hearts. When we pray vnto our Creator, they pray vnto Creatures. When we craue to be holpen by the onely helper and Sauiour of the world, Iesus Christ, they pray vnto them, that sometimes were sinners here on earth, trusting in Beads, Crucifixes and other stocks or Idols, reiecting spirituall light and spirituall comfort. As for example, I remember about eight yeares ago, in passing ouer the Pyrences be­twixt France and Spayne, when I and others then in company hauing lost our way, and also being benighted and fearing to be assaulted by wild beasts began to draw [Page 186] out our weapons for feare of the worst, a certaine Semi­nary scholer newly come from Doway, armed himselfe with his Beades, putting them about his necke, and saying vnto vs, that he cared not for all the Beares of the world, as long as he had those Beads about him, which as he al­ledged, were consecrated by the Popes owne handes. Whereby a man may note to what superstition and fol­lies this sect is drawne, that from the Spirit of God they betake themselues to earthly hopes. No maruell then that they are also blindfolded in attributing such beleefe to Goblins and Sprights.

The simpler sort when they behold but a firedrake, a flaming meteor, the shooting of the starres, or candles a­bout dead mens sepulchers, (which indeed are no other then sulphureous exhalations.) Presently they giue out that they saw Sprights or Diuels. And if they had not so­dainly crossed themselues, they had beene taken tarde and slaine.

Others haue beene put to great feare by looking on shining worms, on bones of newland fish, or on a kind of rotten wood, which shine very bright in the night time.

Some againe haue trembled in their beds at the sud­den rumbling and noyse, which Cats, Rats, or Mice haue made in searching for their prey: or at the stirre and coile which disguised sprights haue caused. Many pageants haue beene practised with the benefit of the night to the great terrour of them, that were not very wise: some haue wrought wonders, by walking on the water vpon stilts, I meane vpon deepe waters, as others haue walked with large soles of corke.

I haue likewise heard of some Conicatchers that went currant for Coniurers, who to gaine themselues estima­tion among fooles, haue purposely in the fields placed in a darke night creuises or tortoises aliue with burning candles on their backs, onely to make them beleeue that they were creeping Diuels.

[Page 187] Some haue taken Echoes for Sprights, as he of whom it is reported, that a Goblin had welnigh caused him to be drowned, whereas indeed it was no other then the rebounding or reflecting backe of his owne voyce. For when he asked a farre off: Can I passe ouer? the Echo an­swered▪ passe ouer.

Many men haue beene abused by meanes of knaues voyces entonneled in long reeds or canes, which alte­red the tune of their voyces.

If our iudgement, vnderstanding, and sences being sound and whole be thus deceiued and deluded with such a deepe apprehension of feare; much more must we thinke, that they will enduce vs to blabbe out prodigies and monstrous wonders, if they were depraued and hurt in their Organs, specially in their braines.

LINEAMENT V.

IN the 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 [Page 188] 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 execution [...]r of his iudgements.

LINEAMENT VI.

NEuerthelesse, if we may beleeue ancient Historiographers, the Diuell commonly 1 haunted diuers simple wretches in times [...]ast, when all the world wondred after the [...]e [...]st of the Sea vpon whose seuen heads Apoc. cap. 13. was the name of blasphemis: I meane, when our fore-parents worshipped the high Priest of the [Page 189] 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 King Iames in Demonolog. 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 Mai [...]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, King Iames in Demonolog. 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 B [...]armia vnder the Northerne pole, [Page 190] 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 Apoc. 12. 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 Apoc. ibid. 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 Apoc. 11. Ibid. cap. 16. 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, [Page 191] which none can denie; as that Spaniard alleadgeth: Algunas y aun muchas yo creo, que deuen de ser menti­ras Torquemada en iar din de flores curiosas. Collo­quio tercero. 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 is, whether that power of his be suppressed, now that miracles are ceased? For then God caused such strange actions to en­sue, whereby his Gospell might be confirmed. Surely in my iudgement, where the Gospell flourisheth, there the Diuell dares not draw nigh: and if he appeared accor­ding to the relation of such as wrote of his miracles, he neuer appeared but vnto them (who like vnto Caine vt­terly dispaired of Gods grace) to simple wretches, and to grosse headed folkes. His chiefest plot and practize is to vndermine the reasonable will, and to seduce men from the operation of Goodnesse. For this cause he is called the Accuser, the Prince of the aire, the Prince of this world, that is, the great spirituall Tempter of Mankind, for whose sake this world, and all the crea­tures therin were made.

LINEAMENT. VII.

BVT here our Popish miraclemongers wil obiect, that the Diuell cannot be coniu­red without Masses, Holy water, or charmes of a consecrated person. The Di­uell (say they) will not obey any of our Religion. O generation of Vipers! Is not the fulnesse of your sacriledge come in before the Lord? Are not the Bulles of Basan so fat, that they cannot hold out any longer? Yea euer since Printing rose vp by the mouthes of babes and infants the Lord hath confoun­ded your quirks, quillets, and transubstantiate quiddities. Your fat lieth in the fire, your Masses bring in but small masses of money. Your Holy water is become dead like a stinking stange. The glorious brightnesse of Christs comming, the forerunning word of euerlasting life hath almost abated all your lying wonders, your coniurations, yea, and your chiefe Patron of policie; onely for the triall of the Elect, ye are permitted, dispensed, and tollerated to dwell among vs, as the Chanaanites and Philistines a­midst the Israelites. Ye are permitted, as the ministers of Sathan to tempt Christs flocke, that the great Iudge may commend their constancy. Neuerthelesse I am sory (I speake after flesh and bloud) that your stinges, according to our Acts of Parliament, voce populi Christiani, being voce Dei, are not quite abolished.

This sting a graue and a great man of this Kingdome felt, when he was seduced to send ouer Sea his sonne, that [Page 196] lay possessed with the spirit of frenzie. The spirit of fals­hood made him beleeue, that holy water and masse-hea­ring would chase away the Diuell, if it were a Diuell. At Pont y Musson in Lorraine it was my hap to meete with the said diseased Gentleman in an English Priests house, where he soiourned, his friends expecting his deliuerance by the Spirit of illusion, by vertue of the Masse and of the sanctified water. But all the fat fell in the fire, and he poore Gentleman left still vncured, hauing formerly bin bound in a cradle, besprinckled with holy water in time of Masse, and so continued bound for three dayes together in the Church. A most fearefull vsage, able to driue a whole man out of his wits. His friends hearing at length that the matter fell not out correspondent to their expectati­on, they sent him to Padua for the tempering of his braine, by the Phisitians of the body, where I met him a­gaine with his Curator, who told me the whole businesse and circumstance, and how the spirit would not be dis­lodged for all their holy water. Now their generall opi­nion was, that eyther it was a stubborne spirit, vnremoue­able by exorcismes, or else the patient was sicke with ex­treme choler or melancholy.

Likewise to confirme their false doctrine with false miracles by the Diuels instinct, they coined many ficti­ons, and such as the eares of the Elect would glow to heare. These fopperies, as treacherous spirits out of the woodden horse of Troy, our subtle Sinons coniure vp for worldly respects, and chiefly, lest their Pontificiall purple robes or scarlet habites be altered to another colour of a baser graine. Among many miracles in their lying Le­gends, they recorde, that a Religious woman hauing put a sanctified hoast into her hiue of Bees to make them fruit­full, in steed of increase found a little Chappell of Hony and Waxe built in the hiue, with doores and windowes, with an Altar, with a Steeple of Belles, and also that the Bees had laid the hoast vpon the Altar, with melodious [Page 194] noise flying round about it. Thus the Diuell sometimes playeth the part of a Mountebanke, venting out his coun­terfeite wares vnder the faire colour of sanctification, some othertimes he seemes to raise vp himselfe really at sinfull mens commaunds, and all for the establishment of the scarlet coloured beast, the Pope and his Cardinals, whose Kingdome he wots well cannot chuse but decline without such trash, trickes, and trumperies. And for their concealements he beates this ambitious lesson into our Canonists heads, that it is sacriledge to reason about the Popes deedes, whose murthers (say they) are excused like Sampsons, whose thefts like the Hebrewes, whose adulteries D. 40. Non nos Gloss. § quis e­nim. like Iacobs.

After mens deathes the Diuell eyther by himselfe, or 2 by his agents, wicked worldlings, seemes to appeare vn­der the person of a Samuel, and will not be coniured back without such Popish bables; thereby setling his Repro­bates in their reprobate natures. But most of all I cannot but wonder what phantasie possesseth men, when they publish miraculous lies, derogatory to their credites, that be liuing, and able in their liues time to retort the whet­stone vpon them. Surely I can deuise none other excuse on their behalfe, then that such miracles of strange sights were inuented by them of Diuellish policy, to make their profession famous among the simple, and on the other side to withdraw the Protestant from the true worship of God. As for example; the Diuell forseeing, that by Luthers preaching he was like to lose many of his guests, euen in Luthers life time, soborned one of his false Pro­phets to set out a booke in print of Luthers death. The same very day when Luther died (as this Homeromastix reported) many that were possessed of Diuels in a towne of Brabant (which lay distant from the place where hee was supposed to die, aboue three hundred miles) were suddenly deliuered, and not a long time after repossessed againe. And when it was demanded of the Diuels, where [Page 195] they had beene? They answered, that by the appointment of their Prince they were called forth to Luthers Funcral. Which likewise was proued to be true, because a seruant of Luthers, that was in his chamber when hee died, ope­ning the casement to take the ayre, saw a great number of vgly Spirits hard by the window, leaping and dancing. Afterwards when Luthers body was laid in his graue, presently there arose a tumultuous noise and terrible sound, that the earth seemed to moue. The next night after they heard a louder noise then before about his Tombe. For which cause in the morning they opened his Tombe, where in stead of his corps they found but a foule fauour of brimstone.

The copie of which Pamphlet, when Luther read, he subscribed these wordes: I am sory that God is iniuried by this fiction. Otherwise I can but smile at the Diuels malice, wherewith he and his complices the Papists pur­sue me. It is strange to see with what impudence these iugling Priestes dare diuulge such a notorious lie of him, whom his owne neighbors and Countreymen know better then they or any other forrainers. This I can te­stifie, that throughout all Germany, where I trauelled, his memory is blessed, his birth-day solemnized, and himselfe reputed for a second Elias. But (as I said before) our Ido­latrous Euchanters in policy inuented this fable for the glory of their Hierarchy, which God peruert like Achi­tophels deuises.

Hereby we gather, that most of our Countrations, lying miracles, and foolish fables were deriued from the Papists for the corrupting of the simpler sort, and that of right Coni-catchers are termed Conturers, and wizards witches. Onely they differ in this, that the Cont-catcher and Wi­zard receiue their knowledge by an infolded or implicite suggestion in their braines from the Diuell; and that the Coniurer and Wtich reape with the Diuels sickle more o­penly; yet both of them ioyne in the effect, to deceiue [Page 193] and to make a prey of our vnderstanding.

But here I must tell you one thing worthy the obser­uation, 3 that euen as the Papists will not see their mystical Antichrist, (though that which with-held his publique re­uiling 2. Thes. 2. till this time be in a manner taken out of the way, to wit the glory of the Romane Empire) no more then the Iewes would see their Messias, (though likewise that which withheld his reuealing til his destinated time was taken out of the way, to wit, that the Scepter should not Gen 49. depart from Iuda, nor a Law-giuer from betweene his loines, vntill Shiloh came, which was Christ): so we o [...] the reformed Church besotted with childish credulity will not beleeue the truth, though it be felt with handes, (as they say) and shewed vs by demonstrations infallible, that Coniurers and Wiches can act no miraculous matter of moment at all (their chiefe Master himselfe being but a lier and impostor) howsoeuer Frier Bacon with his brazen head (which he purposed to set vp in Salisbury-plaine for the eighth wonder of the world) and the Popish Idolaters with their Masse-monging and Holy water went currant for graund Coniurers in olde time: Because they receiued 2. Thess. 2. not the loue of the truth, that they might be saued▪ therefore God sends them strong delusion, that they should beleeue lies. Wherefore let the faithfull accept this for a caueat, that when the Diuell takes vpon him to become terrified with the besprinckling of Holy water, with steele, or with the thundring Bulles of a Masse-Priest, he doth it onely of a politicke stratageme to confirme his adherents in such vaine fooleries, after the example of Tomyris, who fai­ned her selfe with all her troupes to flie, that thereby she might entangle Cirus, and giue him the greater foile. Whereto alludes that notable saying of our sage Solo­mon, He walked among the Papists by childish and affray­ing King Iames l. 2. D [...]monol. cap. 7. terrours, to mocke and accuse their childish errours. Yea, he walked among them the more familiarly vnder the ba­stard names of Larum, Lemu [...]um, Deorum Penatum, [Page 197] Laruarum, Dryadum, &c. outwardly seeming to care for their temporall profit, when as in truth his purpose was inwardly to worke them harme in their soules and con­sciences, that their wils and spirituall natures might be peruerted like vnto his.

LINEAMENT. VIII.

MIracles were rife in the Apostles time at 1 the first preaching of the Gospell, yea and many yeares after, euen as Reuelations were also common at the first promul­ging and publishing of Moses law. But afterwards through mens curiosity, ar­rogancy, and negligence they ceased like as the vrime ceased for a long time after Iosuahs age. The chiefe end of Miracles was lent by the Redeemer of the world to reconcile mens mindes vnto the puritie of the doctrine, which at the same time he sent to beare them company. Their end, I say, was that their energy and efficacy might moue mens steely hearts to relent and repent them of their abhominations; which preuailed in all those whom his prouident Father had sealed vp to be saued from the beginning. Whereby we may obserue, that the vertue of true miracles sprang from the goodnesse of the do­ctrine, which then the Lords great Ambassadour gra [...]fed [Page 198] towards the posterities of the elect. So that this godly doctrine separated such miracles from the Diuels deceits, from natures operations, and from mens inuentions. Their mutuall concurrence confirmed the spectators in their resolution, namely, that their preaching and tea­ching proceeded from the glorious light.

Sithence which golden age of the Gospell it pleased Apoc. cap. 2. the Lord according to his vnsearchable will, and accor­ding to Saint Iohns and Saint Pauls prophesies to leaue his Church soiourning in the solitary wildernesse, perse­cuted by the detracting Dragon, to suffer his two wit­nesses the true records on earth of the lightsome word that was incarnate for our saluation, to be mangled, mar­tyred, and massacred in the Citie of the spirituall whore, and so to permit a generall defection and departure from 2. Thess. cap. 2. the faith at the entrie of the Antichrist into the World (which continued well nigh eight hundred yeares) and thē true doctrine failing, true miracles failed. Which when the Diuell noted, he laid hold on that vile oportunity of Apostasie and generall defection of faith, and in steed of those true miracles he hatched false miracles according to his owne naturall dispose, lying wonders, and brought in canonization of Saints, whereof my selfe was an eye Apoc. cap. 18. witnesse in Millaine in the yeare 1603. adoration of sin­full men, masses for the dead, marchandizes of humane soules, Gods of golden beads, of holy water, of crucifixes, and also old wiues tales, whereof the Popish Legends are as full, as euer Diomedes his stable was of prodigious dung. Many miracles were fathered vpon giddy headed people in their death beds, when good men through ex­tremitie of torments haue spoken, they knew not what. They record, that the Virgine Mary descended dow from heauen, to giue S. Fulbecke her breasts to suck, while he lay sicke. Such another idle storie old father Darbishire a Iesuite sometimes Chancelour of London vnder Bishop Bonner told me in Lorraine of one Throgmorton, whom [Page 199] he peruerted at Paris to the Romish Religion.

False miracles thus growne in request, the Diuell fore­seeing, that his buzzards might breake out of his snares, 3 except he found some other stratageme to entangle them, presently conuocates a Synode or Councell of Detracting Spirits, not much vnlike to the Councell of Trent or the Cardinals consistory, and there enacteth parts for seuerall spirits to act (yet so that the Spirit of Detraction attend on thē all) some he appoints to play the parts of Hobgoblins, or Robbing goodfellowes; some he chuseth to countenance the Clergy in their perking chaires, some to feast with the foolish pezants, who of the Italians were called glifarfar­relli, mazzapengoli, and of the English and Romanes fai­rie folkes, lares, Dryades, & Hamadryades; some to mocke monkes as horned Satyres. Some he subornes with fained shapes to appeare vnto grosse headed folke. Whereas in very deed such shapes are no more reall then Euridices Ghost, whom her husband Orpheus thought to appre­hend, when in the end:

When a man fortunes to see any such such straunge 4 sights, let him call to mind that they be but decept to visus a colourable mist cast forth by the spiritual Dragon to be­witch his vnderstanding, or that his sight is possessed with some suffusion after sleepe figured and symbolized with false visions of small atomes manifoldly colored, or else let him call to memory his owne imbecillitie of nature, which might be mislead eyther with an antipathy, or with excesse of choler or melancholy, as when he is sicke of a saffronlike iaundise, or when some grosse glewy matter is gathered within the fleshy sinew of the eye. Doe not we reade in bookes of naturall Sience, that the sensible obiect being more exceedingly excellent doth dull the sence which is lesse excellent? doth not snow sometimes grieue [Page 200] our sights? Doth not a candle of virgine waxe mixt with oyle of snakes alter the outward forme of the loo­kers faces, and cause the whole roome to appeare in shew of snakes? haue not we in our time seene artifici­all looking glasses formed by cunning Optickes repre­senting many miraculous faces to one onely obiect? Doth not a composition of Aqua vitae, Brimstone and Salt make the standers by to seeme pale colored. To this I adde that we seeme to see sometimes fiery Dragons, Beares, and monstrous meteoures in the clouds: when as in truth the same are but moyst vapours mounted vp from the earth into the ayre, not hauing any such shapes, but only such changeable impressions as the Chameleon­like ayre affoordes them. Let him also consider how di­uerse honest men haue mistaken knowne waies in a my­stie day. The reflection of the Sunne beames haue sun­drie times bedazeled our eye sights: So we see thinges which are neere vnto scarlet to shine red. Much more must we conceiue of Sathans craft, who hath beene experienced in pollicie euer since the beginning of the world. He cannot chuse but exceede the wisest Philoso­pher in worldly skill, by reason that hee is not clogged at all with a massie bodie of flesh and bloud, as we are; for this cause I say Sathan ouerlookes more easily into the secrets of nature, and practiseth them with grea­ter promptitude and agilitie against vs, when for our vn­worthinesse or weaknesse God leaues our inward man naked, not vouchsafing to cloath him with the habille­ments of grace. Howbeit, for all that the Diuels know­ledge is great, yet we must deeme it but coniectures and gesses, which God oftentimes ouermastereth, chec­keth, and changeth, because we might know that he a­lone is powerfull and true.

To returne where I haue digressed, Sathan (because that we might see how he hath more strings to his bow 5 then one, and knowes more waies into the wood then [Page 201] one) employeth some others spiritually to seduce mens shallow imaginations: which agents of his he commissio­neth with speciall errands and articles; some he inspires to tell fortunes, as lying Palmisters; some to obserue the flying of fowle, the entrailes of fowle, which we terme Augures; some as Salamanders, to prophesie by fire, which we name Pyromancers, some to counterfeit the state of Geographers, as vaine Geomancers; and some he en chan­teth (like Chameleons) for spruce parasites, cunning cour­tiers to sooth euery man in his humour, and then with a Sardonicall laughter to cut their neighbours throates. These with many other functions of bastard artes he in­sinuates into phantasticall persons, and also into them which build vpon their owne wisedomes.

But the most detestable of all his faculties (which I tremble to write of) is the sacrilegious sinne of De­traction against his Makers maiestie, wherwith he posses­seth the most part of our country men, not onely in cau­sing them to ouerglut and ouerlade their bodies with meate, drinke, and smoke of Tobacco, (two or three consuming in one day as much as would suffice twentie honester men then themselues) but also in the middest of those their Bacchanales to taunt the glory of God, to gibe at his glorious signes, and to impute the causes with the effectes of thunders and lightnings vnto his lying selfe. It is wonderfull to marke how opinionated the most part of the world are in this poysonous paradoxe. They haue bene so long blinded in other superstitions, that they will hardly suffer themselues to be lifted vp out of the gulfe of ignorance. It may be likewise that the Diuell, as he is an excellent enginer to gaine himselfe that fulgurant fame and thundring name, hath sometimes appeared in varie­ties of false vgly formes, euen then, when these na­turall creatures of God, followed their naturall course and motion; and so by that iugling tricke made the world beleeue that it was he, which played reuell rex [Page 202] abroad in that terrible equipage.

Well may the Dragon striue to flie, but his wings are clipt, and he according to Gods curse must creepe vpon his belly, and eate the dust of the earth all the daies of his life. Well may he arrogate vnto himselfe anothers operation, Gen. cap. 3. but, as a curst cow hath short hornes, so must he in the end go naked (like Aesops crow) when the true Owner challengeth his owne plumes of glory. God workes all wonders, tulit alter honores, but the Diuell beares the ho­nour for a while.

LINEAMENT. IX.

OVr common Wichcraft, Southsaying, consultation with spirits and Coniurati­ons are nothing but cousenages, legier­demaines, 1 impostures, confederacy, or coni-catching craft in making folkes be­leeue, that they can prophesie, worke miracles, tell fortunes, reueale stolne goods, heale sick­nesses and griefes with charming rimes: yea, these sedu­cing spirits auerre, that they walke euery weeke with the Fayries, that they haue secret conference with Familiars. But in the end their Familiars fall out to be a packe of knaues of their owne families, resembling those vngodly familiars, whose dissembling formes the Spanish Inquisi­tion vseth as instrumentall tortures, to wrest and wring out the consciences of supposed Heretickes.

[Page 203] Such cousening spirits haue deluded and daunted ma­ny 2 of our worldlings, insomuch that their fame and faigned shapes terrified men of resolution and of great renome, farre more vehemently, then if Goblins or Fay­ries had in very deede appeared vnto them; though in truth they agree mutually together, both meeting in one meaning, both harping on one string of deceit. I knew a valorous young Gentleman, and one that sometimes be­haued himselfe very resolutely in sold [...]ourizing both by Sea and land, and also would not feare to meete any man in a Monomachy or single combate, so terrified with a disguised Spright in the night time, that he wanted but little of losing his vnderstanding.

Brutus that conspired against Iulius Caesar, otherwise encouraged himselfe, when his bad Angell appeared vn­to him the night before he was slaine, to dishearten and discourage him from the battell, as I suppose. Such ano­ther familiare Angell wrote on the Duke of Norfolkes Tent the night before he was killed with King Richard the third at Bosworths field,

Many stratagems we finde in Histories to discourage and daunt men, like vnto Hannibals Bulles, which with fiery fagots tyed to their hornes hee droue out at mid­night among his enemies, to scatter them and scare them.

But to returne vnto these Cunning men, who cousen our simple neighbours, I will exemplifie their miracles.

At London I heard one constantly affirme, that hee would cure any infirmity whatsoeuer with a drie napkin and with imposition of hands. 3

Coppinger and Arthington worse then the foolish Ga­lathians bewiched, tooke one Hacket for Christ, as many in London yet liuing can testifie.

At Verona in Italy, one of this bewiching rout, a de­ceitfull [Page 204] Mountebanke extolled so highly a counterfeite oyntment of his, singular (as he said) against all outward griefes, that I could not disswade a friend of mine then present with me, from buying some of it, when as after in the experiment the said balme became of no more force then Scoggins pouder of an olde rotten poste.

To these Sorcerers I may adde another reputed one, a poore Deuon-shire woman, dwelling in my neighbour­hood, in Walsh called Swynwraig, in English a charming woman, who about three yeares suhence was brought before me, and accused for bewitching an honest mans daughter, in such sort that she languished, like to die. Eui­dent proofes were not wanting, that she vndertooke in the behalfe of a young man enamoured of the mayde, eyther that she should be his wife, or else neuer be her owne woman while she liued. After due examination, the poore woman confessed, that in regard of gaine (quod dolosi spes refulserit nummi) she gulled the youth, and pro­mised largely to bring his desire to passe. Being further demaunded, how she cured with incantations her neigh­bours cattell (another surmise by her accusers) she aun­swered, that she healed them not by any indirect meanes, but by drenches and medicinable hearbes. Likewife to get her a name and money to supply her necessity, she confessed, that shee ledde some ignorant persons into fooles Paradises by taking vpon her matters of wonder.

About May last (as I heard by credible report) a cer­taine Gentleman of our Countrey, hauing missed by [...]urse of iustice to finde out the theefe that had stolne some goods of his, repayred to one of these Wizards, ear­nestly requesting him to extend his cunning for the dis­crying of the said theefe and goods. But all the comsort which he could obtaine for his fee, was, that he had lent his booke of knowledge vnto a friend of his; so that he could not at that instant accomplish his desire, though in time, after restitution of his book he doubted not, but he [Page 205] would coniure out the theefe. Whereby we may note the scarcity of true Witches, that in very deed indent with the Di [...]ell really. And Sathan is so heedfull, that we can hardly finde out his assured adopted children.

Another of this forlorne crew, a runnagate Empiricke within thefe few dayes arriued in this Countrey, vnder­tooke the cure of a diseased Gentleman; which he could as well performe as reueale stolne goods, which likewise he faigned to the simple Gentlewomen of the house: yet notwithstanding he led many, specially the weaker sort, into the Paradise of fooles, and to esteeme him for a rare Prophet, whereas in truth he was no other then a Coni­catcher; for he disclosed no stolne goods at all, sauing those, which himselfe hidde of set purpose to get him a name.

Heretofore in time of Popery, masters of families in­uented, that the Fayries haunted Butteries and Cellers, onely to make young people affraid of sitting vp late in the night. Againe seruants themselues sometimes would counterfeit, that those Fayries vsed to suppe in their Ma­sters houses; vnder which colour they couered their own wanton thefts. Herehence rose that prouerbe in France,

Let a man conferre with olde women (for this sexe is much addicted to nouelties and lightnesse of beleefe) and he shall heare many straunge fables of such Fayrie folkes. A Comicke Poet introduceth such another kna­uish Plaut in Mostel­lar. prancke, practised by a seruant towards his Master: This seruant the better to conceale and couer the loose and lauish life of the sonne from his fathers knowledge, and to colour the sale of a certaine house; which they had made in his absence, inuented and told the olde man at his returne from his farme in the Countrey, that both his [Page 206] sonne and he were forced to sell the said house, by rea­son that Sprights in the nights vsed there to haunt and to molest them. Let this suffice for the discouery of our common witchcraft, and sorceries: Now I must shew the validity of our ordinary coniurations, exercised onely by learned men, which iump with the vnlearned in the main, namely, in deceit.

Two substantiall Yeomen about twenty yeares since hauing lost plate & other moueables, and desirous to be acquainted with the theese, resorted to a Colledg in Ox­ford, where meeting at the gate with a needy scholer, they enquired of him for such a mans chamber, whom foolish fame had canonized in their credulous eares, for a notable Coniurer. The Scholer in outward appearance somewhat graue, after a few questions, circumstances, and verball complements, tolde them that he was the man. But for satisfaction of their requests, he tooke them priui­ly aside, declared vnto them the danger of the law, if it were knowne, and coyishly, like a cunning queane to her youthfull nouice, seemed to repell their suits. They loth or perhaps not daring to returne homewards to their wiues, without some notice touching the stolne goods, vrged him more instantly to cast a figure, and rather then faile to coniure vp a spirit, that they might learne who was the theefe. At last with some adoe, the scholler in respect of his pouertie, resolued to make a purchase of these vnlooked for guests, and to that end first requiring their oath of secrecy, like a true Chymist, willed them to resort within three houres of night, to a chamber remote from company. The honest men with pure protestations thanked his grauity, and went home to their Inne with gladsome hearts, iudging each houre a day, til the prefixed time drew nigh. In the meane space the adulterate Coniurer calles vnto him more good fellowes, boone companions, confederates with them, that about such a time they should likewise repaire to the designed cham­ber, [Page 207] with a whole Cutlers shop of weapons, as Proctors and Officers, to apprehend both the Coniurer and his mates. Well, the appointed time approached, the good Yeomen missed not to come thither, where also the Coniurer met them, lockt fast the chamber doore, and ha­uing prepared afore hand a great Caldron full of hote scalding water on a good fire, caused them to cast their money therein, for feare lest the spirit might annoy them, by reason of such prophane trash. His commaundement stood for a law. Assoone as he had fashioned his Circle, crossed it, and inuocated on these terrible spirits:

In stead of spirits, the false Proctors bounced and knock­ed at the doore, menacing to breake it open, if out of hand they opened it not. The poore men not aduentu­ring to budge one inch from the center of the Circle, without their money, and now without hope of com­miseration among strange Officers, stood amazed in a quanda [...]y, with great horrour and dread, till the Proctors were let in by the Coniurer. Ah villaine, haue we taken thee in the manner, said these new Proctors: there is no way saue one for thee, nor for these assistants of thine. And with that in a faigned vehement rage, charged them vpon their allegeance to follow them towards the pri­son. The liuer-hearted Yeomen very dutifully obeyed, went along with them, all the way begging for grace and fauour, with large promises of golden mountaines, and with faithfull assurances of millions of prayers for their prosperity. The pitifull Proctors ouercome at last with their important suits, and knowing their money to be lest behinde safe in the hote Caldron, let fall the raines of their rage. Their iustice became mitigated, their au­thority relented, vpon condition, that these honest men [Page 208] would assume on their credite to come againe vnto them the next morning, which they faithfully promised. But being arriued at their lodging, they tooke counsell to­gether to giue the Proctors the slip, and leaue the Con­iurer, to goe to the gallowes alone, without their fellow­ship. And so at midnight by the benefite of that darke time (as they thought) they left both Proctors and Coniu­rer in the lurch, posting away with great ioy for their for­tunate escape.

LINEAMENT. X

MOnsieur Uignier a Phisitian of Cham­paine, and the Kings Chonicler, had a cou­sin Sect. 1. du Pourtr de la sante. cap­vlt. of his that was a person well descen­ded, and also learned, afflicted of such a spirituall sickenesse, that he imagined and firmely beleeued, that a certaine fellow of his acquaintance newly come from Italy, had giuen him, and put within his body two spirits, which spake vnto him and taught him many things, which also threat­ned him eyther to cause his death, or else to vexe him with some great mischiefe. After that he had discouered his malady to the said Vignier, he presently knew that it was a sickenesse of the spirit, and for that he loued very well this kinseman of his, he deuised and aduised with himselfe how to helpe him. For this purpose both of them resolued to goe together to Paris: and there they addressed themselues vnto Monsieur Poena, who imme­diatly vnderstood what sickenesse it was, to wit, that the patients imaginatiue faculty was hurt and depraued, and also counselled them that they should looke for spirituall [Page 209] remedy for that spirituall sickenesse; which likewise the said Poena promised that he would endeuour to get for his recouery. Hereof the diseased partie was very glad, and pressed on him very hard, that he should hasten him, telling him withall, that his said spirits continually mena­ced to kill him, or to torment him with some grieuous sickenesse. Here the Phisitian was faine to vse strata­gems and subtilties to take away these wicked impressi­ons out of the sicke-mans phantasie, in regard that the party being learned, and very speculatiue (as all melan­cholike men are) would comprehend by reason the man­ner of his cure, which after many circumstances in briefe was thus: The Phisitian tooke vpon him to fashion in a little booke certaine characters and names of spirits, and to make as though he must coniure vp a stronger spirit then those which were in his body; by whose forcible means the lesser spirits should be chased therehence. The remedie was plausible to the sicke man. In the meane that all things were accommodating and making readie for the said exploit, the Phisitian ministred vnto him pur­gations to tame and moderate the humour of melan­cholie.

Atlength the time approached that this feat should be put in practise. There was a great Hall chosen out for the nonce, wherein this saigned coniuration should be made: for the effecting whereof, an honest Chirurgion was appointed to act the person of the pretended spirit. All things thus prepared together with the Circle and o­ther ceremonies, which Negromancers vse in such a case, they came to the place, where the possessed party was seated in the midst of the Circle: and to blindfolde him the more, he was encouraged not to be astonished at what accident soeuer that should befall. After some counterfeit whispering, crossing, and inuocations, the Spirit of the South was called vp, who appeared not. Then the Spirit of the East was called, who likewise [Page 210] came not. In the end at the third call the Chirurgeon that lay hid in a certaine place there for the nonce began to appeare in this hall, that was somewhat darke. And then the Patient was againe comforted and counselled more then before, not to be affraid, who answered, that he was resolued not to feare at all. So earnestly did he attend and repose confidence and hope in this illusion. At last the matter passed so finely and luckily, that the poore Patient beleeued that this spirit, which he tooke to be no fained one, had power to ouercome and 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.

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 [Page 211] 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 [Page 212] 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, [Page 213] 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 [Page 214] 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.

[Page 215] 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 frō torments, the soule answered, that he might be deliuered from torments, if the ill gottē 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 Tr [...]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 [Page 216] 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 an­nul [...] 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, [Page 217] that it was transported vnto him from heauen by an Angell.

LIN [...]AMENT. XII.

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 El [...]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 [Page 218] 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 2 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 as [...]aulted Eue, with this weapon he wounded Ahabs false Prophets. And in this sort shall he goe out to Apoc. cap. 20. Ibid. 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, Apoc. cap. 12. [Page 219] 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 Ibid. is he, which gaue the beast with the seauen heads, that is, the Church of Rome, the seauen hilled Citie by the Tyrrhene Apoc. cap. 13. Sea, his power, his throne, and great authoritie. So that great Babilon is now become an habitation of D [...]uels, Ibid. the hold of all fowle spirits, and a cage of euery vncleane Apoc. cap. 18. and hatefull bird: and as Stigelius writes:

LINEAMENT. XIII.

IUstine the Martyr in his Apologie Iustin. in defens. Christ. ad senat. Rom. 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 Idem in Tryphon [Page 220] 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 J [...]natiꝰ in Epist. ad Philippen. 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 Tatian. in Orat. aduersus gents. 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 Euangel [...]st, proued that God Irenaeus in lib. 5. aduersus Haere­ses. 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 Kingdom [...]s.

Origen auerreth, that charmes and sorceries are d [...]risi­ons of Diuels, the dregs of Idolatry, and the besotting of Origen. in libr. 3. in Job. soules.

Likewise he affirmeth, that our conflictand contenti­on with euill spirits is spirituall. These be the opinions of Idem. in libr. 3. [...]. cap. 2. 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 Tertul. lib. 2. ad­uersus Marcion. 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. Jdem in libr. de cultu Foemi [...]. Idem in lib. de sug [...] in [...]. [...] lib. 2. de O [...]igine e [...]r [...]r. cap. 14 & 15.

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 [Page 221] 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 t [...] inuentors of Astrologie, Southsaying, Oracles, N [...]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 Aug. lib. 3. de sanci. Trinit. 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 [...]thanas. in. lib. de Humanitat. Verbi. 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 of Images are quite ceased. Note this for the Diuels departure and defection from among the Protestants in these dayes.

The Diuels slatteries hath done more hurt to the Bernard. in Ep. Church then his threats and menaces.

The Diuels practize hath beene to conueigh the poy­son Cyrill. contra [...]ul. of his drift within a cloude of ambiguity.

The Diuell diuers wayes infesteth mortall men: while they eate he enticeth them to gurmandize; while they Gregor. super Iob drinke, to drunkennesse; while they a wake, he tempteth them to idle thoughts; while they sleepe, to vncleane and filthy dreames; while they be merry, he incites them to wantonnesse; while they be sad, to melancholy.

LINEAMENT. XIIII.

NOw that I haue proued Diabolicall dea­lings to be but dennes of deceit, and that his apparitions are extinguished by the brightnesse and miraculous resurrection of the Lords two witnesses, being the olde Testament and the new, which for many yeares lay dead, vnburied, and ill sauouring through the Apoc. 11. barbarisme of our Popish Sodomites, and well nigh moth­eaten amidst their darke Libraries: Let vs fixe the eyes of our vnderstanding vpon this bright Meridian, let vs acknowledge mens traditions for Apocrypha or indif­ferent. In this decrepit age of the world, since all pro­phesies are winded to the bottome, we must expect no o­ther signe then the signe of Ionas the Prophet, that is, our blessed Messias, who sits at the right hand of the power of God, and will shortly come in the cloudes of heauen, to seuer truth from falshood. All other miracles for the most part, specially those, which are supposed to be done among the vnbeleeued, let vs account for olde wiues fa­bles [...], and write them vp in the Wood-cockes roule, namely, all such lying wonders, which the children of Be­lial haue stamped concerning the Diuels reall greatnesse, and the palpable validity of his prophane creatures. Time is pretious, and passeth away like a streame of water: spend not therefore your golden times in such vnprofi­table studies, but redeeme the same before the latter day steale vpon you. Know this, that the Diuell is the Father of lies, and will be sure to leaue you in the bogge of per­dition at your greatest neede. If once he setle himselfe in the seat of your soules, all your artilleries of exorcismes will neuer coniure him therehence. For is it likely that [Page 223] he, which shewed himselfe so peremptory against the Archangell in heauen will become [...]ame vnto a mortall man on earth? Can you trust him, whom God could not trust? Take heed (brethren) of this Sophistry, beware of this Alchymistry. It renders nothing but lies, vanity, mistes, smoake, or false spectacles to dazzle and deceiue your sight. Esteeme our Coniurer no otherwise then Bul­beggers, as Diuels incarnate, coni-catching Mounte­bankes, crafty Iuglers, cousening priuadoes, insinuating Serpents Aegiptian picke-purses.

Who can be clensed of the vncleane? Or what truth can be spoken of a lyer? Southsaying, Witchcraft, Sorcery, and Dreaming is but vaine; like as when a woman trauelleth Eccles. 34. with childe, and hath many phantasies in her heart. Therfore beware of spirituall lies.

Againe and againe I aduise thee (Christian Reader) to looke vnto thy soule, that it bee not surprised by the subtle Tempter, the Archsorcerer of the world, the grand worker of false miracles. Banish away from thee with Caligula star-gazers, and Astronomers. With Cato con­temne phantasticall dreames, with Horace

I write not against honest Astrologers, while they containe themselues in compasse of natures reach, and within the Circle of their auncient rules. But I exhort them so to esteeme nature, that they neglect not their Christian vocation, and distrust the Authour of nature, by attributing his workes of glory to naturall creatures. I am the Lord (saith God) this is my name, and my glory will I not giue to another. Our Sauiour Christ himselfe Esay 42. disputed, that there is some reasonable coniecture to be [Page 224] gathered of the Meteores course: when he said to the people: When ye see a cloud rise out of the West, straight way ye say, a showre comes, and so it is: and when ye see the Southwinde blow, ye say, it will be hote, and it comes to passe: Luc. 12. Like as the prouerbe in French and English presageth vn­to vs:

In like manner I approue the profound doctrine of the Spheares, with the constellations of starres and signes (a breuiary whereof my selfe haue published in Latin verse in my stripling yeares) I approue the obseruation of the moist Empresse the Moone, which therehence out of her Orbe, transports the operatiue vertue of the twelue constellations of starres and signes to all Elementa­ry creatures, working innouations and alterations of hu­mours and seasons; as we see by mans body, by the wea­ther, by the ebbing and flowing of the Sea. All which now of late God hath diuerted for our repentance. The Sea breakes ouer the ordinary bounds, and hath ouer­flowed many parishes. Our bodies begin to change their temper. The weather beyond natures knowledge varies with inconstant windes and stormes. The Lords prophe­sie by Amos is fulfilled in our dayes: I caused it to raine vpon one Citie, and I haue not caused it to raine vpon ano­ther City, yet haue you not turned vnto me, saith the Lord: Pestilence haue I sent among you, yet haue you not turned [...]. 4. vnto me. I haue ouerthrowne you, as Sodome and Gomorre, and you were as a firebrand pluckt out of the burning, yet haue ye not turned vnto me.

LINEAMENT. XV.

IT is no part of my meaning heretically with the Sadduces to denie the eslentiall 1 subsistence of Diuels; for in all my wri­tings I affirme their being, I auerre their fall from Angels s [...]ates, I auouch their cap­tiuity in hell. As on the other side, I thinke that Sinne is meant by the Diuell in most part of the Scripture: yet so, that I know the originall to proceede from that Serpent, the great seducing spirit, in whom God found folly, as Iob said. By the Diuell then, which com­monly peruerts mankinde in these dayes, I vnderstand a sinfull Will arising from melancholy and corruption of flesh and bloud, which the spiritual Tempter, the snea­king Snake, like a virulent infectious smoake breatheth vpon vs, when we be destitute of grace. I graunt that in King Iames in his second booke of Daemonolog. cap. 7. 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 2 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 [Page 226] 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 sa [...]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 [Page 227] 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 3 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, [Page 228] 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 Virgil. lib. 1. Aeneid. 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, 4 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 5 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 [Page 229] Lord gaue, the Lord taketh away: blessed be the name of the Iob. ca. 1. 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 Iob. cap. 19. Ibid. 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. whē the Accuser of the brethren was cast downe from heauen.) To this sence agreeth that motion of the Diuel: Lay thine hand vpon him, and he shall curse thee to thy face. Whereto though God answered: Lo he is in thine hand, yet we must not take that saying lite­rally, Iob. 1. but parable-wise, or according to the Hebrew ma­ner of speech. He is in thine hand, that is, he is in the case as thou wouldest haue him, my hand shall plague him accor­ding to thy demaund. Likewise we must vnderstand, that the holy Ghost here, as in other places of the Scripture in­serteth such familiar conserence, as is fitting for mans ca­pacity, and for the vsage of that language. When his Maiestie is disposed really to plague offendors, cōmonly he employeth his owne Angels, which S. Iohn in the Re­uelation plainly manifesteth in these words: I saw another signe in heauen great and maruellous, seuen Angels hauing Apoc. cap. 15. the last seuen plagues, for by them is fulfilled the wrath of God. And againe, I heard a great voyce going out of the Temple saying to the seuen Angels: Go your waies, & powre Ibid. cap. 16. out the seuen golden vials of the wrath of God vpon the earth. His owne Angell God sent to destroy Sodome and Gomorra, to plague the Israclites when Dauid caused the people to be numbred, and to ouerthrow Senacheribs army. His owne Angell he sent to smite ambitious He­rode, Act. Apost. cap. 12. so that he was eaten vp of wormes.

To conclude, this is a golden rule, and worthy to be en­grauen in Cedar, that Good men neuer detract from the 6 [Page 230] Lord, or from their neighbours. To the Lord they ascribe al glory, all causes, all effects. To Caesar they ascribe what is Caesars, and honour to whom honour belongeth. Not­withstanding any naturall notions, or idle imaginations imprinted in their braines by the Spirit of Detraction, good men will quickly breake through such brittle cob­webs, and will pierce quite through such imaginations with their intellectuall iudgements, (as the beames of the Sunne pierce and passe through the thickest clouds) in­wardly building on this fort of faith, that the Diuels force, himselfe being spirituall, and oftentimes a prisoner, is not really reuelling, but spiritually roguing or restrained euen according to the pleasure of the Great Iehouah, in whose power alone it consisteth to bruise his head, and to bring vs safely out of his tempting snares.

LINEAMENT. XVI.

EVen as the Spirit of Detraction with all other sinful spirits, as the spirit of pride, the spirit of gluttony, the spirit of hatred and such others by the contagious craft of the diuellish serpent, like an infe­ctious leprosie possessed all soules since the first transgression of our foreparents (our Sauiour only excepted) for in Adam we all liued: so likewise did this serpent first detract and depraue the Lords glory in hea­uen, when he arrogated to himselfe his immensiue power. And afterwards when he seduced Eue to disobey her Creator touching the forbidden fruit, saying vnto her, ye shall not die the death. And also when he made her be­leeue that she should be as wise as God.

At the building of Babell they desperately detracted, [Page 231] in distrusting Gods prouidence, in fearing another De­luge, and in saying, Let vs build vs a tower, whose top may Genes. reach vnto heauen, least pe [...]aduenture we be scatterd a­broad vpon the face of the earht.

Corah, Dathan, and Abiram were swallowed vp of the earth, because they murmured against God, and spake Numb. cap. 16. against his seruant Moses.

Miriam the sister of Moses was stricken by the Lord Numb. cap. 12. with leprosie, because she spake against her brother, and against his authority which he had from God.

The men, which Moses sent to search the land of Ca­naan, Ibid. cap. 14. and which when they came againe made all the people to murmur against him, and brought vp a slan­der vpon the land, euen those men, that did bring that slaunder vpon it, as though it had bene euill, died in a great plague before the Lord

None of the Israelites, which came out of Aegypt, ex­cept Caleb, liued to enioy the land of promise, because Num. cap. 14. they murmured against their Redeemer, who brought them out of seruitude, and tempted his patient spirit, therefore they perished in the wildernesse.

Saul despayring of Gods mercy, and for that the Lord Samuel. cap. 28. vouchsafed not to answere him, by dreams, nor vrim, nor yet by Prophets, sought to the cousening witch of Endor, who against her will (like to Baalam and Caiphas) pro­phesied the truth by a supposed Samuel, that the spirit of God had quite abandoned him, & that the next day after he should be slaine by the Philistines.

The Israelites discomfited the S [...]rians, and killed one hundred thousand of them in one day, according to the 1. Reg. cap. 20. speech of the Prophet, that was sent to the King of Israel with this message: Thus saith the Lord, because the Si­rians haue said: The Lord is God of the mountains, and not God of the valleyes: therefore will I deliuer this great multitude into thy hands, and you shall know that I am the Lord.

[Page 232] Ahaziah King of Iuda being sicke, sent messengers to 2. Reg. cap. 1. Baalzebub the God of Ekron concerning his discase, and his recouery. But Elias out of the Angels mouth resol­ued him, saying, Is it because there is no God in Israel, that you goe to enquire of Baalzebub the God of Ekron? Wherefore thus saith the Lord: Thou shalt not come downe from the bed, on which thou art gone vp, but thou shalt die the death.

Amaziah Priest of Bethel bad the Prophet Amos pro­phesie no more at Bethel, because it was the kings Chappel, Amos cap. 7. and the kings Court. Wherefore, and for that he control­led the Lords messenger, thus said the Lord: Thy wife shall be an harlot in the Citie, and thy sonnes and daughters shall fall by the sword, and thy land shall be diuided by line, and thou shalt die in a polluted land.

Beares came out of the forrest, and tare in peeces two and fortie children, which mocked Elisha the Prophet, 2. Reg. cap. 2. and reuiled him, with his bald head.

Senacherib king of Assyria warring with Hezekias king of Iuda, sent a blasphemous embassage vnto him, Isai cap. 27. signifying, that the Lord could no more saue Ierusalem from his victorious hand, then the counterfeit Gods or Idols of other nations, which he destroyed. But the word of the Lord came to Esay the Prophet against Se­nacherib in this manner: Whom hast thou railed on, and blasphemed? against whom hast thou exalted thy voice, and lifted vp thine eyes on high? Euen against the Holy one of Israel. Because thou ragest against me, and thy tu­mult is come vp into mine eares: therefore will I put my hooke into thy nosthrils, and my bridle in thy lips, and will bring thee backe againe the same way thou camest. So the Angell of the Lord went out and smote in the campe one hundred, threescore, and fiue thousand men in one night. And Senacherib himselfe at his returne home was slaine by two of his sonnes.

One Hananiab in the time of Zedekiah king of Iuda Ierem. cap. 28. [Page 233] prophesied falsely among the Iewes at Ierusalem, eyther of vaine glory, for lucre sake, or of set purpose to please the kings humour. And the word of the Lord came to Ieremy the Prophet, who thus said vnto him: Heare now, Hananiah, the Lord hath not sent thee: but thou makest this people to trust in a lie. Therefore thus saith the Lord; Behold I will cast thee from off the earth: This yeare thou shalt die, because thou hast spoken rebellious­ly against the Lord. So Hananiah died the same yeare in the seuenth moneth.

Holophernes offended with Achior, because he said, that the Lord of heauen had no more power, then his Iudith cap. 6. king Nabuchodonozor, blasphemously detracted his eter­nall Maiesty. Who is God (quoth he) but Nabuchodo­nozor? he will send his power, and will destroy them from the face of the earth, and their God shall not deliuer them. Within a while after he was slaine by a woman, and his army discomfited.

Elymas the Sorcerer withstood Barnabas and Paul, and sought to turne away the deputy from the Christian Act. Apost. ca. 13 faith. Then Paul being full of the holy Ghost set his eyes on him and said; O man full of all subtiltie and all mis­chiefe, the child of the Diuell, and enemie to all righte­ousnesse, wilt thou not cease to peruert the straight waies of the Lord? Now therfore behold the hand of the Lord is vpon thee, and thou shalt be blind, and not see the Sunne for a season.

Our Sauiour Christ through the Spirit of God, through profound arguments confounded the Pharisees that de­tracted Matth. cap. 12. his glorious miracles, alledging, that he did cast out spirits no otherwise then through Baalzebub Prince of Diuels. His arguments were these: Euerie kingdome (saith he) diuided against it selfe shall be brought to nought: and euery Citie or house diuided against it selfe shall not stand. So if Sathan cast out Sathan, he is diuided against himselfe. How then shall his kingdome endure? [Page 234] Whereby we may gather, that the chiefest fight against the Spirit of Detraction is the irrefragable word of God, seeing that our Master Christ himselfe vsed this kinde of armour.

Herod made an eloquent Oration to them of Tyre and Act. Apost. ca. 12. Sidon, so that the people shouted, saying, It is the voyce of God and not of man. But because he arrogated the same to his owne worth, and gaue not glory vnto God, the Angell of the Lord smote him, that he was caten of wormes.

Saint Paul the Apostle imputes mens mentall punish­ments & infectious sicknesses with these pestilent sinnes, to our ingratitude and negligence in glorifying and ser­uing God. When they knew God (saith he) they glorified him not as God, neithet were thankfull, but became vaine in their imaginations, and their foolish heart was full of Rom. cap. 1. darknesse. When they professed themselues to be wise, they became fooles, for they turned the glory of the in­corruptible God, to the similitude of the image of a cor­ruptible man, of birds, of foure footed beasts, and of creeping things. Wherefore God gaue them vp to their hearts lustes, vnto vncleannesse. They turned the truth into a lie, they serued & worshipped the creature, forsa­king the Creator: for which cause God gaue them vp vnto vile affections. Rom. cap. 10.

The same Apostle in shewing the cause of the ruine of the Iewes, and the calling of the Gentiles ascribes the same vnto their Detractions: for they going about to e­stablish their owne righteousnesse submitted not them­selues to the righteousnesse of God.

LINEAMENT. I.

HEe is no Politician (quoth Peter please­man) that will not pledge the world in the cup of Detraction, chiefly in these vnto­ward times, when men shall sit by themselues, as forsaken and for­lorne, vnlesse they iumpe one with ano­ther in the selfe same veine of discourse: whether it be in derogating from [Page 236] Gods omnipotence, or in diminishing of their neigh­bours fame. How shall men otherwise consume away their times. Reading occasioneth bloudshot eyes, and moyst migrims; silence ingendreth melancholy, and sleepe obstupefieth the lodge of imagination. But speeches, be they merry or malicious, iesting or gibing, doe extend the windpipes, enlarge the heartstrings, exhilarate the soules faculties, and enduce all companies to admire a mans fluent tongue, and to extoll his filed voice. Wilt thou be enrolled in Gentlemens bookes for one of their principall fauorites? straine thy selfe to humour them, scoffe when they scoffe, bite when they bite, and (like Hippocrates twinnes) laugh and weepe together. If thou hearest them blaspheme, or blazing outnouelties, indeuor thou to verifie the same, or to requite their familiar confe­rence with some additions of thine owne inuention. By this meanes thou shalt make thy company precious vnto them, & also prie (like an insinuating intelligencer) into the inward state of all thy countrey. By this means thou shalt learne their seuerall and secret inclinations, who be [...] corrupt Magistrates, who be carousers, fornicators, or who haue encurred the danger of any penall statute.

An Romule coe [...]es? Art thou a Brittaine a Christian, and dost thou faune and wag thy taile, like a spaniell? Dost thou preach the doctrine of Diuels? Doest thou 2 teach men to equiuocate, to dissemble, to detract, and to lash out lies? O sonne of Belial, thou art in the gall of hell, and hast no portion with vs in our Christian busines. How canst thou loue God whom thou neuer sawest, seeing thou canst not loue thy brother in Christ whom thouse [...]st daily? And how canst thou loue thy Sauiour Christ, when thou shamefully sharest his seamclefie coate with Sathans soldiours, or when thou tearest his members name & fame with thy taunting tongue? Words wound a man worse then swords. No deadly drugs of Arsenicke or aconite are comparable to lying lips, no spirit more dangerous, [Page 237] then the spirit of Detraction. Let a man obserue silence, and he shal neuer obtaine harme; let him when he speaks, speake soberly, and all men will loue him: or if that Is­maels seede doe taunt him, Isaacs seede will tender him. If the vngodly contemne him, the godly will comfort him. And will not the comfortable loue of one godly man counterpoise the contempt of many vngodly? Let him seldome speake, or not before a question be asked him, and he shall neuer be indemnified. Let him follow the French mans counsell: Pibrac.

For this purpose that the talkatiue may be ashamed of their tatling tongues, for the publike good, and for my 3 modest memoriall towards her, that rests with the Lord of rest, haue I composed and complotted this Circle, Whereby the world may conceiue charitably of those runnagate rumors which lately by Satans long reeds (not vnlike to those of Midas his barber) haue passed & pier­ced into their Asses eares, which being remote from the Meridian of the climate, wherein I liue, doe beleeue no­thing more certainly, then that the Diuell in his reall per­son hath reuelled among vs. These newes exposed abroad with a smokie gloze haue bene so vented by the Inuentor of false newes, that our Aleknights, Alchymists, Tobac­conists, and such like taunting spirits with generall ap­plause doe magnifie the Diuels maiesty in their daily de­tractions, and want but little of canonizing and consecra­ting him for their God, & his adherents for their Saints. Which blasting blasphemie because I haue almost extin­guished [Page 238] in the former Circle with diuine deaw, I will proceede in this present Circle to the conuiction of other partiall paralogismes, wherein his earthly Agents, our doating doltes with both hands do extoll dumbe cre­atures to the very skies, not much vnlike to those idola­trous Indians, who adore the Orient Sunne, the Moone, and other visible Starres. So when our ignorant coun­treimen heare but the clap of a thunder, or see but a flash of lightning, they arme thēselues forthwith with outward showes, with crossing their profane bodies. Others a­gaine more wise in their owne conceits beleeue, that God predestinates no man to perish by such heauenly meanes, sauing wicked wretches: wherein they limit his proui­dence, wisedome and glory, which otherwiles he mani­festeth by such glorious accidents for our trials, or for some other notable effect. Some wade yet further, in attributing a powerfull prerogatiue to such meteorie signes, namely, that they can harme a man of them­selues without Gods extraordinarie ordinance. For (say they) he made an end of all his workes in sixe daies, and left order that euerie Starre should moue in his place, and bring forth sutable qualities according to mens complexions and constellations. All which prodi­gies of opinions, together with other contagious con­ceits of mens busie braines I will confound with the Sunne-shine of truth, interfusing discipline mutually with doctrine, and both of them with Gods miracles, so that the right hand reciprocally supporting the left hand, they may contune and continue together as it were in a Diapazon, and afterwards serue for bridling presidents to loose and lauish tongues. As for the sub­stance of the subiect, I dare submit the same to the lear­nedst Lydian touch; whose criticke carping I counter­mine with that Epigramme.

LINEAMENT. II.

OVr taunting Troianes finding no waighty 1 shifts to restore and repaire vp the Di­uels ruinated reputation & reall strength, doe in their steede entertaine other Hy­draes of opinions: that the Planets, thun­ders, lightnings, or some other naturall creatures, immediatly occasioned our ill fortunes, our so­daine losses, or deaths violence. Whereby these detracting busibodies go about to ouerthrow predestination, to abo­lish from nature the light of nature, and to subiect the first cause vnto his second causes, the Creator to his crea­ture, after the example of vnnaturall Iupiter, which droue out his owne Father Saturne from his kingdome of Creet. Oh vnhappy men, that ascribe such prerogatiues to weake and wounded nature. Is there not in the Lords hand a cup, and the wine red? Are not our haires numbred? But to confute this absurditie, I will briefely runne ouer the springs of Predostination. And first I will search with submissiue thoughts, vnder the accusto­med patience of my most patient Lord the onely Creator of the world, what were the patternes of his workes, be­fore the creation, and how he conferred his power vpon the second meanes. Which ouer curious search I do wil­lingly vndertake for the better satisfaction of busie brains. [Page 240] In this Labyrinth I humbly desire his heauenly highnesse to dispence with my haughty purpose, for certainly (if it were possible) men should not question of such pro­found matters, but rather they should be drawne backe to the humility of not thinking once thereon, lest that chance vnto them which chanced to the presumptuous Angels, or lest the answere of that ancient Father iumpe iust vpon their phantasticall pates, who being asked by a curious-headed fellow what God did before this worlds creation, gaue him this choaking answer, he made (quoth he) Hell for such curious persons as you are. An humble ignorance (I confesse) in such waighty mysteries is no way preiudiciall; but the peremptory deniall of any one of them is blame worthy.

This world is a miraculous map or a table booke, wherein the mysteries of Gods nature are deciphered, so 2 that it is impossible for any man to know the particulari­ties thereof. Therefore we must content our selues with admiration, which is a thing most acceptable to the Spi­rit. To verifie this, looke O mortall man, vpon the azu­red skie, and tell me what thou seest? Admiration. De­scend into the earth, and take thy iourney from the East vnto the West, from the North vnto the South, and after all thy trauels, after all thy trials tell me what thou sayest, nay what thou sawest. Admiration. Well, seeing that the vastnesse of this worlds circuite doth so confound thy weake and wearied senses, that the more thou musest, the more thou maruellest: then enter into thy little world into thy self, and comprehend thy thoughts within a cer­taine circle. O quàm durus est hic sermo. This is a heauier taske. At the least and last, looke downe vpon the little Ants, and learne what moues them to toyle and take more care to liue by their own labours then many a man. Surely, thou canst not but admire. And why? because this world and all the workes therein are the Idea, the modell, the mappe, the booke, wherein the nature of the [Page 241] incomprehensible Godhead is written with capitall let­ters of Admiration. In euery thing both great and little, how little and light soeuer it be, his Diuine Maiesty hath imprinted his wisedome, goodnesse, and power. And euen as in his substance he is all, so in his workes he doth all.

And now to declare what God did before the crea­tion of the world, it is certaine, that his purpose was to haue a society of men as well as of Angels, and those good and euill Angels, that the one might serue as monuments of his mercy, the other as monu­ments of his iustice, and that both together might serue as instruments of his glory; for his power is no lesse glorified in the one then in the other. After the deter­mination of his purpose, for mens sake, that they might haue a place correspondent to their natures, he drew the platforme of this world. Wherein these principall things concurred, first his purpose, next his wisedome, thirdly his goodnesse, fourthly his power, fiftly his generall pro­uidence, sixtly, his particular predestination. To returne backe towards the first, which is his purpose or intent: There is the map of all the world, and of euery thing to be done there throughly contriued in his minde before the beginning of his worke. Then his wisedome, good­nesse, and power animated him to go forwards, and to prouide for the building of his new place of plantation or world, for as then there wanted a mediate or second instrument to worke vpon. Wherefore he was driuen to create all of nothing, that is, without any second meanes without the assistance or aduise of any other. In this creation he vsed the helpe of his word onely, that was his omnipotēt selfe, whom the naturall Philosophers other­wise termed the first mouer or supreme cause of all things. There was no power in his Angels, for they were but creatures themselues, hauing their motions by his very motion. In the power of his onely will and motion it [Page 242] consisted to create the essence of the materiall substance of the world. And so he made heauen and earth, and by vertue of his Spirit he breathed life, forme, or motion into them, and into all the creatures thereof, so that all things were in the compasse of sixe daies enlightened, re­plenished, supported and sustained by the motion of his powerful spirit, yea all things, the firmament, the planets, starres, meteours, elements, and all other creatures what­soeuer, were vnited with such a perfect vnion that they make vp a perfect globe, map, or booke, of his neuer­enough-admired nature; And which is most miraculous to mans capacity, euer since that he moued them, they continually moue one another by different motions & do effect all things in this world eyther for generation, pre­seruation, or destruction according to his supreme dire­ction. Some moue one another by necessary or fatall mo­tions. Some by voluntarie motions, some by casuall motions, some by naturall motions: eyther slow or swift. What good things come to passe, we are to attri­bute to himselfe, who is the first mouer of all these moti­ons. But what euill things come to passe, we must ascribe to the second motions, which are voluntary and vncom­pelled by him: I say, we are to ascribe euill things to se­cond causes, that we detract not from his omnipotence in making him the immediate cause, or in affirming that they proceeded without his consent. For as goodnesse comes from his wil: so euill cannot come against his will, but by his sufferance and permission it comes from se­condarie motions.

LINEAMENT. III.

THose naturallists doe greatly erre which measure the diuine prouidēce by their own humane prouidence, or rather by their wanton affections. Little doe they thinke that their naturall computation of time causeth this vnnatural imputation, for with God all times be one, and a thousand yeares in his sight are but as yester­day. With him who is the beginning and end of all things there is no time past, nor time to come, in respect of his foresight, by reason that his foresight is his present sight, so as he beholdeth at once, at one instant which in­stant with him is alwaies and eternall, not onely all things which euer happened or euer shall happen, but al­so euery particular thing as then presently done; and loo­keth so earnestly, so cleerely vpon it, as though his eye were fixed intentiuely on that thing, and on nothing else. The reason is, because there is no distinct differen­ces of time in the eternitie, seeing that at one looke he seeth all the world ouer. And his intent to doe a thing, and his doing of a thing, is all one and the selfesame, in respect of his eternall knowledge, though it be otherwise in respect of mans naturall know­ledge. Let this suffice for Gods generall foresight or pur­pose of all things, which we call his Prouidence that ex­tends vniuersally to all the world, and to all the creatures thereof. Now it remaines that I discourse somewhat of Predestination, which is not a thing seuered from his Prouidence, but onely that noble part thereof, which belongs to his noblest creature vnder the co [...]e of hea­uen, for whose sake he created all the world, ma­king him his Deputie or Bayliffe to vse the same for his glory, and not to abuse the same for his owne luxurious­nesse.

LINEAMENT. IIII.

GOod and euill were certainly predestinated vnto vs in our seuerall estates, euer since the beginning of the world by our Creatour, not 1 according to any euill deserts, or vertuous motiues of ours, but onely according to his owne free pleasure, according to the absolute counsell of his owne soueraigne will, and according to the vniuersall power which his omnipotence hath ouer the workmanship of his hands. Neither yet constraines he any of his second causes to commit good or euill by any forcible operation or necessitie of nature, but by disposing vnto effects su­table to their seuerall conditions: Whereby both good and euill actions shall flow out of the said second causes according to their owne dispositions, euen as a voluntary quality proceeds from a voluntary cause, and a casuall quality from a casuall cause. His omnipotent Maiesty (I say) as the first mouer, the first cause, is the immediate mo­uer, and cause of all effects whatsoeuer the second cause brings forth, and also the cause of all their inclinations.

Euen as Deliberation (which is the chiefest act of our vnderstanding in the knowledge of good and euill) and the 2 Gospell of Christ are the mediate and secondary causes in the first act of the conuersion of our humane willes (now passiue) towards the will of God being the first and supreme cause of our deliberation, of this Gospell, and of our willes; and euen as these two causes (the second de­pending on the first) must ioyne together before that we can resolue on any good or euill word, thought, or [Page 245] deed: so the Planets, Meteors, or other natural creatures of God, in respect of him being second causes, cānot produce any effect whatsoeuer good or euill for our benefit or harme, without his supreme direction. Both causes worke naturally in this world, when both conioyne in a naturall effect against a naturall creature. And yet sometimes it pleaseth his soueraign Maiestie to wound nature without any such second or natural causes which gulfe because it is perillous to saile through, I will modestly content my selfe by the shore, or on this side of that great Sea, fol­lowing Du Bartas his aduise, hauing Faith for my sailes, the holy Ghost for my P [...]lot, and the Bible for my starre.

But (quoth the reprobate) then may I do whatsoeuer my will enduceth me vnto. It is all one whether I com­mit good or euill. For if goodnesse be already predestina­ted vnto me, I shall surely light vpon it; neither can all the prouocations of the world, the flesh, or the diuell, cause me to erre.

Though God foresaw before the ground worke of the world was laid, that such and such might be saued: yet notwithstanding he knew in his wisdome that they could not by reason of their affections, and of themselues with­out his assistance, attaine to that perfect state. And there­fore he interpoled his mercy together with his iustice, he sent his owne spirit among them incarnated to ease them of that grieuous yoake which flesh and bloud found in­supportable, whereby he foresawe that men might please him, if they were endowed with as much free-will, as they might chuse for their enabling [Page 246] thereunto. To this end he inspired some with faith, and some he reiected: yet with this caueat and condition did he predestinate them to faith, that this faith should serue as a badge or cognizance to discerne them from the re­probate; so that their election being conditionall, they should not waxe presumptuous, cowardes, nor A­postates.

Thus all our actions, all our goodnesse, all our misfor­tunes, yea and our liues, willes, and destinies are subordi­nate without coaction or constraint vnto Gods directi­ons, whose supreme will being aboue our willes, and flowing into our willes, takes not away the iudgements of our vnderstanding, nor enforceth vs, but so ruleth vs, that we in chusing or refusing doe somewhat follow our owne reasonable willes. For he that made vs, without vs will not sanctifie vs without vs, that is, without our cooperation and consent. Much lesse can the influence of the Starres or Meteours induce a necessitie of destinie, and master our complexions without our consent. The very beginning of all our operations was infused by our Creator in our selues with freedome of will. So that no constellations or meteours, if being corporall substances they triumph other whiles ouer our bodies by Gods dire­ction, yet cannot they sway our mindes, because they are diuine, spirituall, and of a purer substance then themselues.

And surely they are strongly possessed with the spirit of Errour, which ascribe the cause of their damnation imme­diatly 4 vnto Gods ineuitable decree, for the certainty of his decree doth no way force them of necessitie to be sa­ued or damned, as they please. And though the intent of God himselfe be certaine and immutable, yet notwith­standing the meanes of bringing the effects of saluation or damnation to passe, doe not proceede from necessarie but from voluntary motions: for Gods prouidence or fore­sight, which as I wrote in the former discourse, is alwaies [Page 247] present, eternall, and at once, obseruing that such effects would follow, and seeing as it were at the same instant such to follow his commaundements as liuely, as if they had alreadie fulfilled them, and cont [...]arywise seeing such and such to commit sinne, as if he had seene them then alreadie committed, knew certainly who would be his elect, and who would be rebellious. Weercupon, he ordained eternall rewards and eternall punishments for them. As for example, a man sicke of a Calentura or burning ague is charged by his Physition not to drinke wine. The patient notwithstanding the strictnesse of his charge by reason of his continuall cu­stome, and former disordered life carouseth wine, and dieth. Which that Poet well remembred:

Now the cause of this mans death was himselfe, for if he had obeied the Phisitian he had recouered his health. After this fatall accident we cannot denie, but it might haue otherwise hapned, but the thing being once done, we certainly know it was done, and what was done must needs be done: for now it cannot be vndone. Howbeit that in the doing or drinking of the wine, the sicke par­ty might haue chosen whether he would drinke it or no. So in our actions concerning saluation or damnation, there is no necessitie or restraint, but we may chuse in time whether we will be saued or no, neither ought we iustly to accuse God for our damnation if we be damned, or blame his immutable and ineuitable decree, but lay the fault where it ought. Seeing that God is content, that his will should concurre with ours, let vs lay the fault on our stubborne selues, who through a customarie de­light [Page 248] in sinning haue wittingly and wilfully deserued it. For his diuine Maiesty to free himselfe, did tender his grace to all, & euery man might by acceptance there of a­uoid the punishment, & flie from the wrath to come, if he would; so that it is not the necessitie or constraint of Gods decree, which inferred our damnation, but our con­tempt of Gods commaundements, which albeit we need not commit, vnlesse we would: yet being once commit­ted must needs be committed; which his prouident Ma­iestie perceiuing thus to proceede and chance as alreadie proceeded and chanced, decreed eternall reward for the righteous, and eternall punishment for the reprobate. Concerning this last point, we may iustifie the certaintie of his decree. But to charge his Prouidence with the occasion of our sinnes, as by the necessitie of his decree, is damnable; for it is one thing to enquire whether God knew that such and such would be damned; and another thing to enquire whether he forced them to sinne, and so to worke their owne damnation. And it is another thing to affirme, that God knowing such and such would sinne according to their natures did decree eternall pu­nishment for them.

LINEAMENT. V.

NEyther tempteth God any man: but giueth the wicked man ouer to his owne concu­piscence, Ia. cap. 1. and consequently to sinne, and Sathans alluring baits. He tempteth no man immediatly, but according to his vn­searchable pleasure, he turneth away his countenance, withdraweth the influēce of his grace from him, and then is mans heart hardened by reason of his owne naturall imbecillitie, lead into temptation, and [Page 245] left (as corpus opacum) eyther for a while eclipsed, or for euer enticed with the world, the flesh, and the Di­uell. And yet God is not the Author of our corrupti­ons, though he be an Actour in corrupting. The doing of a thing proceeds from the Creator, and the euill doing from the Creature. That the harpe soundeth, the har­per is the cause, that it soundeth [...]ll, the harpe it selfe is the cause. In all naturall bodies their owne brittle­nesse is the cause of their corruptions. Not the agents, but the patients worke their ill sauouring. That we talke, that we walke, God is the cause; that we talke amisse, & walke awrie, our owne wantonnesse with our weaknesse is the cause. Our tongues were made to glo­rifie our Creator, our hearts to meditate before we talke, that both consenting and concurring together in a ioyfull embassage towards God, the soule may deserue a ioyfull welcome in heauen. In regard of which cir­cumstances, O mortall men, Let your dead bodies be embaulmed, your meates perboyled or poudered. Let your tongues, hearts, and steps be directed by the bri­dle, lampe, and line of Gods holy word; For with the heart, man beleeueth vnto righteousnesse, and with the Rom. cap. 10. mouth confession is made vnto saluation, according to that diuine Disticke:

LINEAMENT. VI.

OVR heauenly Father, whose prouidence or foresight is no other then his present sight, 1 before the beginning of the world seeing men at that time (though vncreated and vn­borne) all present in his sight, as if they were alreadie created and borne, readie to receiue doome or iudge­ment, and seeing them at that instant to refuse his grace, as liuely as if they had already refused the same, obser­uing withall the corruption of their nature continued by custome, to produce corrupt fruits and effects according­ly, elected the purer moulded spirits apart from the rest, enabled them with his grace as with a speciall gift or pardon (for indeed the very purest had deserued death and damnation) and freely of meere fauour gaue them their liues at the mediation of their Redeemer, and also their liberty, which their first parents haue since wittingly forfeited. The rest, as reprobates, refusing his charter of grace, and alreadie in his foresight (which is eternall, and alwaies present) condemned and standing before him in the state of damnation, he suffered still to perseuer and to be as he found and saw them. Crie for mercy they could not, because his instice required equality or satisfaction. Beg for liberty they could not, by reason that their sinnes had entangled and tongue-tied them. And so for want of speaking and suing with remorce of conscience (which we call repentance) vnto the Sauiour of the world (by whom I vnderstand Gods mercy, which [...]ince was [Page 247] made flesh & shined before his Iustice) they sustained the punishment, that was due vnto them. Wherein they were not to blame God, but rather themselues, that foolishly delayed their suites. I heard that of late daies a priso­ner well lettered, after condemnation hauing gotten the benefit of his Clergy according to the lawes of this land, and referred to his triall whether he could reade or no, was sodainly so bed azeled and bereaued of his eye sight, that for want of reading he lost his life. Now who can blame the Iudge in this case? Surely no man. For he was iustly hanged through his owne default. The Iudge did what he could iustifie, yea and perhaps was forced to shead teares, when he pronounced the iudgement. Much more fault are we to finde with those sinners, which can reade and beg for remission, and yet of set contu [...]acie (like a curst child wholly addicted to frowardnesse) will not be perswaded once to say Abba, Father.

To returne vnto my former matter of Election, God 2 findes men euill, and leaues them so, for he is not tied to giue them grace, except it please himselfe. To confirme this, I regard many creatures, and doe finde them all di­uersly disposed, some to good, some to euill, some to riches, some to pouerty; I finde this diuersitie in our ve­ry grounds. Heere, is good arable land, good pasture: there, growes neither corne nor pasture, but briers, bram­bles, tares, cockle, furres, heath, or stones.

But why all grounds yeeld not the same commodities, we must leaue that secrecy to Gods vnsearchable will. I like manner I see our earthly kings bestowing titles of honour vpon diuers persons, and vpon diuers occasions. Some they dubbe knights before the battel, and some af­ter the battell. Some others they grace of their owne se­secrete [Page 248] iudgement, or for some cause vnknowne vnto vs. After the like manner (to compare great things with small) (O eternall Father) thou disposest of thy sinfull creatures. Some thou callest, some thou electest, some thou reiectest. Of those which thou callest, some thou re­seruest for one purpose, some for another; and all for thy glory. Neither ought we to maruell or murmure at this, that we be not all called & chosen, considering what was our beginning, our fragility, our stubborne natures, and that we deserued no fauour at all. Seeing our first Parents both man and woman tasted the fruite of good and euill, it is but discreet seuerity, or rather diuine mercy, that thy soueraigne Maiestie electeth some (as good persons) of their seede to honour thee, and leauest the rest (as e­uill) to their owne appetites in satisfaction of thy iustice. To the one thou giuest heauen for the honour of thy mer­cie, to the other hell for the honour of thy iustice. And yet dare not I alwaies iustifie the elect, in exempting them quite from the thraldome of sinne, seeing that they are but brittle flesh and bloud, who might commit follies in their youth being subiect to the knowledge of euill, and neuerthelesse become reformed in the middest of their age, as capable by the diuine bounty of the knowledge of goodnesse.

Now it remaineth, that I touch a little, as I saile by the shoare of curiositie, wherefore God suffereth the 3 workmanship of his hands to be damned? For the solu­tion of this triuiall and idle question, it is written, that the Potter may ordaine his owne vessels to what vse himselfe pleaseth. For no doubt, but God is glorified in the damnation of the reprobate (as in the Reuelation he is honoured for iudging the whore of Babylon) albeit that he be no cause of their wickednesse. Commonly he suffereth euill to chance by that meanes as he bringeth goodnesse to passe, extolling his owne glory out of their errours, and in effect his sufferance of euill is nothing [Page 249] else but his destination and decree of goodnesse. So that the cause of mens reprobation proceeded not from the ordinance of Gods will, but from their owne willes by Gods sufferance.

In a word, it is not good to be ouerbusie with this e­ternall purpose of God; for it is the marke of a Reprobate 4 to intrude himselfe ouerboldly into the secrets of his Maker. Let vs then modestly content our selues with the Apostles Counsell: I say (through the grace that is Rom. 12. giuen vnto me) to euery one that is among you, that no man presume to vnderstand aboue that which is meete to be vn­derstood; but that he vnderstand according to sobriety. Let vs like infants content our selues with milke, pap, and such tender meate, as serue fittest to nourish our ten­der constitutions. And let vs not couet or rather wan­tonly long after any foode of a stronger quality, able to ouercome our weake natures, lest we be confounded. For they that gaze too long vpon the Sunne beames, will become blinded with the glory or maiestie thereof. We must not prie into Gods secrets; but pray vnto Gods Sonne, our all-sufficient Sauiour. For do not we strictly censure him, that enters vncalled into a Great Mans chamber, vpbrayding him, as an vnmannerly sawcy Iacke? What auaileth it me to enquire whether another man be in the state of saluation or damnation, while my selfe haue more neede to prie into mine owne state, to liue Mosse tenus propria, within mine owne lot, and (for my further knowledge, Quàm sit mihicurta suppellex) like a snaile, to shoote into mine owne home? Is not he vnwise that rogues abroad for strange and curious newes, lea­uing his owne house vnsetled, and as a prey to his mortall enemy? God giue me the grace to muse & meditate with my selfe from day to day, whether my selfe am in the state of saluation or no, and to do my best endeuour to please God, whereby I may become one of his elected number, leauing off such f [...]iuolous questions & foolish inquisitiōs. [Page 250] For although that the number of the Elect and R [...]pro­bate be certainly knowne in the eternall purpose of God: yet considering the causes of saluation and damnation to be incertaine, variable, and voluble in mine owne con­science, I am driuen to submit my selfe with feare and trembling to Gods mercy, hoping for the one, and fea­ring the other; lest his number of the elect in respect of me be not certaine. For I finde by experience, that some­times being penitent and pensiue for my sinnes, I am in the state of saluation, and that some other times sedu­ced by Sathan, the world, or the flesh, I am in a most doubtfull and desperate estate, which I pray God to sus­pend and turne to the best for my Redeemers sake, that became a sacrifice for my sinnes. With this hope or faith I was fed euer since my baptisme, that being thought worthy of so great a grace, and of many moe blessings besides, I may beleeue & build vpon it, that I am elected. Therefore I will not faint like a coward, but glory that I am a Christian, protesting to continue faithfull; as one sometime gloried that he was borne a man, and not a beast, a Protestant and not a Papist.