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
becomes wise and warie after miscrie or as our English prouerbe teacheth The burnt childe will take heede of the fire Let the precedent examples of other mens falles and follies exhort you to remember your Christian dueties and specially now at this instant since that yee are called and sworn as precise Patriots as chosen vessels of honour of an honourable corporation to edifie to doe your best endeuour towards the repairing of the Lords Temple though it were but by tempering of Lime whereto the Noblest is vnfit by transferring of stones by carrying of clay sand haire wooll or rather then nothing in conuaying of Oyster-shels so that ye be industrious in your charge it sufficeth for your discharge But how is it possible for you to performe any such seruice without presumption when as ye sacrilegiously conceale your Countreyes cockle your darnell your droanes your drunkards and your Detractours How is it possible for you to build vp Solymi Rudera clara soli the ruinous wals of the Church Militant when as ye offend the Arch-builder of the world with disloyall thoughts words and workes with exercising Spiritualem nequitiam in coelestibus Spirituall wickednes in heauenly matters with committing spirituall fornication against the Maiestie of Gods spirit How is it possible for you to escape vnpunished or not to be principall partakers of their faults and fines of their finnes and penalties whom ye wantonly spare for worldly respects Alas It is pitie you say to present poore silly wretches who transgresse of meere necessity It is more noble to giue then to take away to spare then to spill And sor the great Ones ye pretend that your cobweb is too thin to cub them in Foolish Pitie Marres the Citie It is a saying not so olde as true Beloued Christians beware of this Alchymie beware of this sophistry for beleeue it as an Article of your Creede that sinne is damnable vnder what colour soeuer it be shrowded Whether it be couered with clouts and ragges or with a golden robe let the Moâ—ster be vnstript let Achan be accused for his theft let Ioab be endicted for his shedding of innocent bloud yea though hee haue taken Sanctuarie and caught hold on the hornes of the Altar Let Semei be brought coram nobis for his â—ayling and reuiling Let Barrabas be found as a notorious felon Enquire whether Bigthan and There 's haue committed treason against the Lords Annointed and whether the sonne of Salomith the sonne of Dibry hath committed the like heynous crimo against the Lord himselfe in blaspheming his hallowed name And of what nature soeuer the billes are that men preferre vnto you follow your euidence and find out the guilty though they be proportioned as huge as Gyants let not their high nor huge statures dismay and defile your vndefiled consciences The cause is none of yours The iudgement is none of yours But both belong vnto him that made you Ye can doe no lesse then â—ndorce BILLA VERA vpon euident misdemeanures albeit with outward teares and inward bleeding griefes For if Saul an Annointed King for sparing of Agag a prisoner Prince had his Kingdome of Israell rent from his posteritie for euer euen by the Lords owne verdict what shall be the guerdon of your indulgence of your cunning concealement The reward of sinne is death and the reward of bloudy or blasphemous sinne such as periury is can be no other then perpetuall death Non est bonum ludere cum Sanctis There is no iesting with oathes no dalliance with detracting from Gods word It is not Equiuocation or mentall reseruation Iurani Imguâ mentem iniura tam gero I swore an oath by tongue but I beare a minde vnsworne as that young man Hyppolitus in Euripedes protested It is not the Popes pardon or his detracting dispensation it is not Indian golde it is not a selfe flattering suggestion nor all this worlds commodity which can iustifie the cursed blot of blasphemie or rectifie the cancred blossomes of blasphemous concealements There is a sinne veniall which we call trespasse and there is a sinne vnto death a sinne not to be forgiuen Such is the wilfull and presumptuous sin of a mans owne witting conscience against the open face and illumination of the holy Ghost And what if the sinne of Periurie fals out to be this horrible and heauie sinne In what a plight are partiall Iuries Therefore my Masters I could wish that ye deliberate with Diuine discretion before ye determine your verdicts rashly in heat of flesh and bloud And to speake more plainely to the purpose I could wish as long as yee enioy this waightie place in examining the defects and defaults of your Countrey that ye proceed not as many now-a-dayes do to censure presently after drinking or Tobacco taking but rather that ye beginne continue and conclude your proceedings soberly grauely and aduisedly without temerity timerousnesse or affection But what man quoth the spirit of Detraction can be so voyde of passion or affection Then farewel kindred farewel loue nay farewell life it selfe if I cannot helpe my friend in necessity or hurt my foe in oportunitie The Lord rebuke thee thou foule spirit that goest about to make Christians worse then Pagans in whose bookes it is written that Iustice hath neither father nor mother Shall we regenerated Christians that know Iustice to be one of the chiefest Attributes of the Godhead and so highly regarded of his sacred Maiestie that he spared not his holy One his owne eternall Word but gaue him ouer for a while to cruell death in reuenge of olde Adams sinnes shall we respect flesh and bloud more then Gods Attribute Shall we forfeit both our eyes to saue one of theirs Shall wee lose our owne soules and bodies to ransome other mens corruptible bodies or temporary fortunes Better it is to cut off one member then that the whole body boile in hot scalding leade He that loues his father and mother aboue me is not worthy of me saith our Sauiour Christ. Shall we being put in trust deceiue the trust that is reposed in vs Shall we become our owne caruers and vnder colour of Iustice iniury the innocent Vengeance is Gods and he will requite It is better O reuengfull Spirit to conceale the guilty then to condemne the guiltlesse But ye beloued of the Lord I hope will so iudiciously behaue your selues in an equall ballance without enclining to the left hand or to the right hand that the Right shall still take place that the expectation of your Iudges conceiued of your fidelity and integrity shall not be voyde and frustrate Ye will demeane your selues I hope so zealously so sincerely in your proceedings that the matter and not the man shall be the obiect of your internall eyes your eyes of vnderstanding which I pray God to enlighten with his knowledge to inspire with the sparkes of his spirit wherby yee may discerne gold from copper truth from periury sincerity from vanity the sonnes
be of the same fraternitie within the Circle of charitie within the vnion of the Holy Ghost if I deale not plainely with my neighbour if I speake not the truth from my heart without equiuocation nay if I meane not plainely vnto him Let this resolution of mine serue as an Apologie to excuse my retirednesse for not exercising that profession in whose titles I sometimes gloried though most vnworthily LINEAMENT IX 1 The Authours inuocation to the Deitie for pardoning the pâ—â—alance of his spleene in this present Lineament 2 That Iudges and Executioners of iustice of all others are most wanton'y detracted by our swaggering Libertines wherein their vanitie is censured by the Authour and also their craking genealogies are controuled 3 The cariage of Iudges towards such detracting Sycophants 4 An admonition to Iudges not to respect taunting tongues 5 Another admonition vnto them not to rayle and reuile at their inferiours OThers galled to the quicke vvith the multiplicitie of their owne enormities by the instigation of this spirit of Detraction doe in their merriment scatter abroad many Alehouse-iests and gibes against the Fathers of their Countrey which spare no paines in the foulest night to keepe watch and ward as vigilant Sentinels for their safety and successe These detestable Detractions destilling from the streame of their vnruly passions I vvill moderately taunt and attaint of empoisoned malice mixtis veneno sontibus all their Well-springs being alreadie tainted with noisome venome Wherein if I exceed after the manner of flesh and bloud barre thou the inundation of my running braine bridle the mouth of mine vnderstanding and manacle my swift-offending hand O fierie Influence of the incomprehensible Deitie by whose impulsiue inspiration all humble wits are moued to raise vp their stumbling neighbours out of the bogs and mire yea though they were falne vp to their very neckes Time out of memorie they claime prescription of swinish shapes Why may not they do that which seemes good in their owne eyes Being borne free true Troianes true Gentlemen lineally discended without disparagement from great Garagantua whose olde Auncestour as that Lucian of France scoffing Rabelais reported was the first that euer plaid at Dice with spectacles on his nose Why should these Puritane Iustices direct forth their Warrants for men as good as themselues euery day of the weeke as well working dayes as Sundayes It is a strange case to heare how the spirit of Detraction domineeres it like a Braggadochian Caualeere and how his foolish followers swagger it through the whole cloath with swearing and forswearing by no beggars brats that if they had some store of coine they would shoulder halfe a dozen Iustices out of the Commission Their lips are their owne they say and they may vse their tongues to many purposes like the Papists spirit of Aequinocation or like the Delphick sword to cut to hack to file to saw to wound a man and againe to heale the same wound conformable to that Lingua canis medicus the dogs tongue is a Surgeon It is a strange case to heare these roisting Ruffians amidst their Tobachanales and bidale banquets boasting of their greazie Gentrie without controulement or contradiction vvhen as perhaps they cannot name one Knight Esquire or any Gentleman of degree in their pettie pedegree to the third or fourth generation At the period of which time euen by the consent of Clarentius or of any other Prince at Armes their imaginarie or Chymerizing patent of gentilitie weares out of date like vnto guilt spurres vnlesse the same be renewed regilt varnisht or enamâ—l'd for some vertuous cause by the King from whom as the Moone and Starres become enlightned from the Sunne as the Sunne from God so receiue they their originall confirmation and comprobation of Nobilitie from the Prince of their Countrey But this is certaine no man whatsoeuer builds or babbles of such outward ornaments of nature or fortune which indeede are none of his but his Auncestours as Sir Phillip Sidneyes Moate implied out of Ouid Vix ea nostra voco I say no man boasts of such temporall heâ—reloomes but onely hee which lackes the inward man in his heart or some morall motion in his soule Or put the case they could by some reputed record of an hireling Herald deriue themselues by so many lines and branches as there be dayes in the yeare to Laâ—celot du Lake King Arthurs famous Champion to Rodericke the great or to some noble British Prince before the Romaine Saxon or Norman conquest What other additions among the sonnes of vertue deserue such detracting Dawes of Aesope then ofscald Squires or of plaine Gentlemen in the positiue degree without either welt or garde crosse or pile True Gentrie scornes to brag to barke to backbite to braue it out in time of peace when Cloakes doe yeeld to Gownes when ciuill conference is expected and cruell vaunts exilâ—d into Sathans cell there to rest vntill the warre-like Drummes summon them to try their quarrels in the open field against their Countries enemies with hands and not with tongues vvith swords and not with words vvith pikes and not with pens A Gentleman is discerned by his gentle manners and a vvise man by his sparing speech Noble is that French saying La vertâ— seulement sait la noblesse car il y a de nobles vâ—laines â—t de vilains nobles Vertue onely makes nobility for there are noble Clownes and clownish Nobles There is no begger but he is descended from some Prince nor any Prince but he is descended from some begger or plow-man For When Adam delu'd and Eue span Where was then the Gentleman God gaue to all men one and the same beginning and the same end dust in their creation dust in their graues frailety in the wombe frailety in the tombe To make a complete conclusion to these gentlemen Detractours for you must vnderstand that the spirit of Detraction stands very much vpon his gentrie it may be also that within these two or three hundred yeares one of their great Auncestors whom by the way they repeat in their Genealogies from their Demigorgons I would say Demi-gods might come in at the window indirectly for many grosse and grieuous alterations haue hapned vvithin the compasse of that time vnto great Potentates and states much more to priuate families And this is very likely to be true when Antichrist and infidelitie vsurped throughout all this Countrey that Baal Priests being flesh and bloud as other men and also hauing mens consciences superstitiously at command might likewise haue the body of Cambrian Candaules his wife at their vnchast command as well as that holy-seeming Hermit vvho vnder the colour and opportunitie of auricular confession compelled his owne Prince and the chiefest Nobles of his Court to sing and sound out the olde Cuckoes note to all the vvorlds hearing Therefore let Christians contemne such childish comparisons of Gentilities And let them glory in nothing more then in the crosse of their Redemption
from the Creature That the harpe soundeth the harper is the cause that it soundeth â—ll the harpe it selfe is the cause In all naturall bodies their owne brittlenesse is the cause of their corruptions Not the agents but the patients worke their ill sauouring That we talke that we walke God is the cause that we talke amisse walke awrie our owne wantonnesse with our weaknesse is the cause Our tongues were made to glorifie our Creator our hearts to meditate before we talke that both consenting and concurring together in a ioyfull embassage towards God the soule may deserue a ioyfull welcome in heauen In regard of which circumstances O mortall men Let your dead bodies be embaulmed your meates perboyled or poudered Let your tongues hearts and steps be directed by the bridle lampe and line of Gods holy word For with the heart man beleeueth vnto righteousnesse and with the mouth confession is made vnto saluation according to that diuine Disticke Non vox sed votum non Musica chordula sed cor Non clamor sed amor cantat in aure Dei Not flattring words but feruent vowes of mind Not Musickes sound but soules by faith refin'd Not outward cries but inward flaming zeale Within Gods eares ring out a pleasing peale LINEAMENT VI. 1 How God predestinated some to be saued 2 Why all men were not elected 3 That mens owne willes by Gods sufferance occasion their 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 OVR heauenly Father whose prouidence or foresight is no other then his present sight before the beginning of the world seeing men at that time though vncreated and vnborne all present in his sight as if they were alreadie created and borne readie to receiue doome or iudgement and seeing them at that instant to refuse his grace as liuely as if they had already refused the same obseruing withall the corruption of their nature continued by custome to produce corrupt fruits and effects accordingly elected the purer moulded spirits apart from the rest enabled them with his grace as with a speciall gift or pardon for indeed the very purest had deserued death and damnation and freely of meere fauour gaue them their liues at the mediation of their Redeemer and also their liberty which their first parents haue since wittingly forfeited The rest as reprobates refusing his charter of grace and alreadie in his foresight which is eternall and alwaies present condemned and standing before him in the state of damnation he suffered still to perseuer and to be as he found and saw them Crie for mercy they could not because his instice required equality or satisfaction Beg for liberty they could not by reason that their sinnes had entangled and tongue-tied them And so for want of speaking and suing with remorce of conscience which we call repentance vnto the Sauiour of the world by whom I vnderstand Gods mercy which â—ince was made flesh shined before his Iustice they sustained the punishment that was due vnto them Wherein they were not to blame God but rather themselues that foolishly delayed their suites I heard that of late daies a prisoner well lettered after condemnation hauing gotten the benefit of his Clergy according to the lawes of this land and referred to his triall whether he could reade or no was sodainly so bed azeled and bereaued of his eye sight that for want of reading he lost his life Now who can blame the Iudge in this case Surely no man For he was iustly hanged through his owne default The Iudge did what he could iustifie yea and perhaps was forced to shead teares when he pronounced the iudgement Much more fault are we to finde with those sinners which can reade and beg for remission and yet of set contuâ—acie like a curst child wholly addicted to frowardnesse will not be perswaded once to say Abba Father To returne vnto my former matter of Election God findes men euill and leaues them so for he is not tied to giue them grace except it please himselfe To confirme this I regard many creatures and doe finde them all diuersly disposed some to good some to euill some to riches some to pouerty I finde this diuersitie in our very grounds Heere is good arable land good pasture there growes neither corne nor pasture but briers brambles tares cockle furres heath or stones Non omnis fert omnia tellus Hic segetes illic crescunt foelicuis vuae All grounds beare not alike all kind of things Here growes grain there the grape more fruitful springs But why all grounds yeeld not the same commodities we must leaue that secrecy to Gods vnsearchable will I like manner I see our earthly kings bestowing titles of honour vpon diuers persons and vpon diuers occasions Some they dubbe knights before the battel and some after the battell Some others they grace of their owne sesecrete iudgement or for some cause vnknowne vnto vs. After the like manner to compare great things with small O eternall Father thou disposest of thy sinfull creatures Some thou callest some thou electest some thou reiectest Of those which thou callest some thou reseruest for one purpose some for another and all for thy glory Neither ought we to maruell or murmure at this that we be not all called chosen considering what was our beginning our fragility our stubborne natures and that we deserued no fauour at all Seeing our first Parents both man and woman tasted the fruite of good and euill it is but discreet seuerity or rather diuine mercy that thy soueraigne Maiestie electeth some as good persons of their seede to honour thee and leauest the rest as euill to their owne appetites in satisfaction of thy iustice To the one thou giuest heauen for the honour of thy mercie to the other hell for the honour of thy iustice And yet dare not I alwaies iustifie the elect in exempting them quite from the thraldome of sinne seeing that they are but brittle flesh and bloud who might commit follies in their youth being subiect to the knowledge of euill and neuerthelesse become reformed in the middest of their age as capable by the diuine bounty of the knowledge of goodnesse Now it remaineth that I touch a little as I saile by the shoare of curiositie wherefore God suffereth the workmanship of his hands to be damned For the solution of this triuiall and idle question it is written that the Potter may ordaine his owne vessels to what vse himselfe pleaseth For no doubt but God is glorified in the damnation of the reprobate as in the Reuelation he is honoured for iudging the whore of Babylon albeit that he be no cause of their wickednesse Commonly he suffereth euill to chance by that meanes as he bringeth goodnesse to passe extolling his owne glory out of their errours and in effect his sufferance of euill is nothing else but his destination
and decree of goodnesse So that the cause of mens reprobation proceeded not from the ordinance of Gods will but from their owne willes by Gods sufferance In a word it is not good to be ouerbusie with this eternall purpose of God for it is the marke of a Reprobate to intrude himselfe ouerboldly into the secrets of his Maker Let vs then modestly content our selues with the Apostles Counsell I say through the grace that is giuen vnto me to euery one that is among you that no man presume to vnderstand aboue that which is meete to be vnderstood but that he vnderstand according to sobriety Let vs like infants content our selues with milke pap and such tender meate as serue fittest to nourish our tender constitutions And let vs not couet or rather wantonly long after any foode of a stronger quality able to ouercome our weake natures lest we be confounded For they that gaze too long vpon the Sunne beames will become blinded with the glory or maiestie thereof We must not prie into Gods secrets but pray vnto Gods Sonne our all-sufficient Sauiour For do not we strictly censure him that enters vncalled into a Great Mans chamber vpbrayding him as an vnmannerly sawcy Iacke What auaileth it me to enquire whether another man be in the state of saluation or damnation while my selfe haue more neede to prie into mine owne state to liue Mosse tenus propria within mine owne lot and for my further knowledge Quà m sit mihicurta suppellex like a snaile to shoote into mine owne home Is not he vnwise that rogues abroad for strange and curious newes leauing his owne house vnsetled and as a prey to his mortall enemy God giue me the grace to muse meditate with my selfe from day to day whether my selfe am in the state of saluation or no and to do my best endeuour to please God whereby I may become one of his elected number leauing off such fâ—iuolous questions foolish inquisitioÌ„s For although that the number of the Elect and Râ—probate be certainly knowne in the eternall purpose of God yet considering the causes of saluation and damnation to be incertaine variable and voluble in mine owne conscience I am driuen to submit my selfe with feare and trembling to Gods mercy hoping for the one and fearing the other lest his number of the elect in respect of me be not certaine For I finde by experience that sometimes being penitent and pensiue for my sinnes I am in the state of saluation and that some other times seduced by Sathan the world or the flesh I am in a most doubtfull and desperate estate which I pray God to suspend and turne to the best for my Redeemers sake that became a sacrifice for my sinnes With this hope or faith I was fed euer since my baptisme that being thought worthy of so great a grace and of many moe blessings besides I may beleeue build vpon it that I am elected Therefore I will not faint like a coward but glory that I am a Christian protesting to continue faithfull as one sometime gloried that he was borne a man and not a beast a Protestant and not a Papist Thus farre haue I aduentured to wade in the depth of Predestination Free-will and Election Whereupon as on a most sure foundation I establish this Proposition that promotion comes neither from the East nor from the West nor from any where else then from the first Cause for he alone putteth downe one and setteth vp another and that no calamitie nor crosse can chance without the same first cause the God of endlesse glory power strength wisedome mercy and bountie whose name be blessed and praised for euer and euer world without end Amen LINEAMENT VII 1 The causes why God ordained thunder and lightning 2 The naturall nutriments of lightning 3 Why thunder and lightning be most dangerous in Winter 4 Where they worke their operations more â—â—hemently 5 An admonition to build low WE must leaue vnto nature her peculiar office because she effects nothing without the predestinate counsell of the eternall Mouer The Winters durt the Sommers dust the ayrie clouds all of them spring from natures motion The ayrie Regions are moued and thereupon stormy blasts of winde arise The vapours turne and tosse then duskie clouds appeare At last both winds and clouds carried about in the wheele of violence ingender tempests thunders and lightnings All which though they issue from naturall causes yet we must note them as tokens sent from the Author of nature who being bound to no causes is himselfe the originall cause of all causes Like as the partie-coloured Rainebow prognosticates the diuine league indented betwixt his supreme Maiestie and sinfull men euen so let vs iudge that thunders be volees of Canon shot to rouze vs vp from our drowsie defiled dreames To this end it lightens that besides our sence of seeing our other affrighted sences may solicite the sluggish Queene to saue her selfe and her snaily house before the generall day of doome Doe out your candles away with your oyles remoue your Lard take away the nutrimeÌ„t of lightnings lest they ouerthrow your weaker lights yea and extinguish your chiefe delight the light of your bodies the image of euerlasting light Omne simile nutrit sibi simile Euery like nourisheth his like no maruell then if lightnings endowed with an vnctuous substance approach naturally to oyle tallow bacon grosse bodies and to hot moistned wares Thunder is most dangerous in Winter according to those vulgar rythmes A foule Winters thunder A faire Sommers wonder Because the Ruler of nature at that vnseasonable time is disposed to make his Deity manifest to miscreant Atheists who limit such Meteory signes onely to the Spring and Autumne and also because his Maiestie meanes to awake his rebellious children out of the Lethean Lethargie of carnall voluptuousnesse The places where oftnest thunders strike and lightenings flash be high trees high houses high hilles not onely because they are neerest to the Region of the ayre where fiery exhalations doe alwaies wrastle and warre with congealed vapours as euery Agent workes most fiercely vpon his neerest matter but likewise because the Lord would haue vs humble our selues before him by such terrible admonitions which the Satyriste also toucheth Ignouisse putas quia cum tonat oeius Ilex Sulphure discutitur sacro quà m tuque domusque Thinkest thou that God hath quite forgiuen thee Because thou seest the highest oaken tree Sooner then thee or thy faire house defa'st With thunder claps and sacred sulphurs blast And as a more ancient Poet in more liuely colours paints out the extremitie of meteores against the loftiest seates Uentis agitatur ingens Pinus celsae grauiore casu Decidunt turres feriuntque summos Fulgura montes The hugest Pine with winde is shaken downe The highest tower is soonest ouerthrowne The loftiest mount with lightning is o'rblowne In respect of which