mens sake that they might haue a place correspondent to their natures he drew the platforme of this world Wherein these principall things concurred first his purpose next his wisedome thirdly his goodnesse fourthly his power fiftly his generall prouidence sixtly his particular predestination To returne backe towards the first which is his purpose or intent There is the map of all the world and of euery thing to be done there throughly contriued in his minde before the beginning of his worke Then his wisedome goodnesse and power animated him to go forwards and to prouide for the building of his new place of plantation or world for as then there wanted a mediate or second instrument to worke vpon Wherefore he was driuen to create all of nothing that is without any second meanes without the assistance or aduise of any other In this creation he vsed the helpe of his word onely that was his omnipoteÌ„t selfe whom the naturall Philosophers otherwise termed the first mouer or supreme cause of all things There was no power in his Angels for they were but creatures themselues hauing their motions by his very motion In the power of his onely will and motion it consisted to create the essence of the materiall substance of the world And so he made heauen and earth and by vertue of his Spirit he breathed life forme or motion into them and into all the creatures thereof so that all things were in the compasse of sixe daies enlightened replenished supported and sustained by the motion of his powerful spirit yea all things the firmament the planets starres meteours elements and all other creatures whatsoeuer were vnited with such a perfect vnion that they make vp a perfect globe map or booke of his neuerenough-admired nature And which is most miraculous to mans capacity euer since that he moued them they continually moue one another by different motions do effect all things in this world eyther for generation preseruation or destruction according to his supreme direction Some moue one another by necessary or fatall motions Some by voluntarie motions some by casuall motions some by naturall motions eyther slow or swift What good things come to passe we are to attribute to himselfe who is the first mouer of all these motions But what euill things come to passe we must ascribe to the second motions which are voluntary and vncompelled by him I say we are to ascribe euill things to second causes that we detract not from his omnipotence in making him the immediate cause or in affirming that they proceeded without his consent For as goodnesse comes from his wil so euill cannot come against his will but by his sufferance and permission it comes from secondarie motions LINEAMENT III. The Spirit of Detraction conuicted for measuring Gods prouidence by their owne humane prouidence THose naturallists doe greatly erre which measure the diuine prouideÌ„ce by their own humane prouidence or rather by their wanton affections Little doe they thinke that their naturall computation of time causeth this vnnatural imputation for with God all times be one and a thousand yeares in his sight are but as yesterday With him who is the beginning and end of all things there is no time past nor time to come in respect of his foresight by reason that his foresight is his present sight so as he beholdeth at once at one instant which instant with him is alwaies and eternall not onely all things which euer happened or euer shall happen but also euery particular thing as then presently done and looketh so earnestly so cleerely vpon it as though his eye were fixed intentiuely on that thing and on nothing else The reason is because there is no distinct differences of time in the eternitie seeing that at one looke he seeth all the world ouer And his intent to doe a thing and his doing of a thing is all one and the selfesame in respect of his eternall knowledge though it be otherwise in respect of mans naturall knowledge Let this suffice for Gods generall foresight or purpose of all things which we call his Prouidence that extends vniuersally to all the world and to all the creatures thereof Now it remaines that I discourse somewhat of Predestination which is not a thing seuered from his Prouidence but onely that noble part thereof which belongs to his noblest creature vnder the coâ—e of heauen for whose sake he created all the world making him his Deputie or Bayliffe to vse the same for his glory and not to abuse the same for his owne luxuriousnesse LINEAMENT IIII. 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 conuâ—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 according to any euill deserts or vertuous motiues of ours but onely according to his owne free pleasure according to the absolute counsell of his owne soueraigne will and according to the vniuersall power which his omnipotence hath ouer the workmanship of his hands Neither yet constraines he any of his second causes to commit good or euill by any forcible operation or necessitie of nature but by disposing vnto effects sutable to their seuerall conditions Whereby both good and euill actions shall flow out of the said second causes according to their owne dispositions euen as a voluntary quality proceeds from a voluntary cause and a casuall quality from a casuall cause His omnipotent Maiesty I say as the first mouer the first cause is the immediate mouer and cause of all effects whatsoeuer the second cause brings forth and also the cause of all their inclinations Euen as Deliberation which is the chiefest act of our vnderstanding in the knowledge of good and euill and the Gospell of Christ are the mediate and secondary causes in the first act of the conuersion of our humane willes now passiue towards the will of God being the first and supreme cause of our deliberation of this Gospell and of our willes and euen as these two causes the second depending on the first must ioyne together before that we can resolue on any good or euill word thought or deed so the Planets Meteors or other natural creatures of God in respect of him being second causes caÌ„not 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
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 rehearse the same more at large according to the discourse of one Simon Harward who wrote thereof compendiously 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 Bleachingley 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 lately 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 heereafter 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 Bleachingley steeple it entred also into the house of one Stephen Lâ—gsford of Buckstead in Sussex almost twenmiles 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 vpon the third of Ianuary 1608. which are nothing inferiour 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 Dorsâ—tshire at Winburne Minster a very strang accident About foure a clocke in the afternoone 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 faces 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 others 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 vnto me whether he brings me tidings of peace or of tribulation LINEAMENT IX 1 That they detract from the glorious Maiestic of God which attribute 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 curteous as curst Children must honour their parents though otherwhiles they chastise them seuerely Subiects must pray for their Prince and serue him though he exceeds the limits of law Euen so ought we being the seruants children and subiects of the Almighty brooke patiently all visitations whatsoeuer the Lord sendeth 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 gracious 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 Pharisaicall 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 motion who at one becke can barre them of all motion Romulides saturi inter pocâ—la Our carping Troianes 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 descends 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 Detractions yet will not they refraine their tongues because 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
in these wordes She is as she prophesied of her selfe that is she is blessed among women and all generations shall call her blessed To steale more fire with Prometheus from Gods Licutenant I confesse that I dare not mocke her and blaspheme against God in calling her not only Diua but Dea and praying her to command and controule her Sonne who is her God and her Sauiour In he auen she is in eternall glory and ioy neuer to be interrupted with any worldly businesse But to returne vnto mine owne opinion whereto I will not binde others the same being no matter essential of faith I am of the minde that the Angels and Saints of Heauen in the beholding of the Godhead do know many things here on earth especially the estate of their elected fellowes For proofe whereof we reade in the Reuelation of St. Iohn that they glorified God for iudging the great Whore and as Christ himselfe said There is ioy in Heauen among them at the conuersion of sinners So I daily see some mortall men from these Westerne parts of the world extending their knowledge to the proprieties of sundry minerals enwombed within the center of the earth to both the Poles to the Equinoctiall line to the Tropique of Capricorne to the East to the Indies to the superiour bodies to their constellations to prophesie of Eclipses and to ayme at mens silent imaginations and at their secret inclinations Yea and the Saints doe pray for our repentance though we cannot pray to them without detraction and blasphemy against Iesus Christ who is the sole and onely Master of Gods Court of Requests Therefore let it suffice that I honour their memory as the chiefe Elders and pillars of our Christian Corporation as men inspired of the holy Ghost for our edification in our Redeemer but in no wise will I pray vnto them for feare of that Iealous eare which heareth euery word They neuer died for the heauy burthen of my cole-blacke sins themselues being Adams sonnes as well as I but thou O Christ thou and none but thou alone didst die for me No man can come to the Father but by the Sonne for none but thou alone O Sonne of God could conquere death Besides thy selfe O mighty Conquerer I trust to find none other helper To other helpers I may hopelesse say with that Holy man Silly comforters are yee all Thy Godhead is neuer asleepe neuer so cumbred with businesse but thy Grace will bee ready at all times day or night to receiue a Chauncery bill from thy reformed Creature This liuely faith thy seruant Chrysostome commended in the woman of Canaan See saith he the wisdome of this woman She requesteth not Iames she goeth not to Iohn she beseecheth not Peter she respecteth not the whole company of the Apostles she seeketh no Mediatour but in stead of all these she takes patience for her companion whom she chuseth to be her Aduocate and so she commeth directly to the first fountaine To conclude this Chapter or line of my Circle hereafter in the fulnesse of time I know that thou wilt surely descend in the cloudes O humane God with terrible Maiesty accompanied with multitudes of Angels to seuer the tares from the good seede the reprobate from the Elect the dead in faith from the quicke in faith and from those which thou shalt find liuing at thy comming at which time the Triumphes Trumpet shall sound and in the twinckling of an eye all men shall rise vp with eternall bodies bodies without maime without deformity without difficulty which before were resolued from dust into the first elements now new like verdant trees reuiued Bees or like the Phoenix that flourisheth out of his owne ashes and euery one shall receiue doome according to his own merites in the mercy of Christ without partiality and that out of his mouth who is a perfect man himselfe I say according to his owne merites not as merites the Authours of his happinesse Non vt regnandi aut mercedis causam sed vt viam regni retributionis regulam Not as the proper causes of saluation but analogically as the way to Heauen as Iacobs ladder as the Ensigne or euidence of faith This vncorrupt Iudge will pronounce sentence of damnation against stubborne sinners and their punishment shall bee in Hell which hath varieties of torments euen as Heauen hath many Mansions of delights all of them aboue mans strength aboue mans patience to endure There is the stinging worme that neuer goeth out vnquenchable fire fearefull sights and the absence of Gods glory where the rich glutton sought but a droppe of colde water and could not obtaine it for the cooling of his scorched tongue And yet poore caytife nolens volens he must eternally endure more grieuous paines more griping paines then Phalaris his brasen bull O eternall time without terme or space of time O eternal time shal I terme thee which caust neuer be mesured neuer circumscribed neuer comprehended by the vnderstanding of mortal man O eternall Time which after many millions of yeares after an hundred thousand thousand years will be to the damned soule but the beginning of his damnation O what a terrible torment it is for a man to imagine that he shall burne in the bottomles pit of fire and brimstone so huge a time without end without defect without hope of redemption O eternall time without end whose finall terme we can assoone conceiue as the time before the worlds creation as the beginning of Gods being O Lord graunt vs the grace to thinke on hel-torments lest we fall into hel torments On the contrary if we conforme our liues according to our Masters life endeauouring not onely by fight but also by flight to auoyde the contagion of sinfull nature in steade of our ragged coate of corruptions we shall be clothed in the robes of Angels in long white robes standing before the Lambes Throne in the heauenly paradise where we shal shine in the same crown of dignities where we shall sing sweet tuned songs and salute one another in the same priuiledge of immortalitie Thus will this triumphant Iudge reward the righteous with the presence of Gods glory with glorious happinesse with happy ioyes and with a ioyfull perpetuity thereof for euer and euer world without end All these vnspeakeable hopes will he fulfill at his comming which as yet the Father in his prouidence prolongs vntill the iust number of them which were sealed and predestinated to euerlasting life be complete vntill his foes be made his foot-stoole and vntill he hath subdued quite and trodden vnder foote the Diuell and his rebellious Angels whose poysonous power euer since the first mans fall possessed the soule of man by mans owne willing election When all things shall be subdued vnto him then shall the Sonne himselfe be subiect to his Father who did put all things vnder him that God may be all in al Neither doe I confound
vnder the spirit of Detraction Wherefore weane thy minde from Detractions while thou hast store of time Giue euery man his due or hold thy peace and let Gods prouidence alone If the world like thee not detract not from the vilest wretch but rather reioyce that others yet delight in charity in distributing almes Or doth thy neighbour disquiet thee because he is not as bountifull as thy selfe Looke thou onely to thine owne talent It may be that of himselfe without thy carping he will become a liberal conuert like that Terenan Demea Though thou be strong he may be more actiue though thou be strong and actiue he may be wiser or more pregnant in wit though thou be nobly borne he may haue a better face though thou hast an amiable face he may be better bodied yea and perhaps though thou and he be as charitable as Tobias as bountifull as Maecaenas as strong as Hercules as nimble as Asahel as wise as Solomon as well descended as Aiax as beautifull as Absolon there may come a gouty Crassus and a greedy Craesus onely with earthy excrements to bereaue you both of your hearts contentment your amourous Saints For this cause embrace patience and taciturnity and neuer detract from Tobias his charity from Maecaenas his bounty from Hercules his strength from Asahel his actiuity from Solomon his wisedome from Aâ—ax his birthright from Absolon his beauty nor from misers their golden trash though the want of them or of worldly pleasures discontent thy wordly thoughts If one Sparrow cannot light vpon the ground if one haire cannot fall from our heades without the appointment of God why dost thou O simple man sometimes swell with anger sometimes scoffe and scolde some other times pine away with enuy and at all times raise vp a tumultuous hurly-burly and a confused combustion within thine owne body against thine owne soule because this world sorts not altogether according to thy will and wish Remember the fable of the foolish Frogge that malitiously repined at the Oxe because he dranke more then himselfe and so striuing to match him burst his owne belly After the same sort Dum mendicantes plures videt ore dicaci Persequitur mendicus acri marcetque dolore One beggar frets with rayling and with woe Because he sees neere him more beggars goe LINEAMENT XIII The Conclusion showing that all persons from the Prince his Scepter to the Coblers naulc are subiect to Detracting tongues WHat Prince euer flourished without Calumniation What state euer stood without Enuies sting What Trade without interruptions of malicious Sycophants Figulus figulo One Mechanicall person repines at the other One neighbour speakes ill of the other Moyses had his Corah Dauid his Semei Achilles his Thersites Homer his Zoilus Philip his Demades Alexander his Clytus Mardocheus his Haman Socrates his Anitus Cicero his Salust Neyther liued our Sauiour Christ without thousands of slanders Did he cast out Diuels out of vncleane bodies No saith the Iew he could not cast out Diuels but by inuocation on Baalzebub Prince of Diuels Did he cure the blinde Let vs examine his Parents and trie the truth Did Father Abraham beleeue in Christ That could not hee when Christ was not yet borne Did Christ protest himselfe to be the Messias the King of the Iewes As false as the rest Elias must first come and he that names himselfe King sinnes against Caesar. Such was the malice of this monstrous Fiend that he caused his Ministers to raile at Christ to rend his Diuinity in his last distresse Some yelled If thou be the Sonne of God come downe from the Crosse. Others mocked He saued others himselfe he cannot saue Others Thou that destroyest the Temple and buildest it in three dayes saue thy selfe Thus was the Sonne of God reuiled as long as hee liued Yet opened hee not his mouth but sate still like a Lambe before the shearer After his glorious resurrection these ingratefull Iewes affirmed that his disciples stole away his body for al that their Centurion watched about his tombe In like manner the Corinthians back-bited S. Paul for his charitable care on the behalfe of the poore Saints at Ierusalem Though himselfe was not chargeable vnto them neuerthelesse being crafty he caught them with guile And againe his letters were sore and strong but his bodily presence weake and his speech nothing worth Thus rageth Sathan by his detracting deputy ouer persons of all conditions ouer Nobles and ignobles ouer the Clergy and the Laity from the Prince his Scepter to the Coblers naule from the crowne to the foote yea euen from the Kings crowne to the poore mans spade THE FOVRTH CIRCLE OF THE SPIRIT OF DETRACTION CONIVRED AND CONVICTED LINEAMENT I. 1 The felicity and infelicity of our Countrey of Great Britaine 2 The Authours supplication to the high and mighty Court of Parliament for suppressing of common Swearing Blasphemies Slannders Periuries and other Detractions offensiue to God and their Countreyes weale 3 That they crucifie Christ anew which sweare eyther wantonly or wilfully by his bloud c. 4 The Authors motion for more Additions to the Statute of Periurie 5 The necessitie if these Additions and of likely circumstances to lead our common Iurours O Noble Iland our natiue land how happy art thou that art so famous among thy neighbours among the nations for thy faith vnto thy spirituall Spouse for the good and pleasant sauour of thy most pretious balmes O noble Iland of great and gracious Britain whose name is a sweete smelling oyntment when it is shed forth How happy art thou that excellest all the Iles of the Ocean Indian and Mediterranean Seas as farre as the light of life exceedeth dulnesse death and darkenesse And how vnhappy art thou which notwithstanding this thy happinesse this exceeding excellency and famous faith that enlightens thy soule aboue the noone-tide Sun How vnhappy I say art thou which being humane as well as Diuine partaker of Good and Euill knowledge hast thy night as well as day thy winter as well as Summer thy darkesome eclipses as well as the Deities glorious glimpses How vnhappy art thou that holdest the Dragons detracting stinges and the Eagles horrible wings as well as the Doues simplicity and the Lambes integrity How vnhappy art thou that hidest within thee nests of nasty and noisome foule Cages of euery vncleane and hatefull birds and that harborest within thy bosome Hypocrites Blasphemers Periurers and Antichristians as vile venemous vermine as Foxes in Lambes skinnes Foxes that hurt thy Vines Vines which beare blossomes Thy Wolues are long sithence worne and weeded out by the policy of a prouident prudent Prince And why may not likewise thy Dragons thy foule birds and filthy Foxes be rooted out of this vnited Realme seeing that our present Prince surmounts all his Progenitors in policie prouidence and prudence It is high time my Soueraigne Liege that you bestirre your powerfull Scepter proclayming out strong thundring
time of Luthers death 3 A note deliuered by the Authour touching the Diuels reall power Lineament VIII 1 That true miracles were but lent by the Lord to the Primitiue Church for confirmation of the Gospell which accompanied the said miracles 2 How in their stead false miracles crept into the Church with the Antichrist in the time of the great Apostasie 3 The Diuels Synode for employments of his hellish spirits 4 The Authours digression shewing that the Diuels shape was not reall but delusiue to deceiue the eye-sight 5 How men by his spirituall insinuations becâ—me his agents here on earth 6 The Diuels craft to continue men in their Detractions Lineament IX 1 What is the craft of our common Wizards 2 That Souldiours and men of courage haue beene daunted with disguâ—sed Angels 3 Examples of ordinary Witchcraft Sorceries and Coniurations Lineament X. An example translated out of Monsieur du Chesne his pourtait de la sante declaring how one Monsieur Poena a Phisition of Paris coniared two spirits out of a possessed mans body Lineament XI An excellent example of Conâ—uration translated out of Erasmus his Exorcisines fit to be obserued of our superstitious Detractors Lineament XII 1 That the Diuels common drâ—ft is spiritually to vndermine the will of man 2 That his scope and force is cousenage and deceit Lineament XIII Apborismes collected out of the first Fathers of the Primitiue Church concerning the Diuels power Lineament XIIII 1 The Authours Dehortation from such vaine detracting studies 2 The knowledge of Astrologie stinted and censured Lineament XV. 1 That the Authours meaning is not to denie the Diuels reall subsistence 2 His charitable application of the statute against Witchcraft made Anno primo Iacobi 3 That he onely denieth his reall power and his palpable force ouer any of Gods creatures 4 The vanity and fondnesse of Wizards 5 That the hand of God plagued Iob and other creatures of his 6 That good men neuer detract from Gods glory Lineament XVI The Spirit of Detraction punished by the immediate power of God proued by examples out of the Scripture The sixt Circle 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 sharply rebuked for his Equiuocation and dissimulation 3 The Authours purpose in this subsequent Circle Lineament II. 1 How the Spirit of Detraction goeth about to ouerthrow Predestination in attributing our misfortunes immediately to the Planets thunders 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 Lineament III. The Spirit of Detraction conuâ—cted for measuring Gods prouidence by their owne humane prouidence 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 conâ—â—cted for imputing the cause of mens damnation to Gods decree Lineament V. That God is not the Authour of Temptation but an Actor therein Lineament VI. 1 How God predestinated some to be saued 2 Why all men were not elected 3 That mens owne wils by Gods sufferance occasion their reprobation and harme 4 The Authors sentence concerning himselfe whether he be one of the elect 5 That Good and Euill cannot come without Gods consent 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 vehemently 5 An admonâ—tion to build low Lineament VIII 1 How God sends thunder and lightning eyther for his glory for mens triall or for their punishment 2 Examples as well moderne as auncient offorcible thunders and lightning Lineament IX 1 That they detract from the glorious Maiestie of God which attribute his thunders lightnings and other meteorly signes to the Diuell or his adherents 2 Proofes out of the word of God that God alone sendeth forth such terrible signe Lineament X. 1 Probable proofes out of Ciuill pollicy that God is iealoâ—s of his glory and glorious signes and therefore not probable that he would lend his reall power to the Diuell 2 Examples of worldly states which could not endure vsurpers of their transitory titles and prerogatiues 3 That God hates Coniurers Witches Antichristians and other Detractors and vsurpers worse then Atheists or ignorant Iâ—fidels Lineament XI 1 Wherefore God diuerteth his naturall creatures against mankinde 2 That all crosses misfortunes proceed only from God 3 That in any wise we must not delay repentance 4 An obiection against sodaine death by the spirit of Detraction out of the Letany with a confutation thereof Lineament XII 1 That we must not iudge by mens misfortunes or sodaine death that they be forsaken of God 2 Charitable censures which a good Christian may yeeld touching those that die sodainly 3 The Spirit of Detraction conuicted for censuring ouer-cruelly of the Authors wife who was sticken dead with lightning the third of Ianuary 1603. where her commendation and assumption are moralized Lineament XIII 1 The Authours gratulation for his late fortunate deliuerance 2 His description of the lightning tragedy the third day of Ianuary 1608. at what time God â—ooke away his wife 3 His description of other crosses at the very same time 4 How God fore-shewed by mysteries the said crosses before they hapned vnto the Authour wherein his censure of Dreames is interlaced 5 His description of his miraculous escape out of the Sea wherein he fell by force of a cruell tempest on a Christmasse day 1602. Lineament XIIII 1 The spirit of Detraction conuicted for censuring the Lords secret iudgements 2 The Authours imperfections acknowledged 3 His meditation on his late crosses Lineament XV. The Authours gratulatorie Prayer vnto the Lord for the aboue-said wonderous effects Lineament XVI 1 The Conclusion of this present Circle consecrated by the Authour to his Wiues memorie 2 The Application of her memorable death 3 The Authours Apologie against the Spirit of Detraction on the behalfe of this present Circle where his Wiues memorie is saluted with a Christian farewell The seauenth Circle Lincament I. 1 THat the spirit of Detraction can neuer annoy vs while the Maiestie of Iustice shines vpon vs. 2 The Authours supplication to the Lord Chancellour of England the Lord President of Wales and to all other his Maiesties Iudges of Record within this Monarchy of Great Britaine for the exâ—â—rping out of notorious blasphemies 3 The Spirit of Detractions craft in molesting his Maiesties inferiour Officers 4 His diabolicall craft in wronging of priuate persons 5 The Authours Conclusion to the aboue-said Lords for reformation of the said abuses Lineament II. 1 That after Controulement Instruction is necessarie for them that be possessed with