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 SECOND CIRCLE OF THE SPIRIT OF DETRACTION, CO NIVRED AND CONVICTED.

LINEAMENT I.

1. The true application of the abouesa••d Coniurations:

2 That the names of other good spirits be manifold and diuerfly taken in the holy Scripture.

3 After what manner Sinne, the messenger of Sathan stings vs.

4 By what meanes we may repell the stings of Sathan.

5 That it is hard to iudge of our spirituall stings, and from whence they come.

THe meditation of these mysteries (I hope) will shake the power of our spiritual Tempters, and shape our humane wils after the refined mould of the Inward man: so that we prostrate our selues before our Hea∣uenly Lord, humbly prying into our owne vnworthines, and put∣ting off our vncleane s••oes before wee touch his holy

Mount; so that we employ our knowledge, in testimoni∣um veri, non in adiutorium falsi, for the glory of God, and not for the support of sinne: so that also we apply our contemplation of his Saints, for admiration and not for adoration, applauding their happy estates, with the ac∣knowledgement of our owne vnhappinesse. For who can thrust Peter into Gods Throne, were he ne're so glo∣rious a Saint, without apparant Treason? Downe then yee Detracting soules, into your earthly caues. Without the mediation of Christ, God is a consuming flame; wherefore approach not neere this Flame, lest ye be con∣sumed. Diue rather into your owne weakenesse, and thinke on nothing so often, then on Christ lying in a vile manger, or on Christ crowned with a crowne of thornes, or on his guiltlesse body nayled to the crosse of infamy; and no doubt but the effects of Grace will follow.

Where other good Spirits are mentioned in the word of God, and how one rested vpon many, and many vpon one, I am not of the minde that they were reall, corporal, and palpable spirits, but rather Diuine gifts or supernatu∣rall vertues▪ conferred vpon the soules of the Elect by the Lord for his glory. God tooke off the spirit that was vpon Moyses, and put it vpon the seuenty Elders; and when the spirit rested vpon them, they prophesied. In sundry places of the Scripture we reade, that the spirit of the Lord possessed many, where they became notable ey∣ther for prophesies, valour, or other rare properties: which Spirits must not be ballanced by proportionable quantity, but spiritually construed by operation and qua∣lity. Which exposition I haue laid downe (as I haue some of the premisses) of set purpose that the Reader may not be mistaken in conceiuing the spirit of Detraction, and other sinfull Spirits to possesse mankinde really. The holy Ghost fell at one time vpon many of the Apostles and others; which is as much to say, that the pretious Gifts of the holy Ghost, of prophesie, of diuersities of tongues, of

faith, patience, and other vertues inspired these seruants of God, whom his Wisedome selected and sealed to that degree of sanctification, as the potters vessels, for such honourable seruices.

Contrariorum cadem est ratio. By the knowledge of Goodnesse, let vs gather the knowledge of the opposite, how the Diuell by his spirituall Nuncioes of Sinne, as by Detraction, malice, and such others, possesseth the negli∣gent sonnes of Adam, not with reall formes, but with spirituall suggestions and spiritual operations. God turnes away the influence of his countenance from his degene∣rate children; then Sathan embraceth that aduantage of opportunity, and with his pestilent breath bloweth into the principall parts of mans body and soule. He impoy∣soneth the humours of melancholy, choler, and gail, en∣uenometh the lodge of imagination: then the possessed is sranticke or lunaticke. The bloud and seede he tick∣leth and tainteth with honied lechery, and hateful luxury: then the patient becomes passionate in his body, prodi∣gall of his bloud and seede, and proude of his supposed power. For how can it otherwise be, when the body is tempted to receiue into it superabundance of iuyce, of im∣moderate meates and drinkes? Must not consequently e∣uery naturall body vent out what is supersluously gathe∣red within it?

But, O thou great Gouernour of the world, whose will is vnsearchable! no mortall man can mortifie his longing conceits, his lustfull concupiscence, without the mortifi∣cation of his body by fasting, neither can he mortifie his body by fasting, without powring out many piteous peti∣tions before the seate of thy mercy. Nor yet can man (O sinfull man) powre out his petitions intentiuely before thee, except it were giuen him from aboue, and except he were in his conscience compelled by the operation of thy spirit, to craue daily for perscuetance in his prayers and petitions.

To finish the abouesaid point of Sathans stinging, whether these plaguy temptations be verily, or figura∣tiuely, the Diuels spirituall power, or the wrath of God in∣closed in vials, as is allegorically specified in the Apoca∣lyps, it is hard for man to iudge; for both might well be inflicted on vs, seeing the vngodly is a sword of his, and Nabuchadonozor is termed his seruant, or executioner to reuenge his iust conceiued anger against the Israelites. The winde blowes, and with his furious force ouerturnes a Forrest of wood, and ouerthrowes whatsoeuer it meetes; yet no man knowes whence it comes, or whither it goes. Euen so it fares with these turbulent spirits: well may we ayme at their mediate manner of infections; but it is a very difficult matter to discourse iudicially of their im∣mediate stinging. Sure we are, that none escape with∣out them.

LINEAMENT. II.

1 The originall ro••te of Detractions and other pollutions; and whether the spirit of Detroction and other sinfull spirits, which possesse mankinde, be reall spirits or stings of the Diuell?

2 The fight betwixt the knowledge of Good, and the knowledge of Euil.

3 That the Good gets the victory ouer the Euill.

4 That the Diuell cannot harme a man really.

IN the beginning God made all creatures good and perfect, though afterwards through presumption, arrogancy, and Detraction they became sinfull. His om∣nipotent Maiesty being righteous, and dwelling among them, in seeing and hearing vexed his righ∣teous soule with their vnlawfull deedes; and at length fin∣ding no stedfastnes in his seruants, and laying folly in his An∣gels, most iustly condemned them, & threw them down into hell, where he hath reserued them in euerlasting chaines, vnder darknes, vnto the iudgement of the great day: Where,

in stead of eternall glory, they liue tortured with eternall infamy, in stead of happy light they see nothing but hor∣rid night, in stead of holy knowledge they feele nothing but hellish ignorance, in stead of perpetuall ioyes perpe∣tuall paines. How greatly then are our superstitious worldlings bewitched, that authorize Diuels in multi∣tudes, and with corporall shapes, that is, with bodies sub∣iect to handling, hauing of necessity longitude, latitude, & profundity, otherwise called thicknes, presently to appear at the lure of mortall men, and to command the heauenly powers for satisfaction of their phantasies? Let it suffice, that we belecue the Holy Ghost hath omitted nothing pertinent to our saluation; let it suffice, that we arme our soules with the spirituall Corcelets of faith and charity, against the most terrible encounters of Diuellish sinnes, propagated vnto the children of Adam, from the Arch∣spirit of sinne. Vt mures in muris, sic satellites Sathanae in cordibus nostris delite scunt: as Mice in walles, so lurke the messengers of Sathan in our hearts. Let it suffise our cu∣riosity, that sinne is a roaring Lyon, a spirituall Diuel, and that a reprobate minde fraught with vile affections, like canckred poyson, killes both body and soule. There is a seede of man, which is an honourable seede: the honou∣rable seede are they that feare the Lord. There is a seede of man which is without honour: the seede without honour are they that transgresse the commandements of the Lord. This latter seede is the Deuils sting, spirituall temptation, spi∣rituall Detraction springing of melancholy and corrupti∣on of humours, which can neuer possesse vs, while we obserue that golden rule: Watch and pray, that is, praying alwayes in all supplication, and watching for the same purpose with all instance for all Saints.

The chiefest Diuell on earth, Vice-roy to the chiefe Serpent of hel, is the knowledge of Euil, euen as the chiefest God on earth Vice-roy to the Arch-spirit of heauen is the knowledge of goodnesse; both which Good and Euill we

know euer since the eating of the forbidden fruite, which man had not lusted, except God had commanded the con∣trary. Deteriora sequor: Sinne took•• occasion by the com∣mandement, and deceiued vs. So that we left the tree of life, and tooke the worst. The knowledge of euill is sinne, or worldly craft. The knowledge of the good is the seruice of God or innocency. Assoone as Adam had eaten the Apple in the garden of triall, his eyes were opened, and he knew the differences both of the Good and Euill, yea, he was made partaker of Euils and miseries, as well of equity, happinesse, and innocency. O what a Diuine mysterie is this! Mans body and soule stands almost in suspence, in an equall ballance betwixt God and the Ser∣pent, betwixt innocency and sinne. Or more mystically to compare our states; we stand in this world like our Sa∣uiour Christ, cruelly crucified betwixt two theeues, the one penitent, the other desperate; the one acknowledg∣ing his Deity, the other blasphemously detracting from his innocent life. Euen so doe we wade betwixt Good and Euill, betwixt the spirit and the flesh, betwixt peace and warre, betwixt heauen and hell, betwixt life and death, betwixt vertue and vice (Xenophons pathes for Hercules in his youth) betwixt light and darkenesse, be∣twixt truth and falshood, betwixt loue and hatred, be∣twixt ioy and sorrow, betwixt eternity and time. Gods spirit of Goodnesse seekes to winne vs by infusing into our intellectual senses, faith, loue, truth, and other vnder∣spirits of his. Our Ghostly tempter, wicked sinne, the old Serpents sting inwardly prickes our soules to know euill as well as good (for malum cognitum facilius euitatur, euil being knowne is the more easily auoyded) to permit wantonn••sse, licentiousnesse, Detraction, and other petty petulant spirits of sinne vnto our children in their tender age, that they may leaue them of the sooner in their riper yeares, according to the prouerbe, A wilde colt will proue a good horse, a rude youth a good man, and a young Diuell

an old Saint. God labours to mortifie the body, that the soule may see his Godhead. The Diuell by sinne his earth∣ly substitute, deceitfully aduiseth to pamper the body with daiaty delicaci••s, that the soule being stupefied may behold nothing but perpetuall darkenesse. God pro∣nounceth rigorousnesse vnto them which fall, but towards thee kindnesse, if thou continue in kindnesse. The Diuell whispereth into thy heedlesse heart, Sisaluaberis, salua∣beris, If thou shalt be saued, thou shalt be saued. If thou be reserued among the remnant of Baals seuen thousand, according to the election of Grace, what needest thou make this world thy hell, thy body thy crosse, thy con∣tentment thy discontentment? If thou be not predestina∣ted vnto saluation, wilt thou enioy a double holi? There∣fore while thou hast time, cheerish vp thy body with all kindes of sports and pleasures. Laugh and b••fat:

I am veniet tacito curua sexecta pede.

Anon olde age with stealing pace will come.

Ah poore soule, how art thou entangled, being created after the image of God composed for his Spouse, endow∣red with his spirit, redeemed with his blood, accompanied with his Angels, capable of happinesse, and partaker of reason, as a learned Spaniard in imitation of Father Ber∣nard, broke out into admiration: O Alma hecha a lai∣magen de Dios, compucsta como para esposa, dotada consu espiritu, redimida consu sangre, accompanadae consus An∣geles, capaz de bienauenturanza, participante derazon. Why dost thou follow thine enemy, and forsake thy Ma∣ker, O heauenly soule? Why dost thou offer vnto the Di∣uell the fairest, and the sartest of thy flocke, and leauest vnto God a leane and a lame sacrifice? Wilt thou draw vnto the Diuell thy sweetest drinkes, and vnto God thy sowrest dregges? O carelesse creature! Say not, God hath caused thee to erre for he hath no need of the sinful man. He made thee from the beginning, and left thee in the hand of thy counsell, and gaue thee his commaundements and pre∣cepts.

He hath set water and fire before thee stretch out thy ••and vnto which thou wilt. Before thee was life and death, good and euill. What liked thee, was giuen. Which excel∣lent doctrine another confirmed: Thus saith the Lord, Behold I set before you the way of life, and the way of death. Say not thou, I am besieged with Diuels, with reall spi∣rits out of hell.

For in thy center, O intellectual soule, is imprinted the very character of Gods owne essence and three persons in Trinity; insomuch, that thou resemblest the Diuine Hypostasis, and indiuisible vnity, and also possessest im∣mortality from the Father, vnderstanding from the Sonne, and sanctification from the Holy Ghost. All which con∣curring in one identified essentiall vnion, make thee a perfect soule, without blemish. Let not thy fall from that blessed state discomfort thee. The bloud of Christ (if the fault be not thine owne) doth (like a lauer) purifie thy sins, though they become as red as scarlet. These theeues of the Deity 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as a very ancient Father terms them, can neuer harme thee really, howsoeuer their spirit of Detraction, as false spectacles to multiply thy feares, layes downe that humourous tradition before thy sim∣ple sight. Seest not thou, how those spirits, which dallied with the holy water, dare not once come neere our refor∣med Church? As there be degrees of sinnes, so in my iudgement these deluding spirits neuer appeare but to the grossest sinner. Where a man hath but one honest man in his house, there that house prospereth better then if that one were absent; for that hee terrifieth the rest from cousenages and conspiracies; so where one Godly man dwelleth, there the Diuell dares not draw neere.

LINEAMENT III.

1 That all wicked Spirits ordinary and extraordinary doe issue from the same head.

2 That they cannot harme a man really, without his owne naturall or wanton motion.

3 Their varieties proued out of the Scripture, where Saules lunacie is censured.

4 That the Spirit of Detraction attendeth on all the said spirits.

EVen as good spirits or vertuous motions issue from the Godhead, as from the cleere fountaine of goodnesse; so wicked spirits and vnbridled affections, fetch their pedegree from the deceitfull Ser∣pent, w••h allured Eue to insring the Lords commandement. For his malicious spirit repining, that man, a new made creature, found more fauour then him∣selfe (belike long afore an out-cast from Gods presence) turned about the weaker vessell, the simple woman, and makes her an instrument for all their ouerthrowes toge∣ther. They were all of them accursed, mankind destinated to death, the Serpent to darkenesse. Since which time, continuall calamities and phantasticall spirits, the blacke guard of sinne pursue mankinde, till death gets the vpper hand, and looseth the soule out of her prison of flesh and bloud. I say, vntill death, as Gods Sergeant, doe attach our bodies vpon debt due vnto nature, and our soules vpon sinnes committed against the Authour of nature. These sinfull spirits like baites of sweet poison, or sugred gals, possesse olde Adams progeny, according to the va∣riable and voluble dispositions of the patient. These, not vnlike to Mice, Lice, lawlesse Lawiers, or noysome ver∣mine, by Sathans spirituall suggestion doe endeuour to infest, molest, and sift vs as wheate. They had their begin∣ning at the fall of the Diuell and his Angels, who are throughly possessed with all the said qualities, working

diuersly by the meanes of the same spirit. The spirit of De∣traction, the spirit of Enuy, the spirit of Pride, and such like vitious spirits, proceed from one roote, from one Serpent, that olde Impostor. I am setled in this opinion by the Apostle, who proued the identity of the Holy Spirit by the like reason. The body is one, and hath many members. And againe, There are diuersities of gifts, but the same spi∣rit. To one is giuen by the spirit, the word of wisedome, to another the word of knowledge by the same spirit. To ano∣ther the operations of great workes, to another prophesie, to another the discerning of spirits, to another the diuersities of tongues. All these things worketh the same spirit, distribu∣ting to euery man, as it pleaseth him. From one Tree came many branches of euill: by the inticement of one Serpent came all these spirits of ••rrours, which (like venemous stings) incite vs to vngodly actes. And yet for all this, I denie not, but there are malicious spirits as well as mini∣string spirits, Diuels as well as Angels, the one attending on Lucifer the Prince of Diuels, the other on Michael the Lords chiefe Angell, both inuisibly attempting to work vpon the Will of man vehemently, or by leisure, as God commands them, either for the knowledg of Good∣nesse, or for the knowledge of Euill.

Neyther will I here omit to interpose another opinion of mine, concerning the Diuels force, which is, that God the reuenger of iniquity, commands the Diuell, as his ex∣ecutioner, to pursue the reprobate sometimes by imme∣diate causes, and somtimes by mediate and second causes; by immediate, when the faculties of the soule are by his spirituall spurres extraordinarily possessed with frenzie, sury, and such like; by mediate causes, when the instru∣ments of the body are by his spiritual enticements temp∣ted to receiue into them more then suffice nature; so that the veines ouerflow with blood, the gall with choler a∣dust, and the liuer with lust. But in my iudgement, with the former extraordinary or miraculous causes the Diuell

cannot harme a Christian mans body really, (howsoeuer I thinke of the soules immediate obsession) or harme the least part of his body. Surely I belecue, that God reserues that palpable reall power, as a prerogatiue to himselfe, to his owne Angels, and to his second causes in this world; to himselfe, as when Pharaoh and his Aegypti∣ans were miraculously plagued with Lice, and other an∣noyances by the singer of God or when he caused his An∣gel for Dauids fault to smite the Israelites with p••sti∣lence. But thou wilt aske me, how can a Christian bee frantick by the Diuels meanes, and yet not really hurt by him? By him, by the Diuels immediate reall force? Nay, principally by themselues, and by their owne filthy bo∣dies, which suffered themselues at first, to be gluttonously carried by their owne appetites, and by the Diuels spiri∣tuall suggestion. If they had eaten lesse, and drunke lesse, such corruption of humours could neuer taint them, neither could consequently frenzie possesse them. And also if they had in time sought for grace by daily prayers (fasting being a coadiutour vnto them) God would haue hearkened vnto them, and healed their indispositions. But on the contrary it pleased his Maiesty to harden some, to lead them into temptation because they might acknow∣ledge his iustice and omnipotency, and also serue for mo∣numents to terrifie the wauering minded.

To returne vnto my former matter, as all wicked spirits and vitious purt••rbations sprung in mortall men, by meanes of the said Arch-spirit of sinne, so likewise by him they worke many and sundry operations. Moyses made mention of the spirit of Iealousie. Esay of the spirit of Errour. The Lord permitted alying spirit to goe out, and be in the mouth of all Ahabs Prophets, to en••ice him into the battell against the Sirians. Another Prophet re∣lateth of the spirit of fornication. And as S. Paul records: God gaue them the spirit of slumber. The spirit of God de∣parted from Saeul, and an euill spirit was sent from God, to

vexe him. Therefore his seruants aduised him to seeke a cunning player vpon the Harpe, whereby he might be refreshed and eased. What sense more naturall to our capacities can we gather by this euill spirit, and the easie cure thereof, then that it was eyther a kinde of Lunacy vsuall in that hote countrey, a fit of melancholy, or a fal∣ling sickenesse? For the cure whereof, his seruants (by whom I vnderstand his Phisittans) hauing experimented belike, that none other medicine then musicke could a∣uaile him, or perhaps not hauing such insight in Phisicke as we haue, wished him onely to comfort his heart with ioyes, and (as we vulgarly speake) to keepe Doctor Merri∣man company. To this opinion of mine I adioyne another reason (whereof we must not descant ouer-curiously) that God predestinated purposely this extraordinary acci∣dent vpon Saul for the aduancement of Dauid, who vpon this occasion happily composed many of his Psalmes, and confirmed the vertues of his spirit, and also by this accesse into the Kings Palace, he gained vnto him the mindes of his chiefe Captaines and Officers; besides he got by this familiar frequency in the Court his educati∣on, and experience in matters of ciuill policy, which o∣therwise he could hardly in humane probability obtaine, by reason that hee was brought vp but simply among Sheepheards. This I write not of any blasphemous pur∣pose to restraine the Lords miraculous power, but that we may obserue his prouidence in vouchsafing to worke by ordinary and naturall meanes. But admit, that the li∣terall sense be admitted; what absurdity can ensue there∣of? For the Diuell in his fall hauing wholy lost the musi∣call consent, and melodious concord which was ensused in his soule at his creation, could hardly digest Dauids Hymmes and Harpe, the same being quite disagreeable to his discording and disproportioned nature, I say such Diuine musicke reduced the extrauagant thoughts of Saules soule to such an excellent harmony and quiet

tune, that the Diuell durst not abide that sweete tempe∣red sound.

Ouer all the abouesaid wicked spirits, the spirit of De∣traction awaiteth. Doth the Lord send his terrible thun∣der, his glorious lightnings, as warlike alarums to rouze vs vp from our sleepy sinnes? Behold the spirit of Detra∣ction at hand, and attributes those strange signes to the Prince of this world, his Lord and Master the Diuell God (quoth he) is the Author of goodnesse, quiet, and neuer int••rmedles with thunder-claps, stormes, or tempests.

Non illi imperium pelagi sc••ptrum{que} tridentis, Sed mihi sort: datum— That great command with triple forked mace, By lot to me, and not to him be ell.

As Neptune spake of himselfe to Aeolus, Such Here∣ticall paradoxes as these he inspires mens braines withall, and rammes them, as with a strong beetle, into their shal∣low hearts. Liues a man in loue and charity with his neighbour? Againe, the same spirit of Detraction appeares, sowes idle tales of dilgrace, whereby they may goe to∣gether by the eares, and empty their virulen: galles with most violent reuenge, the one against the other. Art thou chole••cke? Beware of Saules spirit of lunacie? Art thou merrily disposed at games and sports? Thou shalt be sure of Sathans spiritual sting, and be throughly possessed both with the spirites of blasphemy and Detraction, al∣though thou perceiuest them not visibly with mortall eyes. To be briefe, he will neuer be spiritually wanting to any man. To a man in prosperity he sends his spirit of pride, to a sinner despaire, to married soikes the spirit of iea∣lousie, to children the spirit of disobedience, to Courtiers the gliuing pompes or vanity, to Preachers the spirit of false prophesie, to the subiect the spirit of rebellion, to friends the spirit of inconstancy, to seruants the spirit of in∣gratitude, so that there be few men in the world, but their wils are possessed with some spirit or other. I passe ouer

many other spirits, which beare dominion among vs, as the spirit of lechery, the spirit of drunkennesse, the spirit of gluttony, and the damnable spirite of auarice. All which as rotten branches, I know to be descended and deriued from one tree the tree of the knowledge of good and euill, by the subtle temptations of the sneaking Snake of sinne, the Angell of Perdition.

LINEAMENT IIII.

1

Why God giues vs ouer to be tempted by Sathan.

2

After what manner the Diuell vseth now a-dayes to ensnare vs.

3

The Diuels policy for the circumuenting of soules.

AMong vs in this reformed Realme, the Di∣uell dares not appeare in outward formes of illusion (like the man in the Moone) by reason that the Sun-shine of Gods word is too strong for his faithlesse spirit; yet notwithstanding, because we might cal to memory our sraile natures, together w^th our soules stupidity, ouer-whelmed with grosse humours, ouer-ma∣stered with perturbations, winking and looking through carnall windowes, and spectacles of errour: and because we might implore our Creators assistance according to our bounden dueties, God permits Sathan in respect of olde Adams transgression, spiritually to inter••use neces∣sary prickes into our fleshly thoughts, yea, and to inter∣rupt vs in our most zealous offices. Which moued a re∣uerend Elder of the Church to complaine after this man∣ner: In my prayers I repeate oftentimes what I gaine, and oftentimes I am distracted with some filthy imagination, to doe those things which I blush to speake. But, me thinkes, here I heare one of his Disciples disputing, that God see∣ing he is the Author and Imparter of Goodnesse, will not suffer any of his adopted children to be enchanted

and entrapped by Sathan. For the solution of this pre∣sumptuou•• scruple; (which I take to be but a knot in a rush) I constantly aucrre, that God is all Goodnesse, and as he is most good and mercifull, so is he most just. His vnspotted Maiesty could doe no lesse then inflict pu∣nishment vpon his new creature (albeit with anguish of spirit, like a pitiful earthly Iudge that pronounceth iudg∣ment with teares against malefactors) he could doe no lesse because of his future glory, and because of his for∣mer commandement to Adam, then giue verdict of death against them; which aduisedly being referred to their owne counsell, they being at that time 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, free, and at their owne liberty, preferred death before life. God did well therefore to trie mans faith betimes, before he graced him with further fauours. The Procurer he more seuerely punished. And because the Diuels familiarity with the woman occasioned mans fall; for this cause did God set perpetuall enmity and ha∣tred, euer since the beginning til the worlds end, betwixt the womans seede and the Diuell: yet with a limitation, that the Diuell should continue his illusions towards vs, that he should exhale his poysonfull puissance against the reprobate, and with might and maine pursue all ex∣communicated rebels. Thus the Diuell according to Gods curse rageth against vs, and, as it were famished with hunger of our Damnation, like a roaring Lyon, he lieth in wait to deuoure vs. But as long as we endeuour to serue God in loue and humility, he can but bruise our earthly heeles, and sting vs with necessary temptations for the soules edifying. Our Sauiour Christ treads downe his malicious head and hellish force, so that we shall at last preuaile and triumph in the celestiall Paradise, which is a thousand times more glorious then that Hortus con∣clusus, the Garden empaled, the Paradise of proofe, where wee were content to bee bewitched in hope or worldly wisedome.

Since Printing sprang vp (which perhaps is a worldly instrument of the fiery spirit of life, that after three dayes and a halfe came from God, and entred into the Lords two Martyrs, the olde Testament and the new, I meane into their Preachers, whose bodies were laid in the streets of spirituall Sodome, and Egypt, and yet not quite buried nor abolished) and since we had the vse of books, wherein mans manifold knowledge of good and euill is ap∣parantly decyphered, and the Diuels deceitfull trickes discouered to persons of all condition: now, as a subt••e States-man, he works another course to bring our soules in thrall; by stratagems, by politicke practises vnder hand he inspires indulgent parents to make their children free in their nonage, before they be poudred with heauenly prudence, that the Prouerbe might be verified of them; Soone ripe, soone rotten.

Scilicet ingenium & rerum prudentia velox ante pilos venit.— Too soone before their beards bud forth, They come to be States-men of worth.

Hauing thus obtained the Parents consent, he turnes about his free-made youths, and traines them (as Serto∣rius the children of the Portingalles) after his own mould to detract, to lash out fearful othes at euery other word, to reade baudy ballads, books of his own Apostles, euen of Aretine, of Machiauell, of Rabelais, and of our Eng∣lish cast-awayes; and afterwards he confirmes them with spirituall suggestions in all abhominations to the losse of their soules and bodies. The best of vs sometimes hee possesseth, with Chymerizing pleddings, like ayri•• castles, and ••••bbles (as a Mouse) on our malignant hearts, tan∣quam mus Ponticus, as ••ertullian termes Martian. And although we haue both Moyses, the Prophets▪& firmiorem sermonem Propheticum yet he rufsles among the robes, & inaudita fundu Oracula, as my L. of Northamp••on said of the Diuels pouder-plot. To continue my subiect, seeing I

haue aduentured in some places of these Circles to bor∣row Caesars inimitable Muse to grace this worthlesse worke of mine, l••nd also (Heroycall Lord) your iudici∣ous spirit for a season to your deeply deuoted Suppliant in his greatest neede. Lo, how my poore Muse pants, eclipsed with your heauenly interposition; and bids me, as a daily Orator to the Rayes of your Nobility, betimes to betake my selfe vnto Epicharmus his ancient Oracle:

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

That is,

To whom Dame nature doth deny To giue her gifts abundantly, They out of hand to Auncestry, And to their noble Kinne do fly.

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

LINEAMENT V.

1 Mans fall from the state of innocency is censured.

2 Curiosity curbed for intermedling with Gods secrets.

3 The first reason why man was not left altogether persect and inca∣pable of sinne.

4 The latter reason.

WHerehence it comes to passe, that in wic∣ked men there shines some goodnesse, and in Good men is found some wicked∣nesse. In pessimis inuenitur aliquid boni, & in optimis aliquid pessimi. In the begin∣ning God made vs all good, he made vs honest, simple, and pure, but through our ouer-scrupulous search after his secrets, through an ouer-curious oftentation of our owne worth, and of our owne righteousnesse, through our ingratefull negligence towards our heauenly Father, and also through our sliding and slippery carnall condi∣tion, which could not be like the Creatour in glory, we followed our enemies counsell, who likewise was crea∣ted innocent, and an Angell of glory, though afterwards he became a Detracting Diuell; so that God made him not a Diuell, but an Angell. No more made he vs sin∣full but simple. His al-secing Maiesty foreknew these tragicke euents; and yet for his honour, for the behoofe of elected soules, and for the replenishing of his King∣dome hee formed both Angels and men by Grace and nature, and endowed them with free will and election for his greater glory. How should the good be knowne, if there were no euill? What needes a Monarch prescribe iawes and commandements to his subiects, were it not for the auoyding of vice? By the fall of the wicked the Good take exemplary feares. The fall of the Diuell and his associates caused the rest, that remained incorrupt to looke more narrowly to their wayes, euen as the punish ments of some Traytors make others true, who other∣wise might haue erred in the like degree: yea, Good men

are confirmed in goodnesse by obseruation of the con∣trary, which is, euill. No maruell then, that God in his omniscience created man, whom he knew would after∣wards rebell: for (as I said before) euery creature is corro∣borated in vertue, by noting the effects of the contrary, which is vice, Whereby we may gather, that no wicked thing was immediatly created by God, and that we hap∣ned vpon wickednesse by the fragility and weakenesse of our natures; which is also signified by that auncient Fa∣ther: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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

First, because that the creature might differ from his Creator, who alone is perfect. The soule therefore must content her selfe with that vocation, which God hath li∣mited vnto her. Seeing that she knows her owne weake∣nesse, she must not presume on her imperfect strength; seeing that she hath experience of errours, she must

wholy with feare and trembling relie on the mercy of God, who like a tender mother, attendeth on his crazed creature, and like a milde Phisician, out of her relapse worketh an Antidote to preserue her from falling. She may be shadowed because she is not God, but she can neuer be extinguished, because she came from God. Po∣test obumbrari, quia non est Deus, extinguinon potest quia est à Deo. Well may we stumble, but through the Grace of God we rise vp quickly. We may be as blacke as jet, but as true as steele. We may be blacke, but yet comely, as the Tents of Cedar, and as the curtames of Solomon. Though we be rebellious by nature, yet we may be rege∣nerate by faith. Though we be excommunicated, we may be absolued by the mediation of our Sauiour Christ, and obtaine againe our former simplicitie and state of freewill, which in that first golden age, and time of fa∣mous memory we most wilfully lost. Though we be but babes, we may grow vp to be perfect men in strength and vnderstanding, and so at last to a greater measure of sanctification. Though we enioy not perfection, we re∣toyce in our redemption. And though our mindes in na∣turall faculties do follow the temperature of our bodies, yet in supernaturall speculations we abandon & abhor it.

Another reason why God created man so imperfect (if I dare call him so) was, because that mans soule, like mor∣tall eyes, which cannot behold the Summers Sunne at noone; or like the Owle, which is bedazeled with the day-light; I say, because the soule being ••ncarcerated and enchamed in the massie substance of the flesh, was not capable of that excellent perfection. Therefore we must not impute our imbecillity and imperfection to Gods want of power or impotency, but to his vnsearchable will (who after Adams creation left him to himselfe, puris naturalibus, to the capacity of his owne nature) and to our owne earthly Tabernacles; which could not par∣ticipate, by reason of our weakenesse and wantonnesse of

flesh and bloud all the glorious attributes of the Deity. For this cause did Christ descend into the flesh with low∣linesse of spirit, and not with lofty glory. So that his Kingdome, as himselfe answered Pilate, was not of this world. For this cause the Israelites could not away with the Lords lightning thunders, and glorious voyce on Mount Sinai, but requested Moyses to stand betwixt them. Let not God talke with vs, said they, least we die. For this cause S. Paul wrote to the Corinthians: I gaue you milke to drinke and not meate, for you were not yet able to beare it, neyther yet now are ye able: ye are yet carnall; Nay such is our sottishnesse, that we endeuour not to at∣taine vnto a glimpse of the Lords glory: we presume vp∣pon delayes: we procrastinate the time, and neuer care for mortifications of the flesh, being the ladder to heauen and chiefe meanes to obtaine faith, loue, and charity at the hands of God. A Preacher is but a bookish fellow: Sanctification is but curiosity: to doe well or ill is allone. Thus doe the sinfull sonnes of Adam trust too much vn∣to predestination, as though they were made priuy of Gods inuestigable will. But to winde vp the trueth in a word, the preaching of Christs crosse is foolishnes vnto them that perish, but vnto them, which are saued, it is the power of God, and wisedome. As there is no foole to the olde foole: that is, to the worldly selfe-wise; so contrariwise there is no wisedome comparable to Christian simplicity, which through faith thinkes it enough, that God calles him to his Court, though not to his Councell.

LINEAMENT. VI.

1 A meditation upon Sathans stinges, occasioned by an unsoined dreame of the Authours.

2 Whether the Dragon which S. Iohn saw fighting with the Ar••ban∣gell, was reall or spirituall.

3 Whether the Serpent which deceiued Hue was reall, or spirituall, or both; wherein the manner of her deceiuing is laid downe.

THus are the very best, like beastes, subiect vnto these spirituall flings, some more, some lesse, according to the quality of their fleshly vessels. To this purpose it will not be immateriall, if I insert a medi∣tatiue conceit of mine, wherewith I was vnfainedly pos∣sessed of late: Vpon Sunday night, being the fourteenth day of Ianuary last, 1609. I fell into a deepe study con∣cerning our knowledge of good and euill, procured by the Infernall Snake. I lamented mine owne weakenesse of nature, that multitudes of sinnes should treade and tram∣ple downe my Christian vertue. I sorrowed in spirit, that I could not free my soule from worldly concupiscence. At the last, after much striuing and strugling, the Lords com∣fortable speech to St. Paul came into my minde, My grace is sufficient for thee. Whereupon considering my repenting heart, I resolued, that God suffered me to be thus buffeted and beaten with Sardonicall sinnes, because I might acknowledge mine owne imbecillity, and submit the same to the perfection of Christ, the propitiation for sinnes, who alone is Righteous and Holy. For the con∣firmation of this meditation, I was strongly assisted by this vnfained dreame. On that very night I dreamed, that I lay vpon the floore without stockins or shoes, and suddenly me thought one warned me, that I should looke vnto my selfe, for a Snake lurked very neere me; with which words being affrighted, I bestirred my selfe, and beheld the said Snake about a yard or more in length,

almost crept vnder me; whereupon I vehemently cried for helpe to him, that warned me therof: who presently, as it were in a moment, with a weapon, which he had in his hand, hewed the Snake in three or foure pieces. For all that, I was not deliuered from seare, I doubted his stin∣ging part; but he which smote him willed me in any case not to feare, by reason that his sting was of no sense, now that he had chopt him in pieces. With that I might see a smoake or breath arising out of the Snakes diuided body. At which straunge sight, I prepared to hasten me away, lest this smoake being infectious, should (like a pesulence) empoyson my body: But notwithstanding all this my preparation, before I could get together my stockins and shoes, which were the impediments of my remoue, the smoake ceased on a sudden. Whereupon I bewayled somewhat with my selfe, that I went no sooner away from that poysonous smoake, or smoakie exhalation, and because I preferred such trisling impediments before the security of my life; which I imagined to be in some ha∣zard, by reason of that my small stay.

Charitable Reader, pardon me, if in rehearsall of this dreame I disquiet thy delicate minde; notwithstanding that our whole life is little better then a dreame. No man liuing can attribute lesse credite, then I doe, vnto dreames: yet neuerthelesse, forasmuch as now and then it pleased God to reueale secrets and things to come vn∣to his seruants by dreames, as sometime he did vnto Io∣seph and Nabuchadonozor, we must not altogether neg∣lect to make reasonable vse of them. As for example, The man which admonished me, I compare to our Saui∣our Christ, who of his vnspeakeable mercy towards man∣kinde defendeth vs (while we prostrate our selues in all humility, as in my dreame I lay vpon the floore) from the Hellish Snake, who watcheth daily to vndermine our wils. And yet though his Godhead hath trodden vpon Sathans head, he permits him for his glory, for our triall,

and also for some satisfaction of his iustice, to enuenom our humane willes, by reason of our tarditie and remist∣nesse in his seruice, but certainly afterwards he embraceth his Elect again. And, like as I plaied loth to depart w^th my stockins and shoes, for al that I saw the imminent danger of the poysonous Snake; so doth mankind attend to the toyish bables and triuiall fables of this world, while Sa∣than bruizeth our worldly heeles, and casteth out of his mouth whole floods of spirituall venome, to surround and surprise our spirituall part with passions of enuy, ma∣lice, fury, and other infections, whereof the smoakie ex∣halation of my dreamed Snake, might well be the repre∣senting Image and Idaea. And the rather I am inrooted in this opinion, because I know my reasonable will to be oftentimes tainted with the said spirituall smoakie ve∣nome, as I supposed in my dreame that I suckt the fee∣ling, palpable, and sensible smoaky poyson of the mang∣led Snake into my corporall breath. But herein consists my comfort, that euen as I suckt this last full sore against my will; so nol••ns volens, whether I will or no, I am con∣strained to sucke into my humane soule the other smoky poyson of the passionate Snake, which I pray the victori∣ous Treader downe of his malicious head, by vertue of his Crowne of victory to conuert into the best; so that my spotted spirit may be accepted in his presence for a contrite spirite. AMEN.

As concerning that place of Genesis, where the Diuell is said to appeare in the similitude of a Serpent vnto Eue, and where in the Reuelation of Saint Iohn, the Dragon fought with Michael in heauen, we must not iudge both of them to be reall Serpents or Dragons, but wee must thinke that this latter Dragon, which Saint Iohn saw in a vision, might well be the spirituall sinfull sting, which the Diuellish Serpent left behinde him, in our fore-parents memories (but there allegorically or mystically applied to the Antichrist) when wee incurred the curse of God in

that earthly Paradise, which (as I take it) was but the fi∣guratiue touch-stone of old Adams faith.

And the former Serpent in Genesis was a reall Serpent, the subtillest beast of the field, which God had made, a∣bused by the Captaine of subtilty, who not content himselfe to haue transgressed in Heauen against his Crea∣tor, did also according to the corruption of his spirituall nature, deuise to draw mankinde like vnto himselfe, to be partaker of his knowledge in good and euill, that is, of his worldly craft, and of his v••nemous. subtilty, for hee was double subtle, subtle as the subtlest beast of the field, and subtle in his Diuellish nature, which in truth is the same which we call the maladies of the soule, or pertur∣bations of the mind, by our Philosophers named Concu∣piscible and Irascible, whereof the reward or rather re∣uenge was that threatning clause of God: Thou shalt die the death. To this dcuise of the Serpent the woman yeelded body and soule with her Will she longed, the same being depraued by the creeping Tempter, who by this time had likewise wonne her vnderstanding to en∣cline; the attributes of her soule thus seduced, the senses of her body presently consented. For the tree being plea∣sant to the eyes, and the desire of wisedome another mo∣uing obiect, throughly perswaded poore Eue to follow the Serpents counsell. O cursed Serpent, how subtle were thy practises! First, thou chosest the subtlest beast, which God created; then, thou creptst into his heart, spa∣kest through his mouth, and seeing mankind too simple for this world, altogether innocent, holy, deuour, hauing his thoughts intentiue on his Maker, and also seeing him like a childe newly borne, bedazeled with varieties of obiects, and prospects, and admiring at the wonderfull workemanship of God, which seemed the more strange vnto his senses, in regard that he was then vnexperi∣enced, raw, and newly come into the world; thou settest vpon the weaker vessell, knowing that the woman was

as yet more simple then the man, as a creature formed somewhat after the man, and consequently of lesse expe∣rience, and of lesse perfection. But what gainest thou? Thy spirit limited to thy former home of darkning errors, and thy fatal instrument metamorphozed into a sneaking Snake, to creepe vpon the earth, as thou didst creepe into his wit, and into the womans conscience. This is the righ: reward of disobedience, which afterwards Lots wife receiued, though in some different manner. For her bodily forme was changed from a woman into a pillar of salt, like as the Serpent was conuerted from the comli∣est shape among beasts, into the most contemptible crea∣ture which this world affoords; I say, a creature, a mon∣strous creature in generall wordes, for a speciall or speci∣ficqe name can no Logician rightly attribute vnto a Ser∣pent, which is fully growne. It is reported, that in the Indies he flies, in Noua Zembla he fisheth at Sea, and is there many yardes in length. Wherby we must note, that the spirituall Serpent houereth, fisheth, creepeth, compas∣seth the earth to and fro, and suiteth his power manifold∣ly; all to the intent, that he may circumuent mans heed∣lesse Will.

LINEAMENT. VII.

1

That the Holy Ghost applies the Scripture vnto mans capacity.

2

An admonition to the Readers of the Scripture.

THus from the breach of the commande∣ment came in the Diuell, from the Diuell came sinne, and from sinne came Detra∣ction, and other infinite errours. Thus it pleased the Holy Ghost to speake para∣bles, intermixt with palpable subiects, to vse metaphores and figures, to apply his key of knowledge towards the ward of mans crooked and crabbed locke. Thus it plea∣sed

God to permit mankinde to fall, that some may rise a∣gaine, and that in reall and corporall formes after the maner of men, according to our weake capacities, which could not otherwise comprehend such mysticall reuelati∣ons, then by sensible apparitions and worldly examples. Let vs then modestly content our selues with such knowledge, as the Holy Ghost hath inserted in the Scrip∣ture for our admonishment, and not presume to enter in∣to his spirituall secrets, no more then we would that our neighbours enter into the knowledge of our silent thoughts; or no more then we dare breake into the pri∣uie chamber of our earthly King, except we be called.

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

LINEAMENT VIII.

1 The Election o•• the Protestants after the imitation of S. Pauls graf∣fing in of the Gentles.

2 Means to discerne the Antichrist by Prophesies out of the Scripture.

3 Meanes to discerne the Antichrist by his pompous manner of li∣uing, and also by his Detractions.

BVt (ye beloued of the Lord) detract not from the word of God, neither descant yee much vpon the bare letter. For I would not, that yee Ministers, mistake this mysterie; how blindnes is partly hap∣pened in the Church of Rome 1 vntill the fulnesse of the Elect be come in. And againe, 2 through their fall. saluation is come vnto you to prouoke them with∣all, 3 Through their vnbeleefe yee haue obtained mercy. Thus hath God reserued you and your flockes as a rem∣nant according to his owne vnsearchable pleasure, and election of grace, without any deserts of yours at all. Thus it hath pleased him, because he would haue his po∣wer knowne, to take compassion vpon some, and to harden some. And all this happily, because the man of sinne, the sonne of Detraction might be reuealed in his time. Con∣ferre therefore one place of the Scripture with another (as I haue done here for the calling and graffing in of the Protestants, and hardening of the Papists) conferre, I say, the conformity of the present state with the state past of the Church (olde age being another infancy) and yee shall see, as cleere as at noone-tide, the true meaning of darke places; which no man that stands vpon his owne high minde, and his owne merites can possibly perceiue.

In like manner, doe ye desire to discerne the Anti∣christ? Compare those things which are prophesied of him one with another, and yee shall firret him out: yee shall finde him cunningly crept into our Christian

Church. Euen as Christ was a mysterie to the Pharisies, so Antichrist is a mysterie to the Papists; I say, a mystery, a mysterie, the mysterie of iniquity, which cannot distinctly be discerned, without the spirituall eyes of faith in the inward man. Looke on him with your bodily eyes, and this Alcimus will deceiue the very Elect, if it were pos∣sible. In outward shew an Angell of light, a sanctimoni∣ous Elder, but inwardly a sacrilegious Serpent, or a Foxe in a Lambes skinne. O Antichrist, thy Dragon is destroy∣ed by Daniels arte, by the bloud of the Lambe thy beast is conquered. O false Prophet, thy Babylonian whore is be∣come wrinckled, her beauty is faded, her wich-craft disco∣uered, her force decayed, her superstitions defaced. What remaines? Thou art driuen to a narrow straight, to thy neerest shifts. Post ouer thy title to another. Perswade thy subiects, that a new Antichrist (but no mysticall) is e∣uen now borne in Babylon. Let Iohn Doleta with all expedition publish this in Print. It is a point of policie to temporize, and to beare thy credulous Catholikes in hand, least suddenly they flinch from thy yoake, and of Romanists fall to be Apostolickes.

By the mysticall allusion of Michea, that saw the Lord putting a false and a lying spirit in the mouth of Ahabs Prophets, that claymed themselues (like the Pharisies and Papists) to be within the Church; yee shall gather with this, and with the Reuelation of S. Iohn, that these termes of Decemer, salfe Prophet, the worker of false miracles, which set to sale the bodies and soules of men, cannot bee applied more significantly to any other then to him, who went out from vs, but was not of vs. Would ye answere their obiection, w^ch alledge that the Pope cannot be that great Antichrist, because his Holinesse denieth not the Father and the Sonne, nor exalteth himselfe aboue that which is called God? Turne them to the Etymology of these words, Iesus Christ, that is, the Al-sufficient and an∣nointed Saniour of the world, and tell them that the entire

and whole vertue of the Godhead is wounded, it besides him they vse any Mediator to saluation. Turne them to S. Paul, and reade that the Antichrist must sit in the Temple of God. The Pope sits (not with Peters humility, but with pompe and Maiesty) in Peters chaire, in the mo∣ther Church of the West▪ being now become a cruell step∣mother, and a common harlot, shewing that he hath au∣thority to graunt Indulgences and Pardons, to release the paines of Purga••ory, peremptorily to aduance his Standard aboue the Church, which is to magnifie him∣selfe aboue the Holy Ghost, by whom it is ruled vnder Christ; to consecrate beades, water, crucifixes, yea and the glorious body of Christ, which is already consecrated in Heauen. In which prerogatiues he extolleth himselfe a∣boue God, doing those spirituall offices which are flat contrary to Gods word and law. Likewise it is prodigi∣ous that such things be sanctified by sinfull man, specially since the ceremoniall law and partition wall betwixt the Iewes and vs, is broken downe after the resurrection of Christ. It is derogatory (I say) to his sacred Maiesty that a mortall man vsurpe that Promethean pre-eminence: for hee that commits such sacriledge aboue mentioned, doth vndoubtedly vsurpe the power of God in a high de∣gree. He that vsurpes after this manner, detracts from faith only in Christ Iesus and from other gifts of the Holy Ghost▪ He that detracts from these gifts of the Holy Ghost blasphemes, and he that blasphemes so high a Maiesty, sinnes irremissibly, except the Lords mercy left out some other exception, vnknowne vnto vs. Thus (Christian Reader) shalt thou ponder other points of the Bibles mysteries.

And now seeing I haue sore-armed my▪ soule with suf∣ficient exorcismes, and methodically fished out the great Leuiathan, let me anathomize the Monsters principall members.

LINEAMENT IX.

1 The Conclusion of this second Circle, shewing that the Spirit of Detraction can neuer confound vs▪ while we meditate with saith on Christs passion.

2 That we become guilty of his death, when we detract from his name or workes.

3 The Authors supplication against the spirit of Detractum.

SHut fast thy mouth from lies and vanity, Shoot in thine eyes to loue and verity, Thou soule of mine, which euery day dost fall Through Sathans web into pollutions thrall. Let faith inflame thy will to meditate Vpon that Flame in flesh incorporate, To see those wounds, which thou hast made so wide With dint of Speare in his bloud▪ gored side. a Doues build in holes of rocks: but thou, my Doue, b In holes of bloudied Rocke must build thy loue. For while thou look'st with faith and zealous feare, How that his head a thorny crowne did weare, How Pilates scourge his holy skinne did teare▪ How his meeke soule both mockes and flouts did beare, And how his hands and feete were nailed to the Crosse To ransome▪ thee, and to repaire the losse, Which Lucifer with Adders sting did cause To thee, when Eue first brake her Makers lawes. While thou with faith dost view this mystery, The fiery Serpent of Mount Caluary No wile, no guile, no blacke tongues archery, Nor selfe-conceit of fancies flattery. Can flesh and bloud, the world or Sathan worke Against thy life. Though Pope conspire with Turke, Though Haman with his Counsellors combine:

Though Machiauell complot with Aretine To blow thee vp, vet thy essentiall parts Shall stand vnshak't in spite of all their arts.

Wherefore yee winds of praise, yee wings of pride, Packe hence, all sinnes, which vertues sonnes deride, Yee grinning dogs, yee grunting hogs away, The night is past, and wel-come is the day. The day is come, to day without delay I must contemne such lust, vile dust, and clay. The bell rings out, the Drummer sounds Alarme, I must rise vp for feare of future harme. Teares and prayers are my armes▪ I must pray, And speake the truth without all faile to day. All haile, cleere day, long may thy Sun-shine last Without eclipse, or cloud, or winters blast. All haile cleere day, through whose reflecting beames Broad waking I do see truths open glcames. I see my Lord (alas, what doe I see?) My Lord and Sauiour hurt. By whom? By me. By me he lies with thoughts, misdecdes, and words Wounded, as with sharpe thornes, or edged swords. I crucified my Christ, I rent his name, I crowned thee with obloquie and shame, O Lord of life, when I should worship thee, But blest art thou for all my blasphemie.

All honour be to thee, O veritie, Bright light of loue, one God in vnitie. And persons three in orders Trinity, Which canst me free from all such vanity,

When it shall please thy gracious Maiesty, My soule to veile with thy boundlesse bounty. Though speech be winde, and Schoolemens quantity, Void of true sense, void of true quality: Yet when the same doth thy sweet lawes transcend, Lord, let my babling light on Babels end. But for my soule, let no fond Oracles Her substance spill, nor stand as obstacles, Eternally to blinde her spectacles, Which thou hast clear'd by thy words miracles.

Notes

• 1
• T••rtul. in libr. de Resur. Carnis.
• 2
• 3
• 4
• 5
• Psal. Jerem.
• I
• 2. Pet. 2.
• Iob 4.
• 2. Pet. 2.
• Iud. 6.
• Ecclus. 10.
• Ephes. 6.
• 2
• Rom. 7.
• Rom. 11.
• 3
• Sanctiago sobre Euang.
• Ecclus. 25.
• 4
• Titianus in Ora∣tion. aduersus gent.
• 1
• 1. Cor. 12.
• 2
• 3
• Num. 5.
• Esay. 19.

  2. Reg. 10.

  Holea 4.

  Rom. 10.
• 4
• Virg. l. 1. Aencid.
• 1
• Hier. in Dialog. contra Luciferia.
• Theophil Antio∣chen. lib. 2. ad Antolycum.
• 2
• Apoc. 11.
• Persius in Satyr. 4.
• 3
• The Earle of Northampton.
• The Earle of Northampton.
• 1
• Tertullian. in lib de Animá.
• Tatian^v in l. ad∣uersus gentes.
• 2
• 3
• Tertul. in. l. de Animá.
• Cant: 1.
• 4
• Ioh. 18.
• Exod. 30.
• 1. Cor. cap. 3.
• 1. Cor. 1.
• 1
• 2. Cor. 14.
• 2
• 3
• 1
• 2
• 1. Cor. ••.
• I
• 1

  Rom. 11.
• 2

  Ibid.
• 3

  Ibid.
• Rom. 9.
• 2
• 2. Thess. 2.
• Apoc.
• 3
• Apoc.
• 1. Ioh. 2.
• 1. Ioh. 2.
• 2. Thes. 2.
• 1
• a

  Cantic. 2.
• b

  Bernard su∣per Cantic. Christ is the Rocke, his wounds the holes, and the faithfull soule the Doue, ac∣cording to that Beye simple as Doues.
• Num 21. Ioh. 3.
• 2
• Rom. 13.
• Ambros. in O∣ration. ad Mediolanens.
• 3
• Arist in Cate∣gor de quanti∣tate.