The arraignment of slander periury blasphemy, and other malicious sinnes shewing sundry examples of Gods iudgements against the ofenders. As well by the testimony of the Scriptures, and of the fathers of the primatiue church as likewise out of the reportes of Sir Edward Dier, Sir Edward Cooke, and other famous lawiers of this kingdome. Published by Sir William Vaughan knight.

THE SIXT CIRCLE OF THE SPIRIT OF DETRACTION, CONIVRED AND CONVICTED. (Book 6)

LINEAMENT. I.

1 The spirit of Detractions pleas and allegations on the behalfe of his humouring and soothing men in their vanities.

2 The said spirit sharpely rebuked for his Equiuocation and dissimu∣lation.

3 The Authours purpose in this subsequent Circle.

HEe is no Politician (quoth Peter please∣man) that will not pledge the world in the cup of Detraction, chiefly in these vnto∣ward times, when men shall sit by themselues, as forsaken and for∣lorne, vnlesse they iumpe one with ano∣ther in the selfe same veine of discourse: whether it be in derogating from

Gods omnipotence, or in diminishing of their neigh∣bours 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 confe∣rence 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 * 1.1 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,

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 Is∣maels 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: * 1.2

Parler beaucoup on ne peut sans mensonge, Ou pour le moins sans quelque vanite. Le parler briefe convient à verite; Et l' autre est propre àla fable et au songe. To prattle much one cannot without lies, Or at the least without some vanitie, It well agrees with dreames and fooleries; But pithie words belong to veritie.

For this purpose that the talkatiue may be ashamed of their tatling tongues, for the publike good, and for my * 1.3 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 & pier∣ced into their Asses eares, which being remote from the Meridian of the climate, wherein I liue, doe beleeue no∣thing more certainly, then that the Diuell in his reall per∣son 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, Tobac∣conists, and such like taunting spirits with generall ap∣plause doe magnifie the Diuels maiesty in their daily de∣tractions, and want but little of canonizing and consecra∣ting him for their God, & his adherents for their Saints. Which blasting blasphemie because I haue almost extin∣guished

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 cre∣atures to the very skies, not much vnlike to those idola∣trous Indians, who adore the Orient Sunne, the Moone, and other visible Starres. So when our ignorant coun∣treimen 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 a∣gaine 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 proui∣dence, wisedome and glory, which otherwiles he mani∣festeth 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 them∣selues 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 prodi∣gies of opinions, together with other contagious con∣ceits 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 sub∣stance of the subiect, I dare submit the same to the lear∣nedst Lydian touch; whose criticke carping I counter∣mine with that Epigramme.

Cum tua non aedas, carpis mea opuscula Mome: Carpere vel noli nostra, vel aede tua.

Thou put'st not out thy workes, yet carp'st at mine: Leaue off to carpe at mine, or put out thine.

LINEAMENT. II.

1 How the Spirit of Detraction goeth about to ouerthrow Predesti∣nation in attributing our misfortunes immediately to the Planets, th••n∣ders, lightnings, or other naturall creatures; where the Author excuseth himselfe for writing of such deepe mysteries.

2 How God made the second causes and all other things in this world for mans sake.

OVr taunting Troianes finding no waighty * 1.4 shifts to restore and repaire vp the Di∣uels ruinated reputation & reall strength, doe in their steede entertaine other Hy∣draes of opinions: that the Planets, thun∣ders, lightnings, or some other naturall creatures, immediatly occasioned our ill fortunes, our so∣daine losses, or deaths violence. Whereby these detracting busibodies go about to ouerthrow predestination, to abo∣lish from nature the light of nature, and to subiect the first cause vnto his second causes, the Creator to his crea∣ture, 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 accusto∣med patience of my most patient Lord the onely Creator of the world, what were the patternes of his workes, be∣fore the creation, and how he conferred his power vpon the second meanes. Which ouer curious search I do wil∣lingly vndertake for the better satisfaction of busie brains.

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 pro∣found 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 * 1.5 that it is impossible for any man to know the particulari∣ties thereof. Therefore we must content our selues with admiration, which is a thing most acceptable to the Spi∣rit. To verifie this, looke O mortall man, vpon the azu∣red skie, and tell me what thou seest? Admiration. De∣scend 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 cer∣taine 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

incomprehensible Godhead is written with capitall let∣ters 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 crea∣tion 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 monu∣ments 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 deter∣mination 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 pro∣uidence, 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, good∣nesse, 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 other∣wise 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

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, re∣plenished, supported and sustained by the motion of his powerful spirit, yea all things, the firmament, the planets, starres, meteours, elements, and all other creatures what∣soeuer, were vnited with such a perfect vnion that they make vp a perfect globe, map, or booke, of his neuer∣enough-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, pre∣seruation, or destruction according to his supreme dire∣ction. Some moue one another by necessary or fatall mo∣tions. 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 attri∣bute to himselfe, who is the first mouer of all these moti∣ons. But what euill things come to passe, we must ascribe to the second motions, which are voluntary and vncom∣pelled by him: I say, we are to ascribe euill things to se∣cond 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 se∣condarie motions.

LINEAMENT. III.

The Spirit of Detraction conuicted for measuring Gods prouidence by their owne humane prouidence.

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 yester∣day. 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 in∣stant with him is alwaies and eternall, not onely all things which euer happened or euer shall happen, but al∣so euery particular thing as then presently done; and loo∣keth 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 differen∣ces 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 know∣ledge. Let this suffice for Gods generall foresight or pur∣pose of all things, which we call his Prouidence that ex∣tends 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 hea∣uen, for whose sake he created all the world, ma∣king him his Deputie or Bayliffe to vse the same for his glory, and not to abuse the same for his owne luxurious∣nesse.

LINEAMENT. IIII.

1 The Authors censure of Predestination.

2 That all second causes doe worke their effects according to the first causes direction, which is God.

3 How God endowed some with free will through grace to enable them vnto faith.

4 The Spirit of Detraction conu••cted for imputing the cause of mens damnation to Gods decree.

GOod and euill were certainly predestinated vnto vs in our seuerall estates, euer since the beginning of the world by our Creatour, not * 1.6 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 su∣table 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 mo∣uer, 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 * 1.7 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 de∣pending on the first) must ioyne together before that we can resolue on any good or euill word, thought, or

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, fol∣lowing Du Bartas his aduise, hauing Faith for my sailes, the holy Ghost for my P••lot, and the Bible for my starre.

Qui voudra seurement par ce goussre ramer Sage, n'atlie iamais cingler en haute mer. Ains costoye la riue, aiant la foy pour voile, L'Esp••it saint pour nocher, la Bible pour estoile.

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

O curuae in terras animae, coelestiura inanes! O stooping soules to earthly trumperies, And quite deuoide of heauenly mysteries!

Though God foresaw before the ground worke of the world was laid, that such and such might be saued: yet notwithstanding he knew in his wisdome that they could not by reason of their affections, and of themselues with∣out his assistance, attaine to that perfect state. And there∣fore 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 in∣supportable, whereby he foresawe that men might please him, if they were endowed with as much free-will, as they might chuse for their enabling

thereunto. To this end he inspired some with faith, and some he reiected: yet with this caueat and condition did he predestinate them to faith, that this faith should serue as a badge or cognizance to discerne them from the re∣probate; so that their election being conditionall, they should not waxe presumptuous, cowardes, nor A∣postates.

Thus all our actions, all our goodnesse, all our misfor∣tunes, yea and our liues, willes, and destinies are subordi∣nate without coaction or constraint vnto Gods directi∣ons, 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 dire∣ction, 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 imme∣diatly * 1.8 vnto Gods ineuitable decree, for the certainty of his decree doth no way force them of necessitie to be sa∣ued or damned, as they please. And though the intent of God himselfe be certaine and immutable, yet notwith∣standing 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 fore∣sight, which as I wrote in the former discourse, is alwaies

present, eternall, and at once, obseruing that such effects would follow, and seeing as it were at the same instant such to follow his commaundements as liuely, as if they had alreadie fulfilled them, and 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 cu∣stome, and former disordered life carouseth wine, and dieth. Which that Poet well remembred:

Et tremor inter vina subit, calidumque trientem Excutit è manibus: dentes crepuere retecti. * 1.9 In drinking wine the panges of death From him the cup do wrest: His members quake, his teeth doe shake, His life can finde no rest.

Now the cause of this mans death was himselfe, for if he had obeied the Phisitian he had recouered his health. After this fatall accident we cannot denie, but it might haue otherwise hapned, but the thing being once done, we certainly know it was done, and what was done must needs be done: for now it cannot be vndone. Howbeit that in the doing or drinking of the wine, the sicke par∣ty 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 de∣light

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 a∣uoid 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 con∣tempt of Gods commaundements, which albeit we need not commit, vnlesse we would: yet being once commit∣ted must needs be committed; which his prouident Ma∣iestie 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 pu∣nishment for them.

LINEAMENT. V.

That God is not the Authour of Temptation, but an Actor therein.

NEyther tempteth God any man: but giueth the wicked man ouer to his owne concu∣piscence, * 1.10 and consequently to sinne, and Sathans alluring baits. He tempteth no man immediatly, but according to his vn∣searchable 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

left (as corpus opacum) eyther for a while eclipsed, or for euer enticed with the world, the flesh, and the Di∣uell. And yet God is not the Author of our corrupti∣ons, 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 har∣per is the cause, that it soundeth ••ll, the harpe it selfe is the cause. In all naturall bodies their owne brittle∣nesse 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 glo∣rifie 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 cir∣cumstances, O mortall men, Let your dead bodies be embaulmed, your meates perboyled or poudered. Let your tongues, hearts, and steps be directed by the bri∣dle, lampe, and line of Gods holy word; For with the heart, man beleeueth vnto righteousnesse, and with the * 1.11 mouth confession is made vnto saluation, according to that diuine Disticke:

Non vox, sed votum: non Musica chordula, sed cor: Non clamor, sed amor cantat in aure Dei. Not flattring words, but feruent vowes of mind: Not Musickes sound, but soules by faith refin'd: Not outward cries, but inward flaming zeale, Within Gods eares ring out a pleasing peale.

LINEAMENT. VI.

1 How God predestinated some to be saued.

2 Why all men were not elected.

3 That mens owne willes by Gods sufferance occasion their reproba∣tion and harme.

4 The Authors sentence concerning himselfe, whether he be one of the elect.

5 That Good and Euill cannot come without Gods consent.

OVR heauenly Father, whose prouidence or foresight is no other then his present sight, * 1.12 before the beginning of the world seeing men at that time (though vncreated and vn∣borne) all present in his sight, as if they were alreadie created and borne, readie to receiue doome or iudge∣ment, and seeing them at that instant to refuse his grace, as liuely as if they had already refused the same, obser∣uing withall the corruption of their nature continued by custome, to produce corrupt fruits and effects according∣ly, 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

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 priso∣ner 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 * 1.13 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 di∣uersly disposed, some to good, some to euill, some to riches, some to pouerty; I finde this diuersitie in our ve∣ry grounds. Heere, is good arable land, good pasture: there, growes neither corne nor pasture, but briers, bram∣bles, tares, cockle, furres, heath, or stones.

—Non omnis fert omnia tellus, Hic segetes, illic crescunt foelicuis vuae. All grounds beare not alike all kind of things: Here, growes grain, there the grape more fruitful springs.

But why all grounds yeeld not the same commodities, we must leaue that secrecy to Gods vnsearchable will. I like manner I see our earthly kings bestowing titles of honour vpon diuers persons, and vpon diuers occasions. Some they dubbe knights before the battel, and some af∣ter the battell. Some others they grace of their owne se∣secrete

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 re∣seruest 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 e∣uill) to their owne appetites in satisfaction of thy iustice. To the one thou giuest heauen for the honour of thy mer∣cie, 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 * 1.14 workmanship of his hands to be damned? For the solu∣tion of this triuiall and idle question, it is written, that the Potter may ordaine his owne vessels to what vse himselfe pleaseth. For no doubt, but God is glorified in the damnation of the reprobate (as in the Reuelation he is honoured for iudging the whore of Babylon) albeit that he be no cause of their wickednesse. Commonly he suffereth euill to chance by that meanes as he bringeth goodnesse to passe, extolling his owne glory out of their errours, and in effect his sufferance of euill is nothing

else but his destination 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 e∣ternall purpose of God; for it is the marke of a Reprobate * 1.15 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 * 1.16 giuen vnto me) to euery one that is among you, that no man presume to vnderstand aboue that which is meete to be vn∣derstood; 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 ten∣der constitutions. And let vs not couet or rather wan∣tonly 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, lea∣uing 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.

For although that the number of the Elect and R••pro∣bate 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 con∣science, I am driuen to submit my selfe with feare and trembling to Gods mercy, hoping for the one, and fea∣ring the other; lest his number of the elect in respect of me be not certaine. For I finde by experience, that some∣times being penitent and pensiue for my sinnes, I am in the state of saluation, and that some other times sedu∣ced by Sathan, the world, or the flesh, I am in a most doubtfull and desperate estate, which I pray God to sus∣pend 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.

Thus farre haue I aduentured to wade in the depth of Predestination, Free-will, and Election: Whereupon, as * 1.17 on a most sure foundation, I establish this Proposition: * 1.18 that promotion comes neither from the East, nor from the West, nor from any where else, then from the first Cause, for he alone putteth downe one, and setteth vp another; and that no calamitie, nor crosse can chance without the * 1.19 same first cause, the God of endlesse glory, power, strength, wisedome, mercy, and bountie, whose name be blessed and praised for euer and euer, world without end.

Amen.

LINEAMENT. VII.

1

The causes why God ordained thunder and lightning.

2

The naturall nutriments of lightning.

3

Why thunder and lightning be most dangerous in Winter.

4

Where they worke their operations more ••••hemently.

5

An admonition to build low.

WE must leaue vnto nature her peculiar of∣fice, * 1.20 because she effects nothing without the predestinate counsell of the eternall Mouer. The Winters durt, the Sommers dust, the ayrie clouds, all of them spring from natures motion. The ayrie Regions are moued, and thereupon stormy blasts of winde arise. The vapours turne and tosse, then duskie clouds appeare. At last both winds and clouds carried about in the wheele of vio∣lence ingender tempests, thunders, and lightnings. All which though they issue from naturall causes, yet we must note them, as tokens sent from the Author of nature, who being bound to no causes is himselfe the originall cause of all causes. Like as the partie-coloured Raine∣bow prognosticates the diuine league indented betwixt his supreme Maiestie and sinfull men: euen so let vs iudge, that thunders be volees of Canon shot to rouze vs vp from our drowsie defiled dreames. To this end it lightens, that besides our sence of seeing, our other af∣frighted sences may solicite the sluggish Queene to saue her selfe, and her snaily house before the generall day of doome.

Doe out your candles, away with your oyles, remoue your Lard, take away the nutrimēt of lightnings, lest they * 1.21 ouerthrow your weaker lights, yea and extinguish your chiefe delight, the light of your bodies, the image of e∣uerlasting light. Omne simile nutrit sibi simile. Euery like nourisheth his like: no maruell then, if lightnings en∣dowed

with an vnctuous substance approach naturally to oyle, tallow, bacon, grosse bodies, and to hot moist∣ned wares.

Thunder is most dangerous in Winter, according to those vulgar rythmes: * 1.22

A foule Winters thunder A faire Sommers wonder.

Because the Ruler of nature at that vnseasonable time is disposed to make his Deity manifest to miscreant A∣theists, who limit such Meteory signes onely to the Spring and Autumne, and also because his Maiestie meanes to awake his rebellious children out of the Lethean Le∣thargie of carnall voluptuousnesse.

The places where oftnest thunders strike, and lighte∣nings flash, be high trees, high houses, high hilles, not * 1.23 onely because they are neerest to the Region of the ayre where fiery exhalations doe alwaies wrastle and warre with congealed vapours (as euery Agent workes most fiercely vpon his neerest matter) but likewise because the Lord would haue vs humble our selues before him by such terrible admonitions: which the Satyriste also toucheth:

Ignouisse putas? quia cum tonat, oeius Ilex * 1.24 Sulphure discutitur sacro, quàm tu{que} domus{que}? Thinkest thou, that God hath quite forgiuen thee? Because thou seest the highest oaken tree Sooner, then thee or thy faire house, defa'st With thunder claps and sacred sulphurs blast?

And as a more ancient Poet in more liuely colours paints out the extremitie of meteores against the lofti∣est seates:

—Uentis agitatur ingens Pinus, & celsae grauiore casu * 1.25 Decidunt turres, feriunt{que} summos Fulgura montes.

The hugest Pine with winde is shaken downe; The highest tower is soonest ouerthrowne; The loftiest mount with lightning is o'rblowne.

In respect of which inconueniences a wise Emperour * 1.26 of Rome forbad (by an expresse decree) any Citizen in Rome to build a house aboue fortie or fiftie foot high. And thou deare Christian, which readest this humble booke, I admonish thee to build low, to carry a low saile, to lay aside thy Peacocks plumes, to behold thy feete, I meane the earth, from whence thou camest; and lastly I warne thee to prostrate thy thoughts before thy heauenly Father, the worlds great Thunderer, following the Poets counsell:

Vi••e tibi, quantum{que} potes praelustria vita: Saeuum praelustri fulmen ab arce venit. Liue to thy selfe, and shunne the stateliest roome; For thunder doth from highest Castle come.

LINEAMENT. VIII.

1 How God sendes thunder and lightening eyther for his glory, for mens triall, 〈◊〉〈◊〉 for their punishment.

2 Examples asw••ll moderne as auncient of forcible thunders and lightening.

IN all ages it pleased God to manifest his ••aiesticall power of thunder and lighte∣nings * 1.27 among mortall men eyther for his glory, or for monition sake, or for their punishment. At Mount Sina•• to shew the Israe•••••••• is glorious strength and Maiestie, he ap∣peared * 1.28 with exceeding loud Trumpets, with terrible thun∣ders and lightnings, which the Prophet Dauid thus expres∣sed: The Lord thundred out of heauen, and the most High gaue out his voyce, hailestones and coales of fi••e. Another time to trie Iobs faith, and to make the Diuell a lyar in

impeaching his innocence and integritie, God caused his heauenly fire to descend, and to consume his seruants and * 1.29 flockes of sheepe. Likewise for the conuersion of the Is∣raelites at the prayers of Elias he sent fire from heauen to consume the sacrifice. The like did he againe at the praier of the said Elias send downe to destroy Ahaz••as men. And this very weapon of lightning and sulphureous fire vsed he against Sodome and Gomorrhe.

Alladius an ancient King of the Latines (who reigned * 1.30 before Romulus) had his Palace set on fire with light∣ning from heauen, and perished himselfe therein.

A king of Clide was strickē with a thunderbolt frō heauē. * 1.31

A maide of Rome trauelling to Apulis was killed with lightning (no harme outwardly appearing in her bodie) and at the same instant her garments were also shaken * 1.32 off without any rent, & her horse also killed, & his bridle and girthes shaken off without any breach.

It is reported of King Mithridates, when he was a very infant lying in his cradle, that the lightning caught the swadling cloathes, and set them on fire, but neuer touched or hurt his body, saue only there remained a litle * 1.33 marke of the fire vpon his forehead, againe when he was growne, it chanced that the lightning pierced into the bedchamber where he was asleepe; and for his owne person it was not so much as singed therewith, but it bla∣sted a quiuer of arrowes that hung at his bed side, went through it, and burnt the arrowes within.

There was at Rome a souldier, who keeping the Cen∣tinell vpon one of the temples of the Citie chanced to haue a flash of lightning to fall very neere vnto him, * 1.34 which did him no hurt at all in his bodie, but only burnt the ••atchet of his shoes: and about the same time, where∣as there were certaine small boxes and cruets of siluer within wooden cases, the siluer within was found all melted vnto a masse in the bottome, and the wood not iniured at all, but continued entire and found.

Many haue died by reason of thunder or lightning with∣out any marke or stroke, wound, scorch, or burning seene * 1.35 vpon them, whose life & soule for very feare hath flowed out of their bodies, like a bird out of a cage.

Olimpius an Arrian Bishop had his bodie sodainly burnt with lightning at Carthage: which iudgement of God * 1.36 fel vpon him, as many thought, for blaspheming the bles∣sed Trinitie.

One Prester the sonne of Hyppomenes for blaspheming God was striken with a thunder, and perished. * 1.37

Anastasius the Emperour in the yeare of Christ 499. being addicted to Magicke and the Manichean heresie, * 1.38 did perse cute such Christians as reproued his finnes and wickednesse. But at the last lightning came fearefully a∣bout his house called Tholotum, he crept from chamber to chamber to seeke where he might be safest: but no∣thing would preuaile. The flashes in the end ouertooke him, and he perished miserably.

Hatto the Bishop of Mentz, when in the yeare of Christ 918, by the instigation of Conrade the Emperour, he en∣deuoured to murder Henry Duke of Saxony, was sodainly slaine with a stroke of lightning. In the yere of our Lord 653. at Frisazium a towne of Saxony a great nūber both of houses and people were destroyed by lightnings.

It is writtē, that the mother of Hierom Fracastorius (who afterwards became one of the most learned and famous Phisitians of Christendome) hauing the said Hierome in her armes then an infant, was her selfe killed with light∣ning. But her child was not hurt at all.

In the yeare of our Lord 15••4. the Citie of Claraual∣la in France, being stricken with lightning about noone daies did so fiercely burne, that in three houres space their towne, castles, & Churches were vtterly consumed.

In the yeare of our Lord 1551. an honest Citizen of * 1.39 Crentzburge standing by his table, and a dog lying by his feete, were both of them sodainly slaine by a light∣ning:

yet a young child, which stood hard by his Father, was preserued safe.

It is not long since Paules proudsteeple ouercrowing all the spires in England felt the blowes of diuine iu∣stice with her sister Babell; the one by lightning, the o∣ther by confusion.

One Wyman a Citizen of Glocester, as many there yet liuing can testifie, about fortie yeares past, hauing a son called Arthur Wyman at the Vniuersitie in Oxford, very earnestly required another sonne of his, one William Wy∣man to carry some prouision of victuals vpō a Whitson∣day to his said sonne in Oxford. This younger sonne, af∣ter many excuses, was at the last forced vpon that high day nolens volens to go forwards on his iourny to Oxford. But by the way in a thicket of wood he was found strickē dead with lightning: yet his body in outward appearance was without any marke. The mare whereon he rode was also smitted dead, and sauored very strong of brimstone. And the meat which he caried, as Kid, Lamb, &c. were so corrupted with blackish sent, and stunke so ill fauou∣redly, that no man could abide the smell thereof.

Mistresse Lowbell a Gentlewoman of Colchester yet liuing, about two and twentie yeares ago or there a∣bouts was sodainly stricken downe with lightning, and so scorched and singed in her bodie with the sulphureous slame, that she could hardly be cured within a quarter of a yeare after.

About the said time at a place called Croes-Askurne in the Countie of Carmarthen, vpon the day of a Gentle∣mans marriage, as they were making merry there, a very strange accident hapned. There came a thunderbolt, and pierced quite through the said house, and also a cer∣taine womans head-tires were rent and torne from her head with a blast of lightning at that instant, without any other harme.

Likewise about that time a whole houshold at a place

called Talley in the said Countie, were burnt with wild∣fire. There perished at that time by report fiue or sixe little children in the said house. Whereby it appeares, that the innocent is sometimes smitten with such strange ends aswell as nocents.

There was a fearefull lightning on the seuenteenth day of Nouember 1606. which in very short time burnt vp the steeple of Bleachingley in Surrey, and in the same melted into infinite fragments a good ring of Belles. Which accident, because it was so lately done, I will re∣hearse the same more at large, according to the discourse of one Simon Harward, who wrote thereof com∣pendiously and learnedly. When I came (quoth he) to visite the towne of Bleachingley, I found their cause to be equall (if not worse) then the rumour or report, which was before published: I found that by the lightning (which came with the terible thunder on Munday being the seuenteenth of this instant Nouember, about ten of the clocke in the night) the spire steeple of the said Blea∣chingley, hauing beene lately new couered to the great charges of the parish, in three houres space was vtterly consumed with fire. The steeple was about twelue fade me high aboue the battlements of the square stone worke: but it was a steeple spreading downeward very large in circumference. The same worke which bare it (being also about twelue fadome high) is a long square of one and twentie feete one side, and eighteene feete the other side. It is thought by good workemen, that two hundred loades of timber will not suffice for the erecting of such a steeple, as that stoneworke did late∣ly beare.

I found also the belles (being before a sweete ring, and so large, that the Tenor waighed twentie hundred waight) partly melted into such fragments, and partly burnt into such cinders, or intermingled with such huge heapes of cinders, as it will neuer heereaf∣ter

serue to the former vses thereof.

This lightning did not onely this harme in Surrey, but also it afflicted Sussex, and diuers other places about the very same time. It was very strange when it fired Blea∣chingley steeple, it entred also into the house of one Stephen L••gsford of Buckstead in Sussex almost twen∣miles from Bleachingley, and melting the lead of his glasse windowes, did with great violence breake through, and rent in sunder a strong bricke chimney.

What shall I write of mine owne tragicall euents v∣pon the third of Ianuary 1608. which are nothing infe∣riour to any of the accidents here recited? But because I intend to set the same out more distinctly by it selfe, I will suspend the story only during the space of an houres reading from my Readers view. About the same time there happened in Dors••tshire at Winburne Minster a ve∣ry strang accident. About foure a clocke in the after∣noone, as they were at Euensong, the steeple spire being strongly built of lime, stone, and sand, and beset with yron barres, was sodainly stricken downe with thunder and lightning, the leads were rent and torne, yea and which was most miraculous, the singing mens bookes were torne in their hands, and the seates before their fa∣ces likewise rent and broken. And this the glorious God hath done, because the mouthes of the wicked may be stopped, who iniuriously detract from his prouidence in imputing my misfortunes onely singled out aboue all o∣thers; as though the same miraculous Mouer, which moued these heauenly creatures of his against me, did not also extend his power in the like degree vpon others in this Realme. Howsoeuer, welcome be his Angell vn∣to me, whether he brings me tidings of peace, or of tri∣bulation.

LINEAMENT. IX.

1 That they detract from the glorious Maiestic of God, which attri∣bute his thunders, lightnings, and other mercory signes to the Diuell or his adherents.

2 Proofes out of the word of God, that God alone sendeth forth such terrible signes.

SEruants must obey their masters aswell cur∣teous * 1.40 as curst, Children must honour their * 1.41 parents, though otherwhiles they chastise them seuerely, Subiects must pray for their Prince, and serue him, though he exceeds * 1.42 the limits of law. Euen so ought we be∣ing the seruants, children, and subiects of the Almighty, brooke patiently all visitations whatsoeuer the Lord sen∣deth, eyther deseruedly for our sinnes, or momentary for our triall to confirme our vertues, lest prosperity puffe vp our mindes with pride. Vpon our submission our graci∣ous Lord will stay his hand as he did with the Niniuites; vpon our repentance he will rebuke the winde, and say to the Sea, Peace and be still. But nowadaies a contrarie superstitious spirit possesseth many of our Pharisai∣call * 1.43 Critickes.

They are not content to detract one mortall man from the other, eyther their goods of bodie, their goods of minde, or their goods of fortune (though in this case they are inexcusable) but they must detract from the onely glorious God his glorious appurtenances, and his goodly types of maiestic. Yea, they goe about by such absurde Detractions to annihilate his infinite authoritie, to abridge his incomprehensible moti∣on, who at one becke can barre them of all motion. Romulides saturi inter poc••la, Our carping Tro∣ianes, whose GOD is their bellie, amiddest their Bacchannales and Tobachanales doe blasphemously

bruite abroad, that the Diuell raiseth windes, tempestes, thunders, lightnings, and earthquakes eyther immediatly of himselfe, or else by the meanes and mediation of some omnipotent Coniurer. If sicknesse oppresse them, out of hand, they post with Ahaziah to a cousening coniurer, or wizard as wise as themselues, to know whether they be bewitched, or whether they shall recouer of their disease. This is their faithlesse wont, as though there were not a God in Israel. If the Lord sends his Angell, or de∣scends * 1.44 himselfe in glory, with thunder and lightening, as he did sometimes on Mount Sinai, they blasphemously impugne, saying, that God is locally circumscribed in heauen. None can work miracles in these latter daies saue the Diuell. He, euen he it is, that appeares in varieties of shapes, more then are specified in Ouids Metamorphosis, sometimes a Centaure, sometimes a blacke dogge, some other times a winged fowle of the ayre.

All this while (thou most mercifull Iudge) grieuest thy patient spirit at their perrish, petulant, and proud assertions. Thou makest as though thou hearest them not, scorning to extend thy iustice against such silly wretches, before the predestinated time; for thou art as voyde of perturbations as they are subiect vnto De∣tractions: yet will not they refraine their tongues, be∣cause that their runnagate babling, being not restrained with feare nor shame, wandereth vp and downe scotfree without punishment. Rise vp O Lord, and let them pay the price of their Detractions, or let them know that thou canst not endure any competitour of thy glory. But what knowledge neede they further? what other light expect they to illuminate their darksome mindes? They haue Moses, the Prophets, and the Gospell, as bright shining lanternes to guide their sensuall vnderstanding. They haue auncient Fathers to expound them. Thy ser∣uant Augustine might satisfie their curious positions, who about twelue hundred yeares sithence wrote,

Non est putandum istis transgressoribus Angelis seruire hanc rerum visibilium materiem, sed soli Deo, That is, we * 1.45 must not thinke, that the substance of these visible things in this world doe obey the Angels, which fell, but that they obey God alone. Thou art a jealous God, and can'st not abide that thy enemy should vaunt himselfe on thy Maiesty; Thou art slow to anger, but great in power, thou * 1.46 hast thy way in the whirlewinde and in the storm: the clouds are the dust of thy feete, the mountaines tremble before thee, the hils melt, and the earth is burnt vp at thy sight. O peer∣lesse Paragon of vnsearchable worth, what nobler in∣stance neede I produce, then thine incomprehensible selfe for thine owne immensiue and inexhausted power. When thou communest with Iob, most profoundly thou bewray∣est mans infirmity, and infallibly concludest, that no crea∣ture whatsoeuer can diue into the deepe consideration of thy secrete workes. Out of the whirlewinde thou spakest, and demaundest of him, Hast thou entred into the treasures * 1.47 of the Snow? Or hast thou seene the treasures of the haile? Who hath diuided the spouts for the rame, or a way for the lightnings of the thunders? These questions surpasse our capacities. Holy and wonderfull is God in all his worke∣manship. The earth trembles at the presence of the Lord, at * 1.48 the presence of the God of Iacob. Let it snow, let it haile, let it thunder, let it lighten, let the earth moue, I acknow∣ledge no other supernaturall cause then the first cause, the first mouer, one God world without end. I doe faithfully beleeue, that through his commandement the Lord makes * 1.49 the Snow to hasten, and sendeth forth swiftly the thunder of his lightning; also that he turneth the heauens about, that * 1.50 they may doe whatsoeuer he commaundeth them vpon the whole world, and that he causeth raine to come, whether it be for punishment, or for his land, or to doe good to them that seeke him. The heauens, the elements, and whatsoeuer is vnder the moone, attend the commaund of their great Creator: some for his glory, some for their tryall, some

others for their sinnes he scourgeth and smiteth. Against these he armes his naturall creatures as piercing arrowes. Then shall the thunderbolts goe straight out of the light∣nings, and shall flie to the marke, as to the bent bow of the cloudes. Sometimes he smites vs gently, expecting our * 1.51 conuersions, as he spake by the Prophet, I smote you with blasting, with mil deaw, and with haile in all the labours of your hands, and yet you turned not vnto me. Vnto his Ma∣iestie * 1.52 alone will I complaine, when any hurt befals me: O Lord vnto thee will I crie, for the fire hath deuoured the * 1.53 Pasture of the Wildernesse, and the flame hath burnt vp all the trees of the field. Vbi nunc facundus Ulisses? Where now is the wizard with the Diuels reall force? Stand at your cause, and bring forth your strongest ground, saith the * 1.54 Lord of Hostes, shew vs things to come, and tell vs what shal be done hereafter, so shall we know that ye are Gods. But indeede your knowledge is vaine, your power poore, not worth the speaking, Behold ye are Gods of nought, and your making is of nought: yea abhominable is the man that * 1.55 hath chosen you, and abhominable is he, that ascribes the workes of the glorious God vnto his enemy the Diuell.

LINEAMENT. X.

1 Probable pro••ses out of Ciuill policy, that God is iealous of his glory, and glorious signes, and therefore not prebable that he would lend his real power to the Diuell

2 Examples of worldly states, which could not endure vsurpers of their transitory titles and p••••rogatiu••s.

3 That God hates Coniurers, Witches, Antichristians, and other De∣tractors and 〈◊〉〈◊〉 worse then Athe••sts or ignorant Infidels.

THough I proued out of holy writ, that the Lord is iealous of his inexplicable power, and cannot tolerate with euerlasting pati∣ence, that any creature, specially a wicked creature, visible or inuisible, Diuell or man, Ph••••ton or Medea, Coni••rer or Witch should prie

into his secrete treasury, or soare vp into the Eclipticke line, and commaund the Sunne and Moone to stand still with Iosuah, or cause fire to descend downe from heauen with Elias, or drie the Sea with Moyses, or rebuke the stormy windes with Christ: yet notwithstanding for the hardnesse of worldly hearts, I will illustrate the selfe same argument, with familiar and domestical examples of mor∣tall states, who likewise cannot brooke, that any other make vse of their transitory incidents.

Do not we see that earthly Potentates be more agree∣ued * 1.56 with their owne subiects rebellions, with their iniu∣ries and vsurpings, then with the dishonest attempts of their open foes? At whose handes they expect nothing but extremity of warre and bloudy massacres? Doe not we finde that the Pope and other Princes of his faction beare deeper hatred, rancour, and emulation towards the Protestants, then towards the Turkes, Mahumetans, or Iewes, whose vicinity might worke them farre greater scath and damage? Their malignant reason they ground vpon the comparison of two corriuals in loue whose wrath can neuer be appeased, but with the vtter subuersi∣on of the opposite party. O what a disconsorted policy is this, that Christians agreeing together in the foundati∣on of religion prosecute one another with such capitall enmity, worse then euer the Pharises the Saduces, or both of them, like Pilate and Herod, combined together to put to death our Sauiour Christ! The Pope at Rome, at Bolog∣na, and at other Cities; the Emperour at Vienna, and at di∣uers imperiall Cities in Germany; the Venetians at Venice, at Verona, and other places doe tolerate Iewish Syna∣gogues, bankes of vsury, and noysome Iakes of pocky baudry, in respect of priuate interest. And yet they can∣not suffer one Church of Protestants among them, no nor one single man of the same profession: or if they doe but suspect a man addicted that way, they exclaime with the stiffe-necked Iewes, Dimitte nobis Barabam, loose vnto

vs Barabas, loose vnto vs theeues, vsurers, Iewes and stewes. Crucifie these Lutherans, Lutherano al fuego, ad ignem, fire and fagot for these hereticke dogges. Thus do they rage together and imagine vanity against the Lord and his An ointed. They like wise send away their posts, vsurpers of the name of Iesis, as the flies which issued out of the Dragons mouth, to enuenome our Springs, to infect our mindes, to kill our Kings, and to blow vp at once our whole estates. This is their vsuall complot, while the common enemy of Christendome lies close by their noses, ready to dispossesse them of their liues, liuing and liberty, as was likely of late dayes to fall out, when the Pope after the winning of Otranto by the Turkes, doubting his safe∣gard, resolued once to translate the Papacy to Auinion in France, if that a certaine Cardinall, wiser then himselfe had not disswaded him. The originall cause of all this hatred is iealousie, together with a false perswading hu∣mor, that our Church vsurps his holy power, which som∣times he pretends from the Emperour Constantine, and some other times from S. Peter.

Whether this exercising of another mans authority be legitimate or spurious; let them, who thinke themselues iniured, redreste the iniury how they can. In the meane time we perceiue the minde of man impatient of vsur∣pers and Detractors, to boile for reuenge, as if an euer∣flaming Torch were set vnder it. No maruell then if Princes punish forgery, and other detracting crimes. He that detracts his Kings Prerogatiue with a malicious pur∣pose, to attribute the same to himselfe, is Laesae Maiesta∣tis r••••s guilty for wounding the Royall Maiesty, and to be attainted of high treason. Will King IAMES our dread Soueraigne suffer any subiect of his to weare a crowne of golde, to de•• act his royall authority, to leuie armes at pleasure, to encampe himselfe, to hang a man without due course of law, or to coine golde? No: it is against his prerogatiue, against his Iurisdiction. The

world abides not two Sunnes: No more can the vnited Empire of great Britaine endure but one supreme Mo∣narch. He that sueth into the Court of Rome detracts * 1.57 from the Kingly glory, and therefore encuires the danger of Premunire. Euen so if a subiect of this Realme bring in a Bull of Excommunication from Rome, against ano∣ther subiect, it is by the auncient common law, high trea∣son against the King, his crowne and dignity; as hath beene adiudged in the Raigne of Edward the first. For the King of England is the Vicar of the ••••ghest King. In a * 1.58 Constable or any other, it is forgery and detraction to write a warrant in a Iustice of Peace his name, without his consent. Yea, and a Justice himselfe was fined in the Star-chamber, circa. 30. Elizab. Reg. for sending his war∣rant vpon suspition of felony, with a blanke or window to put in ones name, which he knew not, at his friends re∣quest without certainly acquainting him with the mat∣ter before.

What a tedious quarrell continued with vnsheathed swords betweene the Turkish Ottoman and the Persian Sophy, about the very colour of the Turbant, which both were bound by their ceremonious law to weare? Such another friuolous iatre hapned among the Friers touch∣ing the colour of their frizen weedes. One stood vpon blacke, betokening mourning: another vpon white, the displayed ensigne of innocency. This busie body claimed it to be gray, that their weeds being like vnto ashes might moue them to repentance. That hare-brain'd Scholer proued out of Schoolemen and profound Dunces, that all the rest of the Disputants were arrand Heretickes, for their sinnes being as redde as Scarlet or as purple, they ought not to hold with any other colour. Many brawles, many factions, yea and bloud-sheds arose about these Idly vsurped colours; till after diuers commotions, de∣crees and orders on all sides infringed, a finall end with much adoe was established by the generall Councell of Christendome.

There was a dangerous tumult in France, very like to chance betwixt a famous Auncestour of mine out of Wales, and the Lord Norris concerning their armes. Both gaue the Rauen, both challenged it from the same house, from one Vrian Prince of Rheged, otherwise called Ca∣rict in Scotland, who eyther by conquest or marriage seated himselfe in our countrey of West-Wales. My said Auncestour (as our Walsh nature relies ouermuch vpon Genealogies and Heraldry) and his Walsh company, be∣ing no lesse then fifteene hundred horsemen and foote∣men, could by no meanes be disswaded from the quarrel, vntill the Duke of Nors••lke (whose daughter, sithence Countesse of Bridgewater, was married vnto his heire) sol∣licited King Henry the eight then in camp, to take vp the Controuersie, and order the Lord Norris to giue it fly∣ing, and the others as he did before.

If mens mortall feuds conceiued against their emulous concurrents for light occasions, and, as the Prouerbe * 1.59 termes them, for a Goats haire be so heynous, hereditary, so frequent, so customary in all Countreyes, why doe we tempt the Lord our God, and doubt, that his eternall Ma∣iesty, in whom there is not the least spot of sinfull pertur∣bation, hates Detractours of his euer-shining glory, and also them, which attribute his miraculous deedes to his creatures or enemies; I say, why doe we doubt that he detesteth them in a faire higher degree, then if they were profested Atheists blinded with ignorance? Hee that knowes his Masters will and doth it not, is worthy of many stripes. Wherefore I constantly auerre, that the Lord ha∣teth Antichristians, Euchanters, Coniurers and Witches, for their detractions, forgeries, delusions, and false mira∣cles, worse then the Heathen with all their Idolatries. To this end that auncient Father affirmeth, If any that went afore vs eyther of ignorance or simplicity hath not obserued that which the Lord commanded, his simplicity through the * 1.60 Lords indulgence may be pardoned; but we, whom the Lord

hath taught and instructed, cannot be pardoned. Where the Spirituall Steward lends one talent, there he looketh the interest of one againe; but where he exposeth out twen∣ty talents, there he iustly expecteth the encrease of twen∣ty againe. Like as a simple seruant sent out in a darke∣some night, and misseth his way, deserues his pardon more freely then he, which purposely gaddes and goes out of his way in the cleare day light, preferring his own wanton pleasures before his Masters profite: so the ig∣norant Christian, sinning of meere simplicity is farre more tolerable then the enlightned Gospeller, which after∣wards dissembles and detracts vpon a greedy or gaudic hope of golden mountaines.

LINEAMENT. XII.

1 Wherefore God diuerteth his naturall creatures against mankinde.

2 That all crosses and misfortunes proceede onely from God.

3 That in any wise we must not delay repentance.

4 An obiection against sudden death by the spirit of Detraction out of the Letany, with a consutation thereof.

THus the starres haue their ordinary * 1.61 motions, the Elements their courses, and the Metcors their voluble disposi∣tions: except otherwhiles it please their Arch-mouer to diuert some of them as terrible alarums for our admo∣nishment. Then euery thing fights against vs: Our na∣tiue ayre strangles our wearied winde-pipes: Our nou∣rishment through gluttony works our latter end. Fire & water conspire against vs: One dieth by fire, another by water. Thus armes he nature against nature, creature a∣gainst creature, and man against man, eyther for his glo∣rie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that mortall men may know his strength and acknowledge their owne weakenesse: or for mens

tryall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to trie their integrity, to mollifie their stony hearts, and to shape their inward man to re∣generation. Others he smites 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 33 vessels of wrath, to perpetuall punishment; though commonly he lets them flourish in this world like Palme trees, reser∣uing them to damnation in the world to come; euen as he lasheth some for their reformation, and not for their ruine, ad correctionem non ad ruinam, as Queene Eliza∣beth of famous memory spake touching a subiect of hers then in durance. This kinde of punishment, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Lord himselfe names the rod of men, the plagues of the children of men, such as the Father vseth to his childe, he likewise vseth to his elected childe, to the intent that man might not waxe ouer-wanton in affections, or seem righteous in his owne conceit, (for no flesh stands instifi∣ed in his sight) and as that holy man alleadged, that hee might deliuer him from pride, that he might keepe his soule from the graue, and his life from the sword. Whereto * 1.62 agreeth that Prouerbe:

Dulcia non meruit, qui non gustauit amara. Who tasted not the sowre deserues not sweet.

God foreseeing that some of his children might sinne in many things, scourgeth them with infirinity of body, lest they should sinne, Vt ijs vtilius sit frang•• languoribus ad salutem, quam remanere incolumes ad damnationem. That * 1.63 it might be more profitable for them to bee broken with diseases for saluation, then to remaine whole and in health for damnation. This another auncient Father confirmes: Magis intus dolemus per hoc, quod foris pati∣mur. We grieue in wardly the more for that, which wee * 1.64 suffer outwardly. And againe, While wee are outwardly strucken, we are secretly and wofully recalled to the remem∣brance of our sinnes. Our fleshly fathers corrected vs, and we gaue them reuerence, and shall wee not patiently en∣dure our heauenly Fathers scourge? They for a few dayes chastned vs after their owne pleasure: but hee for our profit, * 1.65

that we might be partakers of his holinesse.

When any Plague, Murren, losse, crosse, or misfor∣tune befals vs, that proceedes not from the diuell, but * 1.66 from our Father in heauen. It is he that created light and * 1.67 darknesse, that makes peace and trouble. It is hee that or∣dereth this worlds globe, and turnes the wheele of all our fortunes. And againe, as himselfe promiseth, If we will walke in his Ordinances, he will send peace in the land, but if * 1.68 we despise his commandements he will send a sword vpon vs. His prouident Maiestie knows best what befits our fraile natures. He will haue mercy on them, who deserue mer∣cy at his handes. And he will punish those that deserue punishment. Shall we receiue good at the hand of God, and * 1.69 not receiue euill? Shall we reioyce when the Sunne shines, and when it lowres, shall we lowre and frowne likewise? Know then, O worldly men, that no euill can chance vn∣to you without the appointment of God. Out of his mouth goeth both euill and good, as the Prophet lamented. And as * 1.70 another Prophet testified, Shall there be euill, that is, cala∣mity in a Citie, and the Lord hath not done it?

Great reason it is, that hee which sent vs into this * 1.71 world, should take vs out of the world, after what maner soeuer it pleaseth him. Whether it be by ordinary or ex∣traordinary meanes, by death naturall or violent, lingring or sudden, welcome be death vnto vs that be borne to die. For this cause while we haue time to repent, let vs beginne instantly out of hand, to amend our liues, before his darts doe hit vs, before the darke night of tribulation comes vpon vs. Repentance, which is done vpon the la•••• houre, is commonly done vpon feare of future torments. Then it is hard by reason of our prrsumptuous delayes to finde grace and mercy, as a Spanish Diuine very well ob∣serues. Malse hallan los remedios en el trabaio, que en••e descansoy paz no se buscaron, Ill doe they finde remedies in * 1.72 time of trouble, when they sought for none in time of peace. In this case the counsell of the wise man is very

good, Get thee righteousnes, before thou come to iudgement, and vse Phisicke before thou be sicke: Examine thy selfe be∣fore * 1.73 thou be iudged, and in the day of destruction thou shalt find mercy: humble thy selfe before thou be sicke, and while thou mayest yet sinne shew thy conuersion. Most certaine it is, that Sathan tyrannizeth most furiously at the shutting vp of our liues, when we are least able to resist by reason of our extreme paines and panges both in body and minde. Then the very best haue enough to doe. A man hath not two soules, that he may aduenture one of them. Therefore O Christian, stand to thy tacklings, stand stout, alwayes prepared to preuent all future euils, O lim haec meminisse iuuabit. The time will come, when the remem∣brance of thy fore past crosses will auaile the repeating. In the meane time,

Mors tua, mors Christi-fraus mundi-gloria coeli, Et dolor Infor••i sunt meditanda tibi. Thinke on thine owne, and Christ his death, And on false worldly traines. Thinke also on sweet heauens ioyes, And on Infernall paines.

God helpe vs, if we shall do nothing else in this world but liue in continuall care, pensiuenesse, and perplexity of minde, as in truth we must, if we liue in feare of deathes suddaines. But the case is otherwise, for the Church hath prouided in the Letany, that we pray God to deliuer vs from lightning and tempest from plague, pestilence, and fa∣mine, from battell and murther, and from sudden death. O man full of Detractions, how long wilt thou tempt the Lord thy God? This earthly world was not giuen thee for a Paradise, but for a Purgatory. It was not made thee to build in, but rather to pull downe, to crucifie and to mortifie thy couet••ous thoughts, that in the other world thou mightst liue for euer with Christ and his Angels. This world is indeede a place of triall, a warfare, a maze of troubles, and a seate to soiourne in for a time, for

short time. Wherefore, and because this time later or sooner, serius aut citius is not limited by Patent to any mortall creature, whereby we might foreknow or pre∣uent the brunts of nature, fortune, or destiny, (which three I hold to be the ineuitable will of God) let vs stand watchfull against sudden death, seeing it is for a great prize, for a great purchase (that none can be greater) euen for the saluation of our deare soules. I graunt, that olde Adam prayeth against the suddennesse of death, but (alas poore man) it is for doubt of the worst. It is the nature of a sinfull soule, to become so enamoured with this en∣chanting world, that it loathes, as the horror of hell, all sudaine mischiefes, and chiesly a mischieuous death. We would faine die the death of the righteous but in no wise would we liue the lise of the righteous. And yet how dare we iudge of them that die so suddenly? May not the ••ord dislodge his tenants at will specially, for their ad∣uancement without warning at any time? Did not hee after this sudden manner, as it were in the twinckling of an eye, translate Henoch and Elias in their soules and bo∣dies vp into heauen? Many good men haue died sodainly. Abell, Iosias, Onias, and others had no long warning to prepare themselues. God knowes best what besits our hu∣mane natures. It may be, he causeth some to die sudden∣ly, because of their crazed braines, lest in their lingring disease they fall according to the constitution of their bodies into despaire, or to railing and reuiling, whereby they might leaue behinde them in this world an infa∣mous memoriall. Therefore to case them of their tor∣ments, and for auoyding of so soule a scandall he sudden∣ly sends for his selected seruants. Some others he send for suddenly and terribly to terrifie them which remaine behinde; for if Gods seruants die such a fearefull death, what hope hath the sinner? In a word, good men neuer pray against suddaine death, but to the entent they might order their worldly businesse before their deathes, as the

said to Hezechias, Set thy house in order for thou must die. * 1.74

LINEAMENT XII.

1 That we must not iudge by mens misfortunes, or sudden death, that they be forsaken of God.

2 Charitable censures, which a good Christian may yeeld touching those that die suddenly.

3 The Spirit of Detraction conuicted for censuring ouer cruelly of the Authors wife, who was striken dead with lightning the 〈◊〉〈◊〉 of Ia∣nuary, 160⁰ where ••er comm••ndation and assumption are moralized.

WHen the Lord is disposed extraordinarily to extend his glorious power, why dost * 1.75 thou, ô foolish man, presume to enter into his hidden power? Why dost thou labour (like Lucifer) to climbe vp into his chaire of secrets? Shal the thing formed checke him that formed it? Can the Pottervse his vessels as he thinkes good? and shall not the Lord dispose of his owne creatures? Who ar•• thou which iudgest another mans seruant? * 1.76

What canst thou tel, whether God hath predestinated them to saluation, and accepted of their submission, as of * 1.77 the thiefe which was crucified with him, at the last gaspe, and as they say, betwixt the bridge and the brooke?

Betwixt the stirrop and the ground, Mercy I thought, mercy I found:

As one ••pitaphed vpon the tombe of him, that fell dead sodainly from his horse. Sometimes it pleaseth his Maie∣stie out of our errour to raise his owne honour, and to make vertue perfect and complete by infirmity. And ther∣fore it is verie vncharitable for one sinner to iudge of a∣nother sinner. Let him who is without sinne throw the first stone at him, as Christ said. ••••et the sinner draw out the beame out of his owne eye, before ••e remoue the mote out of his brothers eye. It is Gods office onely to iudge the euent and end of things. Therefore iudge nothing be∣fore the tr••e, vntill the Lord comes who will lighten the hid∣den * 1.78 things of darknesse, and open the counsels of the hearts. Saint Paul was made a gazing sto••ke vnto this world, he

was defamed, yea, he was made as the filihinesse of the world & as the off-scouring of all things, yet a chosen vessel and Apostle of Christ. When it was told our Sauiour, that Pilate had massacred the Galilaeans, euen as they sa∣crificed, he willed vs not to iudge of their liues and sins, but by their example to amend our liues. For neither those poore Galilaeans, nor yet these eighteene vpon whom * 1.79 the tower in Siloc fell, were greater sinners then all ohers which dwelt at Ierusalem. Iosias was one of the godliest kings, that euer reigned in Iuda, yet was he killed with dartes in the battell against the king of Aegypt. Zacha∣riah the Prophet, Stephen the martyr, with other ser∣uants of God were tyrannously put to death. Yea, and Christ himselfe being without sinne endured worldly sor∣rowes without number, and also died a most terrible death: yet did they iudge him as though he were plagued and cast downe of God, according to that which was pro∣phesied * 1.80 of him. The Lord is righteous in all his waies, the Lord is holy in all his workes, as the Prophet Dauid con∣fessed, and as Maurice the Emperour protested, when he saw his wife and children murthered before his face by his seruant Phocas. How then darest thou which art vnrighteous and vnholy, sit and reade on the secret deeds of the righteous God, and on the wondrous proceedings of the holy one of Israel? Sometimes it pleaseth him to ful∣fill in our daies that Prophesie of his concerning the ta∣king of the godly from among the wicked. The righteous perisheth, and no man regardeth it in his heart. Good godly * 1.81 men are taken away, and no man considereth it, namely, that the righteous is conueyed away from the wicked who heape vp treasures and pleasures for this world, as the godly do for the world to come. It may be also, that his mercy is so great, that respecting not our sinnes, his aboundant grace will vouchsafe to pronounce that answere concer∣ning Lazarus in our behalfe: This sicknesse is not vnto death, but for the glory of God. Correspondent to which

is likewise the satisfaction, which our Sauiour Christ yeel∣ded to his disciples demaund, when they asked him about the blind man: Master, who did sinne, this man or his parents, that he was borne blind? Iesus answered, neither * 1.82 hath this man sinned, nor his parents, but that the works of God should be shewed in him. Perhaps the Lord sends ex∣traordinary accidents vpon his seruants to the intent, that they should serue for a Parable or warning peece to the rest of his people in this countrey, from whom he meanes shortly to take away their power, the ioy of their ho∣nour, the pleasure of their eyes, and the desire of their hearts, except out of hand they become watchfull and repentant with the Niniuites. For if iudgement begin at the iust what shall be the end of them, which obey not the Gospell * 1.83 of God? And if the righteous be scarcely saued, where shall the vngodly and sinner appeare? If there be no diffe∣rence betweene the innocent and reprrobate in the man∣ner of their deathes and worldly crosses, why doe we ioyne field to field, land to land, and make ac∣count to see long lasting daies in this transitory world, or to die in our soft downe beds? The word of the Lord came to Ezechiel: Behold, I take away from thee the plea∣sure * 1.84 of thine eyes with a plague, yet shall thou neither mourne nor weepe. So Ezechiel spake vnto the people in the morning, and in the euening his wife died. The Parable was this: thus saith the Lord God, behold, I will pollute my sanctuary, euen the pride of your power, the pleasure of your eyes, and your hearts desire. And you shall doe as I haue done, ye shall neither mourne nor weepe, but ye shall pine a∣way for your iniquities, and mourne one towards another. Thus Ezechiel is vnto you a signe. And thus perhaps am I a signe vnto you, O worldly wizards, whose tongues are hired by the detracting spirit to blaspheme the power∣ful Lord of lightnings, to curse God and die with Iobs wife * 1.85 and to lay an ambush for your neighbours good name, fame, and reputation. Learne by these exemplary cros∣ses

to be vigilant, for in the houre which you thinke not, as a theese in the night, will death steale vpon you. It is high time for you to prepare your selues, to preuent the Tempter. Alreadie it begins to smoake, and as the Poet forewarnes:

Tunc tua res agitur, paries cum proximus ardet. * 1.86 When the next wall vnto thy house doth burne, Looke to thy selfe betimes, next is thy turne.

These reasons considered, I dare boldly auou••h (for no earthly creature can iudge her conscience more freely then my selfe) that my welbeloued wife, whom God of late hath taken to his mercy by an vnexpected ac∣cident, by the lightning power of his fearefull thunder resteth in the Lord as concerning her soule, and resteth on earth as concerning her memory: both which, (I trust) by the diuine bountie scorne all the bra∣uadoes, scaladoes, and engines, which eyther enuy, or Sathan can inuent for their assaults. This is the chiefest solace I embrace after so great a crosse. This Christian hope richer then any temporall or golden haruest I reape to my selfe after my fatall losse. For my light affliction which is but momentary, causeth vnto me a farre more ex∣cellent * 1.87 and eternall waight of glory, while I looke not on the things which are seene, but on the things which are not seene I looke not so s••rupulously on the manner of her death as I looke on the manner of her life, which God receiued as a burnt offering. Packe hence therefore ye Enthusians, and be not like vnto Curdogs, that bark at a dead Lyon. Though she fell she shall rise againe, though she sate in dar∣knesse, the Lord will be a light vnto her.

MY tongue is no hireling Herald, to coine her a new pede∣gre, nor yet a merc••nari•• Aduocate to extoll her shadow in steed of substance; onely in steed of Popish pos••humes or Purgatorie trentals, I will sacrifice this cacomtasticall oblation, as seralem coe••am, a funerall banquet to her well deseruing memory.

Holy Augustine neuer conceiued more diuinely of his mother Monica, then I doe of thy felicity. O happie soule, partaker of ce∣lestiall ioyes, thou needest no praise of mine, seeing that thy God hath transported thee in the yeare of lubily to this port of tran∣quility and conuerted thy pilgrimage to the hauen, or rather hea∣uen of euerlasting health: Where though thou abound with vnspeakable pleasures, yet pardon me if I striue to canonize thy peerelesse fame. The pleasant sounds of thy verdant vertues (like so many resounding Ecchoes) shall neuer vanish from mine insa∣tiable eares. Thy extraardinary loue, the liuely Jdaea of a spot∣lesse life shall alwaies dwell within the mansion of my restlesse minde. At all times whether it be morning or euening, noone∣tide or midnight, while I soiourne in this house of clay, I will con∣gratulate thy high fortunes. All haile immortall spirit, thou spouse of Christ, wrapt vp in his holy armes, full of transcendent grace, full of transeendent glory. All haile, full of health, full of happinesse, which art translated from mortall men to immortall Saints, from sorrow to solace. Yesterday thou wentest entāgled with the thorny cares of this world, now thou triumphest among the Angels of heauen. Yesterday thou wert here, where Iob himselfe com∣plained, that he was placed as a But to be shot at, where Gods enue∣nomed arrowes stucke in him, where the Prophet Dauids bones were consumed, that he roared all day long. Now thou florishest in the har∣mony of Gods Spirit, minding on nothing but on diuine vertues, on spirituall melody. Yesterday thou wentest drooping in an earthen cote, shaken with the frownes of Enuy, with the frumps of Detra∣ction: to day thou walkest (and this day shines alwaie, neuer sets) in a temple not built with hands, in the line of the liuing God, with∣out Enuy, without Deraction. Here is thy habitation assigned thee, thy lot is fallen in a faire ground. Liue for euer. And this as a looking glasse shall glister vnto thy friends on earth:

Dorcadis hic dotes, miti cum mente Rebecchae, Priscillaeque fides: mens tam••n vna tribus. Corpus humas, mundus laudes, tenet igneus Eliae, Elisias tua mens, Elizabetha, rotas. Here Dorcas deeds (as starres) doe shine, Priscillaes faith heere doth combine With mild and kind Rebecca••s mind, Yet but one soule to three assign'd. Thy bodie earth, the world thy name, Thy soule by faith Elisian fame. Elizabeth eterniz'd gaines. Elias-like in lightning waines.

LINEAMENT. XIII.

1 The Authours gratulation for his late fortunate deliuerance.

2 His description of the Lightning tragedy, the third day of Ianu∣arie, 1608. at what time God tooke away his wife.

3 His description of other Crosses at the very same time.

4 How God fore-shewed by mysteryes the said crosses before they hapned vnto the Authour: wherein his censure of Dreames is inter∣laced.

5 His description of his miraculous escape out of the Sea, wherein he fell by force of a cruell tempest on a Christmas day. 1602.

GOD forbid that I should charge all * 1.88 my Countreymen with the branded marke of blasphemie: for there be many good men which neuer knee∣led vnto Baal, which neuer worship∣ped the spirit of Detraction, all ready viua voce, as the Prouerbe saith, with both hands to hold vp the roofe of my opinion. They alledge simply and charitably that this great Accident vpon my wife and house came from God, as a faire warning for mee and them to prepare our selues for his heauenly king∣dome: which charitable conceit, I cannot cancell with obliuion or ingratitude, but rather confirme the same with an applauding Alleluiah. The Lord gaue, * 1.89 the Lord taketh away: blessed be the name of the Lord. No man aliue this day stands more indebted then my selfe for matters of life, vnto the Author of life. Da∣niel was wonderfully deliuered from the Lions clawes; Ananias, Azarias and Misael from the fierie for∣nace; Ionas in the Whales belly, from the stormy sea; and Paul with his Pilots, Marriners and Companions from perishing in the Mediterranean seas: but what am I vile wretched sinner, whom thou hast saued as strangely from fire and water? O glorious God, is it because thy prouident maiestie hath predestinated me

to some worthy seruice tending to thy glory. O boun∣tifull Lord, of vnsearchable wisedome, graunt that my faith may be signed with the seale of thy mercy. Let my spirit become regenerated and renued, as the Pot∣ters vessell, markt to an honest purpose. Whatsoeuer I am, whether tolerably toward or vntoward, tolerably cleane or vncleane, I wholy submit my selfe at the feet of thy mercy, altogether depending on thy Sonnes merits, from whence I will not depart, though I were sure with Asahel to be slaine by Abner, and as Iob protested, if thou wouldest kill me, yet will I trust in thee.

On the third of Ianuarie 1608. about the third houre of the night, or thereabouts, as I lay solitarie * 1.90 vpon my bed, what with torment of a sodaine tooth∣ache, and what with an extraordinary pensiuenes of minde, presaging (as afterwards ehanced) some fu∣ture euils; and also somewhat terrified with the great lightning, which then flashed most extreamely: Be∣hold, a forcible lightning in forme of a fiery pillar, extinguished the Candle-light burning before mee, and with that, as it were in the twinckling of an eye, strikes me with a most violent blast, that I ve∣rily thought my braines had been dasht out, and that I was at deathes doore. To confirme this imaginati∣on of mine, in the selfe same instant it thundered in such impetuous and extreame manner, that the earth moued (as sithence appeared in sundry other partes of this Realme) my house shooke, in so much that I am perswaded no canon no basilisco, nor any other artillery could make the like terrible report. With this fearefull volee together with the former light∣ning

flash, I fell into a kinde of traunce or confused thought, and (as Saint Paul speakes of his assumption into paradise: if it be lawful for me so to say) whether I were in the body, or out of the body, I cannot tell, God knoweth; but I verily supposed to haue * 1.91 seene in spirit the warning-peece shot off for this worlds dissolution, or finall alteration against the ge∣nerall day of doome. Within halfe a quarter of an houre or thereabouts (as I coniecture) I returned to my selfe, and to my troubled senses at the loud cry, which two of my houshould, then being newly a∣waked out of their senselesse traunce raysed, in seeing my wife falne on the ground and dead among them. At this noise which they made, changing my thoughts, I made full account, that my house had beene throwne downe with the thunder clap or earthquake, & there∣fore astonished as I was, to saue my life, (being as I imagined, in that great ieopardy,) I rose vp, and hast∣ned me downe into the lower roome or kitchin, where I had heard the cry. By the way, her daughter, being one of the two, whose cry I had heard in my chamber, met me, and told me that her mother was sodainely stricken dead. At my comming thither into the kit∣chin, I found my wife quite depriued of life, in a blackish sweat, strongly sauouring of brimstone, which the Poets call, sacrum Sulphur, holy Sulphur, yet notwithstanding, least it might be a faint or swowne, I called for help to my seruants to haue her body bent forewards: but at the first, none directly vnderstood me, excepting the two aboue-named, vntil afterwards vpon our vehement lamentations and cries, the other

three (for there were in all, fiue, two men and three maides, besides my wife, in that roome,) beganne by little and little to come vnto themselues, hauing been all in one instant throwne downe to the ground as dead with the lightning and thunder. Two of these three last, at my first call and comming downe, reui∣ued: but the other, being a seruing-man of mine, lay longer in the trance. All of them stood as deafe and distracted, not able for their liues a long while to lift vp her dead body. Some of them could neyther heare nor vnderstand what I spake, nor what I would haue them doe: their braines were so confusedly shaken in their heads, that they could not for a long time an∣swere me in reason. When this fatall blow was giuen, my wife sate on a stoole, ouer-seeing her maydes mel∣ting of tallow. And for this purpose, the Seruing-man of whom I spake before, stood by her with a candle in his hand. The Kettle of tallow lay very neere vnto her. Aboue the place where shee sate, iust aboue her head, hung Bacon in the roofe of the house. All which being naturall nutriments of lightnings, by reason of their vnctuous substances, encreased the vertue thereof, and doubtlesse by the predestinate will of our heauenly Father, occasioned this foreible dampe, and perhaps augmented the earthquake. Her body was en∣tire and whole without diminution of any part, sauing a little of her hayre, which was rent or snatched off with the attyres of her head, & her fillet, which were likewise somewhat burnt, and also sauoured of brim∣stone. In like manner her stomacher, her whale-bone bodies, and her smocke neere about her heart, where

there was a small marke somwhat black, were burnt, rent, and torne with the heauenly flame. Perhaps her corpulence (she being very grosse) caused her thus to be singled and selected out from among the rest of the company. But leauing that Philosophicall opinion alone to the vnsearchable knowledge of God, without whose prouidence one haire cannot fall from our heads, I will proceede further in declaring the tragicall euents which we found the next morning inflicted by the lightning, thunder and earthquake.

The next morning (for all that night wee durst not bouge from the same roome, so greatly had feare * 1.92 seazed on vs) wee saw all the tiles fallen for the most part from the house, and some dispersed in heapes vpon the house. Wee found the chimney top of the chamber where I lay, quite cast downe: part of the waightier stones tumbled through the chimney downe into my chamber, yea, and round about the bed where I lay at the time of this fatal blast, to the great astonish∣ment of al that saw it: and surely it is miraculous how I escaped aliue, vnhurt, or vnscorcht in this terrible time of horror. Two glasse-windowes were also burnt with the lightning, whereof the one was a window by my beds feete: the other on the loft right aboue my chamber, and aboue my bed. Besides, three other glasse∣windowes were battred and bruised with the thunder or earthquake. Aboue a dozen breaches or rents were found pierced through the wals of the house, being al∣most foure foote thicke, and as strongly built, as could be of lime and stone. Also one of the beames was som∣what remoued from the place. And that which seemes

as strange, a fat Cow amidst many other Kine in the stable, was culled out and killed, or rather stifled with the Lightning: which induceth me (as I said before) to thinke, that this dampe tooke strength and power according to the nature therof, from such fat, liquide, and oylie substances or bodies. This opinion her selfe verified vnto me about a fortnight before shee dyed, when she caused all the candles in her house to be done out, for feare least the lightning, which at that time was somewhat fearefull, should encrease and receiue force from the candle light. Yet with this limita∣tion doe I attribute such matter of vnctuositie and vertue to lightnings from these inferiour bodies, that God who workes by measure, number, and waight, sends these or such like kinds of fate vpon vs to admo∣nish vs not to make reckoning of this world, as of a perpetuall Paradise, nor to sleepe ouer-long in the vo∣luptuous bosome of carelesse negligence.

Neyther ought I (seeing I haue gone so farre) to * 1.93 conceale another wonder, to wit, that she fore-tolde in her life time, as well to diuers others, as to my selfe the shortnesse of her life in this world: for this was an vsuall speach of hers sundry times within the same quarter of the yeare that she dyed: I know very well (quoth she) I cannot liue till the first of March. Another time, being (as I remember) not aboue three weekes before her death, descending downe from her chamber, where then she had beene at prayers, shee came smiling vnto me with these words: Husband, I bring you good tidings, you shall be rid of me, and you shall haue another wife: for I am fully

assured, that I shall dye very shortly, and that be∣fore the first of March. And I thanke God, I am prepared; let him send when hee will. Which words of hers being by me accepted in iest; shee replyed, as if shee had seene a vision, or felt some extraordinary motion in her spirit: you thinke I speake in iest, but marke the end.

Neyther did the Lord (I speake it to his glory) send this glorious alarme vnto mee without an impli∣cite or mysticall premonition, for about two Mo∣neths before, or thereabouts (as farre as I remember) in a dreame I saw the very like accident. Mee thought I was at a Knight my brothers house, and there lying vpon my bed, I imagined to haue seene and heard vpon the sodaine in the night time a most terrible light∣ning and thunder, in such wise, that I made full account the whole house had beene burnt or cast downe, and therefore to saue my life, with much adoe I hastned out of doores, where I supposed to haue beheld the inner part of the house terribly flaming with fire, and present∣ly after I might see one conueying out of doores a Chest; whereupon I bewailed, that a blacke Truncke of mine, stored with money was left behind, consumed with the flame. This dreame I related to my said Brother, being at my house about three weekes before the acci∣dent, & wished him in my brotherly loue to looke som∣what more warily to his house, least night fires might endanger him, by reason of the height of his house (the same not inferiour for height to any house which I haue seene) and likewise by reason of the partitions being timber-worke Neuerthelesse for all this, I aduise not the Reader to embrace this dreame of mine for an infalli∣ble president, because that dreames sort our commonly according to the diet, temperate, or intemperate, sparing,

or gluttonous, which men vse. And yet I beleeue, God seldome vseth to inflict any notable accident vpon a charitable Christian, that mortifies his body with com∣petent fasting, and moderates his soule with contempla∣tion of heauenly mysteries, vvithout some secret pro∣drome, or fore-running glimpse of his powerfull pur∣pose. Nor doe I aduise my Reader to surmise, that I conceiue ouer credulously or superstitiously of Morph••∣us or Phobetor, the Poeticall Gods of dreames, as ne∣cessarie causes of notorious effects. For my sentence is none otherwise of dreames, then of Comets, and Eclip∣ses, vvhich likewise are not the causes of remarkable e∣uents; but onely such signes and tokens are as smoake at the top of a chimney, or as an Iuie bush, put forth at a vintrie, the one prognosticating fire within, the other the sale of wine.

Thus it pleased the glorious Lord of lightnings, to extend his miraculous mercy towards me, and perhaps * 1.94 to leaue me (as a firebrand taken out of the burning, or as Ezechiels signe) for a testimonie of his lightning glory * 1.95 to hardned hearts. This is the second miracle, where∣by as a virbius or Rediuiu••s, I acknowledge my selfe twise restored from death to life, within the compasse of seauen yeares, euen about the selfe same season of the yeare, when our Sauiour Christ became flesh for the sal∣uation of flesh. The first time of my deliuerance vvas vpon a Christmas day, 1602. This latter time on the third of Ianuarie, 1608. and both vpon a Tuesday. In Fraunce betwixt Tremblado and Marena, a passage of two leagues ouer, it was my chance, on a Christmas day to be stricken into the surging Sea vvith the boistrous force of a cruell tempest, where I had no sooner falne, and cried to the Lord for helpe but sodainely beyond all expectation I found an Oare betweene my hands to defend, or rather deferre my life. And to this houre I cannot deuise where-hence the said Oare should chance

vnto me. In this dolefull sort I floated almost a quar∣ter of an houre very often tossed and ouerturned with the furious rowling of the stormie waues: vntill it plea∣sed God at length of his exceeding bounty in that rough tempestuous weather, when the proudest ship became humbled as the weakest reed, to direct the course of that small Barke from whence I fell, towards mee, and to guide the Marriners hands (as a man would say against winde and weather, against Oares and Sailes) for the haling me vp in a manner dead and ready to forsake the Oare. So that I may boldly say, that I haue beene mi∣raculously preserued both from fire and water.

Sic coniurati veniunt ad classica venti. * 1.96 So windes coniur'd descended to our sailes.

And if it were lawfull for me to apply those Meeters in the Psalter destinated to our Sauiour Christs resurre∣ction, I would sound out with ioyfull cheere:

Thus from aboue the Lord sent downe to fetch me from belowe: * 1.97 And pluck•• me out of waters great, which would me ouerflowe.

I would also with Ionas the Prophet, exhibite my sub∣missiue petition vnto the Lord my Sauiour: Thou didst * 1.98 cast me downe into the deepe, into the midst of the sea, and the floods compassed me about: all thy billowes and waues passed ouer mec. And I said, I am cast away out of thy sight, yet will I looke againe towards thine holy Temple. Here, I could lay downe how his omnipotent Maiestie respected me in all my trauailes both by land and wa∣ter. Twise I passed the Pyrenaean Mountaines betwixt Fraunce and Spaine, and that in the dead of Winter. Twise I trauailed ouer the Alpes, I escaped the Banditi in Italy, robberies in Hungary, and in other forraine Countries. All which deliuerances

Per varios casus, per to•• discrimina r••rum. * 1.99

Through diuers straights, through dangers infinite.

Ordinarie and extraordinarie I ascribe to no other destenie or fortune, then to the great Redeemer of the * 1.100 world, the mighite Lord, strong, mercifull, gracious, slow to anger, aboundant in goodnesse and truth, reseruing mercie for thousands, forgiuing iniquitie, transgression, and sinne. From whom I confesse this last lightning Tragedie to be sent, as a preparatiue for me and others. In like manner I confesse, it was profitable for my soules health, that God after this dreadfull fashion, rouzed me vp out of my Tent of securitie. For indeed I liued almost as care∣lesse, as Sardanapalus, bewitched with worldly ease; but now I thanke my gracious Lord, mine eyes begin to o∣pen, my soule begins to see her faults. God giue mee grace to perseuer in this acknowledgement, and to a∣scribe the glorie vnto him alone.

LINEAMENT. XIIII.

1 The spirit of Detraction connicted for censuring the Lords secret iudgements.

2 The Authors imperfections acknowledged.

3 His meditation on his late crosses.

NOtwithstanding the premisses, the spirit of Detraction is readie to read a cruell * 1.101 lecture to pratling Momes and tatling Niobes, that doubtlesse the punished partie vvas eyther very vicious him∣selfe, or else his vvife or parents had offended God in the highest degree. O my Friends, be not so curious in your censures. In that yee iudge others yee condemne your selues, for yee that iudge doe the same * 1.102 things. Iudge not least yee be iudged. And as for the scornefull, doth not the Lord laugh them to s••••rne? Why * 1.103 then doe yee scorne and scoffe at your neighbours harmes, whereof God is the Author? who is hee that blesseth, that curseth, that rewardeth, that punisheth?

Is it not he the Lord? vvhy then detract yee from his vnsearchable secrets? Why endeauour yee to vsurpe his peculiar prerogatiue? We are persecuted, but not forsaken, * 1.104 we are cast downe, but we perish not. Our mortall bodies for a time returne to dust, but our soules rest in Abra∣hams bosome. It pleased the Lord to smite his righteous * 1.105 seruant with infirmitie, to forsake him, and to be angrie with him for a little season: but at last he pardoned him, as the Prophet forespake of Christ.

For all this my defence, the spitefull spirit of Detracti∣on * 1.106 relents not at all. By reason of anothers extraordi∣narie iudgement, he chargeth me strictly with impietie. Is not (quoth hee) thy wickednesse great, and thine iniqui∣ties * 1.107 innumerable? Therefore snares are round about thee, feare sodainely troubles thee. Doth not God reuenge the Fathers sinnes vpon the children to the third and fourth discent? O menstruous or rather monstrous absurditie! Though my talke be this day in bitternesse, and my plagues * 1.108 greater then my groaning: yet will I vndertake to con∣troule thine errour, and confute thine heresie. All soules * 1.109 are mine, saith the Lord, both the soule of the Father and the soule of the Sonne. The same soule that sinneth shall dye, The Sonne shall not beare the iniquities of the Father, nei∣ther shall the Father beare the iniquitie of the Sonne. For * 1.110 mine owne part, I confesse my selfe to be chiefe a∣mong sinners, but yet much wronged to become sub∣iect vnto your detracting iudgements. Yee are none of my Iudges: I appeale to Caesars iudgement seate. I ap∣peale to the King of Kings, the King of Mercie, who will reuerse by a vvrit of errour your false vsurped iudge∣ments. * 1.111 If thou Lord wilt be extreame to marke what is done amisse: O Lord who may abide it? Woe be vnto vs, * 1.112 woe, W••e, be to the most laudable life that we leade, if thou O Lord, setting thy mercie aside shouldst examine it. Who can say, I haue made my heart cleane, I am pure from ma∣nie sinnes? Doth the blinde accuse the blinde? Doth an

olde senex fornicatour accuse another fornicatour? Num Luscus accusat Luscum, Clod••us M••••chum? And doth the spirit of Detraction the most sinfull spirit of all spirits, detect me for sinning? Well, my confession is not auricular, but openly reiterated: If I wash my selfe in snow water, and purge my hands most cleane, yet shalt thou * 1.113 plaegue me in the pit, and mine owne cloathes will make mee silihie. Mine owne fleshly vveedes being tainted vvith longing thoughts, must sing a sorrowfull peccaui, to the tune of stoope gallant. And vnfainedly to vse Saint Pauls words: I allow not that which I doe, for what I would, that * 1.114 I doe not, but what I hate that doe I. Albeit that often∣times I haue a will to doe well, yet the nature of my flesh not any wise able to be expelled with the forke of mine owne naked reason, confounds this readie will of mine, and causeth me to commit moe sinnes in number then the sands of the sea. All which with a contrite minde I submit to the mercy of God, crauing most humbly on the knees of my heart in the lowest degree of reuerence, my Redeemers merits as the vaile of grace, to stand be∣twixt his diuine Iustice, and their gore-bloud guilti∣nesse.

But certainly in my poore iudgement God took away mine innocent vvife after the aboue-said manner (for * 1.115 though I say it, & all her acquaintance wil say as much as I, that she liued as godly & as honestly as any whatsoeuer in all her Countrie) not so much for my sins, though the same might be grieuous, as for that all others might prepare themselues against their nuptials with Christ Ie∣sus, remembring that prophesie concerning Babilon, who said in her heart: I shall be a Lady for euer, I am, and none else, I shall not sit as a widdow, neither shall I know the * 1.116 losse of Children. But thus said the Lord, These two things shall come vnto thee sodainely in one day, the losse of chil∣dren and widdowhood. O Lord of infinite iudgement, widdowhood is sodainely come vnto mee, thou hast

iustly visited me, and bercaued me of my chiefest com∣fort. Thou knewest shee vvas too good for mee. Thy vvill be done, O mightie Lord. Let the infusion of thy grace into mine vntoward soule recompence my griefe and losse. Thy grace is sufficient for mee, thy power is made perfect through weakenesse. When wee are most * 1.117 perplexed with worldly crosses, then is thy spirit stron∣gest in vs. And euen as the soules vertue is strengthe∣ned with infirmitie, so certainely it is necessarie for our licentious natures now and then to be curbed vvith in∣firmities. It is necessarie for vs, that sinne the messen∣ger of Sathan, doe other whiles buffet vs, and bruise our earthly heeles. It is necessarie that malice bridle or ra∣ther prick, as vvith sharpe pointed Needles, our detra∣cting wanton thoughts: whereby we might remember our owne weake condition, and turne to God, who alone is without infirmitie. Let me doe what good I can, let me endeauour as much as is possible for flesh and bloud to endeauour, yet I shall proue but an vnprofitable ser∣uant, I am blacke like an Aethiopian, nay I am more blacke, my very teeth are blacke; My soule is all spot∣ted, all guiltie of vncleanenesse. Onely my beliefe is that thy Grace is more aboundant then tongue can speake, or heart can thinke, or pen can paint.

LINEAMENT. XV.

The Authours gratulatorie Prayer vnto the Lord for the aboue-said wonderous effects.

O Louely Light, O Lord of Maiestie, how ouer-late doe I beginne to know thee? My welbeloued put in his hand by the * 1.118 hole of my doore, offring to breath faith into my soule. But such was my dulnes, such my drowsinesse, that I could not once sigh, sobbe, nor say, Abba Father, O my Father, * 1.119 I haue sinned against heauen and against thee. Yea, thou wert in the superiour part of my heart, and I neglected thee. Thou didst call mee both within and without, and I reiected thee. I reiected the Well-spring of liuing vva∣ter, and resorted to noysome cisternes of puddle worte, full of wormewood comforts, full of tickling hopes, vvhich were speedily spent: for all vvordly comforts and vaine hopes doe vanish away like winde. And yet, it pleased thy lightsome Spirit, O Lord of life, after ma∣ny a scorching Summers attendance, after many a fro∣zen Winters watching, expecting my conuersion, to knocke againe most patiently at the doore of my soule, and thus to call vnto her while shee slept so carelesly: Open vnto me, my sister, my loue, my doue: for my head is full * 1.120 of d••••r, and my lockes with the drops of the night. Againe, and againe, it pleased thee to inuite mee after this man∣ner: Returne, O thou rebellious childe, and I will heale thy * 1.121 rebellions: for euen as a woman hath rebelled against her * 1.122 husband, so hast thou rebelled against mee. How dease is he that heares not such a voyce? A voyce more vehement then the sound of many waters. How deepely sleepes he, * 1.123 that is not wakened vvith such a morning vvatch, vvith such a melodie? A melodie more musicall then euer

Tuball, Amphion, or Arion could possibly conceiue, When all thy creatures combined against me, in reuenge of my disloyaltie towards thy sacred soueraigntie, thou didst temper their fiery fury, thou didst moderate their biting bitternesse. The foure Elements, which thou ma∣dest for my conseruation, conspired all to roote my be∣ing out of the Land of the liuing. The Ayre threatned to taint my breathing with contagious smels, with Sti∣gian stinckes. The Fire assayed to burne my bruitish bo∣dy. The Water stroue vvith might and maine to ouer∣whelme me vtterly. The Earth endeuoured before her time to abridge my luxurious life; And all because I had offended their great Creator. But thou more mercifull then thy creatures, for the loue of thy Name, and for the loue of thy Sonne, didst controule all their practi∣ses, and confound the deuises of the Diuel himselfe. How happy am I, that thou prolongst my dayes? how kinde art thou that sparest to spill the bloud of thy very foes? O kindenesse without desert! O courtesie without com∣parison!

Behold behold, yee mortals all, how the Lord hath deliuered me from the danger, nay, from the dungeon of death, from sodaine death. The God of glory hath defended mee from Thunder and Lightning, from vva∣ter and fire. O what oblation can the poore Samari∣tan•• sacrifice vnto his sacred Maiestie, for these his won∣derous workes?

Ille magis gratae laetatur mentis odore Quam consecrato sanguine mille boum: Nam prece non alio gaudet honore Deus. God better loues a thankfull minde, then many Oxens bloud: For poore mens prayers he preferres before the rich and proud.

Seeing thankfulnesse is such a sweet smelling odour in his sacred no strils, let me proclaime his glorious

Name, Alleluiah, Osanna in the Highest. Blessed be the name of his heauenly Highnesse, blessed in heauen, bles∣sed on earth, and blessed throughout all ages. The Lord be blessed for euermore, vvhich hath enlightned mee in the darksome shadow of errours, vvhich hath enlar∣ged mee from a vvorld of perils, vvhich hath recalled me failing, vvhich hath raised me falling, vvhich hath recouered mee running almost out of breath, from fal∣ling and fainting. Let all Nations performe their duties, let them praise the Lord: for it is hee, that commandeth * 1.124 the waters: It is the glorious God that maketh the Thun∣der: It is the Lord that ruleth the sea: The voyce of the * 1.125 Lord is a glorious voyce: the voyce of the Lord breaketh the Cedar trees; yea, the voyce of his thunder was heard round about, the lightning shone upon the ground. The Earth was moued and shooke withall: his way is in the sea, and his paths in the great waters. Applaud him, O my soule, ap∣plaud his magnificent Maiesty. Let his laud be euer in thy thoughts. Let all thy faculties, all thy attributes and operations spread themselues as blooming Vines round about my heart, my braine, my tongue, that the same may become as the pen of a ready writer, to sound out and resound his most puissant power.

Others according to the altitude of his iudgements, he cutteth off by vntimely death: but me he spares aliue, as a monument of his liuing mercy. O what had become of me, if thou haddest cited mee likewise at that horrible houre before thy tribunall throne of Iustice? O my Saui∣our, I thanke thee for thy peerlesse patience, I praise thee, though basely and barely in respect of thy benefits, I adore thee, I honour thee, I humble my selfe before thee all the dayes of my life: I returne, I repaire vnto thee, not haltingly, not hollowly, but holily (I vvould I could say vvholy) all the dayes of my life. O giue me grace, help my weaknesse heale mine vnbeliefe.

LINEAMENT. XVI.

1 The Conclusion of this present Circle, consecrated by the Authour to his Wiues memory.

2 The Application of her memorable death.

3 The Authours Apologie against the Spirit of Detraction, on the be••a••se of this present Circle, where his Wiues memory is saluted with a Christian Farewell.

INgenuous Reader, hitherto after the example of Antimachus, who composed a Booke in the com∣mendations of his wife Lydia, haue I labored to eternize my deere wiues memory, to the end & entent that when the Spirit of 'Detraction (as the Sorcerers rod was swallowed vp by Aarons rod) is consumed to nothing, and vvhen his lying mates doe dye, and lie ingloriously in rotten earth, the vvorld shall finde, that shee liues for euer among the liuing inuita in∣uidia, in despite of enuie, that shee flourisheth like a Palme tree, which the more it is suppressed, the more returneth vpwards, consonant to that of the Wise-man; The memoriall of the iust shall be blessed, but the name of the wicked shall rot. Her memorable end anatomized and * 1.126 embalmed in this my bookish coffin, shall yeeld odori∣ferous perfumes of her milde, meeke, and modest life, to the sence-pleasing comfort of the elected innocent. And that I may record the memory of her end Allego∣rically with the Poet:

Etumulo vi••lae, fortunat à{que} fauillâ Nascentur, cippus{que}, leuis sua cont••get ossa. Out of her graue fine Violets shall bloome, And a light stone shall her sweet bones entombe.

Thus out of my miseries, as out of the ashes of a burnt Phoenix, is built a beacon of liuing miracles, vvhich I

humbly pray his heauenly Highnesse, among other sup∣pliants of his, that they may effect in me, what a more radiant light effected in Saint Paul, namely, the illumi∣nation of a darke conscience. For vvhen my body (like a bowle) was carryed about vvith the bias of concupi∣scence & my soule rockt a sleep in the cradle of worldly securitie, by Sathans inchanting lullabies, then my Lord, that saw me so misse-led, like vnto Salomons foole, laugh∣ing, when indeed I had more cause to weepe: then my louing Lord, I say, tooke compassion on my foolish fals, and gaue me a sound pinch, or prick in the flesh, that started and stirred vp all my reasonable faculties to con∣sider more iudiciously, in what a case I stood both body and soule. What better vse of this temptation can I pro∣duce, then that thy death deere wife, like Elishaes bones, which reuiued a dead corse, hath vvrought a double mi∣racle; the one in thy translation, the other in my con∣uersion? then that this lightning Accident hath enlight∣ned both our soules. Thine it preferred into Paradise; mine it prepareth for Paradise: thy soule (as a type of zeales flame,) it purified actually, secundum passionem; mine it purifieth potentially, secundum propassionem. Thus both of vs do stand as monuments to the Church here on earth; the one as a relicke richer then Mau∣solus his Tombe, the other as a publicke notarie, reserued to sound out the wonders of the great God, and to tran∣scribe vnto after-ages thy extraordinarie end.

If the Spirit of Detraction reply, that I intend a need∣lesse labour to embalme a dead carkasse with such cost∣ly * 1.127 oyntment; saying, what needed this waste? Loe, I re∣turne his enuious demand this vnparalel'd answere of our Sauiour: I did it to bury her. It is to performe the last obsequies of her funerall: that wheresoeuer the Gos∣pell is sincerely preached throughout this Land, there also these Circles of mine (vvhereof her memory, next vnder God, was the motiue) may be read, as a mirrour of

Gods miracles, as a memoriall of her liuing vertues, and as a monument towards her of my kinde affection. It is the last solemnitie, the last precious oyntment which I can poure vpon her head, the last Adieu, the last office of good will, which I can accomplish for her sake. This kind of Epitaphes in honour of the dead, an holy Father highly commendeth: It is pietie (saith he) to publish the deceaseds vertues, yea, it is a meanes to encrease grace in our * 1.128 owne selues. Therefore let no man blame me, because I e∣rect these paper-statues to the glory of my deceased wife, seeing that many others of nobler endowments haue en∣deuoured to illustrate their dead friends. It is not long since that famous Gentleman, Phillip Mornay Lord of Plessis, mourned in the like manner for the death of his onely sonne, who of late was slaine with a musket-shot at the siege of the Citie Geldre, vnder Graue Maurice: which dolefull Catastrophe hee set out in a little booke called Du Plessis teares, written to his wife Charlotte Ba∣liste; why then should I feare thy shadowie prickles, O spitefull Spirit? In praysing her, from whom haue I detra∣cted? Downe therefore, downe vvith thy malicious stings, and interrupt me not in my zealous offices; while I betake my selfe to the mournfull accents of a voice al∣most stopt vvith throbs of griefe, while also I sacrifice my last gratuities vnto her sacred spirit, interrupt me not: Adieu thou seruant of Christ, thou patterne of piety. Adieu thou map of Gods miracles. Adieu my loue, my ioy, my comfort. Adieu, and rest thee henceforth among the hea∣uenly roses, rest in peace for euer free from the thornes of malice. Adieu againe and againe. Adieu Elizabeth my wife for a while, and welcome sweet Iesus my Sauiour for euer.

Notes

• * 1.1

  2
• * 1.2

  Pibrac.
• * 1.3

  3
• * 1.4

  1
• * 1.5

  2
• * 1.6

  1
• * 1.7

  2
• * 1.8

  4
• * 1.9

  Persius Satyr. 3.
• * 1.10

  Ia. cap. 1.
• * 1.11

  Rom. cap. 10.
• * 1.12

  1
• * 1.13

  2
• * 1.14

  3
• * 1.15

  4
• * 1.16

  Rom. 12.
• * 1.17

  5
• * 1.18

  Psal. 75.
• * 1.19

  Ibid.
• * 1.20

  1
• * 1.21

  2
• * 1.22

  3
• * 1.23

  4
• * 1.24

  Persius in Sa. tyra 2.
• * 1.25

  Horatius.
• * 1.26

  5
• * 1.27

  1
• * 1.28

  Exod. cap. 19. Psal. 18. Iob. cap. 1. 1. Reg. cap. 18.
• * 1.29

  1. Reg. cap. 1. Genes. cap. 19.
• * 1.30

  Dionys. Haliea. lib. 1. Anti. 2.
• * 1.31

  D••odor. Sicu. lib. 4.
• * 1.32

  Eutropius.
• * 1.33

  Plutar. lib. 1. Sympos. quaest 6.
• * 1.34

  Plutar. Sympos. lib. 4. quaeston. 3
• * 1.35

  Jbid.
• * 1.36

  Paulus Diaconus
• * 1.37

  Sabelli.
• * 1.38

  Zonar. tom. 2. Annal.
• * 1.39

  Gar••••us in me∣t••orolog.
• * 1.40

  1
• * 1.41

  Malachia cap. 1. & Exod. cap. 20.
• * 1.42

  Couarru. 2. part. decret. cap. 3. 94.
• * 1.43

  Mar••. cap. 4.
• * 1.44

  2. Reg. cap. 1.
• * 1.45

  Aug. lib. 3. de Sanct. Trin.
• * 1.46

  Nahum. 1.
• * 1.47

  Iob. 38.
• * 1.48

  Psal. 114.
• * 1.49

  Eccles. 43.
• * 1.50

  Iob. 37.
• * 1.51

  Sapient. 5.
• * 1.52

  Hag. 2.
• * 1.53

  Io••l. 1.
• * 1.54

  Isa. 41.
• * 1.55

  Ibid.
• * 1.56

  2
• * 1.57

  Prook. tit. Pre∣munire.
• * 1.58

  Leg. Sancti Ed∣ward. cap. 19.
• * 1.59

  3
• * 1.60

  Cypr. Epist. 3.
• * 1.61

  ••
• * 1.62

  Iob 33.
• * 1.63

  Hugo libr. 2. de Ammâ.
• * 1.64

  Greg. ••. parte curae pastor. submu. 13.
• * 1.65

  Heb. 12.
• * 1.66

  3
• * 1.67

  Esai. 45.
• * 1.68

  Leuit. 25.
• * 1.69

  Iob 2.
• * 1.70

  Iere. in Lament. cap. 3. Amos 3.
• * 1.71

  4
• * 1.72

  Hernando de Sanctiago sobre Euang.
• * 1.73

  Eccl. 18.
• * 1.74

  Esay. 38.
• * 1.75

  1
• * 1.76

  Rom. 14.
• * 1.77

  2
• * 1.78

  1 C••••. 9.
• * 1.79

  Luke. 13.
• * 1.80

  Esay. 53.
• * 1.81

  Esay. 57
• * 1.82

  Iohn. cap. 9.
• * 1.83

  1. Pet. cap. 4.
• * 1.84

  Ezech. cap. 24.
• * 1.85

  Job. cap. 2.
• * 1.86

  Horace.
• * 1.87

  2. Cor. cap. 4.
• * 1.88

  1
• * 1.89

  Iob 1.
• * 1.90

  2
• * 1.91

  2 Corinth. 12.
• * 1.92

  3
• * 1.93

  4
• * 1.94

  5.
• * 1.95

  Am••s 4.
• * 1.96

  Claudian. deter∣tio Consulatu Honorij.
• * 1.97

  Psalm. 18.
• * 1.98

  Iona. 3.
• * 1.99

  Virg. Aenaeid. 1.
• * 1.100

  Exod. 24.
• * 1.101

  1
• * 1.102

  Rom. 2.
• * 1.103

  Prouerb. 3.
• * 1.104

  2 Corinth. 4.
• * 1.105

  Esai. 53. 54.
• * 1.106

  2
• * 1.107

  Iob 22.
• * 1.108

  Iob 23.
• * 1.109

  Ezechiel 18.
• * 1.110

  Ibid.
• * 1.111

  Psal. 130.
• * 1.112

  August. lib. 9. Confess. cap. 13. Prouerb. 20.
• * 1.113

  Iob 9.
• * 1.114

  Rom. 7.
• * 1.115

  3
• * 1.116

  Esai. 47.
• * 1.117

  2 Corinth. 14.
• * 1.118

  Cant. 5.
• * 1.119

  Rom. 8.
• * 1.120

  Cant. 5.
• * 1.121

  Ierem. 3.
• * 1.122

  Ierem 20.
• * 1.123

  Apot. 11.
• * 1.124

  Psaime 29.
• * 1.125

  Psalme 77.
• * 1.126

  Prouerbs 10.
• * 1.127

  3
• * 1.128

  Nazian. in mo∣nod. Basil.