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
against the Authour of nature These sinfull spirits like baites of sweet poison or sugred gals possesse olde Adams progeny according to the variable and voluble dispositions of the patient These not vnlike to Mice Lice lawlesse Lawiers or noysome vermine by Sathans spirituall suggestion doe endeuour to infest molest and sift vs as wheate They had their beginning at the fall of the Diuell and his Angels who are throughly possessed with all the said qualities working diuersly by the meanes of the same spirit The spirit of Detraction the spirit of Enuy the spirit of Pride and such like vitious spirits proceed from one roote from one Serpent that olde Impostor I am setled in this opinion by the Apostle who proued the identity of the Holy Spirit by the like reason The body is one and hath many members And againe There are diuersities of gifts but the same spirit To one is giuen by the spirit the word of wisedome to another the word of knowledge by the same spirit To another the operations of great workes to another prophesie to another the discerning of spirits to another the diuersities of tongues All these things worketh the same spirit distributing to euery man as it pleaseth him From one Tree came many branches of euill by the inticement of one Serpent came all these spirits of â—rrours which like venemous stings incite vs to vngodly actes And yet for all this I denie not but there are malicious spirits as well as ministring spirits Diuels as well as Angels the one attending on Lucifer the Prince of Diuels the other on Michael the Lords chiefe Angell both inuisibly attempting to work vpon the Will of man vehemently or by leisure as God commands them either for the knowledg of Goodnesse or for the knowledge of Euill Neyther will I here omit to interpose another opinion of mine concerning the Diuels force which is that God the reuenger of iniquity commands the Diuell as his executioner to pursue the reprobate sometimes by immediate causes and somtimes by mediate and second causes by immediate when the faculties of the soule are by his spirituall spurres extraordinarily possessed with frenzie sury and such like by mediate causes when the instruments of the body are by his spiritual enticements tempted to receiue into them more then suffice nature so that the veines ouerflow with blood the gall with choler adust and the liuer with lust But in my iudgement with the former extraordinary or miraculous causes the Diuell cannot harme a Christian mans body really howsoeuer I thinke of the soules immediate obsession or harme the least part of his body Surely I belecue that God reserues that palpable reall power as a prerogatiue to himselfe to his owne Angels and to his second causes in this world to himselfe as when Pharaoh and his Aegyptians were miraculously plagued with Lice and other annoyances by the singer of God or when he caused his Angel for Dauids fault to smite the Israelites with pâ—stilence But thou wilt aske me how can a Christian bee frantick by the Diuels meanes and yet not really hurt by him By him by the Diuels immediate reall force Nay principally by themselues and by their owne filthy bodies which suffered themselues at first to be gluttonously carried by their owne appetites and by the Diuels spirituall suggestion If they had eaten lesse and drunke lesse such corruption of humours could neuer taint them neither could consequently frenzie possesse them And also if they had in time sought for grace by daily prayers fasting being a coadiutour vnto them God would haue hearkened vnto them and healed their indispositions But on the contrary it pleased his Maiesty to harden some to lead them into temptation because they might acknowledge his iustice and omnipotency and also serue for monuments to terrifie the wauering minded To returne vnto my former matter as all wicked spirits and vitious purtâ—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 enâ—ice him into the battell against the Sirians Another Prophet relateth of the spirit of fornication And as S. Paul records God gaue them the spirit of slumber The spirit of God departed from Saeul and an euill spirit was sent from God to vexe him Therefore his seruants aduised him to seeke a cunning player vpon the Harpe whereby he might be refreshed and eased What sense more naturall to our capacities can we gather by this euill spirit and the easie cure thereof then that it was eyther a kinde of Lunacy vsuall in that hote countrey a fit of melancholy or a falling sickenesse For the cure whereof his seruants by whom I vnderstand his Phisittans hauing experimented belike that none other medicine then musicke could auaile him or perhaps not hauing such insight in Phisicke as we haue wished him onely to comfort his heart with ioyes and as we vulgarly speake to keepe Doctor Merriman company To this opinion of mine I adioyne another reason whereof we must not descant ouer-curiously that God predestinated purposely this extraordinary accident vpon Saul for the aduancement of Dauid who vpon this occasion happily composed many of his Psalmes and confirmed the vertues of his spirit and also by this accesse into the Kings Palace he gained vnto him the mindes of his chiefe Captaines and Officers besides he got by this familiar frequency in the Court his education and experience in matters of ciuill policy which otherwise he could hardly in humane probability obtaine by reason that hee was brought vp but simply among Sheepheards This I write not of any blasphemous purpose to restraine the Lords miraculous power but that we may obserue his prouidence in vouchsafing to worke by ordinary and naturall meanes But admit that the literall sense be admitted what absurdity can ensue thereof For the Diuell in his fall hauing wholy lost the musicall consent and melodious concord which was ensused in his soule at his creation could hardly digest Dauids Hymmes and Harpe the same being quite disagreeable to his discording and disproportioned nature I say such Diuine musicke reduced the extrauagant thoughts of Saules soule to such an excellent harmony and quiet tune that the Diuell durst not abide that sweete tempered sound Ouer all the abouesaid wicked spirits the spirit of Detraction awaiteth Doth the Lord send his terrible thunder his glorious lightnings as warlike alarums to rouze vs vp from our sleepy sinnes Behold the spirit of Detraction at hand and attributes those strange signes to the Prince of this world his Lord and Master the Diuell God quoth he is the Author of goodnesse quiet and neuer intâ—rmedles with thunder-claps stormes or tempests Non illi imperium pelagi scâ—ptrumque tridentis Sed mihi sort datum
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
hath appointed to be the head of your Corporation Whether they be Iewes or Gentiles Scottish Walsh or Irish bond or free so that they concurre with you in the same Religion see that yee loue them as your selues and let not the Diuell separate those whom God hath ioyned together Perhaps the Idiome of their speech their thicke pronounciation displeaseth your delicate cares because like Ephramites they cannot so distinctly vtter your filed shibboleth because they cannot runne away with their words so glibâ— so smooth nor so elegantly as your selues After this manner did the Athenians inuaigh against Anacharsis that famous Sâ—ythian but what answere did hee retort them Speeches ought not to be termed bad while they comprehended good counsels while honest deeds accompanied their words This also the Apostle corroborates requiring Preachers not to come with excellency of words to shew the testimony of God vnto the people And this hee proues by a diuine reason intimating that the word of God consisteth not in the enticing words of mens wisedâ—me but in the euidence of the spirit and of power But these scruples are too triuiall for men of vnderstanding Away then with such idle phantasies Away with such Panick peeuish doubts Blesse we the Authour of our Vnion which hath incorporated two Christian Kingdomes constituting an eternall league of amitie betwixt vs by his own personall presence by the Maiestie of his birth so that wee may boldly bid S. George S. Andrew S. Dauid S. ' Patricke to auaunt Auaunt Adieu ye sinnefull Saints and in their stead come come thou the onely true and sacred Saint Lord Iesus to whom all other Saints doe crowch and kneele for mercy Our Cambrian cause comes next For the same reason embrace our plaine societie speake well of vs the poore remnants of the ancient Britaines and let not the Prophecies of our Bardhs dismay your generous mindes that we one day shal Lord it in Troy-nouant measuring your silken Stuffes vpon our warlike ' Pikes that we shall worke our full reuenge for that dismall and bloudy long-kniu'd day These Prophecies are already expired but in a mysticall manner Haue not diuers of our Nation beene elected Mayors in your chiefe Cities and so triumphed for their due deserts I will not say how Austen the Monk subiected your Ancestours to the Romisâ— yoake how Swaine with his Danes and William with his Normanes swayed ouer your persons goods and lands how your owne members haue beene torne among your selues through ciuil discord when York and Lancaster set vp their flags of red and white Roses Ambo pares rosulas pila minantia pilis Though these misfortunes of yours might well satisfie a reuengefull spirit yet will not I insist on such cruell Augurismes but rather reioyce that vnder the same Prince vnder the same Lawes the same Liberties wee ioyne together in our spirituall offices I reioyce that the memoriall of Offaes Ditch is extinguished with loue and Charitie that our greene Leekes sometimes offensiue to your daintie nostrils are now tempred with your fragrant Roses that like the Gibeonites we are vnited and graffed into Israel God giue vs grace to dwell together without enuy without Detractions LINEAMENT VIII 1 The Spirit of Detraction conuicted in Aduocates and Counsellours at Law for putting on a good face on bad causes 2 The Authours resolution on the behalfe of honest Lawyers IT is no small slander in our Christian Corporation when our Aduocates and Counsellours at Law for the greedinesse of a little worldly mucke doe put their tongues to sale and polish their wits purposely to colour a foule cause with faire speaches to make that seeme tolerable before the Tribunall seate of Iustice which they in their Consciences know to be intolerable This in very deed is a scandall to the Weale-publike to the Spirit of God which through the Prophets mouth thundred out this terrible curse against such lewde practisers Cursed be yee which speake good of euill and euill of good This kinde of dealing is likewise rebuked by the Wiseman Hee that iustifieth the wicked and hee that condemneth the iust they both are abhominable vnto God For certainely were it not that these Instruments of Sathan did patronize our enuious aduersaries by backing them in their base proiects they durst not beard the Sonnes of Iustice so long as they doeâ—nay were it not that they so boldly bolster and beare out ill matters the reuerend Iudges of this Land need not lose halfe so many nights of sleepe turmoyling their braines in the search of truth least they wrong the partie innocent Whereto I might adde how these wainescot Lawyers in concealing and couering the carriage of such lewde members doe aggrauate and augment the nature of their sinnes which otherwise through the prickles of flesh bloud through the smart of shame they would forgo submitting themselues to the rod of correction For there is no better remedie to kill sinne and cure the soule then to suffer the sinner to sustaine for his sinne some punishment by shame griefe or other meanes What auailes it me to gaine a world of wealth and within a short while after to leaue behind mee both my wealth and this world Better it is to sup a messe of pottage with securitie then to feede on the daintiest cates with hazard Admit that Clients load me with golden fees for setting out a brazen face on damned causes Admit that all my life time I haue glutted my gut vvith fruit of Paradise yet if I dare not appeare in the presence of God but am forced to hide my selfe as where can I hide my selfe from his All seeing Maiestie and to howle for very feare and anguish yee mountaines fall vpon me yee Rockes couer me what shall my fees and fruit then profit me what good shall I get by them vvhen Death dogges me at the heeles when my pulses shall faintly beat my sences faile and my eye-lids shut neuer more to open vntill they shall see the gates of new Ierusalem shut fast against their wretched Maister O remember this all yee that leane to Mammâ—n all yee that loue shadowes better then substance and falshood better then Truth For mine owne part though I am but young yet I haue obserued somewhat I know as many trickes and quillets to entangle men as another doth I know diuers meanes to circumuent them that happily thinke themselues as wise as my selfe like vnto that Italian which boasted he knew so many deuises to get money as there be dayes in the yeare but I protest before him that made me I would chuse to be murthered rather then to vse them in my greatest need Such is the resolution of my soule or as a friend of mine lately termed it the tendernesse of my Conscience that I fouly scorne to play the part of a mercenarie Mechaniâ—ke with my brother in Christ. I fouly scorne to nourish contentions for mine owne aduantage For how dare I claime my selfe to
taunt their partiall actions These Allegations I confesse are somewhat sensible yet neuerthelesse Leo non capit Muscam the Lion scornes the Flie with her silly spleene Men of reason must not altogether imitate Creatures without reason chiefly in matters of no import Sometimes wee must whether wee will or no gaze vpon a painted vvall as Paul termed Ananias Sometimes wee must play the Arichmeticians imploying the helpe of Ciphers to make vp our number Sometimes wee must dally with children to still them from whining and weeping And so sometimes must the wisest man conceale his wisedome he must change his speach as Dauid did before the King of Gath he must faigne himselfe mad he must scrabble on the doores and let his spettle fall downe vpon his beard Stultitiam simulare loco prudentia summa est Sometimes we must obey the importunitie of the time yet so that we commit not pernitious euill to the intent that good may ensue thereof Wee must seeme to yeeld at first in the lesser causes vnto this spirit of contradiction that men may yeeld to vs in matters of greater consequence As for example if thou goest about to conuert a Iew thou must not begin with detractions and inuectiues against Circumcision against his weake conscience for abstayning from Swines flesh or blacke Puddings If thou labourest to turne a Papist from his superstitious Heresies rebuke not his Sect for the Diuine vertue of continence for their vow of chastitie for the monasticall or single liues of Hermites Monkes Friers Nunnes and other religious votaries Oppose not thy speach against his abstinence from meates seeing hee that feedes onely on sallets rootes or fruit may be saued and iustified as well as he which onely eateth flesh or fish In fine crosse not his gored minde with carping at the signe of the Crosse or at any things indifferent while they redound not to deadly sinnes against his patient Maiestie Herein some Iesuites deserue to ride in the Chariot of Ouation of a little Triumph namely for their humiliation prudent care in wearing the robes and habites of the Pagan Priests of China whom they terme Bunzies without which no forraigner whatsoeuer might soiourne in that politique Countrey But vnder this venerable and vnsuspected habite Father Riceius and others may certainely reduce many of that populous Nation to the Christian religion as long as they seeke to edifie without idolatrie and not to intermeddle with points of state as they pretend in Europe In like manner thou that grieuest thy selfe for that thy fellowes in office doe hinder thy iust proceedings for countenancing litigious lewd liuers against thee if thou canst not otherwise then by passionate speaches redresse thy wrongs be sure not to gaine-say them in light or in indifferent causes In so doing thy very foes will admire thy patience and perhaps at length they will ioyne vvith thee to suppresse common vices which are such eye-sores vnto thy zealous conscience Doe not we daily see that the peeuishnesse of a few raw and vnexperienced Ministers doe scandalize the state wherein they liue minister an aduantage to the Enemie of insulting and also fall themselues into greater Labyrinthes then they are able to wind themselues out againe Their obstinate standing out against their Elders and Superiours for wearing of the Surplice the outward cognisance or badge of innocence to separate the milke-white Lambs from the rude rough and vnruly Goates what profit haue they reaped by these and such like refractarie murmurs None at all but confusion and opprobrious shame There is nothing more dangerous then to be selfe opinionated against the experimented rules of the Churches reuerend sheepheards vvhose graue and gray lockes haue wonne authentick authoritie and canonicall obedience to their constitutions customes and vvholesome documents There is nothing more discommodious then to build vpon a mans owne knowledge as vpon a Demonstration infallible and to gaine-say an humorous spirit in the time of his fit For these causes O thou whose conscience groanes vnder a Countries waight let thy vertue domineere ouer their luke-warme labours thy patience ouer their passions and thy taciturnitie ouer their Detractions that the world and common voyce may canonize thy well-doing and adiudge them thy inferiours in iustice though they be thine equals in office that whatsoeuer is vprightly done they may ascribe to thee and what is iniuriously done they may imputet their insolent contradictions Is it not then lawfull to beat and beare downe the spirit of Detraction with his owne enuenomed vveapons May not a man repell force with force words with words checks with checks chiding with chiding If they backbite cannot I returne the like It is impossible but that the mildest natured man should become somewhat impatient seeing himselfe punished with obloquies ignominies and reproaches without cause Immerito veniens pana dâ—lenda venit O sick soule how bitter are thy words more bitter then wormewood and gall Canst thou not for a while for a little while attend the Lords leasure Though Toades doe croake in Summer yet they will lie still and silent in the Winter Though these Rhodomontes doe crake this yeare they will be glad to liue at rest the next yeare For those slanders that are purchased for vertues sake can neuer last long or euer blemish a vertuous man nay rather they deserue the title of honour chiefly if they proceed from wicked mouthes Regium est male audire It is a Royall thing to be ill spoken of Howbeit I confesse it is burthensome to the conscience if the slander be deriued by vngodly occasions It is momentarie if it spring by casualtie But it is ioyous and welcome if it comes for Iustice sake All haile then O glorious slander right welcome be thy blazing blast vnto the sonnes of vertue Welcome be thy foot-steps vnto the threshold of Iustice. O necessarie curbe of correction which art purchased at the dearest price For what dearer price can there be then the losse of a good name That which fooles repute an infamie reckon thou for reputation for what nobler reputation can you reape then to resemble the Apostle Saint Paul who being slandred did neuerthelesse reioyce in the testimonie of his owne guiltlesse conscience Thy eares are vexed with the clacking noise of a tickling tongue And doe not often ringing of bels of passing bels sometimes disquiet that sence of thine Thy heart is wounded and stabd with a tormenting tongue But what wound what stab with steele the soule can kill such wounds such stabs can neuer harme but humble thee Marke how the proudest man aliue becomes humbled after that hee receiueth wounds The like benefit comes by Detraction By the stings thereof the haughtinesse of our natures is humbled By the venome thereof as by the speare of that warlike Heros which healed the selfe same wound it gaue our spirituall wounds are cured and abated Through the consideration of these Antidotes against Detractions temper the manifold
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