the vndiuisible substance of the Deity or the subsistence of the person though it seems diuided to the outward man for I confesse the vnity and identity in our Messias Euen as the reasonable soule and flesh is one man so God and man is one Christ by the vnity and vertue of the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All honour laud and glory be ascribed vnto thee O Father of prouidence which hast made vs meete to be partakers of this heauenly vision by whose power our sinfull soules in the blood of his Crosse are regenerate and reconciled vnto thee LINEAMENT V. 1 The description of the Holy Ghost 2 How the Catholike Church was preserued from vtter ruine in time of Poperie 3 That the misprision and contempt of the Holy Ghost wrought the ruine first of the Easterne Church and then of the Westerne 4 Why this third person in Trinity is peculiarly termed Holy 5 The manner to discerne them that be possessed with the Holy Ghost and why S. Paul in his Epistles salutes men in the name of the Father and the Sonne omitting the Holy Ghost 6 What it is to sinne against the holy Ghost 7 The Authours supplication to the Trinity for his presumptuous discourse OVt of the incomprehensible Deity likewise issued the Spirit of spirits the third person in Trinity our holy Iehouah as the meane of the other two Diuine persons namely of Iehouah vnbegotten and of Iehouah begotten I say the meane of the vnbegotten and begotten in respect of the Elect produced propagated or rather proceeding from both their wils the oyle of gladnesse the fiery Comforter the Messenger of zeale the Schoole-master of true loue the miraculous power of God the finger of God which wrought miracles and plagued the Egyptians the Treasurer of sundry pretions iewels as of Prophesie Faith Charity diuersities of tongues and other diuine gifts the water of life the wel of water springing vp vnto euerlasting life The mysticall seale of loue betwixt the Father and the Sonne or to speake more naturally the Sacramentall influence of both their actions immanent and transient Euen as it pleased God at Whitsuntide about seuen weekes after Easter and after the redemption of the Israelites from the bondage of Egypt to giue them the law of the tenne Commandements at Mount Sinai and that not priuately but publiquely before all the Congregation so it pleased his Diuine Maiesty at Whitsuntide about seuen weekes after Easter being the time of our Redemption from the bondage of Hel to inspire his Elect with his holy spirit openly before many witnesses of Parthians Medes Elamites and men of diuers Nations as it is written Suddenly there came a sound from heauen as of a rushing and a mighty winde and it filled all the house where they sate There appeared vnto them clouen tongues like fire and it sate vpon each of them And they were all filled with the Holy Ghost and began to speake with other tongues as the spirit gaue them vtterance But here is the difference worthy of obseruation that euen as there on Mount Sinay Iehouah the Sonne descended downe to the Israelites with fearefull thunder and lightning to signifie thereby the wrath of God the Father for the breach of his lawes so here Iehouah the Holy Ghost descends as the Angell of Christ not in fire of fury but in fire of loue and zeale not with the loud voyce of a Trumpet but with the sound of winde making a peaceable and still noise because the Gospell comforts the deiected man This is that spirituall Angell which inspires the Angels of heauen to honour their Creator which breathes into them the knowledge of all goodnesse which sanctified the Virgins wombe which reuealed to the Prophets mysteries and things to come This holy Spirit regenerates the inward man quickeneth our dull mindes like as the Sunne with his vegetatiue heat nourisheth the barrennest earth and insinuates himselfe into the zealous professours of the Gospell effectually mystically and miraculously This is that Spirit of God which moued at the creation of the world vpon the face of the waters This is that Spirit of sanctification which descended down from heauen in the likenesse of a Done and sate vpon our Sauiour Christ. This is that spirituall Light whose vniuersall presence is neuer absent from the Lordes Spouse the Catholicke Church euen as hitherunto euer since the Ascension of our Sauiour his pure power hath vouchsafed to preserue her from vtter damnation in some Countrey or other When Idolatry ouer-swayed these Westerne parts of the world doubtlesse the Lord had his Spouse eyther in Moscouia Greece Armenia Aethiopia or some other Region and perhaps in one or two housholds as heretofore fell out in Adams Noahs and Abrahams time This the Apostle in the Apocalyps manifesteth when as he prophesied that she should flie into a Wildernesse and soiourne therefor feare of the Dragon or Antichristian deceite while faith was departed and Gods two testimonies lay dead and despised O yee that go vnder the naked name of Catholikes marke how well the concordance of these three places Propheticall answeres your stentorean vociferation on Priestly succession It is dangerous to measure Illumination or any other mentall gift of the holy Ghost according to mistaking times or mens traditions for the Gold-smith that softneth hardneth and tempeteth the mettall at his owne free and secret pleasure may cause his old iewels to be newly in request and distributed againe as it were by degrees or nurses milke by little and little for Our reconciliation to the Lord of life the Lambe that leades to the liuing fountaines of waters or to these Royall Magazins and shops of the Spirit Euen as this Spirit speakes in the hearts of true Gospellers without any noyse of wordes and moueth them oestro miraculoso so the misprision of this Al-quickning Spirit made our forefathers subiect to schismes heresies and superstition and wrought the ruine of the Easterne Church their chiefe Imperiall Citie of Constantinople as it is said being taken on a Whitsunday our festiuall time of the holy Ghost And at this day if we strictly examine our consciences we shall finde the originall fountaine of all our errours Detractions defamations and other infinite pollutions to arise from our hardnesse of hearts in not glorifying our most glorious God and seeking after this Spirit of consolation who is the third person in Trinity As our Sauior Christ said to his disciples Go and teach alnations baptizing them in the name of the Father the Sonne and of the holy Ghost And as the Apostles taught There are three which beare record in heauen the Father the Word and the holy Ghost and these three are one But why is the third person in Trinity peculiarly termed the Holy Spirit Is not the Father Holy and the Son Holy God forbid that I should hold the contrary The Father is a
holy Spirit and the Sonne a holy Spirit yet notwithstanding because Holinesse or Sanctification towards mankinde proceedes from loue which loue is sent or produced from their mutuall will from the Father by election in loue and from the Sonne by his word and redemption in loue this Holinesse as a Tertian or third influence proceeding out of two Diuine respects towards the saluation of mankind is rightly attributed to the third person in Trinity as to the Ambassadour of both their willes so that the whole Trinity partakes of the same Holines of the same Loue of the same Will of the same Spirit of the same Godhead of the same Vnity as S. Paul very manifestly expresseth in these wordes Endeuourye to keepe the vnity of the Spirit in the bond of peace one body and one Spirit euen as ye are called all in one hope of your calling one Lord one Faith one Baptisme one God and Father of all which is aboue all and through all and in you all So that whatsoeuer name or power is ascribed to anyone peculiar person of the Trinity the same is meant of the whole Trinity The Father is called the Spirit of God the Sonne the Spirit of God and the Holy Ghost the Spirit of God yea the Father is the Spirit of him of whom S. Paul speakes that raised vp Iesus from the dead the Sonne is that Spirit that raised himselfe and the Holy Ghost the same Spirit The Sonne is the Father and the Holy Ghost is in the Father the Sonne is the euerlasting Father This the Prophet witnesseth when as hee names Christ the mighty God and euerlasting Father But when they are seuerally named or distinguished into persons that sense or morall is to be vnderstood parable-wise as including the mysteries of our saluation which our humane capacities cannot otherwise rightly apprehend For euen as a Prince in his prudence loue an I wisedome and for the more honorable establishment of his Monarchy or Kingdome authorizeth his sonne and some other as his Chancelour to impart his lawes vnto his subiects and to gouerne them in order whereby their power becommeth equall so let vs conceiue that the glorious Trinity is but one Diuine and essentiall power all alike all equall and of one authority onely for the glory of the Godhead and for the mysterie of our Redemption the Trinity is really distinguished to the view of the inward man whose wil is stirred vp to meditate vpon the personall relation of their functions and offices which they deriue one to another But how shall we discerne who is possessed with the Holy Ghost To be possessed with the Holy Ghost is as much to sâ—y as to be possessed with the giftes of the Holy Ghost namely with saith humility and other Diuine gifts Of these his gifts some are visible some inâ—isible some abundant some restrained With the former the Apostles and Prophets were miraculously inspired with the latter all we who according to our Christian profession doe protest to fight in this life against the world the flesh and the Deuill doe hope to be possessed through grace according to the measure of Christs gift The branch that drawes not iuyce and life out of this spirituall Vine is adiudged dead for what amity can there be betwixt light and darkenesse betwixt life and death The chiefest gift of the Holy Ghost is saith which is a spirituall light enlightning our liues with the Gospell with the beames of good workes causing vs to loue all men after his owne example who communicates his Sunne to the iust and vniust And if we may lawfully boast of any gifts of the Holy Ghost ingraffed by his powerfull Maiesty in our hearts then surely may wee glory of our Illummation wherwith we are enlightned vndeseruedly in these daies Neither is it possible for vs in these dayes to obtaine a more visible measure of spirituall gifts by reason that our mindes are captiuated vnto coueteousnesse enuie and other vncleane thoughts by reason that our bodies are pampered with gluttony drunkennesse eating and drinking without appetite or necessity and by reason that we dare not in respect of these pollutions and of our vnworthinesse communicate one with another the Lords holy Supper but very seldome whereby the gifts of the Holy Ghost might be multiplied and increased in vs. As long as we are carnal and worldly minded our soules are farre from these gifts of the Spirit which the Apostle likewise calles the fruits of the Spirit as loue ioy peace long suffering gentlenesse goodnesse faith meekenesse and temperance They that are Christs doe endeuour to follow his Fathers will And what is the will of the Father Euen our sanctification and vnion in the Spirit For euen as the carnall coniunction of man and wife makes of them one flesh so the spirituall coniunction of Christ and the sanctified soule makes of them one spirit so they that are vnited in the Spirit are vnited in their willes and they that are vnited in their willes are vnited in their actions They that follow Christs actions doe labour in all humility to attaine vnto these gifts of the Holy Ghost But first they must tame their bodies with fasting And here I giue you one note worthy the consideration that whereas S. Paul in all his Epistles makes often mention and sendeth often salutations in the name of the Father and of the Sonne not ioyning the Holy Ghost in plaine litterall wordes with them he doth it because it was the Holy Ghost himselfe that spake through the mouth of Paul in those Epistles And whatsoeuer he wrote he wrote by commandement and inspiration of the Holy Ghost whose office and function was to signifie vnto the Church the will of the other two persons in Trinity So that the naming of the Holy Ghost was needlesse while the Elect vnderstand that it was He which spake and that Paul was no other then as Moyses to God or as Baruch to Ieremy that is the Notary or Scribe of the Spirit and as it is else-where specified a chosen vessell This himselfe protested in these words If any man thinke himselfe a Prophet or spirituall let him know that the things which I write vnto you are the commandements of the Lord. There is no sinne more detestable nor more difficult to be forgiuen then the sinne against this Spirit of God Dost thou wantonly detract from God the Father and denie thine owne and the worlds creation by his omnipotent word Search the Scriptures repeale thy detractions and vpon thy recantation thou shalt receiue remission Dost thou blaspheme the Sonne of the euer-liuing God and belie his Incarnation his Passion his Resurrection Reade ouer the new Testament remember to compare the same in an euen ballance with the Prophesies of Esay and the rest of the Lords holy Legates and it may be thine eyes will be opened and thou wilt renounce thine errours by the bright light of the holy Spirit But
vnderstanding being but a sparkle in respect of a world of fire failes me and as a candle at the flash of a strong lightning suddenly extinguisheth for in thine interminate vnderstanding there resides infinite wisdome omnipotency prouidence predestination true reason true knowledge and the representation of all thy workemanship If I enter into the speculation of thy gracious and inexhausted will I shall want words significant to expresse the singular proprieties which depend theron as comfortable grapes on one goodly clâ—ster or bunch Thy Charity thy Iustice Mercie Clemency Loue Patience Magnificence with other attributes which we doe not deserue to know attend on thy powerfull will O mighty Deity of vnsearchable worth as thy Prophet Dauid said Such knowledge is too wonderfull and excellent for me I cannot attaine vnto it Whither then shall I goe from thy Spirit or whither shall I goe from thy presence If I climbe vp to heauen thou art there If I goe downe into hell thou art there also Thou beholdest all our doings with exceeding patience Thou art wholly in the world as mans soule is wholly in the braine and body and dispersed through euery part of the same and seest as in a manifest map all the world ouer Thou art present with vs in our closest counsels in our closest closets Thou art deck't with light as it were with a garment Thou art most glorious in heauen as mans soule in the head is most conspicuous and therehence like the Sunne with his influence illuminatest all places and searchest the very secrets of our hearts and reines for the light dwelleth with thee Thou art a most pure perfect and actiue forme without any mixture or composition of matter or forme or distinction of parts Thou art the beginning and the end of all things the beginning without beginning and the end without end To end before I haue scant begun thou art al sight all hearing all vnderstanding all reason the origen of all goodnes Totus oculus totus auditus totus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totus ratio fons omnium bonorum Thou art aboue all things and yet not elated Thou art in all things and yet not concluded Thou art vnder all things yet not restrained Thou art great without quantity good without quality iust without wrath All our ioyes al our pleasures al our profits all our welfare arise from thy fruitfull bounty as on the contrary all our losses all our crosses all our misfortunes proceed by our deserts from thy iust conceiued fury When thou sendest out thy Spirit we are recreated When thou hidest thy face we are troubled Whither then shall we miserable caytiues flie whither From our displeased God to our pleased God from our angry Father to our patient Father Where shall we finde goodnes but with the Author of goodnes Omne bonum à Deo profluit in eundemque tanquam in causam principem finem vltimum reflectitur Euery good springs from God againe the same returnes to him as to the soueraigne cause and last end He euen he it is that subsisteth aboue vs through his prouidence round about vs he substitutes his Angels as it were in fiery Chariots in vs he breathes his fiery Comforter He maketh his An gels spirits adhis Ministers a flaming fire LINEAMENT III. 1 The admirable incorporation of the three persons in Trinity 2 Their mystical operatioÌ„ vnfolded according to our resonable capacities 3 How God is said to be in heauen 4 After what manner the Trinity doe differ one from another eyther in Appellation or in Operation 5 That the Pagan Poets like Apes aymed at Gods mysteries by their darke Allegories IF Imeditate on the admirable Hypostasis of the Deity I am rauished with an extasie to behold their heauenly Harmony their consort their consonance and their proportion Goe said our Sauiour Christ to his disciples and teach all Nation s' baptizing them in the name of the Father of the Sonne and of the holy Ghost The Father vncreated the glorious Word begotten of his euer-being substance the holy Spirit of comfortable loue out of them both producted All three like wieke waxe and light incorporated in one glorious Torch as the beames and influence of one Sun or as waters of one fountaine or as Peter Paul and Barnabas all three building vpon one Rocke and preaching the same doctrine or as will vnderstanding and memorie the reflecting Image of the Deity in one soule equally partakers of one vndiuided Godhead one light one power one beginning one maiesty one glory and one authority Thus hath this One Diuine Spirit three peerelesse properties the hauing of euery which property is called a Person a terme which we giue to shew the peculiar being of a reasonable spirit which word Person also the Gramarians haue distinguished according to mens common conference into notorious appellations As when God speakes of himselfe to signifie his inexplicable essence he speakes in the first person singular Iehouah I am that I am I the Lord thy God When after deliberation he vtters out his determination then the whole Godhead with a cleere distinction of the personall functions speaks according to mans capacity in the plurall number Let vs make man that thereby we might note his deliberation before his determination then both of them made manifest by his omnipotent Word And forasmuch as a peron is nothing els but a body or a spirit seuerally singled out by himselfe forasmuch as euery thing in the Godhead consisteth substantially by it selfe without the helpe of any other therefore are his seuerall properties or functions to demonstrate the particular or personall orders and operations of Gods will and being In like sort there be two kindes of persons the person of his Spirits Essence and the person of his Spirits properties The person or being of his Essence is but one the persons or subsistences of the properties be three distinct euery one a Spirit by himselfe euery one a liuing God by himselfe and yet all one Spirit one liuing God The Father or the first speaker is God by himselfe and of himselfe and therefore the first being or person The Sonne or word is God by himselfe and not of himselfe but of the Father or speaker onely and therefore the second being The holy Ghost or holy loue is God by himselfe and not of himselfe but ioyntly of the Father and the Sonne and therefore the third being There is no difference at all betweene the Speaker the Word and this Loue but onely in the reciprocall relation of one to another for in respect of their being beginning which was coeternall before al worlds before all times or termes of times they are one essential one equall and one transcendent Person But in respect of order in their heawenly Hierarchies of their offices operations and effects ordayned among themselues by their owne diuine decrees and also in respect of the
three records on earth or sacramentall types and mysteries of water the word and the Spirit there are said to be three the Father the Sonne and the holy Ghost which beare record in heauen three persons distinguished really in respect of their personall properties but indistinct essentially in respect of their perpetuall power I say in respect of originall order of Christs mysticall marriage with the freckled or spotted Spouse the militant Church on earth in respect of his office in mediating for sinfull men an office too meane for the sacred maiesty of God and in respect of his humanity that was crucified for the Elect by Gods promise euer since Adams fall or perhaps before his fall lest the whole generation of mankind had beene vnder a iust Anathema or excommunication the Sonne was and is inferiour to the Father and submitteth his will to the Fathers will as himselfe protested Not as I will but as thou wilt O Father And so the holy Ghost is inferiour to them both in regard of his humble function of vice-gerencie or deputation in comforting and instructing the sinfull sonnes of Adam These seuerall assignements of offices they appointed to themselues in their owne praedestinated wisedomes wherein though they all conspire yet as I said before one of them hath the name of Primate in regard of order but in regard of their eternity and omnipotence none is greater or lesse then another For this cause it is written that the Father created the world the Sonne redeemed it and the holy Ghost sanctifieth it and yet they are but one in effect in their ends one God one omnipotent power communicating to three persons to three properties as one center to three lincs all in all and three in all As no man can come to the Father but by the Sonne so no man can come to the Son but by the holy Ghost for we are sanctified because we are redeemed and we are redeemed because we are elected Pater eligit Filius diligit Spiritus sanctus coniungit vnit The Father electeth the Sonne loueth and the holy Ghost conioynes cements and vnites together The Father eternall in the consubstantiall word the word in him both in the coessentiall Spirit and the Spirit in them both doe all three co-operate co-adiute and worke according to their own counsell for the good of their creatures for the honour of their heauenly Hierarchy The Father begetteth in loue and iustice the Sonne begotten in loue and righteousnes and the holy Ghost proceeding from them both in loue and grace doe mystically teach the inward man that sees with the spirituall eyes of faith what care the Godhead takes for the restoring and repayring of that breach and lapse which the imbecility of mans brittle condition together with Sathans subtilty caused vnto all posterities And thus God manifesteth this three-fold distinction vnto vs that his elect might apprehend the mysticall operation of their soules saluation in the effects of his Iustice Grace and Loue. Againe lest for all this I seeme obscure I will exemplifie the vnited substance of the Trinity more familiarly yet with this prouiso that the words of Zophar to Iob may be read as a preamble Canst thou by searching finde out God or canst thou finde out the Almighty to his perfection That surely were to scale the heauens or build another Babel In a Spirit there is neither part diuersity nor multiplication but wheresoeuer the spirit is there is the whole spirit as the soule of man is not part in the head and part in the foote but the same whole spirit which is in the head is vndiuided entire all and the same in the foote neuerthelesse it appeares more eminent in the head by reason of the soules more notable operation there mans head being the noblest obiect the noblest Organ of the body which the soule doth like So in this spirituall substance of God there is no part diuersity nor multiplication but euery thing in God is God and the whole and the same substance of his Spirit for where one of Gods vertues are there also himselfe and all his vertues are as the influence of the Sunne But we commonly say Our Father which art in heauen not that he is altogether locally circumscribed there secluded from all other places but because it pleaseth his glorious Maiesty for the honour of his power to impart his Diuinity there most cleerely among his vndefiled and vnspotted creatures which as like to like pure to pure doe answere and satisfie the pleasure of their mercifull Creator So that God is in heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the rarenesse and excellency of his operations in that purest place And surely God dealt like himselfe like a gracious Lord thus to communicate his soucraigne perfections to that choise place amidst his choysest creatures restrayning the same from vs poorepilgrims who for the brittlenesse of our eâ—rthly mould being clothed but with dust and ashes full of corruptions could no more then Phaeton or Icarus stand iustified before his sunny presence For when his heauenly Highnesse vouchsafed to guide and goe before the Israelites out of Egypt his magnanimous Spirit that could not brooke impurity was moued to such impatience against their sinnes that he was faine to withdraw his strong and powerfull presence from their weake complexions lest as himselfe said he should consume them in the way To returne and retire backe towards the entire essence of the Trinity I beleeue that Gods properties as I wrote before cannot be diuided into parts portions or parcels but that euery quality in God is God and the whole substance of his spirit and so the Speaker in Gods Spirit is Gods Spirit of the whole substance The Word in Gods Spirit is Gods Spirit of the whole substance But herein is their difference that the Father is the Speaker onely as begetting the Word the Sonne is the Word onely as the Word begotten And the holy Ghost is holy only as proceeding from the mutuall loue and from the mutuall wils of the Father or the Speaker begetting and of the Sonne or Word begotten So as the Speaker in God is God the Word in God is God and the holy Loue in God is God But yet the Speaker is not the Word nor the Word the Speaker if we regard the order and mysterie of their operatiue offices though both be God for the one is the Father begetting and the other I meane the Word is the Sonne begotten The propagatour or producer of Sanctification or holy Loue in God is loue which loue is God And loue produced in God is Loue and is God but the producer of loue is not loue produced I say the will of the Father and the Sonne being the producer of loue is not the loue proceeding or produced that is the holy Ghost though all be God in substance and power but differing in the manner of their operation for the Father is loue onely
as transferring loue to the Sonne the Sonne is loue as transferring loue to the Father and the holy Ghost loue onely as it is transferred produced and proceeding from them both Thus the whole Trinity according to the substance of loue agree all together in one for euery one of them partaking of one Godhead partakes also of the attributes thereof of loue of wisdome and others onely they differ in the order and maner of their loues or of their wisedomes productions In like maner the Father is wisdome ontly as begetting or producing wisedome the Sonne is wisedome onely as wisdome begotten or produced of the Father and the holy Ghost is wisedome as it is produced from the ioint and mutuall will of the Father and the Sonne so that wisedome is not the Father as it is wisedome but as it is wisdome begetting or producing neyther is wisedome the Sonne as it is wisedome but as it is wisedome begotten and produced of the Father nor is the holy Ghost wisedome as it is wisedome but as it is wisedome produced or proceeding from the Father and the Sonne Whereby good Christians may note the manner of the difference how that loue producing loue produced of the Father and loue produced both from the Father and the Sonne be three distinct things And so are wisedome begetting wisedome begotten and wisedome proceeding three personall properties distinct in the relation of one to another though indistinct in respect of their essence and eternity To wind vp this discourse in a word when I pray to the Father I pray with feare fearing his iustice when I pray to the Sonne I pray with hope hoping for mercy when I pray to the holy Ghost I pray with admiration admiring Gods loue in mitigating the seuerity of iustice with the sweete streames of mercy towards the penitent sinner through the spirituall apprehension of Iesus Christ crucified This the Pagan Poets of elder ages like guilty conscienced Caiphas were constrained to confes when they painted out Minerua their Goddesse of wisedome begotten in Iupiters braine and when they fained also that Bellona their war-like Goddesse was conceiued and begotten in a Goddesse fist for indeede the origen and roote of mans wisedome ariseth vp at first out of the braine and his strength out of his hand Both which serue for instrumentall agents to display out those worthy vertues of Strength and Wisedome Marke well my words muse vpon them thou that meanest to mortifie the outward man and to be conuerted into the inward man into a new Christian soule Maruell not at this distinction of mine touching Gods properties for I distinguish them not but into persons onely for order sake and that to the intent that thou mayest obserue his manifolde loue towards mankinde whose reasonable capacity his sacred Maiesty inuites by such a plaine distinction of personall functions to the mysteries of our soules saluation namely to know our Election by the Father our Redemption by the Sonne and our Sanctification equally breathed from them both in loue and wisedome by the holy Ghost who ingraues as with a seale these Diuine mysteries in our conuerted consciences And euen as these Poets like Apes glaunced at Gods personall properties by such Allegoricall examples so did they expresse their descending downe to men in varieties of shapes after the imitation of the Scripture where it is said that Iacob wrastled with an Angell that Abraham feasted three Angels vnder the habite of Pilgrims and that the Holy Ghost descended like a Doue at the Baptizing of Christ. Sometimes those Poets brought in their Gods disguised as men to feast with Philemon some other times as Heyfers Swannes and in a golden shower as Iupiter to Danae so that this verse may wellbe his Non frustra dictus Bos Ouis Imber Olor Courteous Reader here is in explicable admiration but no admirable explication nor yet any application worthy the least glimpse of his glorious name for the least sillable of this word Iehouah imports a more miraculous mysterie then slesh and bloud can possibly perceiue If his very name which no man knowes but himself containes such hidden wonders exceeding all the Anagrams Artes and Etymologies of the world much more mystically ought wee to conceiue of his vn-reuealed essence contenting our selues onely with the Scriptures phrase for a godly ignorance concerning such deepe matters downe poyzeth a world of Adams knowledge in good and euill LINEAMENT IIII. 1 The description of our Sauiour Christs Incarnation 2 In what maner he tooke vpon him our infirmities 3 His terrible passion and death 4 His Resurrection and Ascension 5 That he alone is our Mediator with the Father 6 His comming to Iudgement FRom the vndistinct substance of this omnipotent Godhead as fire from fire without diminution or waste came the Light of life the reasonable Word which was euer with God before the beginning of the world the Image of the inuisible God the first borne of all Creatures in whom all things consist by whom and for whom God made all things the bright sunne of our soules Horizon the giuer of Counsell the mighty God the euerlasting Father the Prince of peace the diuine Oracle the Paschall Lambe the Womans seede which must tread vpon the Serpents head our heauenly Fathers Ambassador to mortall men the Lion of the tribe of Iuda Iacobs Shiloh which must gather the people to gether the repayrer of that breach which was made by Adams fall betwixt the Angels and mankinde the Prophet whom God promised to raise vp like vnto Moyses the Angell of the great Counsell the roote of lesse which shall stand vp for a signe to the people and the nations shall seeke vnto it the life of the liuing the death of death The head corner stone which the foolish builders reiected the brazen Serpent which the Lord commaunded to be set vp as a signe to them that were slung with fiery Serpents in the Wildernesse for their recouery The stone hewed out of the Mountaine without hands which breake in peeces Nabuchodonozors glorious Image representing the Monarchies of this world The Virgins sonne Emanuell of whom Esay foretold King Ahaz This lightsome Word or Lord of peace to fulfill his Fathers predestinate counsell for the restitution of mankind which fell from the state of innocency to the intent that the sauage Wolfe might co-habitate and conuerse together with the silly Lambe vnder the same roofe of rest that the parents hearts might be reconciled towards their children and the children towards their parents that the stony flinty heart might be taken away and the tender fleshie heart restored to the second Adam that the different and disproportioned tuncs or thoughts of our mindes moulded after the diuers and different motions of the Planets at our natâ—uities might at length after the manifold crosles of this world agree in one in the vnity or vniforme harmony of the Spirit to this end I say this Prince of
peace or peaceable Abel the onely wisedome of all Diuine creatures descended downe from his Fathers bosome and was made flesh by the al-quickning breath of Gods owne essence co-operating in the Virgin Maries wombe the second Eue but refined and regenerated at Bethlehem the Citie of Dauid a poore Citie of Iewry in a vile beggarly stable where he suck't the dugges that rul'd the starres suxit vbera qui rexit sidera about that very time when all the world was chalked or rather charmed in the Circle of peace by vertue of Augustus Caesars soueraignty in token whereof the Romanes did shut Ianus his double porch Iani tanuam from whence the Moneth Ianuary is denominated which lay open before in time of open or ciuill warre While he liued on earth which as some write was three and thirty yeares he laboured like a woman with childe with our infirmities but after a Diuine maner He was ambitious but how Ambitious onely to aspire vp into the Theater of the Crosse. He was affected with concupiscence but with what concupiscence Not with sinfull but with celestiall concupiscence He was affected but not infected for he onely longed and lusted after mans saluation O Ierusalem how willingly would hee haue gathered together thy strayed young ones euen like a carefull henne hadst thou repented Hee was angry but how Not to reuenge for he requites good for euill and prayes for his very foes Onely hee was angry without sinne for zeale sake ad detestationem peccati non ad vindictam He was enuious but in what sort Not ex vitiata natura of corrupt nature but for conscience sake that the Diuels kingdome became daily augmented He was ignorant of some things for he knew not of the day of Doome but his ignorance was simple and not sinfull harmelesse and not erronious in desiring curiously to know those secrets which did not befit the Sonne of man to know He was troubled with feare in his agony but with what kinde of feare Not with feare of death satisfactory to repaire that breach betwixt the Angels and vs but with naturall feare which impaires the animal faculties according to the nature of mans sensitiue appetite which trembles at the sense of terrible torments In this maner did he take vpon him our infirmities not by way of inherent spotting but by way of necessary influence like vnto that Prince of Starres which pierceth and passeth into impure obiects and yet himselfe is not subiect vnto impurities Besides these burthensome infirmities of ours which he tooke vpon him in his loue and charity towards the sonnes of Adam let vs reuiew his painfull Passion Amidst the bryers and brambles of sorrowes he shewed himselfe as the Rose of patience he shined as a lightning Cynosure among the thankelesse sayling Iewes He carried our sorrowes sorrowes without number which our humane natures could neuer beare He suffered intolerable flouts intolerable torments intolerable death beyond all the degrees of comparison dura verba duriora verbera durissima fata No torments were like his torments for hee suffered for all our sinnes Whereunto I might adde the tendernesse softnesse and delicatenesse of his body which being materially formed onely of a pure Virgins nature without coniunction of the male substance could not but feele such tortures more grieuously and gripingly then any other What shall I speake of other sensible motiues of his agonies the treachery of Iudas whose feete he disdained not to wash but a little before the Iewes ingratitude and aboue all his Fathers anger in iustice heaped vpon him for our misdeedes thoughts and vaine wordes And because it was requisite that God in his iustice should punish sinne in man which man committed therefore the Word of God our mercifull Messias tooke on him mans shape euen as man in Paradise was shapt after his spirituall nature to suffer for man what was due for mans transgression euen vile pouerty conflicts with the world temptations of the Deuill feruent wrastling with sinne bloudy sweates and agonies opprobrious vsages by the Deuils procurement a drench of bitter gall opposite to that fatall iuyce of Adams apple woundes in his side to the effusion of bloud and water the mysticall seales of his last will to the Church the one prefiguring Baptisme the other the Communion both to bathe our sinnes sorrows of death a second death hellish torments both in body and soule an Eclipse of the Deity from his sunny soule All these in humane paines wherein the whole wrath of God due to the sinne of man was for a while included did our Sauiour Christ in this world before he gaue vp the Ghost accomplish and consummate And thus God to saue the sonnes of God like a louing Sheepheard in the behalfe of his sheepe or like that zealous Law-giuer which drew out one of his owne eyes instead of one of his sonnes eyes who by the law was condemned to that kinde of punishment for his adultery I say thus God voluntarily to sustaine and support the man-hood which of it selfe was altogether impotent for the vanquishing of death and for our redemption became man and was put to shamefull death vnder Pontius Pilate President of Iury for Tiberius Caesar the Romane Emperour according to that prophesie After threescore and two weekes shall Messias be slaine yet not for himselfe And as another recorded Iesus shall be openly declared within 400. yeares and after the same yeares shall my Sonne Christ die and all men that haue life He died for a while that he in vs and we in him might liue for euer He died or rather as an ancient Father testifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He became a sacrifice for all sinners that were willing by repentance to reforme themselues And as the Prophet foretold of him He was wounded for our infirmities and his soule was made an offering for sinne for our sinnes whose burthen hee bare vpon his Diuine shoulders which neither Sampson Golias Atlas Hercules Milo Crâ—toniates nor all the strong-back't Porters of the world were all their forces conioyned together could euer beare So insupportable are the sinnes of our humane natures The third day as Ionas out of the Whales belly or to speake Poetically as Arion in the deepe Seas on the Dolphms backe hee rose vp inuested with his immaculate soule by his appeased Father who as Dauid prophesied would not leaue his soule in the graue nor suffer his holy One to see corruption And againe in another place He would like a louing shepheard feede him in a greene pasture and lead him forth besides to the waters of comfort yea though he walked through the valley of the shadow of death He died as a Lambe but rose as a Lyon Heauinesse endured for a night but ioy came in the morning In the morning he rose he rose as the morning sunne that like a Bridegroome marcheth out of his chamber He rose to runne a gallant race as
silly soule what wilt thou doe if this glorious Spirit comes not neere thee Where then wilt thou expect forgiuenesse of thy blaspemies Nay how caust thou expect or aske forgiuenesse seeing that without his operation the fruites of repentance can no more spring in thy faithlesse heart then the Apples of Paradise could fall into the hands of Tantalus in hell All other sinnes are pardonable and therefore termed debts or trespasses Onely this sinne against the Holy Ghost is Treason in the highest degree against the whole Godhead his crowne and dignity by reason that his personall subsistence was produced both from the Father and the Sonne and propagated vnto vs euen from our Baptisme so that to sinne against his authoritie is to sinne against the whole Maiesty of the sacred Trinity and against our owne soules being created by the Father redeemed by the Sonne and sanctified by the Holy Ghost Chiefly those reprobates are guilty of this vnpardonable sinne which sometimes hauing had great feeling great vnderstanding of the word of God and perhaps especiall inspiration of the Holy Ghost as Ananias and Saphira had if such persons afterwards without neede do fall into malitious Apostasies causelesse Hypocrisies and contumacious blasphemies against the sanctified Church of Christ in their words works thoughts ending also their liues without repentance doubtlesse they incurre the penalty of this irremissible sinne for this their spirituall fornication But to discerne who they be particularly that offend in this height of sinne in my iudgement very few or none can vndertake that charge in these dayes because we haue not that gift of the Holy Ghost namely of discerning Spirits as apparantly as the Apostles had To conclude these excellent exorcismes against the spitefull spirit of Detraction O â—riumphant Trinity distinguished really and indistinct essentially not into three Gods as that holy Martyr protested nor into three incarnated but into three of the same degree of the same honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose powerfull Maiesty vnited and identified in one eternall Deity the celestial spirits loue to contemplate and we earthly Pilgrims long to see Here I your vnworthy seruant prostrating my soule in all humility doe craue remission in the dust and ashes for my simple speaking of your intellectuall substance O God of endlesse bounty direct my vnskilfull pen that it stray not too much from the rule of verity nor lay down any thing but with reuerend shame of my blinde and bluntish ignorance concerning thy Heauenly vertues thy blessed Guarde and holy Hoste let them which reade this Treatise beare nothing in their hearts away saue that which is conformable to the square of wholsome doctrine Inflame my spirit with true zeale the true seale of thy sacred Spirit that it may soare vp like an Eagle to the sunne of thy Grace with feruencie founded on Diuine discretion for feruency is but foolish fury without Diuine discretion LINEAMENT VI. 1 Their Heresies conuicted which detract from the seruice of God because they see him not with their corporall eyes 2 The knowledge of God proued by an instance of our carthly King who is knowne throughout great Britaine of all his subiects though not of all wito corporall sight 3 The excellency of his spirit aboue the rest of his subiects 4 Meanes to know God 5 Why mortall men cannot see God MAny of vs detract from the seruice of God because his Maiesty is not so familiar as to speake vnto vs visibly at conuenient seasons as though so high a Maiesty should debase himselfe with euery sinfull creature It is reported that the King of China will not be seene abroad among his ordinary subiects aboue once a yeare And yet we wanton worldlings would limit our great Creator to sight and daily conference God is a Spirit not bound to any bodily Organ but to compare his Greatnesse after flesh and bloud euen as mans soule when it is separated from his body his power is infinite immensiue incomprehensible and no more to be seene or sensibly vnderstood of flesh and blood then if a man should measure the waters in his fist or the heauens with his span or if he should weigh the mountaines in a ballance All people are in comparison of him but as a drop of a bucket-full or as Grashoppers or as nothing or as nothing lesse then nothing No earthly man can erect a statue or a carued Image according to his likenesse No Gold-smith can couer him with golde or cast him into a forme of siluer plates O Lord who is like vnto thee No man can enter into thy Counsell no man can finde out thy secrets or attaine vnto this perfection Thou art higher then heauen deeper then hell the measure of thee is longer then the earth and broader then the sea Though thou turne all things vp side downe closest them in and gatherest them together who will turne thee from thy purpose Worldly sight is one thing and Diuine knowledge another thing The one is subiect to insumities and errours the other is insallible certaine and can neuer saile cyther with olde age wounds or false specta cles The one is the instrumentall light of the body to guide a man in his worldly busines the other I meane mentall knowledge is the euerlasting Lampe of the soule This latter I pray God instill into vs. As for the other it cannot absolutely be termed perfect before it be first sowne in winters corruption and before like ripe corne growne with full and glorious eares it rise vp glorified in the summer of immortality At which time both lights and sights externall and internall being by the Diuine bounty become eternal we shall both see and know aright in all perfection almost euen as God himselfe seeeth and knoweth vs at this present Quid est quod non videant qui videntâ—m omnia vident What thing shall they not see and know which alwayes see and know the Authour of all sight and knowledge In the time of their visitation they shall shine they shall shine as amiable as the Sunne more admirably glorious then Moyses who was faine to put a vaile before his face by reason of his ouerbrightsome beauty though he saw God but for a moment and that imperfectly for all light proceedes from him In his light we shall see light But quoth the spirit of Detraction how can we know him whom we neuer saw O vaine Spirit if thou knowest his lawes and fulfillest them thou knowest God As for example let me instant in our earthly King for mine owne part I neuer spake with King IAMES nor euer saw his face yet notwithstanding I verily belecue that I doe know him I know him to be our King by publique Proclamation by his decrees by the vnifomâ—e consent of all his subiects My conscience perswades me that he is the Diuinest and deuoutest Prince that euer swayed the Diademe of this Monarchy and aboue all the rest
the Protestants and hardening of the Papists conferre I say the conformity of the present state with the state past of the Church olde age being another infancy and yee shall see as cleere as at noone-tide the true meaning of darke places which no man that stands vpon his owne high minde and his owne merites can possibly perceiue In like manner doe ye desire to discerne the Antichrist Compare those things which are prophesied of him one with another and yee shall firret him out yee shall finde him cunningly crept into our Christian Church Euen as Christ was a mysterie to the Pharisies so Antichrist is a mysterie to the Papists I say a mystery a mysterie the mysterie of iniquity which cannot distinctly be discerned without the spirituall eyes of faith in the inward man Looke on him with your bodily eyes and this Alcimus will deceiue the very Elect if it were possible In outward shew an Angell of light a sanctimonious Elder but inwardly a sacrilegious Serpent or a Foxe in a Lambes skinne O Antichrist thy Dragon is destroyed by Daniels arte by the bloud of the Lambe thy beast is conquered O false Prophet thy Babylonian whore is become wrinckled her beauty is faded her wich-craft discouered her force decayed her superstitions defaced What remaines Thou art driuen to a narrow straight to thy neerest shifts Post ouer thy title to another Perswade thy subiects that a new Antichrist but no mysticall is euen now borne in Babylon Let Iohn Doleta with all expedition publish this in Print It is a point of policie to temporize and to beare thy credulous Catholikes in hand least suddenly they flinch from thy yoake and of Romanists fall to be Apostolickes By the mysticall allusion of Michea that saw the Lord putting a false and a lying spirit in the mouth of Ahabs Prophets that claymed themselues like the Pharisies and Papists to be within the Church yee shall gather with this and with the Reuelation of S. Iohn that these termes of Decemer salfe Prophet the worker of false miracles which set to sale the bodies and soules of men cannot bee applied more significantly to any other then to him who went out from vs but was not of vs. Would ye answere their obiection which alledge that the Pope cannot be that great Antichrist because his Holinesse denieth not the Father and the Sonne nor exalteth himselfe aboue that which is called God Turne them to the Etymology of these words Iesus Christ that is the Al-sufficient and annointed Saniour of the world and tell them that the entire and whole vertue of the Godhead is wounded it besides him they vse any Mediator to saluation Turne them to S. Paul and reade that the Antichrist must sit in the Temple of God The Pope sits not with Peters humility but with pompe and Maiesty in Peters chaire in the mother Church of the West being now become a cruell stepmother and a common harlot shewing that he hath authority to graunt Indulgences and Pardons to release the paines of Purgaâ—ory peremptorily to aduance his Standard aboue the Church which is to magnifie himselfe aboue the Holy Ghost by whom it is ruled vnder Christ to consecrate beades water crucifixes yea and the glorious body of Christ which is already consecrated in Heauen In which prerogatiues he extolleth himselfe aboue God doing those spirituall offices which are flat contrary to Gods word and law Likewise it is prodigious that such things be sanctified by sinfull man specially since the ceremoniall law and partition wall betwixt the Iewes and vs is broken downe after the resurrection of Christ. It is derogatory I say to his sacred Maiesty that a mortall man vsurpe that Promethean pre-eminence for hee that commits such sacriledge aboue mentioned doth vndoubtedly vsurpe the power of God in a high degree He that vsurpes after this manner detracts from faith only in Christ Iesus and from other gifts of the Holy Ghost He that detracts from these gifts of the Holy Ghost blasphemes and he that blasphemes so high a Maiesty sinnes irremissibly except the Lords mercy left out some other exception vnknowne vnto vs. Thus Christian Reader shalt thou ponder other points of the Bibles mysteries And now seeing I haue sore-armed my soule with sufficient exorcismes and methodically fished out the great Leuiathan let me anathomize the Monsters principall members LINEAMENT IX 1 The Conclusion of this second Circle shewing that the Spirit of Detraction can neuer confound vs while we meditate with saith on Christs passion 2 That we become guilty of his death when we detract from his name or workes 3 The Authors supplication against the spirit of Detractum SHut fast thy mouth from lies and vanity Shoot in thine eyes to loue and verity Thou soule of mine which euery day dost fall Through Sathans web into pollutions thrall Let faith inflame thy will to meditate Vpon that Flame in flesh incorporate To see those wounds which thou hast made so wide With dint of Speare in his bloud gored side Doues build in holes of rocks but thou my Doue In holes of bloudied Rocke must build thy loue For while thou look'st with faith and zealous feare How that his head a thorny crowne did weare How Pilates scourge his holy skinne did teare How his meeke soule both mockes and flouts did beare And how his hands and feete were nailed to the Crosse To ransome thee and to repaire the losse Which Lucifer with Adders sting did cause To thee when Eue first brake her Makers lawes While thou with faith dost view this mystery The fiery Serpent of Mount Caluary No wile no guile no blacke tongues archery Nor selfe-conceit of fancies flattery Can flesh and bloud the world or Sathan worke Against thy life Though Pope conspire with Turke Though Haman with his Counsellors combine Though Machiauell complot with Aretine To blow thee vp vet thy essentiall parts Shall stand vnshak't in spite of all their arts Wherefore yee winds of praise yee wings of pride Packe hence all sinnes which vertues sonnes deride Yee grinning dogs yee grunting hogs away The night is past and wel-come is the day The day is come to day without delay I must contemne such lust vile dust and clay The bell rings out the Drummer sounds Alarme I must rise vp for feare of future harme Teares and prayers are my armes I must pray And speake the truth without all faile to day All haile cleere day long may thy Sun-shine last Without eclipse or cloud or winters blast All haile cleere day through whose reflecting beames Broad waking I do see truths open glcames I see my Lord alas what doe I see My Lord and Sauiour hurt By whom By me By me he lies with thoughts misdecdes and words Wounded as with sharpe thornes or edged swords I crucified my Christ I rent his name I crowned thee with obloquie and shame O Lord of life when I should
threats from S. Michacls Mount to the furthest bounds of Calydone against all licentious and lying libellers against detractors of their neighbours names or at least wise against such prophane persons which presume to wound the Maiestie of their great Creatour by their malicious or wanton wordes To this end like vnto that Clowne of Danubius who spared not to speake the truth from his very heart before the Emperour Aurelius and the whole Senate of Rome an obedient and obsequious seruant of yours borne vnder Cambriaes climate doth here enforme your patient Highnesse that the Sunne can no longer shine in your Christian Kingdome vpon truth and blasphemy without a most terrible eclipse of discontentment Arise therefore O King and cause these noysome Foxes to be both slaine and slaine Let their habitation be desolate and no man dwelling therein For they that be Traytors to their Heauenly King can neuer be true to their earthly King They that wittingly and wilfully teare in pieces the Titles of the great Iehouah will also proue rayling Semeies and reuiling Sathans against your royall Highnesse Their tongues like sharpe pointed arrowes will passe and pierce through your hard steely armour your armour of proofe my Lords both spirituall and temporall Their throats like open Sepulchres doe threaten to bury your wounded bodies O yee Knights Burgesses and Commons Yea these Knights of the Post these common swearers and detractors will conspire some time or other to blow vs all vp one after another with the gun-powder of their blasphemies O then let not such Atheisticall Agags be spared but let them perish by the hands of Samuell let them perish in the pit of perdition as persons faire worse then murtherers for these kill but the body whereas the periured kill themselues totally both body and soule And as an auncient Father writes They that blaspheme Christ now reigning in heauen do sinne no lesse then they that crucified him here on earth When they forsweare themselues whether it be by compulsion or of custome or of some worldly respect all is one eyther by Gods body by his bloud or by his woundes they spiritually pierce his sides with their bloudy weapons for a wicked tongue is worse then any weapon and like pitilesse Pilate they scourge his sanctified body againe When they sweare by his head as our swaggering swil-bowles will sweare by any part they plaite another Crowne of thornes vppon his hallowed head When they sweare by his foote they naile his innocent feete to the Crosse anew When they sweare by Gods death by Gods heart they put him to death and being worse then Iudas Iscariot they plot to supplant the heart of life When they sweare by senseles blocks stocks by the Masse by Gog or magog they detract from Gods honour in attributing his due to dumbe and deafe Idols But when they wilfully sweare betwixt party and partie in iudiciall proceedings by Gods Sacraments or forsweare themselues vpon his louely Legates the Testament eyther olde or new they blasphemously detract from the Father the Word and the holy Ghost by reason that Gods word comprehended in those holy Oracles is the right record on earth resembling the word incarnate now in heauen who redeemed the penitent from Sathans thrall euen as the other two mysticall records of water the spirit or of Baptisme and the Lords Supper represent the Father the holy Ghost the one signifying our Election by Baptisme and repentance from the Father before all worlds and the other witnessing and sealing the same into our consciences and also breathing faith loue charity and other Diuine gifts into our barren wils as is most euidently testified in those Testaments so that wilfull periury and blasphemous Detraction either to the derogation of Gods honour or to the detriment of his creatures if without commission I may discerne of spirits may be termed a sinne against the holy Ghost or against the whole Maiestie of the sacred Trinity No lesse also sinne the suborners of periurie then Periurers themselues nay they encurre a farre greater punishment because they occasion the losse of other mens soules namely of the suborned persons besides the losse of their owne soules And to detaine them more surely and safely in hell the iniured parties against whom such periury was committed will continually craue and crie for vengeance In respect of which abhominable abuses and for that the Diuell is now-a-dayes most spiritually busie at the shutting vp of this last tragicall seene of the world may it please your Soueraignties to ioyne together as mystical members of one vndiuided and vnblemished corporation for the extirping out of such prophane sinnes which being begunne in youth continued in manhood and confirmed in olde age doe continually raigne among vs as it were by destiny so that likewise other blasphemies in manner of branches beginne to ouer-spread their leaues of lies and libels aboue the plants of truth onely by the slight and too too light stocking vp of that sinfull and saplesse tree of periury Or if your wisedomes iudge it not expedient to promulge and put out any new Acte against this manifolded spirit of malignant Detraction yet notwithstanding for the preuenting of periurie and for the protection of innocencie that Naboth may not sustaine damage by Iezabels false witnesses and that all other sincere subiects may walke dreadlesse in their vocations it were a worke of charity and very likely to hinder the future budding vp of innumerable inconueniences if you would but adde one materiall clause more to the Statue of periury viz. That none be admitted to beare witnes against honest men but honest men men of some sufficiency and substance vntouched vncorrupted and vnsuspected I meane not that they should be voyde of sinne for then we must goe out of this world to fetch in the Angels of heauen but I meane sober men vnattainted of notorious crimes those whom the common law termes probos legales so that common drunkards haunters of Alehouses hunters of whores Barretours beggars rogues and light persons whom the Londoners call Knights of the Post may be excluded from deposing against substantiall subiects For to what end requires the law to haue witnesses produced Is it not to trie the truth And what truth can there be found in such notorious lewd liuers whose thoughts are altogether dulled with sensuall pleasures What true proofe can there be expected from them who differ but very little from bruit beastes Therefore it were sit that Iudges and Iurours regard circumstances as well as witnesses Doth a common drunkard or a common whore-hunter depose such must haue meanes to maintaine their vices Doth a beggar or a prisoner sweare beleeue him not for pinching penuâ—ie will perswade persons to testifie that the crow is white Neede will make the olde wise trot Quid non mortalia pectora cogis Auri sacra fames Is a common Barretour produced to testifie his knowledge A Barretour is euer
the Kings writ of Prohibition lies against such actions commenced in that Court 3 That mixt actions belong to the Common law NOw let me draw neere to a more resplendant light to your rich magazin of laws Right learned Cooke Englands admired Bartole in whose profound intelligence concur the spirits of many famous wights not after the Pythagorean transmigration but after the transmutation of Elisha which receiued the spirit of Elias For who knowes not that the obscurest and doubtfull Reports of Dier Brooke Plowden and of many other sage Writers are most plainely reconciled in your Reports with mellifluous iudgements of your owne conceits I will therefore aduenture like Noahs Doue to crop some of your choysest O liues Touching Defamations determinable in the Ecclesiasticall Court it was resolued in the Kings Bench betwixt Palmer and Thorpe according to the right learned collections of Sir Edward Cooke Knight Lord chiefe Iustice of the common pleas en le quart part de ses reports that such defamations ought to haue three things incident First that they concerne matters meerely spirituall and determinable in the Ecclesiasticall Court as to call a man Hereticke Schismaticke Aduowtrer Fornicator c. Secondly they must concerne matters meerely and onely spirituall for if such defamations touch any or some thing determinable at the common Law the Ecclesiastical Iudge shall not take knowledge thereof Thirdly although that such defamations be meerly and onely spirituall yet notwithstanding he that is defamed cannot sue him there for amends and damages but the suit ought to be onely for the punishment of sinne pro salute animae for the soules health And for the first and second which is incident the case en 2 2. Edward 4. 20. was recited to this effect The Abbot of S. Albons sent his seruant for a woman couert to come and speake with him The seruant performed his Masters commaundement And thereupon the woman came with him to the Abbot And when the Abbot and the woman were together the seruant which knew his Masters will retyred from them and left them together in the chamber alone Then the Abbot said vnto the woman that her apparel was grosse and course to which the woman answered that her apparell was according to her ability and according to her husbands ability The Abbot knowing in what things women repose their delight replied vnto her If she would be ruled by him that she should haue as good apparell as any woman in that Parish and sollicited her chastity When the woman would not consent vnto him the Abbot assaulted her and would haue made her a lewd woman against her will the which the woman would not suffer Whereupon the Abbot detained her in his chamber against her will to the entent c. The husband hauing notice of this abuse done to his wife spoke of all this matter and said that he would haue an action of false imprisonment against the Abbot for that he had imprisoned his wife vpon which the Abbot adding one sinne to another sued the innocent poore husband for defamation in Court Christian because the husband had published that my Lord Abbot had sollicited her chastity and would haue made her a naughty woman But vpon all this matter disclosed to the Kings Court the husband had a Prohibition by reason that the husband might haue had an action at the common law for this affault and imprisonment of his wife although then at the first he had not any action nor peraduenture at any time would haue had Yet because the scandall determinable in the Ecclesiasticall Court was vpon all the matter being disclosed mixt with a matter determinable at the common law for this cause vpon motion made by the Abbots Councell to haue a consultation in this case that was denied him by the Court. For the third point which is incident viz. That the Defamed cannot sue for amendes and damage in Court Christian though it be meerely and onely spirituall It was enacted Articul cleri cap. 1. 2. 3. that the Kings Prohibition should hold place if a Prelate enioyned a penance pecuniary to any man for his offence and it were demaunded Notwithstanding if Prelates enioyne a penance corporall and the party will redeeme such penance by money if the money be demaunded before a Iudge spirituall Prohibition shall hold no place But leauing the Statutes at large to be considered by the Reader that desires to know them I will returne to the Reports of that rare Treasurer of the common law Sir Edward Cooke for words of detraction actionable and forth explanation of the Ecclesiasticall power in such cases Anno 35. Eliz. Anne Dauies plaintiffe declared that she was a Virgin of good fame c. Whereas one Anthony Elcocke Citizen and Mercer of London of the substance and value of three thousand pounds desired her for his wife and for that cause had communication with Iohn Dauies Father of the said Anne and was ready to conclude it Iohn Gardiner defendant premissorum non ignarus to defame the said Anne and to distaste the said Anthony from proceeding forward vttered and published of the said Anne these wordes I know Dauies daughter well mentioning the said Anne she dwelt in Cheapside and there was a Grocer that did get her with childe And being admonished by some that were present and heard him that he should be aduised what he spoke of the said Anne he said further of her I know very well what I say I know her father mother and sister and she is the youngest sister and had the childe by the Grocer By reason of which wordes the plaintife was greatly defamed so that the said Anthony vtterly refused to take her to his wife To this the defendant pleaded not guilty and by a Nisiprius in the County of Buckingham the Iurors found for the plaintiffe and assessed damages to two hundred markes Then it was moued in arrest of iudgment by the Counsel of the defendant that the said defamation of incontinencie concerned the spirituall and not the temporall iurisdiction And therefore as the offence should be punished in Court Christian so the remedy for such defamation ought also to be there For cognitio causae non spectat ad forum Regium Euen so if a man be called a Bastard an Heretique a Miscreant or an Aduowterer because they appertaine to the Ecclesiastical iurisdiction no action lies at the common law But it was answered by the plaintiffes counsell and resolued by the whole Court that the action was main teynable for two causes first because that she was punishable by the Statute de 18. Eliz cap. 3. if she had a bastard And although that fornication or aduowtry be not examinable by the common law for that they are done in secret and peraduenture are vncomely to be openly examined yet neuerthelesse the hauing of a bastard is a thing apparant examinable and punishable by the said acte Secondly it was resolued that the action was
maintainable if the defendant had charged the plaintiffe but with bare incontinencie For in this case the ground of the action is temporall that is shee was to be aduanced in marriage and that she was defeated of it and the meanes whereby she was defeated was the said slaunder which meanes tending to such an end should be tried by the countrey So if a Diuine be to be presented to a Benefice one to defeat him of it saith to the Patron that he is an Heretique or a Bastard or that he is vnder excommunication whereby the Patron refuseth to present as he might very well if the imputation were true and hee loseth his preserment he shall haue an action vpon the case for the scandals tending to such an end Likewise if a woman be bound that shee shall liue continent and chaste or if a lease bee made vnto her Quamdiu casta vixerit as long as she remaines chaste in these cases incontinency shall bee tried by the common law Pâ—pham chiefe Iustice said that if one speakes of a woman which is an Inne-holder that she hath a great and infectious disease by which shee loseth her guestes she shall haue an action vpon the case In the Kings Bench betwixt Banister and Banister it was resolued where the defendant speakes of the plaintiffe being sonne and heire to his father that he is a Bastard an action lies vpon the case for that tendes to the disinheâ—iting of the land which descends vnto him from his father but it was resolued if the defendant pretends that the plaintiffe is a bastard and that himselfe is next heire there no action lies and that the defendant may shew by way of barre if the Plaintiffe omits it in his bill LINEAMENT XVI Obseruations concerning words of Detraction and Defamation fit to be perused of Sheriffâ—s and Stewards or of other Iudges of inferiour Courts extracted out of the Reports of Sir Edward Cooke Knight Lord chiefe Iustice of the common Pleas. SEnsus verborum est duplex mitis asper verba accipienda sunt in meliore sensu The meaning of words is twofold mild and rough or vncharitable and words are alwaies to be accepted in the milder sence As for example Edward Danney vicar of Northelingham sued vpon the statute de scandalis magnatum by Henry Lord Cromwell Plaintiffe for his cholericke answering him being a Baron of the Realme in these words It is no maruell that you like not of me for you like of those that maintaine sedition against the Queenes proceeding The defendant construed this word sedition seditiosam doctrinam or factious Preachers which by the said Lords countenance as he supposed inueighed against the booke of common prayer established anno primo Eliz. though the strict sence of this word Seditio is as much to say as seorsim itio magni populi quando itur ad manus Sedition properly is publike and violent But God forbid that the words of one being like vnto wind should be taken by parcels against the intention of the partie by such a strict Grammaticall construction Quia quae ad vnum sineÌ„ loquâ—t a sunt non debent ad alium detorqueri What are spoken to one end ought not to be wrested to another end Therefore a Iudge must enter into the consideration of all the prâ—cedent parlance and words which import the true cause and occasion and which manifest their true sence According to that saying Sensus verborum ex causa dicendi accipiendus est sermones semper accipiendi sunt secundum subiectam materiam The meaning of words is to be taken out of the occasion of speech and speeches are alwaies to be taken according to the subiect or matter in hand In actions for scandalous detractions the Defendant may iustifie the words or confesse then or shew by speciall matter that the words be not actionable and then the Defendant shall not be vrged at any time to a generall issue For albeit he doth vary from the Plaintiffe in the sense and quality of the words yet notwithstanding that is no cause to chase him to a generall issue As for example the Plaintiffe chargeth the Defendant with vnlawfull maintenance the Defendant may iustifie by way of lawfull maintenance and may plead the generall issue In like manner one chargeth a man with these wordes Thou art a murtherer The Defendant may iustifie the words and declare how that the Plaintiffe told him that he killed diuerse hares with certaine engines and thereupon the Defendant said vnto him Thou art a murtherer meaning the hares which he killed Out of these obseruations the Reporter Sir Edward Cooke that peerelesse Phoenix of the Common law giues vs two excellent points of learning in actions of slaunders First to obserue the occasion and cause of their parlance and how that may be pleaded in the Defendants excuse Secondly although your opinion be that your Clients case is cleere and his matter in facte plaine yet hazard not the matter vpon a demurre wherein perhaps vpon pleading or otherwise more matters will arise then you knew before But first take aduantage of speciall matters in facto by which the true sence and coherence of the words may be gathered in fauour of the Defendant and reserue matters de iure which alwaies arise vpon matters in facte vnto the last and neuer demurre at the first in law Seeing that after the triall of matters in facto the matter de iure shall be safe vnto you It was adiudged en Bank le Roy enter Cutler et Dixon 28. Eliz. that if one exhibits Articles to Iustices of peace against a certain person containing great abuses and misdemeanures not onely touching the Petitioner himselfe but many others and all to the entent that he might be bound to his good behauiour In this case the partie accused shall not haue any action vpon the case for any matter comprehended in those Articles for in that case they pursued but the ordinary course of iustice And if actions were permitted in such cases they who had good cuase of complaint durst not complaine for feare of infinite vexations Master Stanhope being a Iustice of Peace and Surueyour of the Dutchie of Lancaster was detracted with these words Master Stanhope hath but one Manour and that he hath gotten by swearing and forswearing It was adiudged that these words were not actionable First because that they were too general and those words which shall charge any man with an action on which damages shall be recouered must haue a conuenient certainty Secondly the Defendant charged not the Plaintiffe with swearing or forswearing for he might obtaine a Manour by swearing and forswearing and yet he did not procure nor assent vnto it Also words which maintaine an action must be directly applied to the Plaintiffe in regard of the damage which he sustained by the scandall If one impeach another that he hath forsworne or periured himselfe that beares no action for two
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
of God from the sonnes of Bâ—lial to the glory of his heauenly Maâ—â—stie to the comfort of his Deputy heere on earth to the discharge of your owne consciences which yee pawne and pledge for the security of your duety and diligence Discite Iustitiam moniti non temnite Diuoâ— THE FIFT CIRCLE OF THE SPIRIT OF DETRACTION CONIVRED AND CONVICTED LINEAMENT I. 1 The Authors scope in this Circle 2 His inuocation to the Godhead against his Ghostly Enimies IN the precedent Circles I haue affoorded the Reader a taste of my present purpose in it I haue coniured the spirit of Detraction forearming my selfe with the spirits of Goodnes or to speake Poetically Aegide Palladia with Mineruâ—es shield and so by descent discried the tree of Good and Euil wherin I haue exercised my declining will with excellent exorcismes of Michaels mysteries and also I haue therehence deseended as it were by steps and degrees to the pedegree of those degenerate spirits which gape after mans damnation euer since our deiection from that Paradise of free-will being but the mysticall meanes of olde Adams probation and particularly I haue canuased the said spirit of Detraction that domineeres it in all places at Ordinaries at Feastes at Tobacchonizing without curbe or checke one while breathing forth blasphemies against his God that will not holde him guiltlesse another while possessing the soules of our reprobates like vnto those of Ahabs false Prophets so that they broach out whole pipes of poisonous periuries paradoxes slaunders and ridiculous girdes in the derogation nay in despite of the meeke and milde spirit of God whom they forâ—e to depart away out of their quondam baptized consciences being very sorrowfull to see their hardened hearts and to see his holy gifts bestowed in vaine But our Fathers determinate will be done in earth as it is in heauen that hath sealed vp the certainty and number of the Elect before this world was made by his word and wisedome And now that the spirit of Detraction stands forth to be arraigned at the barre of vnderstanding let no man blame me if I lay out Truth it selfe in euidence against him as well to conuince him present as also to confound his absent adherents acceslaries and abertours which together with the abouesaid diuellish euils make no conscience in this licentious age with the Gyants of olde time to raise and roule vp mounts against the Heauens with Promethâ—us to rob God of his â—ight to father his workes of highest honour vpon the Father of lies and according to the nature of base spirits which cannot eleuate themselues to the Spheare of speculation to stand in greater feare of the Diuels supposed realty then to become rauished with the louely Maiestie of the euerliuing God who with one blast can tumble downe such detracting Clinickes into the abisme of eternall night where their Chymist God inhabites without hope of redemption In execution of which important charge I doubt not but Sathan whose miracles I annull wil coniure vp many sulphure ous wits of both sexs nicking Momes and nipping Niobes to scolde and scoffe to raile and reuile at this worke of charity Cadmus with his Serpents teeth grinnes many menaces Medusa with her prodigious art threatens to bang me and to stone me and all because I write the truth O that I had Perseus his vertue to conquere this terrible Gorgon But why interpose I the fictions of Paynime Poets among the sentences of holy Writ O heauenly Spirit be thou my Perseus lend me thy Dauids sling to encounter this Ghostly Golias and this grisly Giantesse Behold how my spirituall Foe mounted on his iade of Detraction dares me to the fielde daunt thou him with thy potent Word and his omnipotence will be impotent cast forth thy Aarons rodde and his arrowes will be swallowed vp While thy Grace shines on me I feare no Magiâ—ke spels no Serpents teeth no Witches curse Let them draw my picture by Pygmalions skill in the purest Virgin waxe reuenge their wrath with sharpe pointed needles my heart shall neuer quaile let them burne the same for an Hereticke as those of Tholouza burnt their Kings I wil not feare what man or Diuell can do to me not although they disgorge vpon mee their bane of Basiliskes nor though they discharge their Iambicke volumes or rather vollees of their Basiliscoes for the God of heauen is he that reigneth ouer all things that ruleth all things in all places at all times He euen he it is that is All in al the Glorious God that maketh the thunder the onely worker of powerfull miracles to whom all Principalities all Dominions all powers and all creatures as well incorporall as corporeall inuisible as visible must kneele for mercy with honour dread and reuerence LINEAMENT II. 1 How the Spirit of Detraction attributes the glorious workes of God vnto the Diuâ—ll 2 That mens guiltie consciences driue them to extoll the Diuell and his supposed power IF men be guiltie for blaspheming the name of God If they be precisely forbidden to haue any dealings with false reports If they must account for euery idle word all which I haue proued hithereunto in what a grieuous case are those wretches which commit not onely all these vanities together but likewise diminish derogate and detract in peremptory proud and presumptuous manner from their great Creator his glorious appurtenances his types of maiesty and his titles of heauenly honour In what a forlorne estate are they which liue in the darksome dungeon of spirituall Aegypt and in the whorish brothelry of spirituall Sodome How vnhappy are they which leaue so superstitiously vnto the leauen of our Pharisaicall Papists walking a whore-hunting after strange Gods both in bodie and soule with both these the most part of the world obserue the Spirit of Detraction with the principall members of the body with their tongues they detract with their eares they lustfully listen with their hearts they consent sucking like spungeous or hydropicke bodies all corruptions whatsoeuer with the principall faculties of the soule with their reasons willes memories they hatch foster and reiterate such blasphemous paradoxes No crosse nor losse can chance but the Diuell sent it No signe nor sigh can happen but the Diuell sent it The Diuell say they is the onely Emperour of hell king of the Planets Starres and Meteors and also absolute Prince of this earthly world These are the ordinary speeches diuulged at our Ordinaries No Tauerne bur is full of this hellish stuffe No conference but the Diuell by stealth gets in his cursed name What eares could not glow at these runnagate reports What heart would not burne at these vncharitable conceits What scholer of worth would not set out his talent to aduantage his learning in print in hearing the Archangels honour extenuated and the Dragons horne exalted Truly for my part though inferiour to many Phinehees in zeale and deuotion I cannot silently suffer these ignominious iniuries against the