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Early English books online. (EEBO-TCP ; phase 1, no. A03207) Transcribed from: (Early English Books Online ; image set 23208) Images scanned from microfilm: (Early English books, 1475-1640 ; 839:12) The hierarchie of the blessed angells Their names, orders and offices the fall of Lucifer with his angells written by Tho: Heywood Heywood, Thomas, d. 1641. Cecil, Thomas, fl. 1630, engraver. [12], 622, [10] p. : ill. (metal cuts) Printed by Adam Islip, London : 1635. In verse. The title page is engraved and signed: T Cecill sculp:. With a preliminary imprimatur leaf. With four final contents leaves; the last leaf is blank. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. eng Angels -- Poetry -- Early works to 1800. Demonology -- Poetry -- Early works to 1800. Witchcraft -- Poetry -- Early works to 1800. Magic -- Poetry -- Early works to 1800. eebo The hierarchie of the blessed angells. Their names, orders and offices the fall of Lucifer with his angells written by Tho: Heywood Heywood, Thomas, 1635 642 279585 623 0 0 0 0 1 33.01 C The rate of 33.01 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2002-06 Assigned for keying and markup 2002-08 Keyed and coded from ProQuest page images 2002-10 Sampled and proofread 2002-10 Text and markup reviewed and edited 2002-12 Batch review (QC) and XML conversion
Novemb. 7. 1634.

PErlegi hunc Librum cui titulus , A Diuine Poëm , intituled , The Hierarchie of Angels . Qui quidem Liber continet folia 287 , aut circitèr . In quibus nihil reperio quò minus cum publica utilitate imprimi possit : ita tamen vt si non intra annum proximè sequentem typis mandetur haec Licentia sit omninò irrita .

GVILIELMVS HAYWOOD , Capell . domest. Archiep. Cantuar.

THE HIERARCHIE of the blessed ANGELLS . Their Names , orders and Offices

The fall of Lucifer with his Angells

Written by Tho: Heywood

Vita scelesta vale , coelica vita vent .

LONDON Printed by Adam Islip 1635

TO THE MOST EXCELLENT AND INCOMPARABLE LADY , AS FAMOVS FOR HER ILLVSTRIOVS VERTVES , AS FORTVNAT IN HER REGALL ISSVE ; HENRETTA MARIA , Queene : THE ROYALL CONSORT AND SPOVSE OF THE PVISSANT AND INVINCIBLE MONARCH , OVR DREAD SOVERAIGNE , King CHARLES : Her Highnesse most lowly and loyall Subiect THOMAS HEYWOOD , In all humilitie consecrateth these his well-wishing , though vnworthy Labours .

To the Reader . Generous Reader ,

I Shall not need to apollogise before-hand , either for the height of the subiect , or the manner of handling this Worke ; when the Argument of euery Tractat can speake for the one ; and a direct proceeding in the course proposed , for the other . Remembring the French Prouerbe , Qui edefie en publick place , Faict maison trop haut on trop basse . Who builds i th' way where all passe by , Shall make his house too low or hye .

I haue exposed my selfe a subiect to all censures , and entreat the Reader not to vndertake me with any sinister prejudice . For my hope is , if he shall fairely trace me in that modest and carefull course which I haue trauelled , he may say in the conclusion , Facilius currentibus , quam repentibus lapsus . For I professe my selfe to be so free from all arrogance and ostent , that , Vt caveam timenda , tuta pertimesco . My Iuvenilia I must confesse were sutable to my age then , for being a childe , I spake as a childe ; but Maruritie hath since better instructed me : remembring that excellent Sentence of Sophocles , Si Iuvenis luxuriat , peccat ; si senex , insanit . Nor forgetting that of Seneca the Philosopher , Ante senectutem curandum , benè vivere ; in senectute , benè mori .

I haue proposed vnto you Good Angels and Bad ; the excellencie of the one , still continuing in their created Puritie ; the refractorie rebellion of the other , damning themselues to all eternity . In the reading of which , I entreat you to take into your consideration that wholesome obseruation of Saint Chrisostome , Natura rerum sic est , vt quoties bonus malo conjungitur , non ex bono malus melioretur , sed ex malo bonus contaminetur , sic vnum pomum malum facilè centum bonos corrumpti ; at centum mala nunquam vnum corruptum efficiunt bonum .

Further , to expect any new conceits from old heads , is as if a man should looke for greene fruit from withered branches . But as Time the producter of all things , though he be aged himselfe , is euery houre begetting somthing new ; sowe , on whose heads he hath cast such a snow , as no radicall or naturall heate can melt , in imitation of him , ( who as sure as he knowes vs borne , will as certainly prouide vs buriall ) will neuer suffer our braines to leaue working , till our pulses cease beating . But howsoeuer the manner of our working be , so the matter which is wrought vpon be worthy , the value of the subiect dignifieth the invaliditie of the Vndertaker . And thus I take my leaue of thee with this gentle admonition , Heu heu , dij mortalibus nectunt malum , Quando bonum videt quispiam & non vtitur .

Thin● , THO. HEYWOOD .
The Argument of the first Booke . VRIEL . A Iove Principium the Creator , Of all that liue sole Animator . Atheisme and Saducisme disputed , Their Tenents argued and refuted . A Deitie approv'd by all Gods Creatures in generall . Into the world how false gods came , And first begun t' vsurpe that name . A Quaere made the world throughout , To finde this GOD , of whom some doubt .
The Argument of the second Booke . IOPHIEL . A GOD bee'ng found , deny'd by none , It followes there can be but One : By the Philosophers confest , And such as were of Poets best . Him , not the Oracle denies , Nor those the antient World held wise ; Sage , Sybill , Mage , Gymnosophist , All in this Vnitie persist . Next , That this Pow'r so far extended , Can by no Sence be comprehended ; Neither his Essence , most Diuine , Be sounded by weake Reasons line . And last , what names most properly Belong to this great Deity .
The Argument of the third Booke . ZAPHKIEL . OF th' Vniuerse the Regions three , And how their parts disposed bee : How gouerned , and in what order , In which no one exceeds it's border . That Moses Arke in all respects Vpon this worlds rare Frame reflects . Both how and when , by Pow'r Diuine , The Sun and Moone began to shine . The day of our blest Sauiors Passion Compar'd with that of the Creation . How ev'ry Star shines in it's Spheare , What place they in the Zodiacke beare . And of the twelue Signes a narration , Their influence , aspect , and station . To proue no former worlds haue bin , And this must perish we liue in . The vainnesse lastly doth appeare , Of Plato's Great and Vertent Yeare .
The Argument of the fourth Booke . ZADCHIEL . WHat Ternions and Classes bee In the Coelestiall Hierarchee . In what degrees they are instated , How 'mongst themselues concatinated . Angels and Doemons made apparant By Ethnicks and the Scriptures warrant . Of Visions , and strange Dreames , that proue Spirits each where at all times moue ; Against their infidelitie That will allow none such to bee . Discourse of Fauor , Loue , and Hate , Of Poetry , of Deaths estate . Th' Essence of Spirits ; how far they know ; Their pow'r in heav'n and earth below .
The Argument of the fifth Booke . HANIEL . THe consonance and simpathie Betwixt the Angels Hierarchie . The Planets and Coelestiall Spheares , And what similitude appeares 'Twixt one and other . Of the three Religions that most frequent bee , Iew , Christian , and Mahumetist : Vpon what grounds they most insist . Ridiculous Tenents stood vpon In Mahomets blinde Alcaron ; Where he discourseth the creation Of Heav'n and Angels . A relation , What strange notorius Heresies , By th' Priscillians and Manichees Were held . The truth made most apparant By Text , and holy Scriptures warrant .
The Argument of the sixt Booke . RAPHAEL . THe Heart of Man bee'ng so adverse To Goodnesse , and so apt to pierce Things most retruse ; a course exprest , On what it chiefely ought to rest . A scrutinie made , where and when The Spirits were created . Then , Of Lucifer , the chiefe and prime Of Angels , in the first of time : His Splendor , Pride , and how he fell In battell by Prince Michael . Their Fight , their Armes , the triumph great Made in the heav'ns for his defeat . The number that reuolted ; and How long they in their grace did stand . Some other doubts may plaine appeare , Which to this Argument cohere .
The Argument of the seuenth Booke . CAMAEL . OF Gods great Works a serious view , For which all praise to him is due . The sev'rall Classes that are held Amongst the Angels that rebel'd . Of Lucifer the principall , And his strange figure since his Fall . Of such as most in pow'r excell , And of their gouernment in hell ; Their Order , Offices , and Names , With what prioritie each claimes . The list of those that fell from blisse . The knowledge that in Daemons is , And how far stretcht . Next , of their wrath Tow'rds Mankinde , and what bounds it hath . Discov'ry of those ginnes and snares They lay t' entrap men vnawares . Of Compacts common in all Ages , And of the Astrologomages .
The Argument of the eighth Booke . MICHAEL . OF Sathans Wiles and Feats prestigious , Appearing wondrous and prodigious ; Confirm'd by histories far sought . Of Nouels by bad Daemons wrought : And first of such is made expression , That still with Mankinde seeke congression , ( To whose fall they themselues apply ) Call'd Succubae and Incubi . To finde those further we desire , Of Water , Earth , the Aire , and Fire ; And what their workings be , to know , As well aboue , as here below . How Authors 'mongst themselues agree , What Genij and Spectars bee , Faunes , Sylvans , and Alastores , Satyrs , and others like to these . With stories mixt , that grace may win From such as are not verst therein .
The Argument of the ninth Booke . GABRIEL . OF Spirits call'd Lucifugi ( From flying light ) I next apply My neere-tyr'd Pen : of which be store In Mines where workmen dig for oare . Of Robin Good-fellow , and of Fairies , With many other strange vagaries Done by Hob-goblins . I next write Of a Noone-Diuell , and a Buttry-Sp'rite . Of graue Philosophers who treat Of the Soules essence and her seat . The strange and horrid deaths related Of learn'd Magitions , animated By Sathan , the knowne Trutht ' abjure , And study Arts blacke and impure . Of Curious Science last , the vanitie , Grounded on nothing but incertaintie : And that no Knowledge can abide the Test Like that in sacred Scripture is exprest .

The Seraphim :

Ex sumptib : Tho: Mainwaringe Armig :

THE ARGVMENT OF the first Booke . A Ioue Principium , the Creator , Of all that liue , sole Animator . Atheisme and Sadducisme disputed ; Their Tenents argued , and refuted . A Deitie approv'd by all Gods Creatures in generall . Into the world how false gods came , And first began t' vsurpe that Name . A Quaere made the world throughout , To finde this God , of whom some doubt .
2 Argument . The blessed Seraph doth imply The loue we owe to the most High .
INspire my Purpose , fauour mine Intent , ( O thou All-knowing and Omnipotent ) And giue me leaue , that from the first of daies , I ( Dust and Ashes ) may resound thy praise : Able me in thy quarrell to oppose , And lend me Armor-proofe t' encounter those Who striue t' eclipse thy glory all they can ; The Atheist , Sadduce , and Mahumetan . That there 's a God , who doubts ? who dares dispute ? Be'ng in it selfe a maxime absolute : Which fundamentall Truth , as it is seen In all things , Light or Darke , Wither'd or Green ; In Length , Bredth , Height , Depth ; what is done or said , Or hath existence in this Fabricke , made By the word Fiat : so amongst the rest , In mans owne Conscience it is deep'st exprest . God in the Conscience . In the Stars . Who 's he looks vp , and sees a glorious Star ( Be 't fixt or wandering ) to appeare from far In bright refulgence ; can so stupid be , Not to acknowledge this great Deity ? The Sun . Who shall the Sun 's vnwearied progresse view , As at the first creation , fresh and new , In lustre , warmth , and power , still giuing chere To Plants , to Beasts , to Mankinde euery where ? The Moon . Wh'obserues the Moon a lower course to range , Inconstant , and yet constant in her Change ; ( Ty'd to her monthly vicissitude ) And doth not thinke she also doth include The Earth . A soueraigne power ? Looke downe , the earth suruey , The Floures , Herbs , Shrubs , and Trees , and see how they The Beasts . Yearely product : The store of Herds and Flocks Grasing on pastures , medowes , hills and rocks ; Some wilde beasts ; others to mans vse made tame ; And then consider whence these creatures came . Riuers . Ponder the Wels , Ponds , Riuers , Brooks & Fountains , The lofty Hils , and super eminent Mountains , The humble Valley , with the spatious Plaine , Fields . The faire cloath'd Medowes , and full fields of graine ; The Gardens , Desarts , Forrests , Shelues , and Sands , Fertilitie and Barrennesse of Lands , Seas . Th' vnbounded Sea , and vastitie of Shore ; " All these expresse a Godhead to adore . Be not in thy stupiditie deluded : Thinke but how all these , in one bulke included , The globe of the Earth . And rounded in a ball , plac'd in the meane Or middle , hauing nought whereon to leane ; So huge and pond'rous ! and yet with facilitie , Remain immov'd , in their first knowne stabilitie ! " How can such weight , that on no Base doth stand , " Be sway'd by lesse than an Almighty hand ? Obserue the Sea when it doth rage and rore , As menacing to swallow vp the Shore ; For all the Ebbs and Tydes , and Deeps profound , Yet can it not encroch beyond his bound . " What brain conceiues this , but the Power respects , " Which these things made , moues , gouerns , and directs ? Man . Do but , ô man , into thy selfe descend , And thine owne building fully apprehend ; Comprise in one thy Body and thy Mind , Homo microcosmus . And thou thy selfe a little World shalt find : Thou hast a nimble body , to all motion Pliant and apt : thou hast at thy deuotion A soule too , in the which no motion 's seene , But from all eyes hid , as behind a skreene . Th' effects we may behold ; from whose command The gestures come : yet see we not the hand By which Th' are mov'd , nor the chiefe Master , He Who is prime Guide in our agilitie . Is not so great , of these things , th' admiration ; So excellent a Worke , of power to fashion Atheists anew , and bring them to the way ? Let 's heare but what their owne Philosophers say . One thus affirmes : Hermes Tresm●gist . There 's no capacious place In Mans Intelligence , able to embrace Th' incomprehensible Godhead : " and yet trace " His steps we may , his potencie still seeing " In euery thing that hath on earth a being . Saith Auicen : Cicer. de Nat. Deor. lib. 2. He reason wants , and sence , That to a sole God doth not reuerence . A third : Who so to heav'n directs his eies , And but beholds the splendor of the skies , ( Almost incredible ) and doth not find , There must of force be an Intelligent mind , To guide and gouerne all things ? Arist. Metaph. A fourth thus : ( and the most learned of them , doth discusse ; Seeming amongst the Heathen most to know ) There is a God , from whom all good things flow . To sing to the great God let 's neuer cease , The Poets concerning God . Who gouerns Cities , People , and gown'd Peace : He the dull Earth doth quicken ; Tit. Calphur. Eglog . 4. Hor. lib. 3. Od. 4. or make tame The Tempests , and the windy Seas reclaime : He hath the gouernment of States , can quell Both gods and men ; his pow'r is seene in Hell ; Whose magnitude all visible things display , He gouerns them with an impartial sway . Where e're thou mov'st , Lucan , lib 3. de Bel. Ciuil . Metamor . lib. 8 where so thou turnst thine eie , Ev'n there is God , there Ioue thou may'st espie : His immense pow'r doth beyond limit run , It hath no bound , for what he wills is done . What so thou seest throughout the world by day , Petron. Arbit . in Fragm . Euen that doth him and only him obey . If he please , from the dull or fertile Earth , Or Floures or Weeds spring , Fruitfulnesse or Dearth : If he please , into Rocks hee 'l water poure , Which ( like the thirsty Earth ) they shall deuoure . Or from the dry stones he can water spout : The wildernesse of Seas the world throughout Submits to him . At his Imperious will The rough and blustring Winds are calme and still . The Flouds obey him : Dragons he can slaue , And make th' Hyrcanian Tygres cease to raue . Stat. Sylv. ti . 5. He is in the most soueraigne place instated ; He sees and knowes all things he hath created . Nor wonder if he know our births and ends , Who measures Arctos , how far it extends ; And what the Winters Boreas limits are . What to this Deity may we compare ? Who doth dispose as well the Spade as Crowne , Teaching the counsels both of Sword and Gowne : Meaning the Angels . For with inuisible Ministers he traces The world , and spies therein all hidden places . Arist. ad Antip. Of Alexander , Aristotle thus writes : It is not numb'red 'mongst his chiefe delights , That he o're many Kings hath domination ; But , That he holds the gods in adoration . Who iustly on their proud contemners lower ; But vnto such as praise them , they giue power . AEneas . The Times of old , AEneas did admire , Because he brought his gods through sword and fire , When Troy was sackt and burnt : for that one pietie , They held him after death worthy a Dietie . Numa Pompil . Pompilius for his reuerence to them done , An honor from his people likewise wone : He raign'd in peace , and ( as some writers say ) Had conference with the Nymph Egeria . For him , who knew the gods how to intreat , And truly serue , no honor was too great . Virg. AEnead . But the gods Hater , impious and prophane Mezentius , was in battell rudely slaine . And Capaneus , after that he had Assaulted Thebes wall ( which the gods forbad ) Euen in the midst of all his glory fell , And by a bolt from Heauen was strooke to Hell . Epirus . The great Epirus , Arcades King , we find , For spoiling Neptunes Temple was strook blind . Brennus . And the Duke Brennus , after many an act Of strange remarke ( as proud Rome hauing sackt , And conquering Delphos ) yet because he dar'd To rob that Church Apollo would haue spar'd ; Sacriledge punished . The god strooke him with madnesse ; who straight drew His warlike sword , with which himselfe he slew . The Temple of Tolossa ( in their pride ) Great Scipio's souldiers spoil'd , and after dy'de All miserably . And Alexander's , when They Ceres Church would haue surpriz'd , euen then Fell lightning from the skies , which soon destroy'd All in that sacrilegious Act imployd . Religion from the first of Time hath bin , Religion from the beginning Howeuer blended with idolatrous sin : Temples , Synagogues , Altars , and Oblations , Lustrations , Sacrifices , Expiations ; Howe're their zeale with many errors mixt , " None but vpon some god his mind hath fixt . The Lybians , The multiplicitie of gods among the Gentiles . Cretans , and Idaeans , they Had Ioue in adoration : None bare sway Amongst the Argiues in Miceane , but she That shares with Ioue imperiall soueraignty Iuno . The Thebans honor'd Hercules : They of Boetia the three Charites : Th' AEgyptians , Isis , figured like a Cow : The Thebans and the Arabes all bow To Bacchus * * As twice borne . Bimater , the god of Wine . Iönia , Rhodes , and Delphos held diuine , Apollo solely : Cyprus and Paphos boast , Their Venus , as amongst them honor'd most . Th' Athenians and AEtolians celebrate Minerua : Vnto Vulcan dedicate The Imbrians and the Lemnians , all their vowes . Fertile Sicilia no goddesse knowes , Saue Proserpine : Th' Elaeans , Pluto make Their Soueraigne : And the Boëtians take The Muses for their Guardiens . All that dwell Neere to the Hellespont , thinke none t' excell , Saue Priapus . Priap . god of Gardens , and one of the Semones , i. semi-homines : That were halfe gods , half men In Rhodes , Saturn hath praise : Osyris , aboue all , th' AEgyptians raise . The Latians and the warlike Thraciaus run To Mars his Shrine : the Scythians to the Sun . All the inhabitants of Delphos Isle Pray , That Latona on their coasts will smile . 'Mongst the Lacones , Neptune sacred is : And through all Asia , powerfull Nemesis . The Attici haue in high estimation Fortune . Th' Eleusians haue in adoration , Ceres : The Phrygians , Cybel : Cupid , Those That dwell at Colchos . Th' Arcades haue chose Aristaeus : Diana , those of Ephesus . The Epidaurians , AEsculapius . &c. So many gods and goddesses did comber The Nations of the earth , as that their number In iust account , ( if Hesiod speake true ) Vnto no lesse than thirty thousand grew . Against vaine Auguries . As touching Auguries , and their abuse , ( In the precedent Times in frequent vse ) To proue that study to be meerly vain , Iliad 12. Homer hath made great Hector thus complain : Aligeris auibus tu me parere iubes — The winged Birds thou bid'st me to obey ; But how they take their course , or to which way , I nor regard , nor care : whether their flight Be made vpon the left hand or the right . Most requisit it is that I be swaide By the great thundring Ioues high will , and wade No farther . He hath empire ouer all , And whom he list , supporteth , or makes thrall . That 's the best Bird to me , and flies most true , Bids , For my Countrey fight ; my Foes subdue . E're further I proceed , 't were not amisse , If I resolue you what an Idol is , Dioph. Laced . in Antiq. And where they had beginning . I haue read The history of Syrophanes . Of one Syrophanes , in AEgypt bred ; Who as he nobly could himselfe deriue , So was he rich , and by all means did striue , Like an indulgent Father with great care , Fulg. Mythol . To make his sonne of all his Fortunes heire . And when he had accumulated more Than all his Neighbours : in his height of store , And fulnesse of aboundance , ( as his pride Was to leaue one t' inherit ) his Son dy'de ; And with him , all his comfort , because then ( He gone ) he thought himselfe the poor'st of men . In this great sorrow , ( which as oft we see , Doth seeke for solace from necessitie ) He caus'd his statue to be carv'd in stone , S'exactly made vnto the life , that none But would haue took it for the childe ; agreeing So neere to him it was , when he had being . But the sad Father , thinking to restraine That flux of teares which hourely pour'd amaine Downe his moist cheeks , the course he tooke to cease it , Presented him fresh matter to increase it : Ignorant , That to helpe the woe begon , There is no cure like to Obliuion . Sola medicina miseriarum obliuio . So far it was his moist eyes to keepe dry , As that of teares it gaue him new supply . And this we may from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borrow , Idolum ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i species doloris . The word to vs implying , Cause of sorrow . Whilest there this new made Image had abode , The Seruants made of it their houshold god . Some would bring fresh floures and before it strow : Others , ( left they in duty might seem slow ) Crowne it with wreathes and garlands : others burne Incense , to soothe their Lord , who still did mourne : And such as had offended him , would fly Vnto that place , as to a Sanctuary ; And ( after pardon ) seuerall gifts present , As if that had been the sole Instrument Of their deliuery . By which 't may appeare , 'T was not Loues effect , but th' effect of Feare , To which Petronius seemes t'allude , when he , Petr. arbitr . Obliquely taxing all Idolatry , saith , That throughout the world in euery Nation , Feare first made gods , with Diuine adoration . Primus in orbe deos secit timor Quid site Tonsor cum stricta n●nacula , &c. Martal lib. 11. Epigram . Saith Martial : If thy Barber then should dare , When thou before him sit'st with thy throat bare , And he his Rasor in his hand ; to say , Giue me this thing or that : Wilt thou say nay Or grant it him ? Take 't into thy beleefe , He 's at that time a Ruffin and a Theefe , And not thy Barber . Neither can 't appeare Bounty , that 's granted through imperious Feare . Of the word Superstition , the first ground Superstitio , quasi superstitem facere . Was , To preserue to th' future , whole and sound , The memorie of Fathers , Sons , and Friends , Before deceast : and to these seeming ends Were Images deuis'd . Which some would bring ( As their first author ) from th' Assyrian King Ninus ; whose father Belus being dead ; Which was the Image Bel , which in Daniels time was honored in the prouince Dura That after death he might be honored , Set vp his statue , which ( as most agree ) Was in his new built city Niniuee : Whither all malefactors make repaire , And such offenders whose liues forfeit are By the Lawes doom : but kneeling to that Shrine , Were sanctuar'd , as by a thing diuine . Hence came it , that ( as gods ) they now abhor'd The Sun and Moone , which they before ador'd . With Stars and Planets they are now at strife : And since by it they had recouered life , ( Late forfeit ) hold it as a sov'raigne Deitie ; And therefore as it were in gratefull pietie , The originall of Idolatry . They offred sacrifice , burnt Incense , gaue Oblations , as to that had power to saue . This , which in Theeues and Murd'rers first began , In time so generall grew , that not a man , But was of that beleefe ; and so withdrew That diuine worship which was solely due To the Creator , ( and to him alone ) And gaue 't to Idols made of wood and stone . And yet the Poet Sophocles , euen then When the true God was scarsly knowne to men , In honour of the supreme Deitie , Vnus reuera vnus est Deus qui fabricauit , &c. Much taunted the vain Greeks Idolatrie . One God there is ( saith he ) and only one , Who made the Earth his Footstoole , Heav'n his Throne : The swelling Seas , and the impetuous Winds ; The first he calmeth , and the last he binds In prison at his pleasure : and yet wee , Subiects vnto this fraile mortalitie , Of diffident hearts determin , and deuise To the Soules dammage , many fantasies . The Images of gods we may behold , Carv'd both in stone and wood ; some left in gold ; Others in Iv'ry wrought : and we ( vnwise ) By offring to them solemne Sacrifice , Thinke we do God good seruice . But the Deity , Aug. lib. 8. de Ciuit. Dei . ( Sole and supreme ) holds it as meere impiety . Saint Austin neuer could himselfe persuade , That such who mongst the antient Gentiles made Their Idoll gods , beleev'd in them : for he Saith confidently ; Though in Rome there be Ceres and Bacchus , with a many more , Whom they in low obeisance fall before ; They do it not as vnto absolute things , That haue in them the innate seeds and springs Of being and subsistence : but much rather , As to the seruants of th' Almighty Father . Yet these did worship something ( 't doth appeare ) The Athiest . As a Supreme , whom they did loue or feare . This Age breeds men so bruitsh naturall , As to beleeue there is no God at all . Such is the Atheist , with whom can be had No competition ; one obtuse or mad , Who cannot scape Heav'ns most implacable rod . The Psalmists Foole , who saith , There is no God ; Dixit Insipiens in corde suo non est Deus . Would such but spend a little vacant time , To looke from what 's below , to things sublime ; From terrene to coelestiall , and confer The Vniuersall , with what 's singuler ; They shall find nothing , so immense and hye , Beyond their stubborn dull capacity , But figures vnto them his magnitude . Again , nothing so slight , ( as to exclude It name amongst his creatures ) nought so small , But proues to them his power majesticall . Tell me , ( ô thou of Mankind most accurst ) Arguments against Atheisme . Whether to be , or not to be , was first ? Whether to vnderstand , or not to know ? To reason , or not reason ? ( well bee 't so , I make that proposition : ) all agree , That our Not being , was before To be . For we that are now , were not in Times past : Our parents too , ev'n when our moulds were cast , Had their progenitors : their fathers , theirs : So to the first . By which it plaine appeares , And by this demonstration 't is most cleare , That all of vs were not , before we were . For in the Plants we see their set and ruin . In Creatures , first their growth , then death pursuing . In Men as well as Beasts , ( since Adam's sinning ) The end is certaine signe of the beginning . Finis certi●fim . principij sig●um . As granted then , we boldly may proclaime it , There was a Time , ( if we a Time may name it ) When there was neither Time , nor World , nor Creature , Before this Fabrick had such goodly feature . But seeing these before our eyes haue being , It is a consequence with Truth agreeing ; Of which we only can make this construction , " From some Diuine power all things had production . Ex nihilo , nihil And since of Nothing , nothing can befall : And betwixt that which is ( bee 't ne're so small ) And what is not , there is an infinite space , Needs must some Infinite supply the place . " It followes then ; The prime Cause and Effector " Must be some potent Maker and Protector , " A preualent , great , and eternall God , " Who before all beginning had aboad . The Elements a-against Atheisme . Come to the Elements : A war we see Twixt Heate and Cold , Drought and Humiditie : Now where 's Antipathy , must be Annoy , One laboring still the other to destroy : And yet in one composure where these meet , There 's Sympathie , Attone , and cons'nance sweet . The Water doth not fight against the Fire , Nor doth the Aire against the Earth conspire . All these ( though opposites ) in vs haue peace , Vniting in one growth and daily increase . " To make inueterate Opposites agree , " Needs must there be a God of Vnitie . What is an Instrument exactly strung , Vnlesse being plaid vpon ? it yeelds no tongue Or pleasant sound that may delight the eares . So likewise of the musicke of the Spheres , Which some haue said , chym'd first by accident . O false opinion'd Foole : What 's the intent Of thy peruersenesse , or thine ignorance ? Casus & Fortunae , quid ? Shall I designe what Fortune is , or Chance ? Nothing they are saue a meere perturbation Of common Nature ; an exorbitation And bringing out of square ; these to controule , " Therefore , must needs be an intelligent Soule . For know you not , you Empty of all notion , That nothing in it selfe hath power of motion ? And that which by anothers force doth moue , " The cause of that effect must be aboue ? Motus principium quies . Th' originall of Mouing must be Rest , Which in our common Dialls is exprest . The Sun-beame p●ints the houre ; the shadow still From our shifts to another , ev'n vntill Thou tel'st vnto the last ; yet 't is confest , That all this while th' Artificer may rest . The Earth in sundry colours deckt we know , With all the Herbage and the Fruits below . The Seas and Flouds , Fish in aboundance store : Fowles numberlesse within the Aire do soare : And all these in their seuerall natures clad So fairely , that her selfe can nothing add . From whence haue these their motion ? Shall we say , From th' Elements ? " How comes it then that they " Should so agree , ( being 'mongst themselues at strife ) " To giue to others [ what they haue not ] Life ? Nihil dat qd' non habet . Haue they then from the Sun their generation ? Resolue me then , what Countrey or what Nation Can shew his issue ? Haue they power innate , As in themselues , themselues to procreate ? If any of them ? tell me , mongst them all , Of what extension are they , great or small ? In new discov'ries ; if after somewhile , An illustration against Atheisme . We touch vpon an vnfrequented Isle : If there we sheds or cottages espy , ( Though thatcht with Reed or Straw ) we by and by Say , Sure men here inhabit , 't doth appeare ; The props and rafters plac'd not themselues there ; Nor of their owne accord , the reed or straw , Themselues into that close integument draw . Nor could the sauage beasts themselues inure Vnto a worke so formal and secure . And you , ô Fooles , or rather Mad-men , when You view these glorious Works , which Beasts and Men So far from framing are , that their dull sence Can neuer apprehend their eminence ; And do not with bent knees , hearts strook with terror , And eyes bedew'd with teares , lament their error , Submissiuely acknowledge their impiety And blasphemies 'gainst that inuisible Diety . If but to what you see , you would be loth A familiar demonstration from Plants . To giue faith to ? In Plants , a daily growth You all confesse : but of you I would know , When any of your eyes perceiv'd them grow ? In Animals we may obserue increase , From Animals . And euery member waxing without cease : But when did euer your acutest eye Distinguish this augmenting qualitie ? Force vegetiue and sensatiue , in Man There is : with Intellect ( by which he can Discerne himselfe and others ) to this houre , Tell me , Who euer hath beheld that Power ? We with our outward sences cannot measure The depth of Truth , nor rifle her rich treasure : " Let that Truths spirit then be our Director , " To bow vnto the worlds great Architector . Or will you better with your selues aduise , And beleeue those the antient Times held wise ; And not the least 'mongst these , Th' AEgyptian Mages , The Indian Brachmans , and the Grecian Sages ; " Ev'n these approv'd a God , before Time liuing , " Maker , Preseruer , and all good things giuing . The poets and Philosophers , of God . The Poets and Philosophers , no lesse , In all their works ingeniously professe ; Theoginis , Homer , Hesiod , Orpheus , All Vpon this great Power inuocate and call To their Assistants . In the selfe same line , Rank't Plato , and Pythagoras ( both Diuine Held for their reuerence done it . ) Let these passe : To speake of your great man , Diagoras , The Prince of Fooles , of Atheisme the chiefe Master : ( As was , of Magicke , the learn'd Zoroaster ) Peruse his Booke , you in the Front shall reade These very words : From a sole soueraigne Head , All things receiue their Being and Dispose . What more could he confesse ? Which the most knowes . Diagoras . He , on whose shrinking columes you erect The whole frame of your irreligious sect ; Holding the statue of Alcides ( then Numb'red amongst the deified men ) It being of wood : To take away the glory From Idols ; in a frequent auditorie Of his owne Scholers , cast it in the fire : Thus speaking ; Now god Hercules expire In this thy thirteenth Labour ; 't is one more Than by thy stepdame was enioyn'd before . To her ( being , man ) thou all thy seruice gaue ; Thou now being god , I make thee thus my slaue . The death of Lucian , syrnamed Atheos . The Atheist Lucian held Gods Sonne in scorne ; And walking late , by dogs was piece-meale torne . Yet for the loue I to his learning owe , This funerall Farewell I on him bestow . Vnhappy Lucian , what sad passionate Verse Shall I bestow vpon the marble stone That couers thee ? How shall I deck thy Herse ? With Bayes or Cypresse ? I do not bemone Thy death ; but that thou dy'dst thus . Had thy Creed As firme been , as thy wit fluent and high , All that haue read thy Works would haue agreed , To haue transfer'd thy Soule aboue the sky , And Sainted thee . But ô , 't is to be doubted , The God thou didst despise , will thee expell From his blest place ; & since thou Heav'n hast flouted , Confine thy Soule into thine owne made Hell . But if thou euer knew'st so great a Dietie , A Sauiour who created Heauen and thee ; And against him durst barke thy rude impietie , He iudge thy cause , for it concernes not me . But for thy Body , 't is most iust ( say I ) If all that so dare barke , by Dogs should dy . Thus saith the Atheist : Lo , our time is short , A Paraphrase vpon the second Chap. of the Wisedome of Salomon : Iob. 7.14 . Therefore our few dayes let vs spend in sport . From Death ( which threatneth vs ) no Power can saue , And there is no returning from the graue . Borne are we by meere chance , a small time seen , And we shall be as we had neuer been . Our breath is short : our words a sparke of fire , Rais'd from the heart , which quickly doth expire ; And then our bodies must to dust repaire , Whilest life and spirit vanish into aire . We shall be like the moving Cloud that 's past , And we must come to nothing at the last : Like Dew exhal'd , our names to ruine runne , And none shall call to mind what we haue done . Our Time is as a shadow , which doth fade ; And after death ( which no man can euade ) Chr. 1.19.15 . Isay 22.13 . & 56.12 . The graue is seal'd so fast , that we in vaine Shall hope , thence , euer to returne againe . Come then ; the present pleasures let vs tast , And vse the Creatures as in time forepast : Now , let vs glut our selues with costly wine , And let sweet ointments in our faces shine . Let not the floure of life passe stealing by , But crowne our selues with Roses e're they dy : Our wantonnesse be counted as a treasure , And in each place leaue tokens of our pleasure : For that 's our portion ; we desire no more . Let vs next study to oppresse the Poore , ( If they be righteous ) nor the Widow spare : Deride the Ag'd , and mocke his reuerend haire . Our strength , make Law , to do what is iniust ; For in things feeble't is in vaine to trust : Therefore the good man let 's defraud ; for he ( We know ) can neuer for our profit be , Our actions in his eies gets no applause : He checks vs for offending 'gainst the Lawes , Blames vs , and saith , We Discipline oppose . Further he makes his boasts , That God he knowes ; And calls himselfe his Sonne . Hee 's one that 's made Iob 7.7 . To contradict our thoughts : quite retrograde Ephes. 5.13 . From all our courses ; and withall so crosse , Isay 53.3 . We cannot looke vpon him without losse . He reckons vs as Bastards , and withdrawes Himselfe from vs : nor will he like our Lawes , But counts of them as filthinesse . The ends Of the iust men he mightily commends ; And boasts , God is his father . Let 's then see , If any truth in these his words can be ; And what end he shall haue . For if th' Vpright Psal. 22.8 , 9. Be Sonnes of God , hee 'l aid them by his might . Mat. 27.43 . With harsh rebukes and torments , let vs then Ier. 11.19 . Sift and examine this strange kinde of Men ; To know what meeknesse we in them can spy , And by this means their vtmost patience try . Put them to shamefull death , bee 't any way ; For they shall be preserv'd , as themselues say . Thus do they go astray , as ev'ly minded , For they in their owne wickednesse are blinded . For , nothing they Gods mysteries regard , Nor of a good man , hope for the reward : Neither discerne , That honour doth belong Vnto the faultlesse Soules that thinke no wrong . Gen. 1.27 . For God created Man pure and vnblam'd , Gen. 3.1.2 . Yea , after his owne Image was he fram'd . But by the Diuels enuy , Death came in : Who holds with him , shall proue the Scourge of sin . Cap. 5. vers. 1. But in great boldnesse shall the Righteous stand , Against the face of such as did command Them to the torture ; and by might and sway , The fruits of all their labors tooke away . When they shall see him in his strength appeare , They shall be vexed with an horrid feare ; ( When they with an amased countenance Behold their wonderfull deliuerance ) And change their mindes , and sigh with griefe , and say , Behold these men we labour'd to betray ! On whom , with all contempt we did incroch , And held them a meere by-word of reproch : We thought , their liues to madnesse did extend , Cap. 3.2 : And , there codld be no honour in their end : How come they now amongst Gods Children told ; And in the list of Saints to be inrol'd ? Therefore , from Truth 's way we haue deuious bin , Nor trod the path the Righteous haue walkt in : From the true Light we haue our selues confin'd ; Nor hath the Sun of Knowledge on vs shin'd . The way of Wickednesse ( which leadeth on To ruine and destruction ) we haue gon : By treading dangerous paths , our selues w' haue tyr'd ; But the Lords way we neuer yet desir'd . What profit hath our Pride , or Riches , brought ? Or what our Pompe ? since these are come to nought . All these vaine things , like shadowes are past by ; Chr. 29.15 . Or like a Post , that seems with speed to fly : Cap. 2.5 . Or as a Bird ( the earth and heav'n betweene ) Prov. 30.19 . Who makes her way , and yet the path not seene : The beating of her wings yeelds a soft sound ; But of her course there 's no apparance found . As when an Arrow at a marke is shot , Finds out a way , but we perceiue it not ; For suddenly the parted aire vnites , And the fore-passage is debat'd our ●ights . So we , no sooner borne and take our breath , But instantly we hasten on to death . In our liues course we in no vertue ioy'd , And therefore now are in our sinnes destroy'd . Th' Vngodlie's hopes to what may we compare ? Iob. 8.9 . Psa. 14. & 143. Pro. 10.25 . & 11.7 . But like the dust , that 's scattered in the aire : Or as the thin some gathered on the waue , Iam. 1.10.12 . Which when the tempest comes no place can haue : Or as the smoke , dispersed by the wind , Which blowne abroad , no rest at all can find . Or else ; As his remembrance steales away , Who maketh speed , and tarieth but a day . But of the Iust , for euer is th' aboad ; For their reward is with the Lord their God : They are the charge and care of the most High , Who tenders them as th' Apple of his eye . And therefore they shall challenge as their owne , From the Lords hand , a Kingdome and a Crowne : With his right hand hee 'l couer them from harme , And mightily defend them with his arme . He shall his Ielousie for Armor take , And put in armes his Creatures for their sake , His and their Foes to be reueng'd vpon . He for a glorious breast-plate shall put on , His Righteousnesse : and for an Helmet beare True Iudgement , to astonish them with feare : For an invinc'd shield , Holinesse he hath : And for a sword , he sharpens his fierce Wrath. Nay , the whole World hee 'l muster , to surprise His Enemies , and fight against th' Vnwise . The thunderbolts , by th' hand of the most High , Darted , shall from the flashing lightnings fly ; Yea fly ev'n to the marke : as from the Bow Bent in the clouds : and in His anger go That hurleth stones , the thicke Haile shall be cast . Against them shall the Flouds and Ocean vast Be wondrous wroth , and mightily or'eflow : Besides , the fierce Winds shall vpon them blow , Yea , and stand vp against them with their God , And like a storme shall scatter them abroad . Thus Wickednesse th' earth to a Desart brings ; And Sinne shall ouerthrow the Thrones of Kings . What Atheism is , Doctor Doue in his Confutation of Atheisme , Cap. 1. You heare their doome . It were not much amisse , If we search further , what this Atheisme is . Obserue , That sundry sorts of men there be Who spurne against the sacred Deitie : As first , Those whom Idolaters we call , Pagans and Infidels in generall . Gal. 4. Euen then when yee knew not God you did seruice vnto them which by Nature are not Gods . These , though they be religious in their kinde , Are , in the manner of their worship , blinde ; And by the Diuel's instigation won To worship Creatures , as the Moon and Sun . Others there be , who the true God-head know , Content to worship him in outward show : Rom. 1. They worship the Sun & Moon . Yet thinke his Mercy will so far dispence , That of his Iustice they haue no true sence : Psal. 10. Who say , God hath forgotten ; hee hideth his face and will not see . His Pitty they acknowledge , not his Feare ; Because they hold him milde , but not austere . Some , like brute beasts , will not of sence discusse : Cor. 1.15 . With such Saint Paul did fight at Ephesus . Others are in their insolence so extreme , That they deride Gods name , scoffe , and blaspheme : As Holophernes , who to Achior said ; Iud. 6. Albeit thou such a vaine boast hast made , That Israels God his people can defend Such was Pharaoh , Exod. 5. and Rabshakey , Reg. 2.18 . Against my Lord , who doth in power transcend ; Where th' Earth no greater pow'r knowes , neere or far , Than him whom I serue , Nabuchadnezzar . Diuers will seeme religious , to comply With time and place : but aske their reason , Why They so conforme themselues ? They know no cause More than , To saue their purse , and keepe the Lawes . There be , to Noble houses make resort ; And sometimes Elbow Great men at the Court , Doctor Doue , in his booke against Atheism Who though they seeme to beare things faire and well , Yet would turne Moses into Machiuel ; And , but for their aduantage and promotion , Would neuer make least tender of deuotion . For their Diuinitie is that which we Call Policie : their Zeale , Hipocrisie : Their God , the Diuell : whose Imagination Conceits , That of the world was no Creation . These haue into Gods Works no true inspection , Dreame of no Iudgement , Hell , or Resurrection : Reckon vp Genealogies who were Long before Adam ; and without all feare , ( As those doom'd to the bottomlesse Abisme ) Hold , There was no Noës Arke , no Cataclisme . Besides ; How busie hath the Diuell bin , Ev'n from the first , t' encrease this stupid Sin ? Not ceasing in his malice to proceed , How to supplant the Tenents of our Creed . Beginning with the first , ( two hundred yeares 1 Article ; I beleeue in God the Father . After our Sauiours Passion ) he appeares In a full ( seeming ) strength ; and would maintaine , By sundry obstinate Sectists , ( but in vaine ) There was not one Almighty to begin The great stupendious Worke ; but that therein Many had hand . Such were the Maniches , Marcionists , Gnostyes , and the like to these . The second Article he aim'd at then ; Against God the Sonne , the second person . And to that purpose pickt out sundry Men , Proud Hereticks , and of his owne affinitie ; Who did oppose the blessed Sonne 's Diuinitie . But knowing his great malice to his mind Did not preuaile ; he then began to find God the holy Ghost , the third person . A cauill 'gainst the Third : and pickt out those Who stiffely did the Holy-Ghost oppose . Him from the holy Tria's they would leaue ; Mary the blessed Virgin . Nor yeeld , The Blest-Maid did by him conceiue . But herein failing ; with a visage sterne , That roaring Lion , Those which did concerne The Churches Faith , aim'd at : still raising such , As building on their owne conceit too much , The other Maximes of our knowne Beleefe Mainly withstood . Nay after , ( to his griefe ) Finding , that in no one he could be said To haue preuail'd ; he after 'gins t' inuade All , and at once : to that great God retyring , Who cast him downe from Heav'n for his aspiring . And to cut off Mans hoped for felicitie ; Where he before persuades a multiplicitie of gods to be ador'd : He now from Many , Blinds the dull Atheist , not to confesse Any : Striuing ( if possible it were ) to make Him , a worse Monster than himselfe ; To take No notice of his God , nor vnderstand , That both his life and breath are in his hand : Insensible , That he who from his Treasure Leant them at first , can take them backe at pleasure : That Hee created Sorrow , who made Ioy : ( Who reare's , can ruine ; and who builds , destroy . ) Nature will teach men , That there is Heauen and Hell . Which they might gather from bare Natures light ; Obseruing , That t' each day belong's a night : That as in th' one there is a gladsome cheare ; So , to the other doth belong a feare : One figuring the Glory of the Iust ; Th' other , that Hell where Atheists shall be thrust . A familiar but necessarie example . Next ; Let a man be mounted ne're so high , Were 't on a spire that 's mid-way to the sky ; Whilest he look's vp , with comfort he doth gaze Vpon the clouds and the Sun 's fulgent raies : Nor is he troubled , whilest his eies are bent Vpon the splendor of the Firmament . But let him thence suruey the Earth below , His heart will pant with many an irksome throw ; His body tremble ; sinewes and nerues all Contract themselues , with feare from thence to fall . The Emblem is ; That there 's aboue , a place Long since prepar'd for all the Sonnes of Grace ; Who by a blest and heav'nly contemplation Looke vpward , even from whence comes their saluation . But vnto them who seeke not God to know , And only fix their thoughts on things below ; Although no such place visibly appeare , Yet there 's an Hell that 's full of dread and feare . Which how can These escape , Marke 1. The Diuell saith to our Sauiour ; I know thee , that thou art euen that Holy one of God : The like wee reade , Iam. 2. Acts 19. who beleeue lesse Than do the Diuels ? for they both confesse And know there is a God ; a Heav'n , where plac't They once had been ; and for their pride thence cast . Likewise an Hell , ( not threatned them in vaine ) Where they both now and euer shall remaine . Shall He who giues vs life and length of daies , Passe vs without due thanksgiuing and praise ? And shall not God be truly vnderstood , Who in his bounty giues vs all that 's good ? Or , Shall he nothing from our hands deserue , Who , what he makes is carefull to preserue . We reade of some Beasts , who opprest with thirst , And hastning to the riuers margent , Beasts & Birds teach men gratitude toward God the giuer of all good thing● . first Bow downe their bodies at the waters brinke , And fall vpon their knees still when they drinke . Birds ( as we daily may obserue ) being dry , At euery drop they taste , looke vp on high ; As vnto Him who sends it them : which speakes , That without thanks they neuer wet their beakes . If Beasts and Birds so gratefull be ; What then Shall we imagine of these thanklesse Men , But , That there 's a Gehinnon to contrude All guilty of such base ingratitude ? That this God is , The Atheists confuted by their owne Oathes . to Atheists may appeare ; Because by Him so frequently they sweare : For , Who 's so senselesse and obtuse a Sot , To call to witnesse that thing which is not ? For , By what Power soeuer they protest , Th' Essence thereof is euen in that confest . Ev'n Reasons selfe ( maugre this grosse impietie ) By Reason . Illustrates vnto vs , th' eternall Dietie . If we behold a Barke in th' Ocean swimming , We say , Some Ship-wright gaue it shape and trimming . Or , if a Picture in a costly Frame ; It from the Pensill of some Painter came . Or , where we see an House or Temple stand , We presuppose some skilfull Workmans hand . Then , If Below we marke the Earth and Ocean : Aboue , the Planets in their hourely motion : So many Winters , Autumnes , Sommers , Springs , And in them , the vicissitude of things : When we shall all his glorious Creatures view , Shall we deny him a bare Artists due ? Or , Can we this high potent Vndertaker ( Who made both Them and Vs ) esteeme no Maker ? By Philosophy Philosophy will tell vs by her Lawes , That no Effect can be without a Cause : That euery action doth an Agent claime : And euery motiue , That which moues the same , Though many causes , Agents , Motions , be ; They are subordinate : and onely He Prime Cause , Agent , and Mouer , who ( t' our notion ) Is First , of all effect , action , or motion . Psal. 104. Concerning whom , the Psalmist doth thus treat : O Lord my God , thou art exceeding great In honour , and in Glory shining bright , Who couers thy great Maiestie with light , As with a garment : that Almighty God , Who , like a curtaine , spreds the Heav'ns abroad ; And in th' vnsounded bosome of the streames Of thy great chambers , hast dispos'd the beames : Who for thy Chariot , hast the Clouds assign'd ; And walk'st vpon the swiftwings of the wind . When Man committeth euill , he shall find A God euen in the terror of his mind . Gen. 3. For , Adam tasting of the Fruit forbid , ( Asham'd ) himselfe within a Thicket hid . When Herod , Iohn the Baptist had beheaded , He for that act some fearefull vengeance dreaded : For , hearing of Christs Miracles , he sed , Mat. 14. Surely that Iohn is risen from the dead ; Gen. 4. Fearing his ghost did haunt him . So when Cain Had in his wrath his brother Abel slain , His count'nance was deiected and cast downe . For , were there no Accuser but mans owne Conscience it selfe , he Feare could not eschew ; Prov. 28. Impius fugit nemine persequ●nte . Because , The Wicked fly when none pursue . And what are Feares , vnto that height extended , But a meere dread of a iust God offended ? Euen by Idolaters a God's confest ; Calv. Instit. Lib. 1. Who rather will adore a Bird , a Beast , A Fish , a Serpent , Planet , or a Stone , Nay , euen the basest things , rather than none . Mans appetite , that neuer can be sated , Approues a God : for let him be instated In a small means , a greater he desires : Giue him a Prouince , and he then aspires Vnto a Realme : a Kingdome let him haue , ( Not yet content ) he then a World will craue : Nor rests he there ; for , were 't in his possession , Yet bring him in the end to his confession , He will acknowledge , There is somewhat more To be acquir'd ; ev'n God , whom we adore . That men of knowledge should be so ambitious , Arist. Metaph. Lib. 1. cap. 1. Omnes homines naturalitèr scire desideran● . And in the quest thereof so auaritious ; Yet in that amplitude finding such scant , That still the more they haue , the more they want . ( For in that progresse , as they further go , The more they learne , the more they search to know : ) Besides , Cic. Offic. Lib. 1. that in this search each one pursu'th With labour , to inuestigate the Truth . That simple and pure Truth ( th' Atheists deny ) Can be no other thing than the Most-High . Ev'n these , to whom himselfe he had not showne , ( Saue in his Works ) confest him , Empedocl . Deus est euius centrum est vbique Circumferentiae autem nusquam● Arist. de Coelo , Lib. 1. Cap. 9. Lib. 2. Cap. 3. Metaph. lib. 11. cap. 7. though vnknowne . Saith one : Each place hath of Gods Center sence , But none can challenge his circumference . The Stagerite giues him the due applause , Of the first Cause , and , Of all Causes , Cause ; Th' Essence of things , Of whom all things subsist ; Author , first Mouer . And vnto the list Of his due titles add's , Th' Eternall Light , The most pure Act , Laert. de Vita Aristot. Immens● , and Infinite . &c. Whom , the great Flamin Hiero did accuse ; That , 'gainst the Countries custome , he should vse The name of one sole God : when all saue he Acknowledged a multiplicitie . * * Mercur. Tresmegist . Deus est immutabile ●onum . Mundus factus est propter hominem : Homo propter Deum . Goodnesse Inimitable , He 's likewise stil'd By him , who said , The World was first compil'd For Man , and Man for God . There is no doubt Of God ( saith Cicero : ) The earth throughout Search , Cic. de Nat. Deor . lib. 1. and there is no Nation , in whose brest A God is not by Natures selfe imprest . Arnob. aduers. Gentil . lib. 3. To what can any Atheist this impute ; Niceph. Histor. Lib. 1. Cap. 17. Suidas . Suet. in Octar . ca. 94 70.29 . That at Christs birth all Oracles were mute , And put to lasting silence ? Whence't might grow , The Emperor Augustus sent to know , When all the superstitious Rites were past . The Oracle thus spake , ( and spake it's last : ) Me , Puer Hebraeus diuos de . us ipse , gubernat . Ceder● sede iubet tristemque redire sub orcum Aris ergo debiac tacitus abscedito nostris : Ara primogeniti Dei . An Hebrew Childe , God , who all gods doth quell , Bids me giue place , be silent , packe to hell : Henceforth forbeare these Altars to adore ; He speakes to you , who neuer shall speake more . Vpon which answer , his great power t' extoll , He did erect in Romes great Capitoll , A Shrine , whereon th' Inscription thus doth run ; The Altar of Gods first begotten Son . Isay 9. Natus est nobis Puer . Heb. 2. A Childe is borne to vs , Isay saith plaine : An Hebrew Childe , saith Paul ; not of the straine Of Angels ; but of Abrahams blessed seed , And God : There his diuine nature is decreed . God is become a Childe : which who shall scan , Must needs conclude , That Christ is God and Man . The Oracle , you heard , made that reply : Heare fully now from Sybels Prophecy ; De Diuin . lib. 2. There shall be borne a King , the World to saue . Yet neither He , nor any Roman , gaue That honour to him liuing : this they ' xprest , But lent no faith to that which they confest . For Lentulus thinking she did diuine Of him , tooke part with factious Cateline ; In hope , most of the Senat to remoue , And by that meanes , his Countries Sauiour proue . Lucius Florus , Lib. 4. Cap. 1. Virg. AEclog 4 : Virgil , to Saloninus it apply'd , ( The sonne of Pollio ) whom he Deify'd ; Because the Father to that hopefull Lad Was his great Patron . Some suggest , He had Knowledge of a Messias , to be borne Iust at that time , the blest Age to adorne . Because when Herod ( who at that time raign'd King of the Iewes ) was vnto Rome constrain'd To tender his Allegeance , alwaies guested At Pollio's house , where he was nobly feasted . To which place Virgil frequently resorted ; Antiq. lib. 15. Cap. 23. ( For so of him Iosephus hath reported . ) This was Constantine , syrnamed the great . But Constantine was first , made Proclamation 'Mongst all the Romans , of Christs Incarnation . Some of their Prophets , in an Enthean fury , Predicted , That a King should come from Iury , To Monarchise the World : which when they knew , Ios. Bell. Iud. lib. 7. Cap. 12. They gaue it not to Iesus , ( as his due ) But to Vespasian did the stile resigne , Because 't was he that conquer'd Palestine . At Christs Natiuitie ( as some relate ) Those Heathen gods whom they did celebrate Dio , Rom. Hist. lib. 37. With diuine Worship , and did most extoll , Fell from their Shrines in the high Capitoll . Their Stiles in Brasse grav'd , and in Marble rac't , That Time , by Lightning , blemisht and defac't . Which had a president of like remarke , When Dagons Image fell before the Arke . In the first moneth , and sixt day of the same , Ianuary 6. When great Octauius Caesar tooke the name Augustus ; did the Wise-men Offerings bring To Christ , saluting him both God and King . What time , all Forfeits , Debts , Bills of Account , ( Which did vnto an infinite surmount ) Kept in the Empires Chamber , were by fire Oros. hist. lib. 6. cap. 2. To ashes burnt . Which shew'd ( if we retire Into our selues ) He came into the World , That Sauior of Mankinde ; on whom were hurl'd All our transgression , trespasse , sinne , offence : Coloss. 2. With which He , and He only can dispense , Who , to repaire the former Adams losse , Had all these with him nail'd vpon the Crosse. Then , out of Wells and Fountains issu'd Oile , Which from the Earths moist intrals seem'd to boile : Which did expresse , Hee was the Sole appointed To beare the title of , The Lords Anointed . Vpon wich miracle , Augustus made A solemne Edict to be drawne , which said , Doctor Doue against Atheisme , ca. 13. That he no more a Lord would called be , Since there was borne a greater Lord than he . Herods great Temple , which did seeme t' aspire Euen to the clouds aboue , was set on fire Th. Godwin , in Moses and Aaron . By Titus souldiers ; and to such a flame It grew , no humane helpe could quench the same . Iust at that time th' Oraculous Temple fell , In Delphos rear'd ; where many a doubtfull Spell Was vtter'd , ( by a fearefull Earthquake shooke And torne asunder , as being Thunder-strooke : ) Genebr . Chron. li. 2 an . Ch. 69. And neither of them could be since repair'd , It being an attempt that no man dar'd . Theod. lib. 30. cap. 11. Th' apparancie of which miraculous ruin , ( In both so famous ) to the Times ensuing Sozimen . lib. 5. cap. 19 , 20 , 21. Left it to be remark't , That from their fall , The Gentile Customes were abolisht all ; And the idolatrous worship ( frequent then ) Began to steale out of the hearts of men : That Christ his doctrine , newly set on foot , Might in our soules take deepe and prosp'rous root . Against the Sadduces , who deny the resurrection . What thinke you of the pestilent infection Of those which did deny the Resurrection , In our blest Sauiors and th' Apostles daies ? A Sect the Sadduces began to raise : A people of dull braine and diuelish quality , Denying God , and the Soules Immortality . These , when they listned to his blessed tongue , And heard him preach aloud to old and young ; How far his Fathers power and might extended , With Maiestie not to be comprehended ; The glory of the Saints ; and wretched state Of th' Vnregenerate and the Reprobate : Mathew can tell you how they did behaue them , And what reproofe the mouth of Wisedome gaue them . Mat. 22.31 . Thus our blest Sauiour said : Haue you not read , Touching the resurrection of the Dead , What God hath spoke to Moses ? I am the God Exod. 3.6 : Of Abraham , of Isaac , and Iacob : ( So much to your dull vnderstandings giuing ) God is not of the Dead , God , but the Liuing . &c. Amongst those , with blind Will seduced thus , Was Theodorus Cyrenaicus Accounted ; one that seeming to looke high In knowledge grounded on Philosophy , Would by his Inferences make 't appeare , We had no God at all to gouerne here ; But all things by meere Nature did subsist ( Which shew'd , he was no good Theologist : ) But when his vaine Positions were disputed In Athens , they not only were confuted ; In Schola Perepaseticorum . But ( his weake Tenents hist out of the Schooles ) He rank't in the Nomenclature of Fooles : A ridiculous assertion of the Atheist . For thus he argu'd : If a God there be , He must be a thing liuing ( such as we ) Cal'd Animal : If liue , he must haue sence : If sensible , ( 't was his next inference ) He must of force be subiect to mutation : If mutable ; then , by that transmigration , Capable of corruption : And if so , Subiect to perish . Then from hence must grow This full conclusion ; That it may befall In time , this Being not to be at all . Nay thus he will not leaue it , but proceeds ; ( For Ignorance , an Insolence still breeds ) If to this God ( saith he ) no body's lent , He then can haue no soule , by consequent : Hauing no soule , all action hee 's depriv'd . Or if he haue a body , that 's deriv'd From substance ; therefore subiect vnto change . Appeares not this as friuolous , as strange , To any Vnderstander ? Who but knowes , That euery action of the body growes From the Intelligent Soule ? whose facultie A refutation of the former Argument . Allowes it motion and dexteritie . Therefore , ô miserable Worme , I can In this afford thee scarce the name of Man . Ope but the eyes of Nature , and looke out Meerely with them , ( none else ) and thou no doubt Wilt find thy selfe's obfuscate and obscur'd So void of sens'ble light , and so immur'd , With palped darknesse , to be blind at least , And nothing diffring from th' irrational Beast . And therefore that of Zenophantes may Zenoph . against Atheisme . Be well confer'd on thee . Heare him thus say : Had Brutes the art of Painting , they of force Must draw themselues ; a Horse , figure a Horse ; An Asse or Mule , their Like : the reason , why They 're capable of no sublimitie Beyond themselues ; nor haue further extension , Than meerely their owne brutish apprehension . Such childish and vnmomentary grounds These Atheists build vpon : which whoso sounds But with the line of Reason , shall descry Their irreligious fond impiety . He that shall with himselfe exactly way What Atheists are . Those grosse and absurd lies , may soone display , That they are arrogant , full of vain-glory , Irregular from truth , and refractorie ; Vnlearn'd , replenisht with all lust and vice ; Seducers , Mockers , full of Riotise ; Time-soothers , Flat'rers , perfidious all , In word , deed , thought , meere diabolicall . Now these , because themselues haue left the best , The Tenents of Atheists . And , against Nature , heinously transgrest ; Of the Creator hauing no respect , And casting on their owne soules a neglect ; By ill example , others would persuade , That Diuine Lawes for policie were made ; That Hell 's a Bug-beare to keepe men in feare ; That Scriptures to that end deuised were : Persuading others , to eat , drinke , and play , Since after death , there is no further day Ede , bibe , ●nde , post mortem nulla voluptas To be Accountant in : Their lusts to cherish , Since that the Soule must with the body perish . That Man was made vnto no other end , Than please his appetite , be his owne friend : And , That all euills , euen with good things runne , If politiquely , and in priuat done . Such are their actions and their liues : but when They 're brought vnto the Test , behold them then ! At the last gaspe most ready to catch hold Vpon the least hope , durst they make so bold . Looke on your father Aristotle , the best ( And Ipse ) that Philosophy profest : When vnto him ( who all strange Nouels sought ) 'Mongst others , Moses his first booke was brought , Cal'd Genesis : Those few words hauing read ; God in the first beginning created The Heav'ns and Earth , [ &c. ] Away with this , saith he , 'T is full of fables and new fantasy , That speakes of many things , but nothing proues ; And that a true Philosopher not loues . Aristotle at his death . But drawing neere his end ; when he began More truly to consider , What was man ; He into strange anxieties doth grow , Whether the Soule , immortall were , or no ? His body trembles , euery ioynt doth shake ; And these ( 't is said ) were the last words he spake : Pollutedly into the world I came ; Sad and perplext I liv'd ; and from the same , Much troubled I depart . O , pitty me , Eus Entium , vel vt alij , causa causarum . Thou , of all Beings onely knowne to Be. If from the wisest of you all , this came ; Learne to know Him who onely writes , I am . He is Heav'ns King , and Lord of Earth alone ; In Trinitate est Alius , & Alius non Aliud & Aliud . Aug. de Trin. In Person three , but yet in Godhead one ; Truly Omnipotent , All-knowing , and In Heav'n and Earth , of soueraigne sole command : His Nature , simple , bodilesse , vnseene ; Vncirconscribed , t' whom nothing hath beene , Gods Infinity . Is , or shall be superior vnderstood : Great , without quantitie ; without quality , good ; Most perfect , without blemish ; without Time , Eternall ; in his potencie sublime : Strength , without Weaknesse ; Life , without Decay ; Present each where , and yet doth no where stay ; All things at once , without aduice , directing ; All things at once , without least paine , protecting . He is without beginning , and yet giues A First , to each thing that subsists and liues : Who hath made all things changeable ; yet He Stable , and free from mutabilitie . Himselfe without place ; all things else instating ; Without materials , all his works creating : In greatnesse infinite ; goodnesse , incomparable ; In vertue , strong ; wisedome , inestimable . So secret , no man can deceiue his trust : In Counsels , terrible ; in Iudgements iust : Copious in Mercy , glorious in his Name , Holy in all his Works ; ( alwaies The same . ) Eternall , Sempiternall , Liuing-God ; Inchangeable , in Essence , or Aboad : Whom Space cannot enlarge , nor Place confine ; Constant in Purpose ; and in Act , Diuine . Him , Need compells not ; nor can Chances sad Disturbe : neither can Ioyfull things make glad : Obliuion takes not ; nor can Memory add To him ; Vnborne ; to whom old Time can lend No ' ncrease at all ; nor casuall Chance giue end : He before Worlds ( Those are , and These must be ) Was , Is , and shall liue to Eternity : Aboue all Apprehension , Thought , Opinion . Therefore to Him be all Praise , Power , Dominion ; All singular Honour , Glory ( with Congruity Of Saints , Angels , and Men ) to perpetuity Be ascrib'd ; with all the Attributes extending , Through all vnwearied Worlds , and without ending .
QVod Deus est , scimus : sed quid , si scire velimus ; Vltra nos imus : sed quod sit sumus & imus ; Vltimus & primus , scimus , plus scire nequimus .
The English : That there 's a God , we know : But what he is , to show , Beyond our selues we go . His Height and Depth below . Him , First and Last , we know ; But more we cannot show .
THEOLOGICALL , PHILOsophicall , Morall , Poeticall , Historicall , Emblematicall , Obseruations , to the further illustration of the former Tractate .

THat nothing in these short Tractates may appeare difficult to the Ignorant , I hold it necessarie vnto my present purpose , ( as willing to be vnderstood by all ) to illustrate whatsoeuer may seem obscure , as well by Precept as Historie . Which though the Learned may passe ouer , as things to them familiar and well knowne : yet vnto others , ( neither frequent in reading , nor well trauelled in language ; ) no doubt , but some of our marginal Annotations , with other particular Obseruations , may in their carefull perusall , benefit such as reade not onely for fashion , but vse , and make it not their pastime , but their profit . For that was the end to which industrious Authors first aimed their Indeauors , and spent so much Inke and Oile , in their daies labours , and nights watchings . Nor do I this without president , and therefore am the more willing to pattern my selfe by example .

Atheisme and Impietie ( saith Cardanus Paschal . ) is a meere contempt of Religion , Lib. de Virtu● . & Vitijs . and therefore by consequence , the Fountaine of Impietie , and Breeder of all Calamitie . The contempt of Diuine Worship is injustice against God , our Parents , and Countrey ; as aduerse to Reason , as Goodnesse : and all that are thereunto obnoxious , either beleeue not there is a God , or beleeue him to be what he is not ; or knowing , despise him : by which they become as negligent in Humane actions , as carelesse of Diuine . From hence arise wicked cogitations , blasphemous speeches , and nefarious proiects ; al which are abhominable in the sight of God and man , as in all their refractorie courses professing no reuerence or regard of the Creator : by which they can haue no commerce with any thing that is essentially good or honest .

In Athens a strict Edict was made , A law in Athens against Atheisme . That all such as were proued to be Divum Contemptores , ( i. ) Scorners or Despisers of the gods , should be conuented before the Areopagitae ; and beeing conuicted , their goods were sold at a publique out-cry , and their irreligions grauen vpon pillars , to make their persons odible . Those also who aimed their iniuries and insolencies against their Parents , Countries , or any superiour Magistrates , were not onely branded with infamie , but their bodies punished with great seueritie . Of the former Iuvenal thus speakes : Iuv. Satyr. 3. Sunt qui infortunae iam casibus , omnia ponunt ; Et nullo credunt mundum rectore moveri : Natura volvente vices , & lucis , & anni ; Atque ideo intrepid● quaecunque altaria tangunt . Some , all the Power , to Chance and Fortune giue , And no Creator of the world beleeue . Say , Nature guide's the Sun's course , and the yeare : These touch the holy Altars without feare .

What may we thinke then of Cheopes King of Egypt , remembred by Herodotus ; Herod . lib. 2. who caused all the Temples throughout his Prouinces to be fast shut and barred vp , left any of his people should offer diuine sacrifice vnto the gods . In Suidas . We reade likewise of Diagoras melius , ( before spoken of ) who flourished in the eightie eighth Olympiad : This Man , because he persuaded the People from the worship of their gods , was not onely banished Athens , ( the city wherein he taught ) but after his confinement , a Talent was proposed for a reward to him that would kill him . These and the like were ( no doubt ) altogether ignorant , That man was created for the seruice of God ; and , That there can be no surer signe of the imminent ruine of a Kingdome and Commonweale , than Contempt of Religion : of which ( saith Basil ) no Creature is capable , but Man onely . Where no Religion resteth , there can be no vertue abiding , saith Saint Augustine . Therefore , the first Law that ought to be imposed on man , is , The practise of Religion and Pietie : for if wee did truely apprehend the vertue thereof ; from thence the Voluptuous man would suppresse his pleasures ; the Couetous man acquire his wealth ; the Proud man deriue his felicitie ; and the Ambitious man , his glory : being the Bodies health , and the Soules happinesse , and indeed , the onely mean to fill the empty corners of the heart , and satisfie the vnlimited affects of the Desire .

Cap. de Atheism● . Iosephus Langius reporteth , That diuers learned and religious men supping together by appointment ; a profest Philosopher ( or rather a prophane Atheist ) had intruded himselfe among them ; who in all his arguing and discourse spake in the contempt of Religion , and the Soules future felicitie : often vttering these words ; Coelum Coeli Domino : Terram autem dedit filijs hominum ; ( i. ) Leaue Heauen to the Lord of heauen : but the Earth he gaue to the sons of men . At length he was strooke with an extraordinarie iudgement , being tormented at once in all the parts and members of his body , so that he was forced to exclaime and cry , ô Deus , ô Deus ; ô God , ô God . Which the rest obseruing , one of them vpbraided him in these words : Thinkest thou , ô Naturall man , to contemne so great a Deitie , and to vilifie his holy Ordinance , and escape vnpunished ? Whom another thus seconded , Do'st thou now begin to distrust thy philosphy ? and to call vpon , and complain vnto him , whom til now thou either wouldst not , or didst not know ? Why do'st thou not suffer that Lord of heauen to rest quietly in that heauen which he hath made , but that thou thus importunest him with thy clamours ? Where is now thy Coelum Coeli Domino ? &c.

Lucian ( of whom I before gaue a short Character ) was sirnamed Samosatensis , Volat. in Antropol● because borne in Samosata , ( a city scituate not far from Euphrates ) he was called Blasphemus , Maledicus , and Atheos . He liued in the time of Traianus Caesar , and was at first an Aduocate or Lawyer , and practised at Antioch , a city in Syria : but it seemes , not thriuing by his parsimonious and close-fisted Clients ; he forsooke that profession , and retyred himselfe , though to a lesse profitable , yet a more pleasing study , namely , to be a follower of the Muses . Volaterranus reports of him , That hee was a Christian , but after prooued a Renegade from that Faith : and being demanded , Why he turned Apostata ? his answer was , That he had gained nothing by that profession , more than one bare syllable added to his name ; being christened Lucianus , where before his name was plaine Lucius . His death ( as the best approued Authors relate of him ) was wretched and miserable : The death of Lucian a profest Atheist . for walking late in the euening , hee was assaulted by band-dogs , and by them worried and torne in pieces . A most condigne punishment inflicted vpon him , because in his life time he spared not to snarle against the Sauiour of the world . And me-thinkes the Epitaph which hee composed vpon his owne Timon of Athens , syrnamed Misanthropos , i. Man-hater , might not vnproperly be conferred vpon himselfe : Hic iaceo vita , miseraque Inopique solutus Nomen ne quaeras , sed male tale peri. Here do I lie depriv'd of life , Most miserable and poore : Do not demand my name , I dy'de , Remember me no more .

Superfluous it were to make much forreine inquisition abroad , seeing so many domesticke iudgements at home . Far be it from me to iudge , but rather to feare , that many of them haue beene made remarkable among vs , by reason of Irreligion and Atheism . I forbeare to nominate any , both for the dignitie of their places , and greatnesse of their persons : The strange prodigious effects of Atheisme . yet hath it beene no more than a nine dayes wonder , to see the losse of heads , the breaking of necks from horses , some pistolled when they haue beene least prepared ; some stab'd with their own poniards , others prouiding halters for their owne necks ; a sonne thrusts his sword through the womb of the mother which conceiued him ; one brother insidiates the life of another ; the husband hath killed his wife , the wife slaine her husband , and both of them their children ; the master his seruant , the seruant his master ; the mistresse her maid , the maid her mistresse . And what can all these be , but the fruits of the neglecting of the Lord God , and the contempt of his Sabboth .

Much to be lamented it is , that these things should be so frequent amongst Christians , nay our owne kingdome ; when euen the Ethnicke Poets in their writings haue exprest not only an honour due to their gods , but euen vnto the daies dedicated vnto their memories . Plautus vseth these words ; Plaut. in Milite . Quod in diuinis rebus sumas sumptus sapienti lucro est , &c. i. That which a wise man bestoweth vpon Diuine worship , is no losse but a gaine vnto him . And Ouid speaking of their holy-daies , Lib. Fast. 1. Postera lux oritur , linguisque animisque fauete : Nunc dicenda bono , sunt bona verba die . &c. The Feast is come , your tongues and mindes compell To speake good words , this day becomes them well . Keepe your eares free from vaine and mad contention ; Workmen cease worke , be free from reprehension . And Tibullus vpon the like occasion and argument ; Tibul. Eleg. lib. 2. Eleg. 1. Luce sacra requiescat humus requiescat Arator . &c. Vpon the sacred day let the ground rest , Nor let it be with the rude Plow opprest . Your yokes vnloose ; of labour there 's no need ; Let your crown'd Oxen at the manger feed . All Holy-daies a priuiledge should win , In which let not the handmaid card or spin .

How people ought to come prepared to their sacrifices and offerings , is thus liuely expressed in Ouid : Innocui veniant , procul hinc , procul impius esto Frater , & in partus Mater , &c.

Thus interpreted : Th' Innocuous hither come ; Fast. lib. 2. Brothers prophane And impious Mothers from this place abstaine . He that shall thinke his father liues too long , Or that his mothers life may his state wrong ; The moth'r in law , that hates her step-sonnes life ; And the Tantalidan brothers ( still in strife ) Be banisht hence : Medea come not here , Nor Progne , nor her sister , let appeare In that choise place where we the gods applaud ; Nor any that hath gain'd his wealth by fraud . So carefull were the Poets to commend Vertue to posteritie , and to lay a blacke aspersion on Vice to all perpetuitie ; that such as were pious and addicted to goodnesse , they striued to memorise , if not immortalise ; and those of the contrary that were irreligious , and despisers of the gods , they laboured in all their Records to expose their liues and actions to aspersion and obloquie . For example :

For their chastitie these were made remarkeable : Those famous for Chastitie . Penelope , the daughter of Icarius , and wife to Vlysses . Evadne , daughter to Philax , and wife to Capanaeus . Laodamia , daughter to Acastus , wife to Protesilaus . Hecuba , daughter of Cissaeus , wife to King Priamus . Theone daughter of Thestor , wife to King Admetus . And amongst the Romans , Lucretia , daughter of Lucretius , wife to Collatyne . &c.

For their Pietie these : Those famous for Piety . Antigona the daughter of Oedipus , who gaue sepulture to her brother Polynices . Electra daughter of Agamemnon , for her loue to her brother Orestes . Iliona , daughter of Priam , for her goodnesse extended toward her brother Polidore and her parents . Pelopaea , daughter of Thiestes , for reuenging the injuries done vnto her father . Hypsipilae , daughter of Thoas , for preseruing the life of her Parent . Calciope , for not forsaking her father in his miserie , after the losse of his kingdome . Harpalice , daughter of Harpalicus , for interposing her selfe in battell , preseruing her Father , and chasing his enemies . Agave , the daughter of Cadmus , who in Illyria slew the King Lycotherses , by which she restored her Father to his kingdome . Xantippe , who when her father Myconus ( or as it is read in Valerius , Lib. 5. cap. 4. Cimonus ) was shut vp in close prison there to be famished , preserued his life with the milke from her brests . Tyro , the daughter of Salmoneus , who to saue her father , sacrificed the liues of her owne children . &c.

And of men , Damon , who snatcht his mother from the fire . AEneas , for bearing his father on his shoulders through swords and flames . Cleops and Bitias ( or according to Herodotus , Cleobis and Biton ) the sonnes of Cidippe , Priest vnto Iuno Argiua , for drawing their mother in her Chariot vnto the Temple , when her Oxen were absent , and the penaltie of her not being there was no lesse than the losse of her life . &c.

Those that haue built Temples . Some they haue eternised for erecting of Temples ; as Pelasgus the sonne of Triopa , who was the first that built a Church consecrate to Iupiter Olympius , in Arcadia . Thessalus reared another to Iupiter Dodonaeus , in Macedonia , scituate in Molossus . Eleuther was the first that erected an image vnto Liber pater , and taught how it should be honored . Phronaeus , the sonne of Inacus , was the first that built a Temple to Argiue Iuno . Otrira the Amazon , and wife of Mars , laid the foundation of that in Ephesus , and dedicated it vnto Diana . Lycaon , the son of Pelasgus , erected another to Mercury Cillenius , in Arcadia . &c.

Such as of mortall men haue bin immortalised . Some for diuers vettues knowne to be in them , they haue immortalised , and of men , made gods : to encourage others by their example . As Hercules , the sonne of Iupiter and Alcmena , for his justice in supplanting Tyrants and Vsurpers . Liber Pater , or Bacchus , the sonne of Iupiter and Semele , for being supposed to be the first that planted the Vine . Castor and Pollux , the sonnes of Iupiter and Laeda , and brothers to Helena , for their valour and vertue . Perseus the sonne of Iupiter and Danaë , was for the like , translated into a star . So was Arcas , the sonne of Iupiter and Calisto ( who first gaue that prouince the denomination of Arcadia ) related into one of the Septentriones : and Cynosura the Nurse of Iuno into another . The like we reade of Asclepius the sonne of Apollo ; Erodine , and Ariadne , the daughter of Minos and Pasiphae ; who being forsaken by Theseus in the Isle Naxos , and found by Liber Pater , was placed amongst the stars , by the name of Libera . Pan , the son of Mercury and Penelope , was for his care ouer the herds and flocks , made one of those gods called Semones , Halfe gods , halfe men . i. Semi homines . So Croton , the son of Pan & Euphemes , ( who was said , in his infancie to haue suckt with the Muses ) was transferred into the star called Sagittary . So were Icarus , with his daughter Erigone : he , changed into Arcturus ; and she , into the coelestial Signe Virgo . As Ganimed the son of Assaracus , into Aquarius . &c.

Others for other causes haue had free ingresse and regresse in and from Hell . Those that returned from Hell . As Ceres , when in her maternall piety she sought her daughter Proserpina , and found her in the armes of Pluto . Liber Pater , when in his filiall duty he made descent to visit his mother Semele . Hercules , when he brought thence Cerberus . Protesilaus , to re-visit his wife Laodamia . Alceste , for her husband Admetus . Theseus , in search of his deare and entired friend Perithous . Orpheus the sonne of Oeagrus , to fetch thence his best beloued wife Euridice . Castor and Pollux : Vlysses and AEneas , ( the one the son of Laertes , the other of Anchises ) to visit their fathers . Hippolitus the son of Theseus , who was after called Virbius . Adonis the sonne of Cymizes and Smirna , by the intercession of the goddesse Venus , whose Paramour he was . Glaucus the sonne of Minos , restored to life by Polyidus the sonne of Caranus . &c.

Now of the contrary ; Of those branded for their Impietie . such whose barbarous cruelties and strange impieties were related vnto vs , were , Sylla the daughter of Nysus , who by cutting off his purple locke , betrayed vnto the Enemie his life and kingdome . Ariadne the daughter of Minos , who slew her brother and sonnes . Progne the daughter of Pandion , who murdered her sonne Itis , begot by her husband Tereus . The Daiedes or Danaes , daughters of Danaus , for cutting the throats of their husbands and kinsmen , the sonnes of AEgiptus . The Lemniades , or women of Lemnos , who in the same Island most cruelly slew their sonnes and fathers . Harpalice the daughter of Climenus , who killed the childe which her incestuous father begot on her owne body . Tullia the daughter of Servius King of the Romans , who caused her chariot to be drawne ouer the body of her dead father : for the horridnesse of which fact , the street in the citie Rome where this was done , was called Vicus sceleratus .

Of those abhorred for Incestuous congresse , Of the Incestuous . the most remarkable were , Iocasta , who had issue by her sonne Oëdipus : and Pelopaea , by her father Thiestes . Harpalice , with her Sire Climenus . &c.

Some are to this day made infamous for killing their husbands : Wiues that slew their husbands . As Clitemnestra the daughter of Thestius , for conspiring with Egistus in the murder of her Lord Agamemnon , the son of Atreus . Iliona the daughter of Priam , for killing her husband Polymnestor K. of Thrace . Semyramis Queen of Babylon , for the death of Ninus King of Assyria . Helena , ( after the death of Paris ) Deiphebus the sonne of Priam. Agave , her husband Lycothersis in Illyria : and Deianeira , for sending the poysonous Shirt to her Lord Hercules of Lybia . &c.

Others for killing their wiues : Men that slew their wiues . As the same Hercules his wife Megara , the daughter of Creon King of Thebes . Theseus Antiopa the Amazon , and daughter of Mars . Cephalus the son of Deionis or of Mercury , Procris , the daughter of Pandion , by his vaine jelousie , &c.

Fathers that slew their daughters . Fathers for killing their daughters : As Agamemnon the great General of the Grecian Army , in their famous expedition against Troy ; who sacrificed his daughter Iphigenia to the goddesse Diana . Climenus the sonne of Oeneus , slew his daughter Harpalice , because she killed her child , and serued it in vnto him at a banquet . Hyacinthus , his daughter Spariantides , vpon an answer returned from the Athenians . Erichthaeus the sonne of Pandion , his daughter Colophonia vpon the like occasion . Cercyon the sonne of Vulcan , his daughter Alopes , for committing incest with Neptune . AEolus , his daughter Canace , for the like done with her brother Mallaraeus . &c.

Mothers that slew their children . Of mothers that most cruelly and vnnaturally haue murthered their owne children ; we reade , That Medea the daughter of O●tes King of Colchos , slew her two sonnes , Machareus & Pherelus , begot by Iason . Progne the daughter of Pandion , killed her son It is which she had by Tereus . Ino the daughter of Cadmus , yong Melicertes , begat by Athamas the sonne of AEolus . Althaea the daughter of Thestius , Meleager , by Oeneus the sonne of Partha●n . Themisto the daughter of Hypseus , Plinthius and Orchomenes , her two sonnes by Athamas . Tyros the daughter of Salmoneus , two sonnes begot by Sisiphus the sonne of Eolus . Agave the daughter of Cadmus , Penthaus the sonne of Echion , at the imposition of Liber Pater . &c.

Of men Selfe-murtherers . So likewise of Selfe-murtherers ; Egeus the sonne of Neptune , and father of Theseus , cast himselfe headlong into the sea ; from whose death it still retaines the name of Mare Egeum , i. the Egean sea . Euhemus the sonne of Hercules precipitated himselfe into the riuer Lycorma , which is now called Chrysorroas . Aiax the sonne of Telamon , slew himselfe for the losse of Achilles his armor . Lycurgus the sonne of Briantus being strooke with madnesse by Liber Pater , laid violent hands vpon himselfe . Agrius the son of Parthaon being expulsed from his kingdome by Diomedes King of AEtolia , slew himselfe . So Ceneus the sonne of Elatus . Menicus the father of Iocasta , ( or as some call him , Menaetis ) precipitated himselfe from the walls of Athens . Nisus the son of Mars , hauing lost his purple locke , cast himselfe vpon his sword and so died . As likewise Climenus , the sonne of Coeneus King of Arcadia , after he had committed incest with his daughter . Cyniras the sonne of Paphus King of Assyria , after hee had committed the like with his owne naturall childe . Hercules cast himselfe into the fire , and so perished . Adrastus with his sonne Hipponous did the like . Pyramus the Babylonian slew himselfe for the loue of Thisbe . And Oedipus the sonne of Laius destroyed his owne life , for hauing incestuous Issue by his mother , whose name was Iocasta . &c.

Of Women that so dispairingly died , Women that slew themselues . these : Hecuba the wife of Priam cast her selfe into the sea : as Ino the daughter of Cadmus did the like , with her sonne Melicertus . Anticlia the mother of Vlysses , and daughter of Antolychus , strangled her selfe , because she heard a false rumour of her sonnes death . The like did Stoenobaea the daughter of Iobates , and wife of King Praetus , for the loue of Bellerephon . Evadne the daughter of Philacus , because her husband Capaneus was slaine at Thebes , cast her selfe into the same funeral fire in which his body was burned . AEthra the daughter of Pythaus , for the death of her children : Iliona , for the death of her parents : Themisto , for her children : Erigone , for her father . Phedra , for the incestuous loue borne to her step-sonne Hyppolitus : Phyllis , for Demophoon : Calypso daughter to Atlas , for the loue of Vlysses : Dido the daughter of Belus , for AEneas . &c. Time would sooner faile me than Historie : yet these I haue introduced to this purpose , to shew , That Atheisme , and want of the true knowledge of God , hath bin the cause of so many Murthers and Incests ; & hath made so many Parracides and Fratricides , and indeed hath beene the ground of all prodigious acts and inhumanities whatsoeuer .

Something is requisit to be spoken of Idolatry . Of Idolatry . The word is deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. Cultus , and Colo: The definition thereof is , Cultus Deo debitus , & Creaturae exhibitus : i. The worship that is due onely to God , conferre vpon the Creature . An Idol is , when any Statue or Image ( in which either some Deitie or any other thing shall stand for a Power , a Patron , Protector , or Sauiour ) is represented and worshipped : Of which kind was the golden Calfe . Exod. 37.4 . Basil saith , Acts. 7 41. vpon the third of Esay ; What thing can appeare more vain and ridiculous , than for a man to professe himselfe to be the workeman of his God and Maker .

To shew how abhominable Idolatry was in the eyes of the Almighty , I will only quote you one place out of many , in the holy Text : Deut. 4●5 . Take therefore good heed vnto your selues ; for you saw no Image in the day that the Lord spake to you in Horeb , out of the midst of the fire : that you corrupt not your selues , nor make you a grauen Image , or representation of any figure , whether it be likenesse of male or female , the likenesse of any beast that is on the earth , or of any feathered fowle that flieth in the aire , or of any thing that creepeth on the earth , or of any fish that is in the waters beneath the earth . And lest thou lift vp thine eyes to heauen , and when thou seest the Sunne , the Moone● and the Stars , with all the Host of heauen , shouldst be driuen to worship them and to serue them , which the Lord thy God hath distributed vnto all people vnder the whole Heauen . Vers. 25. And againe : If you corrupt your selues , and make any grauen Image , or likenesse of any thing , and worke euill in the sight of the Lord thy God , to Prouoke him to anger● I call Heauen and Earth to record against you this day , that you shall shortly perish from the land whereunto you go ouer Iordan to possesse it ; you shall not prolong your daies therein , but shall vtterly be destroyed , and the Lord shall scatter you among the people , and you shall be left few in number amongst the Nations whither the Lord shall bring you ; and there you shall serue gods , euen the worke of mens hands , which neither see nor heare , nor eate , nor smell . &c.

Lib. 2. cap. 1. Deuin . Instit. Men ( saith Lactantius ) both forgetfull of their Name and Reason , deiect their eyes from heauen , to fix them vpon the earth , fearing the workes of their owne fingers ; as if it were possible the thing made , could be more noble and worthy than the Artificer that made it . The Poet Sedulius writes thus : Heu miseri ! qui vana colunt , qui corde sinistro Religiosa sibi sculpunt simulacra . &c. O wretched men , that such vaine things adore , And your religious sculptures fall before , With corrupt hearts : who not the God that laid The worlds great frame ; but what your selues haue made , Honour and feare . What madnesse is 't , or folly , Man should imagine his owne Worke so holy , To worship it ? Or to a Bird or Brute , Serpent , or Dog , himselfe to prostitute ?

Saint Augustine , de Bono Conjugali & Habit. hath these words ; Satius est fame mori quam Idolothytis vesci . And Hieron . ad Damas. Aptandus est omnis sermo ad destructionem Idololatriae : ( i. ) All speech ought to be fitted and applied to the subuersion and destruction of Idolatry .

Idolls named in the Scrip. The names of the Idols mentioned in the sacred Scripture be these ; Adonis , Adramelech the Idoll of the Sepharuaims , it bore the figure of a Peacock or a Mule : Asdod of the Philistines , which is likewise called Dagon : Anamelech , which bore the semblance of a Horse or Pheasant Cocke , belonging to the inhabitants of Sepharuaim : Arza , an Idoll worshipped by King Ela in his owne house . Afima adored by the Hemathaeans , like a wild Goat . Asteroth the goddesse of the Sydonians , in the figure of a Sheepe : Baal a common Idol among the Gentiles : Baal Berothe the god of the Sichemites : Baal peior or Baal phegor , of the Moabites , which some haue said to be Priapus : Baal zebub , of the Accarronites and the Ecronites : Baal zephon of the Egyptians : Bel of the Babylonians : Chamos ( vel Chemosch ) of the Ammoreans and Ammonites , which was otherwise called Baal peior : Canopus of the Egyptians : Chium an Idol of the Israelites ; which some interpret , Sidus , a Starre or planet : others , Saturninus , like a Fish , but from the waste vpward like a beautifull woman . Namaea , which some thinke to be Diana , because worshipped in her Temple at Ephesus : Draco , a Babylonian Idoll● Esch , an Idoll in the Temple of Fire , which was worshipped by the Persians : Gad , a militarie Idoll , which some called Mars ; others , ●upiter ; others , Fortune ; others interpreted it , The Host or Army of Heauen . Hercules , who was sacrificed vnto by the Tyrians : Iupiter Olympius , Iupiter Xenius , gods of the Gentiles : Malcholme , ( which was also called Molech and Milcholme ) an Idoll amongst the Ammonites : Meni , an Idoll worshipped most by Merchants ; which some interpret to be Mercury ; others , the Fates , the Planets , and number of the Stars . Niphlezeth , some interpret it Priapus ; others , an horrid Effigies ; and it was adored by Maacha the mother of Asa. Nabaam is the same with Nibchaz the Idoll of the Hevites : Neabo , a Babylonian Idoll : Nechustan is supposed to be that which the Iewes worshipped in the form of a brasen Serpent . Nergal the Idoll of the Cuthaeans , and was figured like a Wood-Hen or shee-Pheasant . Orimasda is the same with Vrchasdim , that is , Holy-fire . Rimmon , an Idol of Syria : Remphan , the Idoll of a Planet , of which Stephen maketh mention in the Acts. Sucot Benoth a Babylonian Idol : Sychuth , one belonging to the Israelites : Thartak the Idol of the Hevaeans : Thamnaz , one that was worshipped by the Israelites ; which some interpret Adonides ; others , Bacchus . The golden Calfe in the Desart , made by Aaron : the golden Calfe in Dan , set vp by Ierobos : the golden Calfe in Bethel , instituted by Ieroboam the sonne of Nebat : and Vrchasd●m , which was called Ignis Damonum , and Ignis sacer , which the Chaldaeans worshipped : and for all these , we haue them catalogued in the holy Text.

The confutation of Atheisme being debated much , and determined by many , I haue therefore beene the more briefe therein ; though I must confesse , in regard of the great irreligion and impietie practised by prophane persons and licentious liuers of this Age , it is a Theame that would aske longer circumstance : but it is my purpose , rather to present you with satietie , than surfet . Yet when I consider , how carefull and obseruant the very Heathen were in the seruice and reuerence done to their Idols , and see what a neglect is now vsed in the adoration of the Creator and onely true God ; it is to be feared , that euen AEneas amongst others will be called to attest against vs in the later day ; who in that terrible night of the sack and firing of Troy , hauing made his passage thorow sword and flame , yet in that extreme exigent not for getting to take his houshold gods along , thus spake to his aged and decrepit father : AEn . lib. 2. The pietie of AEnean Tu Genitor , cape sacra manu patriosque penates Me , bello ex tanto digressum & caede recenti Attrectare nefas , donec me flumine viuo Abluero , &c. Which I thus paraphrase : You Father , take these sacred things to beare , For your innocuous hands are white and cleare . Once touch my Countrey gods , for me to dare ( But newly rusht out from so great a War And recent slaughter ) were a wicked thing , Till I haue lav'd me in some liuing Spring .

The subtilty of the Diuell . Such and so great hath been the subtiltie of the Diuell , the old aduersary of Mankind , that all his labour and study hath bin from the beginning , to alienate and intercept Man from doing the seruice which belongs to his Redeemer ; and to assume and appropriat vnto himselfe , that which is only due to the euer-liuing and eternall God , namely diuine Adoration . Neither hath he traded with the Ignorant and vnletter'd onely ; but to giue his juglings and impostures the greater countenance , hee hath practised vpon great Artists , graue Philosophers , politique Statesmen , nay euen excellent Princes , and vpon such who by his owne Oracles haue beene pronounced the wise men of the world . Concerning which , the Authors are many , the histories frequent : amongst which I will giue a taste of some few .

De Civit. Dei , lib. 10 cap. 6. S. Augustine speakes of many seeming miracles wrought by the Image of Isis , or rather by the Diuel , to delude man and draw him from the worship of the true God .

Miracles wrought by the Image of AEscul . The Image of AEsculapius , honored among the Epidaurians , and after brought to Rome ( as one of the twelue tables testifieth ) was with a Greeke Inscription long kept in the Family of the Maffaeans , and wrought diuers strange wonders . I will for breuities sake expresse but one or two of them , and those verbatim , by transcription from Hieronimus Mercurialis a learned Physitian .

Illusions of the Diuell . In those daies ( saith he ) one Cato a Roman brought this word to a blind man from the Oracle , That he should present himselfe before the altar of that Image , and there kneeling , should remooue himselfe from the left side to the right , and putting his fiue fingers first vpon the eyes of the Idoll , and then vpon his owne , hee should receiue his sight ; which was accordingly done amidst a great confluence of people , who highly applauded the miracle .

Again , one Iulian vomiting bloud continually , and despairing of all humane helpe , had answer from the Oracle , That he should present himself before the altar of AEsculapius , and to take thence the nuts of a Pine apple , and eat them with honey for three daies together : which doing , he recouered his pristine health .

Diodorus Siculus makes mention of an oblation made to Gerion and Iolaus , Lib. 1● . By Gerion and Iolaus . by the children of the Leontinians ; which whoso neglected , was either strook with blindnesse , deafnes , numnesse , lamenesse , or the like : but hauing performed all the ceremonies required at the Altar , they instantly recouered their health againe .

In Castabula ( if we will beleeue Strabo ) there was a temple dedicated to Diana Persica , By Diana Persica . to which all such virgins as vowed perpetuall chastity , might familiarly walke vpon hot irons , or tread vpon burning coles , and neuer feele heate or fire .

The like he reporteth to be in the city of Feronia , scituat at the foot of the mountaine Saractes ; where all the Votaresses belonging to that Shrine may do the like : which shewes the malice and ambition of these malevolent Spirits , which would vsurpe the power of the Almighty . Besides , their Oracles haue a great apparance of truth , and for most part , such as put any confidence in them , they would take vnto their protection ; but the contemners of their superstitious rites they would seuerely punish .

Aristides a potent gouernor in Smyrna , Aristides . when a mighty and prodigious earthquake was neere at hand , was fore-warned by the Image of Esculapius , to go vp vnto the mountain Atis , and there to offer sacrifice . Which he accordingly did , and was no sooner got vp to the middle part of the ascent , but in the region below hapned such a terrible shake of the earth , that villages and cities were demolished ; only the mountain Atis , in which by that prediction he was secured , felt at that time no such calamitie .

Plutarch and Liuy both write , That Camillus hauing distrest the Veians , made a solemne sacrifice to Iuno Veientana , Iuno Veientana . and besought her to be still propitious vnto the Romans : saying further , that if she so pleased , they would transport her statue to Rome . At which request the image opened her armes , and embracing Camillus , told him , That with much willingnesse she accepted his deuotion .

The Athenians gaue diuine honour to Pan the god of sheepheards , Pan. because meeting their Embassador Philippides in the Parthenian groues , hee promised them his assistance in the great battell of Marathon fought against the Persians .

Cleomenes King of Sparta sacrificing to Iuno , Iuno . demanded what successe he should haue against the Argiues , with whom he was at that time in opposition . Whereupon , a flame of fire suddenly issued from betwixt the breasts of the goddesse : which omen was by the Haruspices or Soothsayers thus interpreted , That hee should not wholly conquer ; the city he should surprise and consume with fire , but the prime citadel he should not enter : And so it hapned .

Annibal and Amilcar great Captains of the Carthaginian army , besieging Agrigentum , the souldiers ruined and demolished all the antient sepulchres that stood without the city , to make their rampiers & fortifications , the better to secure themselues against the enemy within the city . But comming neere vnto that famous monument in which Theron was interred , and to leuel that as they had done the other ; the antient structure seemed to be touched with fire from heauen , and many Daemons and spirits were seene , not only to stand as champions in defence of the place , but with vnresistable fury to set vpon , and assault the whole army , till the one halfe at least perished in the conflict : among the rest , Annibal himselfe expired . To appease whose implacable fury , Amilcar sacrificed an Infant to Saturne ; and cast certain priests from an high rocke , precipitating them into the sea , to qualifie the wrath of Neptune .

Lib. 5. Cap. 13. Natalis Comes tels vs , That one Pegasus transporting the image of Dionysius ( otherwise called Bacchus ) from Eleutheria a city in Boetia , into the Prouince of Attica ; the Athaenians suffered it to passe by them negligently , without doing vnto it any reuerence or ceremony . For which contempt they were plagued with a disease in their secret parts : to be released of which , Pegasus consulted with the Oracle ; which inioyned them to erect a sumptuous temple to that Idoll in the city of Athens : which was held in great adoration for many yeares after .

Lib. 12. Cap● 7. Athenaeus remembers vnto vs , That when the Iapitae took down the Images from the Temples of their gods , with this scoffe and taunt added , That their places should be preserued for some other that were more potent and powerfull : in the execution of this , a sudden fire fell from aboue , which so terrified & astonished them , that they not onely instated them in their former places , but from that time forward held them in much more feare and reuerence .

Lib. 8. Herodotus speakes of one Artabanus a great Persian General , who because he had the statue of Neptune in contempt , was by the reason of a sudden inundation , himselfe with the greatest part of his Army drowned . The same Author witnesseth , what a seuere Reuenger Apollo was of any affront or iniurie offered vnto him , who when Carthage was oppressed by the Romanes , and his image there erected being despoyled of that golden garment which was then vpon it ; the very hand which snatched it from his shoulders was after found amongst the spoiles of the citie .

In Hallicarnassus , at all such Solemnities when any Sacrifice was to be offered vnto Iupiter Ascraeus , an whole heard of Goats made a voluntary presentment of themselues before the Altar , and when the rest of the superstitious ceremonies were finisht , they all departed of themselues , saue onely one , which voluntarily staied behinde to be offered by the Priest .

Caelius reporteth , that in Daulia there was a Temple dedicate to Minerua , to which there belong certaine Dogs ( or rather Diuels ) who when any of the Argiue nation came to present their Deuotions , would fawne vpon them , in signe of a free and louing welcome . But if any Barbarian or stranger entred the place , they would fly in their faces , as ready to plucke them to pieces . We reade likewise of the Temple of Hercules in Rome , scituate in Foro Boario , which will endure neither Dogs nor flies . As also that dedicate vnto Achilles amongst the Boristines , to which no manner of Birds or Fowle dare to approch .

Herodotus deliuereth vnto vs , Lib. 8. That when those Persians which Xerxes brought into Greece , came but to approch Diana's Altar , which stood iust before the Temple of Apollo in Delphos ; some of them were destroyed by lightning and tempestuous showers of Haile ; others , by the ruine of two great parts of the mountaine Pernassus were crushed and shattered . Moreouer , such hissings and dismall howles were heard to issue from the Temple , that the rest extremely terrified , fled the place : who being pursued & opprest by the Inhabitants , suffered an infinite slaughter . Insomuch that their small remainder , with much difficulty recouered the interior parts of Boetia for their safetie . To these distressed & dispairing men appear'd two warlike Hero's , mounted on two mighty steeds , the one Philacon , the other Antonous ; these stayed them flying , and gaue them incouragement : which was after , the ground of an incredible superstition .

These are the malignant Spirits , refractorie and rebellious , and in continual opposition with the Maker of all things , by such prestigious jugling ; thinking to rob him of his honour , and as far as lies in them , to confer it vpon themselues . And this they do not , either because they are ignorant that all seruice and reuerence is due from the creature to the Creator ; or that either good or profit may arise vnto them by any possible reconcilement , or the least mitigation of that irrevocable sentence denounced against them : but it proceedeth from a malitious enuy and cursed despight , because they themselues as Traitors and Rebels are excluded the presence of the Almighty for euer ; they seeke likewise to draw fraile and weake man into the same condemnation and iudgment . For well they know , there is no sin more odious and abhominable in the eyes of the Almighty , than Idolatry , or by him punished with more seueritie and bitternesse .

Looke no further than vpon Salomon the sonne of Dauid , whom God had blessed with honour , riches , and wisedome aboue all others before him , or that were to succeed him in the future : yet when hee betooke himselfe to the seruice and worship of other gods ( to Astarton the goddesse of the Sidonians , to Chunos the Idol of the Moabites , and to Moloch the Abhomination of the Ammonites ) euen for that only cause was the kingdome cut off from his succession , and onely one of the twelue Tribes ( namely the Tribe of Iuda ) and that for his seruant Dauids sake , left to his sonne Roboam ; all the rest giuen to Ieroboam the sonne of Nebat . So much concerning false gods , and the prerogatiue they striue to assume to themselues : how they would cheate the Euer-liuing God of that diuine Adoration due vnto Him , and to Him onely ; and not to their owne benefit , but to the vtter ruine and perdition of Mankinde .

Lib de sacerd. Romanis . As touching Augures and Augurie , Pomponius Laetus telleth vs , That the practise and profession thereof hath been antient : it began amongst the Chaldaeans , Of Famous Augures amongst the Grecians and from thence descended vnto the Grecians ; amongst whom , Amphiarus , Mopsus , and Calchas were held to be chiefe : as likewise Amicus the sonne of Elatus , Amphiaraus the sonne of Oeclius , ( or as some will haue it , of Ayello ) Tyresias the sonne of Eurinus , Manto the daughter of Tyresius , Polyidus the sonne of Coeranus , Hellenus and Cassandra the sonne and daughter of Priam and Hecuba , Theone the daughter of Proteus , as likewise Theoclemenus ; Telemus the sonne of Proteus ; Telemus the sonne of Eurimus ; and Sibilla Samia , whom some call Cumaea . &c.

The Hetruscians borrowed the Art from them ; and the Latines from the Hetruscians . Nay euen Romulus , Romulus the first great Patron of Auguries . the father of the Roman Nation , was a prime professor thereof ; insomuch that he instituted Magistrats and Officers for the execution of those Ceremonies . Neither was there any enterprise of any weight or consequence attempted among them , without consultation first had from the Augures and Wizards . For whom there was a stately Temple erected : The Augure or Sooth-sayer sate with his head couered , his face toward the East ; hauing in his right hand a crooked staffe , with which in diuers strange postures he diuided the region of the aire , to obserue from which the Birds did appeare : his right side being towards the South ; his left , the North. The robe he wore was called Laeua , from the warmth thereof , as being lined with furre throughout , and garded with crimson and purple .

Hauing slaine the Sacrifice , he offered vp certaine prayers called Effata ; The Ceremonies vsed . and so from those signes which followed , and according to the prosperous or aduerse omen , he framed his predictions . Of some he made his coniectures according to their appearance ; and those because they were besought in his Orisons , were called Impetratiua . Others were not desired , and such were termed Oblitiva . There was a third , of accidents which vnexpectedly offered themselues in the time of the ceremonie , of which there were fiue distinct kindes ; one from thunder and lightning ; a second from the chirping or chattering of Birds ; a third from crums cast vnto Hens or Chickens ; a ●ourth from foure footed beasts , either their meeting , or crossing the way , or else by appearing in some vnaccustomed and vnfrequented place : the fifth and last arose from diuers casualties happening on the sudden , as the hearing of some strange prodigious voice or sound , the falling of salt , the spilling of wine ; Ov. Met. lib. 3. Fab. 1. and these chances were called Dira , from Dei ira contracted , i. the wrath of the gods .

Such signes as hapned in the time of their Diuination , on the left hand , were held to be tokens of good luck ; because the right hand in giuing a gift , or bestowing a reward , is opposit to the left hand of the receiuer ; and so of the contrary : for Sinistrum , though in all other things it implyeth as much as Disaster ; Serv. An. li. 2. yet in these diuining Ceremonies it is still taken in the contrary sence : as Auis sinistra portendeth good fortune , and Intonuit Laevum signifieth as much as God speed , or Go on and prosper . And therefote Lipsius saith , That the Grecians haue called the left hand Aristeron , from Ariston , which in their Language signifieth , Best .

We read of three sorts of these Sortiligers or Fortune-tellers ; Aruspices , Auspices , and Augures : Aruspices . Auspices . Augures . The first did diuine and predict of things future , from the intrals of beasts , in the Sacrifice ab Aras inspiciendo , i. from inspection into the Altars . The Auspices , quasi Avispices , ab Aves inspiciendo , i. from looking vpon birds , had their denomination . The Augures tooke theirs , ab Avium garritu , i. from the crowing or chattering of Birds . Vnto all wich , Ovid seemeth to allude , in this Distich : Hoc mihi non ovium fibr● , tonitrusve sinistri Linguave servatae , pennave dixit Avis . Trist. li. ● . El. 9. Not the Sheeps intrals , nor the left hands Thunder , Nor the Birds tongue , or wing , presag'd this wonder . And as it is very well obserued in the Historia Anthologia , from the two last of these arise those Latine Phrases so frequent amongst vs , Bonis Avibus , or Bo●is Auspicijs , which are interpreted , With god lucke or fortune ; and Malis Avibus , With euill speed or bad successe : and because they would enterprise nothing Inauspicatè , ( that is , without the counsell of the Augures ) from thence Rem Auspicari hath been translated , To initiat or begin a thing .

Romulus the first founder both of their Order and Colledge in Rome , appointed only three vnto the ministerie of these ceremonies . But Servius Tullius after hee had distinguished Rome into foure seuerall Tribes or quarters , he added to the number of the Augures a fourth ; and made an Edict , That they should all be selected and chosen from the Patricians , who were the Patriots and noble Fathers of the City , such as we call Senators . But in proces of time , Quintus and Cneius Ogulinus being made Tribunes of the people ( as much as to say , Protectors of the Plebe or Commons ) obtained , Their number encreased . That to ioin with these foure , fiue other should be made choice of out of the Comminaltie . At which time the Senate made an Edict , That they should neuer exceed the number of nine . Notwithstanding which , when Sylla was Dictator he added six more , which made vp the number fifteene : of which the eldest was called Magister Collegij , i. Rector of the Colledge .

Their prerogatiue . These Wisards had a prerogatiue aboue all the other Priests and Flamines in Rome : for if one of them were conuicted of any heinous crime , he was not put out of his place , nor excluded from executing his office , neither could hee be disabled , nor any other substituted in his roome . Although the Roman custom was , that if any other Priest , of what place or qualitie soeuer , had been a notorious delinquent , he was ipso facto confined , and some other deputed vnto his office .

The absurdity of Augury . The absurditie and meere imposture of this Diuination or Soothsaying , Marc. Cicero ingeniously obserueth in Pompey the Great , Crassus , and Iulius Caesar , to whom all the Chaldees & Wisards not onely promised prosperous and long liues , but assured them of timely and peaceable ends . Yet of their tumultuous imployments in the passage of their time vpon earth , and of their wretched and miserable deaths , Histories make ample and frequent mention .

Lib. 7. cap. 2. A notable story concerning the vainnesse of Augury . Fulgosius telleth vs of one Misonianus , who being imployed in a certaine expedition amongst the horsemen of the Roman Army , perceiuing them in their march to be at a sudden stand , and wondering why they aduanced not as before ; he perceiued presently , that the cause of their sudden stay was , by reason that the Augur had espied a Bird sitting vpon a tree , and awaited whilest she proued her wing in voluntary flight , by which hee might coniecture of the successe of their businesse . In derision of which folly , hee addressed his bow , and with his first arrow strooke her dead to the earth : when smiling to himself , he turned to his companions and thus said ; Most certaine it is , that little counsell and small aid is to be expected from these poore irrationall creatures , to enquire from them what can either help or hinder vs : when you see it apparant before your eies , they are not able to preuent the disaster impending ouer their owne heads .

Whether this Southsaying take it's originall from the Chaldees , ( who were great searchers into curiosities ) or no , I am not willing to make any further inquisition , as not being much materiall to my present purpose . But of this I am most certaine , That it was in continuall vse and practise amongst the Canaanites , Augury much vsed amongst the Gentiles . and from thence conueyed vnto the children of Israel ; which how abhominable it was in the sight of God Almighty , and that such diabolicall superstitions should haue any place amongst his chosen people , Cap. 9. vers. 32. you may read in Leuiticus these words ; Yee shall not regard them that worke with Spirits , neither Soothsayers , yee shall not seeke to them to be defiled by them : Cap. 18. vers. 10. I am the Lord your God . Againe in Deutronomie ; Let no man be found amongst you that maketh his sonne or his daughter to go thorow the fire , or that vseth Witchcraft , or a regarder of the Times , or a marker of the flying Fowles , or a Sorcerer , or a Charmer , or that counselleth with Spirits , or a Soothsayer , or that asketh counsell at the dead : for all that do such things are an abhomination to the Lord , and because of these abhominations , the Lord thy God doth cast them out before thee , &c.

Let vs then beleeue , that it is God onely , and not Fate , which gouerns all things : To confirme which , I will conclude with that of the Poet Statius : — Heu ducas Fati tenor , est ne quod illi Silv. lib. 5 : Non liceat ? quantae poterunt mortalibus annis . &c , O the strict Lawes of Fate ! Can that haue being , That is not with thy constant will agreeing ? Or is it in thy brasse-leav'd booke decreed , We to our graues in such Post-haste should speed ? Not so . Would the Creator take in hand To command Time , the swift houres still would stand : In Hells blinde dungeon , Death his head should hide , And th' idle Sisters lay their worke aside .

Of all Idolatry in generall , Cap. 44. vers. 9. we thus reade the Prophet Esay ; All they that make an Image , are Vanitie , their delectable things shal nothing profit , and they are their owne witnesses , that they see not nor know ; therefore they shall be confounded . Who hath made a god , or molten an Image , that is profitable for nothing ? Behold , all that are of the fellowship thereof shall be confounded : for the Workemen themselues are men , let them all be gathered together and stand vp , yet they shall feare , and be confounded together . The Smith taketh an instrument , and worketh it in the coles , and fashioneth it with hammers , and worketh it with the strength of his armes : yea , he is an hungred , and his strength faileth ; he drinketh no water , and is faint . The Carpenter stretcheth out a line , he fashioneth it with a red thread , he plaineth it , and pourtraieth it with the compasse , and maketh it after the figure of a man , and according to the beautie of a man , that it may remaine in an house . Hee will hew him downe Cedars , and take the Pine tree and the Oke , and taketh courage amongst the Trees of the Forrest : he planteth a Firre tree , and the raine doth nourish it , and Man burneth thereof , for he will take thereof and warme himselfe ; he also kindleth it and baketh bread : yet he maketh a god and worshippeth it ; he maketh an Idol and boweth vnto it : he burneth the halfe thereof euen in the fire , and vpon the halfe thereof he eateth flesh : hee rosteth the rost and is satisfied ; also he warmeth himselfe and saith , Aha , I am warme , I haue beene at the fire : and the residue thereof he maketh a god , euen his Idol , he boweth vnto it and worshippeth , and prayeth vnto it , and saith , Deliuer me , for thou art my god . They haue not knowne nor vnderstood ; for God hath shut their eies that they cannot see , and their hearts that they cannot vnderstand ; and none considereth in his heart , neither is their knowledge nor vnderstanding to say , I haue burnt halfe in the fire , haue baked bread with the coles thereof , haue rosted flesh and eaten it ; and shall I make the residue thereof an abhomination ? shall I bow to the stocke of a tree ? He feedeth on ashes , a seduced heart hath deceiued him , that hee cannot deliuer his soule and say , Is there not a lie in my right hand ? &c.

An Emblem .

LEt vs enquire no further into things retruse and hid , than wee haue authoritie from the sacred Scriptures .

The Emblem is ; A yong Maid , who by her carefull nurse had a couered box deliuered vnto her , charily to be kept ; with an extraordinarie charge , vpon no occasion to open it , for thereby shee might incur some danger . But the girle in vaine curiosity ( for , Ruimus in vetitum ) the more desirous to know what was within , Cui peccare licet , peccat minus . vncouered the lid , and out flew a Bird , which she lost ; neither , had she kept it , had she been much better by the retaining thereof .

The Diuine application of which , suteth with that of Basil , who writeth thus ; Animi morbus est , male & superflue , de Deo querere : i. It is the disease of the mind , to enquire , euilly and superfluously of that which concerneth God . Which agreeth with that of Saint Augustine ; Lib. 11. de Ord. Deus melius scitur nesciendo : i. God is the better knowne by seeming least to know . De Sanct. Trin. And Hillary vseth these words ; Deus religione intelligendus est : pietate profitendus : sensu vera persequendus non est , sed adorandus : i. God , by Religion is to be vnderstood , by Sanctitie to be professed , but by the outward sence not to be searched into , but only adored . For we reade , Deut. 29.29 . The secret things belong to the Lord our God ; but the things reuealed belong vnto vs , and to our children for euer , that wee may doe all the words of the Law . And Ecclesiasticus 3.22 . Seeke not the things that are too hard for thee , neither search the things rashly that are too mighty for thee . Vpon the like occasion , the Prophet Dauid , Psal. 131. saith thus : Lord , mine heart is not haughty , nor my minde lofty ; neither haue I walked in great matters , and hid from thee . Wee also reade , Rom. 12.3 . For I say , through the grace that is giuen vnto me , to euerie one that is amongst you , That no man presume to vnderstand aboue that which is meet to vnderstand , but that he vnderstand according to sobrietie , as God hath dealt to euery man the measure of Faith . Further wee reade , Prov. 25.27 . It is not good to eat too much hony , for to search their owne glory is no glory . Vpon which Emblem , Iacob . Catsius , Emblem . 3. thus writes : Ov. lib. 2. Eleg. Quod licet ingratum est : quod non licet acrius vrit . Fida tibi Nutrix , hac pixide sacra latere , Dixerat , & satis hoc , debuit esse tibi , Quid tractare manu ? quid cernere virgo requiris ? Quaeque tenere manu , quaeque videre nefas ? Sacra Dei reuerentur habe , quid faderis Arcam Tangis ? io● Cohibe stulta manus . In multis nescire iuvat , scivisse nocebit Saepe perire fuit , quod reperire vocant . Thus paraphrased : The faithfull Nurse said , Sen. in Octav. I● facere laus est quod decet , non quod licet , In this box lie hid Things sacred ; ( 't was enough that she so did : ) Why , Virgin , busiest thou thine hand and eye ? What couet'st thou to handle ? What to ' spy From things which are too mysticall and darke ? Restraine thine hand , forbeare to touch the Arke . In some way , hee 's best learned that least knowes : Many there be , in seeking , themselues lose . A morall interpretation hereof is thus made : Silendo stolidus sapienti par est : i. A foole silent may be taken for a wise man . According with the French Prouerbe , Sans language le fol est sage . Erasmus also in Apotheg . saith , Est aliqua sapientiae pars ; Silentio Stultitiam tegere : i. It is some part of wisedome , to couer our folly in silence . And suting with this is that of the Poet Martial :

Ov. 2. Fast. Brutus erat stulti sapiens imitator ve esser .

Tutus ab insidijs dire superbe tuis .

Cum te non novi , Dominum regemque vocaui ; Cum bene te novi , iam mihi Priscus eris . Being vnknowne , I call'd thee Lord and King : But , know thee , Priscus , thou art no such thing .

The Emblematists conceit vpon this , as followeth : Hac dum clausa fuit sub pixide , mira latere Regalésque tegi quisque putauit opes : Mox vt aperta fuit , spectacula ludicra vulgo Probat , & è capsa parua volauit auis Dum siluit tua lingua virum te Basse putaui , Testatur puerum te sine mente sonus ; Qui loquitur populo , se praebuit ille videndum . Vel fatuus pressò , dum silet , ore sapit .

Thus paraphrased : This Casket being shut , was thought to hold Some wondrous wealth , as Iewels , Pearle , and Gold . But being open'd to the vulgar eyes , Nothing of value's seene ; a Bird out flies . A man I held thee , Bassus , whilest thou smil'd And nothing said : but , hauing spoke , a child . Man , when he speakes , vpon the stage is brought ; The Foole , whilst mute , a wise man may be thought .

A Meditation vpon the former Tractate . I. I Sought thee round about , ô thou my God , To finde thy aboad . I said vnto the Earth , Speake , art thou He ? She answered me , I am not . I enquir'd of Creatures all In generall , Contain'd therein : they with one voice proclaime , That none amongst them challeng'd such a Name . II. I askt the Seas , and all the Deepes below , My God to know . I askt the Reptiles , and what euer is In the Abisse , Euen from the Shrimpe to the Leviathan My enquiry ran : But in those Desarts , which no line can sound , The God I sought for was not to be found . III. I askt the Aire , if that were hee ? but know It told me , No. I from the towring Eagle , to the Wren , Demanded then , If any feather'd Fowle 'mongst them were such ? But they all much Offended with my question , in full quire Answer'd , To finde my God I must looke higher . IV. I askt the Heauens , Sun , Moone , and Stars ; but they said , We obey The God thou seekst : I askt what Eye or Eare could see or heare ; What in the world I might descry or know Aboue , below : With an vnanimous voice all these things said , We are not God , but we by him were made . V. I askt the Worlds great vniuersall Masse , if That , God was ? Which with a mighty and strong voice reply'd , ( As stupify'd ) I am not he , ô Man ; for know , that I By Him on high Was fashion'd first of nothing : thus instated , And sway'd by Him , by whom I was created . VI. I did enquire for him in flourishing Peace , But soone 'gan cease : For when I saw what vices , what impurity , bred by Security , ( As Pride , Selfe-loue , Lust , Surfet , and Excesse ) I could no lesse , Than stay my search ; knowing , where these abound , God may be sought , but is not to be found . VII . I thought then I might finde him out in War ; but was as far As at the first : for in Reuenge and Rage , In spoile and strage , Where vniust quarrels are commenc't , and Might Takes place 'boue Right ; Where Zeale and Conscience yeeld way to Sedition , There can be made of God no inquisition . VIII . I sought the Court ; but smooth tongu'd Flatterie there Deceiu'd each eare . In the throng'd City , there was selling , buying , swearing and lying . I' th Countrey , Craft in Simplenesse array'd : And then I said , Vaine is my search , although my paines be great ; Where my God is , there can be no deceit . IX . All these Demands are the true consideration , Answer , and attestation Of Creatures , touching God : all which accited , With voice vnited , Either in Aire or Sea , the Earth , or Sky , Make this reply : To rob him of his worship , none persuade vs ; Since it was He , and not our owne hands made vs . X. A scrutiny within my selfe I than Euen thus began : O Man , what art thou ? What more ( could I say ) Than Dust and Clay ? Fraile , mortall , fading , a meere puffe , a blast , That cannot last ; In'a Throne to day , tomorrow in the Vrne ; Form'd from that Earth , to which I must returne . XI . I askt my selfe , Who this great God might be That fashion'd me ? I answer'd , The All-Potent , solely Immence , surpassing Sence ; Vnspeakeable , Inscrutable , Eternall , Lord ouer all ; The onely Terrible , Strong , Iust , and True , Who hath no End , and no Beginning knew . XII . He is the Well of Life , for He doth giue To all that liue , Both breath and being : He is the Creator Both of the Water , Earth , Aire , and Fire : Of all things that subsist , He hath the list● Of all the Heauenly Host , or what Earth claimes , He keepes the scrole , and calls them by their names . XIII . And now , my God , by thy illumining Grace , Thy Glorious Face , ( So far forth as thou wilt discouered be , ) Me-thinks I see . And though Inuisible and Infinite , To humane sight Thou in thy Mercy , Iustice , Truth , appearest ; In which , to our fraile sences thou com'st nearest . XIV . O , make vs apt to seeke , and quicke to finde , Thou God most kinde : Giue vs Loue , Hope , and Faith in Thee to trust , Thou God most iust : Remit all our offences , we entreat , Most Good , Most Great Grant , That our willing , though vnworthy quest , May , through thy Grace , admits vs 'mongst the Blest .

Condiscendit nobis Deus , vt nos consurgamus ei .

Augustine .

The Cherubim

Ex sumptib Guilielm : Toomes .

THE ARGVMENT of the second Tractate . A God being found , deny'd by none , It followes there can be but one , By the Philosophers confest , And such as were of Poets best . Him , not the Oracle denies , Nor those the antient world held wise : Sage , Sybel , Mage , Gymnosophist , All in this Vnitie persist . Next , That this Power , so far extended , Can by no sence be comprehended : Neither his Essence , most Diuine , Be sounded by weake Reasons line . And last , what names most properly Belong to this great Deitie .
The second Argument . GOds Knowledge , treats the Cherubim : He nothing knowes , that knowes not him .
A Deitie confest , Whence the multiplicity of gods sprung . ( which All adore ) It followeth to be onely One , no more : The multiplicitie of gods accruing From Men , their idle phantasies pursuing . Some thinke , From auatitious Priests they ' rose , Vnto themselues , fat Offrings to dispose . Some , from the Poets fictions ; who to grace Their Friends , or Princes of more eminent place , Gaue to them , after death , such adoration , Which after grew common to euery Nation . These I let passe , as knowne . But to proceed With what I purpose ; Many haue agreed In this sole Godhoods Vnitie : to which vse , Although I numerous Authors could produce , Yet I 'le insist on few . One doth thus treat ; Wisedome in man is onely then compleat , When it vpon this singular point is staid , Lict. lib. 2. Divin . Inst. cap. 9. There 's but one God , that 's he who all things made . He further argueth : If of either sex You maintaine gods ; all such I shall perplex With this one reason : Where a Male hath being , And Female ; these betwixt themselues agreeing , Must needs haue copulation : they , to expell Immodestie , haue place wherein to dwell . For 't is not probable , That such , in view , And openly , like Beasts their lusts pursue , Or make their amorous meetings ; because they , By their example , teach all things that may Instruct in Vertue . And if Houses ? then By consequence they Cities haue , as Men. If Cities ? they haue Fields ; if Fields ? they till ; If plough , and sow , and reape ? then needs you will Allow them mortall : for 't is vnderstood , All must be such , as liue not without food . The first argument followed . Begin where we now ended : If not eat ? They neither reape nor sow ? not needing meat ? Therefore , no Fields : no Fields ? no Houses ? so , No Houses ? then no Cities : therefore know , No chast commixtion can be . Tell me now , Where 's Iuno , Pallas , Venus ? I , or you Sybel or Rhea ? Therefore I maintaine , Gods are th' inuention of Mans idle braine . Philosophers and Orators touching this Vnitie . Aske Proclus , Tresmegistus , or Simplicius , Cicero , Philolaus , or Iamblicus ; Theophrastus , Plato : Or of Poets , these ; Sophocles , Orpheus , and Phocilides ; In all their Workes and Learnings great varietie , They still conclude , There 's but one soueraigne Deitie . Saith Zeno , They 're like mad that trust in many , As those ( è contra ) that beleeue not any . Sympl . in Arrian . Epict. Simplicius speaking of the Vnitie Of this Diuinest Essence , thus saith he ; All things that be , or beautifull , or faire , From Diuine Pulchritude deriued are : All Truth , from Diuine Truth ; all we can name T' haue Being , from the first Beginning came : Hee 's the sole God , Beginning , and the Spring ( In his owne Power ) of all and euery thing . All things from Him proceed , to come , or past ; Those which were first , the present , and the last . From His sole Goodnesse many goods arise ; His Vnitie brings many Vnities . His one Beginning is the source and ground Of many more Beginnings , ( after found : ) In this Beginning , Vnitie , and Good , I would haue one God onely vnderstood . The reason ? Because Hee 's the Prime of All , A confirmation of the former argument In whom consists the Off-spring generall Of each thing that hath being . He besides , Is of all Causes , Cause , and still abides ; The Goodnesse , of all Goodnesses : And so , Of all gods , the Great God ; None else , we know . When Cicero would distinguish betwixt those Cic. lib. 2. de Nat. Deor. We Idols call , and * * Meaning the Atheist . Him that doth dispose The Fabricke he hath built ; he doth debate Thus with himselfe : They 're made ; He vncreate : They , weake and feeble in their proud'st o●tent ; But He , All-able , and Omnipotent . They , vnto Natures Lawes subiect and thrall : But He , the God of Nature , Them , and All. One God , one Vnitie , in it selfe agreeing , Merc. Tresmeg . Is the sole Root and Seed of all things being : Without which , nothing is , nought hath been made . Philolau● . Another , thus ingeniously hath said ; There is one God , whose Power is stretched far , Immouable , and alwaies Singular● Like onely to himselfe . And ( in effect ) The chiefe of the Perepateticke Sect Arist. Metap . 2. Metaph. ● . Affirmes to vs as much : who doth apply His reasons , grounded on Philosophy And Nature , thus : All motions ( saith he ) Ascend vp to the Primum Mobile , And the first Mouer ; which he there doth name To be the Sole and Prime , on which Heauens frame , With vniuersall Nature , doth depend . And this he elsewhere further striues t' extend , Thus speaking : The first Mouer's One , and He , Euer Eternall we conclude to be . Plato . Of Diuine Plato 't is recorded thus , Who writing to King Dionysius ; Onely ( saith he ) by this note shall you know , Whether my purpose serious be , or no : You shall obserue how I my Letter frame ; If one sole God I inuocate and name , What 's weighty I intend : but if the rest I nominate , thinke then I sport and jest . Orpheus . Orpheus , of Poets the most antient , ( And in that noble Title eminent ; ) He , that is said to giue each god his name , And to deriue the off-spring whence he came ; Yet in his best and deepest Theory , Left to the world , as his last Legacie , That there was one sole God , Omnipotent , Immortall , and for euer Permanent ; Invisible , common Parent vnto all Mankinde , and other Creatures , great and small : Author of War or Peace ; whose Prouidence Gouerns the World ; and whose high Eminence Hath in th' Emperiall Heauens a golden Throne ; Whose Foot-stoole is the Earth , to tread vpon : Who stretcheth his right hand beyond the vast Alpha & Omega : Vnlimited Oceans bounds ; The First and Last ; Before whom , each high Mountaine , and low Vale ( Mov'd at his presence ) tremble and looke pale . The Worlds sixt Columes at his anger shake ; And the Seas bottomlesse Abysses quake . Orpheus again . And elsewhere thus : We may from Reason gather , By Iupiter hee intendeth God Almighty . Ioue is sole King , the vniuersall Father And Parent of all things , alwaies the same , One Power , one God o're all that we can name ; And ouer them great Lord : hauing besides , One Regall Bulke , or Body , which abides To all Eternitie : In which , what 's being , A necessarie Obseruation . Hath revolution , no way disagreeing , Yet maintaines Contraries . In Him you may Finde Fire and Water , Earth , Aire , Night , and Day . Phocilides , of this Vnion . As much as this , Phocilides confest : There is one potent God , sole Wise , sole Blest . The Egyptians . Th' AEgyptians in their curious inquisition , ( A Nation the most giuen to superstition , And to Idolatrous worship ; ) and yet they In all their Hierogliphycks did pourtray But one sole Iupiter , whose picture was Plac't o're their ports and gates , in stone or brasse ; So likewise in their Temples : in his hand A trisul● thunderbolt , or fulminous brand . And , as the Writer of their story tels , Him they as God acknowledge , and none els . Saith one : The God of Nature I will sing , Ma●il . Astron. Lib. 1. Infus'd in Heauen , Sea , Earth , and euery thing ; Who this great Masse by'impartial cov'nant swayes ; Whom ( in alternate peace ) the World obeyes , By which it liues and moues : since but one Spirit Dwells in each part , and doth the whole inherit ; O'reflying all things with inuisible speed , And giuing shape to all that therein breed . Vnlesse this Frame , of Members , neere ally'de , Obser. And well context , were made , and had one Guide And Lord thereof , the Vast to mannage still ; But were to be dispos'd by humane skill ; The Stars could haue no motion , th' Earth no ease ; Time would stand still , and a cold stiffenesse seise On agitation ; Planets would retaine No influence , but slothfully remaine In their tyr'd Spheres ; Night would not fly the Day , Nor Light giue place to Darknesse : at a stay All things should stand : the soft shoures should not dare To cheare the Earth ; nor the coole Windes the Aire : Racke should not chase the clouds , flouds should not feed The Sea ; nor the Sea , Riuers at their need : Nor should the soueraigne Part o're all parts stand , Order'd and sway'd by ' an equall Parents hand . For now , neither the Waters nor the Stars Be vnto vs deficient ; nothing bar's The Heav'ns in their dispose , whereby to ghesse , They alter in their Gyring more or lesse . Motion doth cherish but not change ; for all We see the world containes in generall , Are mannag'd and dispos'd by faire accord , And still obedient to their Prince and Lord . He therefore is the God that all things guides , Who in his Diuine wisedome so prouides , That Creatures here below , meerely terrestriall , The power & operation of the Planets . Haue pour'd into them ( by the Signes Coelestiall ) A strength , infus'd to honour or disgrace , Not hindred by the distance of the place . Notwithstanding which , Sapiens dominabitur Astris . Stars haue a power in Nature , ministring Fate To Nations , priuat persons , and each State ; Which operation we do hold as sure , As the Heav'ns giue the Fieldes a temperature , By which they in their seasons spring and grow ; Or , are the cause that the Seas ebbe and flow . Alibi . Hee 's only God , that is vnchang'd by Time ; Nor yong , nor old , but euer in his prime : Who suffers not the Sun , backward t' inuade The transuerse Arctos , or runne retrograde And steere a new course : neither from the West , Returne the same way to his last nights rest ; Nor shewes the same Aurora to stronds new ; Nor lets the Moone an erring course pursue , Beyond her certaine Orbe ; but to retaine A constant change in her encrease and waine : Nor lets the Stars ( aboue impending ) fall , To circumvolve the Earth , the Sea , and all . Aurel. Pruden . in Symach . Thinke now you heare this God , long silence break● , And to a meerly Ethnicke man thus speake : Thou ( slighting me ) hast to thy selfe deuis'd A thousand gods , and equally vs pris'd ; Thinking to minch me into parts , and fleece Me of my right . But know , no part or peece Can be from me extracted , no forme ta'ne , That am a simple Substance : Then in vaine Thou think'st to parcell me by thy decision . Of compound things 't is each to make diuision : But I was made by none ; nor therefore can I , piece-meal'd or dissected be by Man . All things , from nothing , were first made by me ; " Then , part of mine owne worke how can I be ? Therefore to me alone thy Temples reare , And worship me in honour and in feare . Paulo post . As those of Marble , so the Minde I praise , Where stedfast Faith a rich Foundation layes On golden piles ; and when the Buildings rise In snowy Pietie , to daze mens eyes : With vnsway'd Iustice rooft , to keepe o utraine ; And where the walls within , chast Blushes staine , In stead of Vermil : and the whitenesse cleare Proceeds from palenesse , bred by holy Feare . The Sybels . The Oracles that from the Sybels came , Who in the former world were of great fame , ( Though 'mongst the Learn'd it be a question still , Whence they inspir'd were with Prophetique skill , The good or the bad Sprite ) er'd not , to say , There is but one sole God , Him we obey . These be their words : In this we all agree ; There 's one true God , aboue all Maiestie , Omnipotent , Inuisible alone , Vnborne , All-seeing , and yet seene of none . Apollo , Apollo , Delphicus . doct. S●roz Lib. de Natur. Mag. askt by one Theophilus , How many gods there were ? made answer thus : ( His Vnitie not daring to deny ) There 's only one true God , Potent , and High ; Begotten by Himselfe , Sufficient , Able ; Vntaught , and without Mother , solely Stable : To speake whose Name , no Language can aspire Or reach into : whose dwelling is in Fire . And such is God , The Diuels themselues confesse this sole God . of whom , I and the Rest Am a small portion , as being profest His Ministers and Angels . By which Name , The Diuell exprest himselfe to haue an aime To Diuine worship ; which ' He that did create The Diuels ambition . All things , so loth is to communicate . He , by the mouthes of our forefathers , and The holy Prophets , ( who did vnderstand His sacred will , The Scriptures ) hath so fram'd , To haue his Singularitie oft nam'd . As thus : Deut. cap. 4. Because the Lord is God alone , Peculiar , and besides him there is none . Againe : O Israel attend and heare ; The Lord thy God is One , him thou shalt feare . The God of gods ( I heare the Psalmist say ) Doth only worke great wonders , Him obey : Psal. 85. For 'mongst the gods none 's like him . Go and tell ( Saith he ) vnto my people Israel , I am the Lord thy God , and none but I , Who brought thee from th' AEgyptian slauerie , Exod. 6.20 . And from the house of Bondage set thee free , " Therefore thou shalt adore no God saue me . Lycurgus , Lycurgus . in the Proëm of his Lawes To the Locrenses , ( not without great cause ) These following words prefixt : Needfull it were , Stob. Ser. 42. That all the people which inhabit here , Should be persuaded . There 's one God aboue , By whom all liuing Creatures breathe and moue . Who , as in all his Works he is exprest ; So is he not the least made manifest , In our inspection to the Worlds great frame , The Heauen , and goodly order of the same . Be no man of that stupid ignorance , " To thinke that such things are dispos'd by chance . Ioh. Billius , in Antholog . Sacr. The gluttons Belly is his god , ( the cause ) In that his Appetite prescribes him Lawes . The griping Auaritious man hath sold His Soule , ( so dearely bought ) to purchase Gold . Voluptuous men , solely deuote to Lust , Their Idol's Venus ; for in her they trust . Th' Ambitious , his All-Honour'd makes , his Fame ; As , before Gods , preferring his owne Name . And is not he , vaine Studies doth prefer Before his Christ , a meere Idolater ? And do not all those that ought higher prise Than Him , to Idols offer sacrifise ? Gods true worship . But he that shall beleeue in him aright , Shall haue accesse to his Eternall Light : When those that haue Religion in disdaine , And Pietie in contempt , ( and so remaine ) They striue to haue no being , ( to their shame ) And to returne to nothing , whence they came . All such as are not numbred 'mongst the Saints Whom euill thoughts possesse , and Sinne supplants , Haue lost themselues , as hid behinde a Skreene ; How then can the least part of them be seene ? But those that through their Sauiour proue victorious , They in Heauens kingdome shall be great and glorious . Arist. lib. 2. Physic. Two Principles ( as some Philosophers write ) There are , Eternall both , and Infinite ; Makers of things , yet in their Natures vary , As being in themselues meere contrary . The Vnity of the Godhead not to be diuided . Their error note : If two such in their prime , Of power , should haue existence at one time ; Since two so great , must greater be than one , Euen in that clause the Infinite is gone . This proued . Being distinct in number , and diuided , Needs must they be by seuerall motions guided . One borrowes not of the other , for majoritie : Being equall two , there can be no prioritie . And contrary ( as I before haue said ) In opposition ? they must needs inuade Th' agreeing Fabricke ; and so , without cease , Disturbe old Natures long-continued peace . Neither from these two Equalls can arise A third , this their great strife to compromise . Againe ; If two , one needlesse is , and vaine , Or , as we call it , * * Vacuum . Empty . Now 't is plaine , That Nothing cannot haue in Nature place ; For she hath Vacuum in continuall chase , And is at war with 't . Therefore I hope none , But will confesse a Godhood , and that one : " One Monarch of the world , the great Effector , Of all therein sole Parent and Protector . All such as of their multiplicitie speake , A confirmation of the former argument Disable them , as wanting power , and weake ; As if nought gouer'nd were that hath been made , Which One can do , without anothers aid . Him only a true Monarch we may call , The Illustration . That hath no parted kingdome , but swayes all . But where a Principalitie ( misguided ) Is amongst seuerall Optimates diuided ; It needs must follow , In no One can be An absolute and exact soueraignty : For none of these , but by vsurping , dare Challenge the whole , where each haue but a share . There is a certaine Bound which circumscribes His Iurisdiction ; Each hath seuerall Tribes To gouerne and dispose . Should we agree In many gods , it then perforce must be concluded , There can be no Soueraigne Minde , Since euery one hath but his Lot assign'd : When as of Power it is the true condition , Not to be ty'de to stint or exhibition ; " But as the sole Supreme and Principall , " Guiding , disposing , comprehending all . If God be perfect ? he can be but one , Note . As hauing all things in himselfe alone . The more you make , the more you shall depraue Their Might and Potencie , as those that haue Their vertue scanted ; so allow not any : Since all things cannot be contain'd in Many . By which 't is manifest , Those that maintaine Omnia esse in multis non possunt . More gods than one , be people vile and vaine ; In the like blasphemy ready to fall , With the dam'nd Atheist , who knowes none at all . The opinion of the Manichees . The Manichees , they hold a strange opinion , That two betwixt them share the high Dominion ; Who as they did create , so guide it still : One , Good disposeth ; and the other , Ill. The first is Lord of Light , and gouernes Day : The last , of Night , and Darknesse beares chiefe sway . One , Heate in charge hath ; and the other , Cold : Yet who , by daily proofe doth not behold , That by the sole and Diuine Prouidence , Man , with all Creatures , of them both hath sence , And from them comfort ? That the Night for rest Was made , to cheare Man , wearied and opprest ; As well as Day , whose cheerefull light prepares Vs to our needfull and best knowne affaires . Do we not see , from what we counted bad , Much good to vs , great solace hath been had ? Againe , That seeming - Good , forg'd by the Deuill , Hath been to vs th' occasion of much euill ? Heauens blessings let vs taste in their communitie , Ascribing all praise to the God of Vnitie , " This sempiternall Minde , this Consummate " And absolute Vertue , that did all create ; " This Power , who in himselfe hath his Stabilitie , " Maiestie , Wisedome , Strength , and true Soliditie : " From whose Sublimitie no man 's so mad " To thinke he can detract : To whom none adde . " This , of himselfe all Fulnesse , all Satietie ; " Is then the sole Incomprehensible Deitie . Sometimes , what 's proper vnto Man alone , Deut. 22.10 . Is giuen to this Trias , three in One : Psal. 17.8 . As , when we attribute vnto him Wings , It straight vnto our aphrehension brings , Psal. 3.13.94.16 . How he protects and shadowes vs . If Eares ? With what facilitie and grace he heares Gen. 29.24 . Our deuout Prayers . And when , his Arme stretcht out ? Deut. 4.34 . That of his Power and Strength we should not doubt . Exod. 8.19 . His Finger nam'd , doth to the world auer His Vertue , and , that no Artificer Exod. 31.18 . Can worke like him . His Skill ; The glorious frame Psal. 27.89 . Of this great Machine , doth to all proclaime . His Face , sometimes , his presence doth imply ; Sometimes , his fauour and benignitie . Psal. 6.1.59.14 . If we reade Wrath ; we must consider then , Those Iudgements that impend o're sinfull men ; And with what terror , when they come , they fall . His Hand , doth vnto our remembrance call Iob. 19.21.10.8 . His Potencie , Protection , Power to guide ; Psal. 31.6 . With all such things as are to these ally'de . His Nosthrils , by which he is said to smell , Gen. 8 . 21● Doth vnto vs his Acceptation tell , Of Sacrifice and Prayer . His Incenst Ire Ier. 39.37 . ( Againe ) it notes , when thence fly sparks of fire . Deut. 32.10 . His Eyes emblem to vs , that choice Respect Nehem. 16. And Fauor which he beares to his Elect. Iob. 10.4 . Sometimes they'import his Prouidence Diuine Psal. 17.2 . Sometimes , they wrathfully are said to shine Psal. 14.2 . Against the Wicked . By his Feet are meant , Sam. 2.22.28 . Stabilitie and Power Omnipotent . Amos. 9.4 . By th' Apple of his Eye he would haue knowne , Psal. 18.7.110.1 . Th' Indulgence that he beares vnto his Owne . Mat. 22.24 . The Diuine Wisedome , knowing how dull and weake Deut. 30.10 . Mans heart and braine is , taught the Text to speake Psal. 17.8 . To our capacities . The Prophets , they Did not of this great Deity display The absolute perfection ; but so leaue it , That by a glimpse we far off might conceiue it . His Eyes being nam'd , it must impresse in me , That God doth euery thing at all times see . Or if his Eare ? then must I presuppose , That , hearing all that 's spoke , he all things knowes ; That , hauing wings to mount himselfe on high , In vaine can Man his incenst vengeance fly . O , whither from thy Sprite shall I depart ? Aug. li. de Pen. Thou , that in euery place at all times art ? Fly thee , none can ; but vnto thee repaire , All may , in their humilitie and prayer , Appealing to thy Goodnsse . For , What place Can shadow me , when I shall fly thy face ? If soare to Heauen ? thy Presence doth appeare : Or if to Hell diue ? Thou art likewise there . There is no way an angry God to shun ; Aug. sup. Psal. 74. But , to a God well pleas'd , for refuge run . Now to proceed : The Scripture Phrase doth reach No farther , than our stupid sence to teach ; That by corporeall things we may prepare Our hearts to know what things spirituall are ; And by Inuisible , make demonstration Of what 's vnseene , beyond mans weake narration . And for this cause , our passions and affects Are in the Scriptures , for some knowne respects , Confer'd on the Almighty ; when 't is said , Gen. 6.6 . God did repent him that he man had made . Ier. 18.8 . Or when hee 's wrathfull ? herein is not meant , That He is angry , or , He can repent : But 't is a Figure from th' effect arose , And that the Greeks call Metanumikos . The Names the Scriptures attribute to Him , Sometimes Iehouah , sometimes Elohim : And when the glorious Trinitie's proclaim'd , Pater , filius . The Father , Sonne , and Holy-Ghost are nam'd . Spirit . sanctus . More appellations the Text affords ; Deus Coeli . As , The Great God of Heauen , The Lord of Lords , Dom. Dominat . The Lord of Armies , and of Hosts ; the God Possessor Coeli . That in the Highest Heauen hath his aboad ; Dom. Abr. Isa● Iacob . The God of Abraham , Isaac , Iacob ; and , Educt . Isra . ex AEgyp . He that brought Israel from th' Egyptians land ; God of the Spirits , of all Flesh , and he D. Spir. vniuers . carm. . Lord God of Israel is knowne to be . Dom. Deus Isr. Him , by the name of th' Hebrewes God we praise , Deus Hebr. God of our Fathers , Th' Antient of all dayes , Deus . Patr. nost. Antiquus dier . And , Dauids God . Yet further denomination ; Deus deor . Iust. Grand . Salut . The God of gods , of Iustice , Ioy , Saluation , ( These titles it ascribes to Him alone ) Redemp . Israel . Israels Redeemer , Israels Holy one ; Sanctus Israel . Protector , Father , Shepheard : then we sing Protect . Pater . Pastor . To Israels God , to Iacobs , the great King : Rex Israel . rex Iacob . So , to the Euerlasting King , and than Rex magnus . King of all Worlds , before the World began . Rex sempiternus . Whose Power , whose Goodnesse , shewn to euery Nation , &c. Rex seculorum . Extracts from me this serious Contemplation . Soueraigne and holy God , Fountaine and Spring Cle. Mar. Vict. in Genes . Of all true Vertue , the Omnipotent King ; Of whom , by subtill search in things to'acquire , Is not in Mans conception ( a thing higher Than his weake faculties can comprehend ; ) Yet not to know this God , he should offend . For how can it with reason consonant be , One Godhood should remaine in persons three ? And they in such a firme connexure linkt , To be ( although in separat ) yet distinct . Thou art without beginning ; and againe , Thou shalt to all Eternitie remaine , Knowing no end : The Onely and the Same , Whom Time cannot impaire , nor Age reclaime . The space of things , Thou do'st in space exceed , And art contain'd in none . How shouldst thou need That which thy Selfe hast made ? Or how should Sence Allot thee place , who only art Immense ? Nor is it in Mans frailtie to deuise , How , Thee in the least kinde to ' annatomise , Or tell what thou art like ; thy Image being A thing excluded from all mortall seeing : Vnlesse thou , of thy most especiall Grace , Wilt shew some shadow of thy glorious Face . No part of thee thou hast presented here , Saue what doth in thy maruellous Works appeare . No Strength can moue Thee , ( of the Land or Ocean ) By whom we are , and in whom haue our motion : Thou art the Mind , and Substance of all pure And holy minds : Thou art the Reason , sure And stedfast , whence all other Reasons flow , That are from perfect Wisedome said to grow . Thou art that Vertue , of all Vertues head : Thou art the Life it selfe ; and thou art read , Father of Life , as being knowne to giue Breath , ( with their Being ) to all things that liue . The Light it selfe , and yeelding Light to all ; The Cause and Strength of things in generall , Beginning , it 's beginning had from thee ; And whatsoeuer first began to be , Vpon the sudden out of Nothing shin'd : Which , fil'd with thy great Power , were so refin'd , That either strength of knowledge they retaine , Or excellent shape , such as doth still remaine . The sacred Scriptures are sufficient warrant , More particularly of the Trinitie in Vnitie . By many Texts to make the Trine apparant : As from the first Creation we may proue ; God did Create , God Said , the Spirit did Moue : Gen. 1.1 . God created . Create imports the Father ; Said , the Sonne , The Spirit that Mov'd , the Holy-Ghost . ( This done ) Gen. 1.3 . God said . Come to the Gospell , to Saint Paul repaire ; Gen. 1.2 The Spirit moued . Of him , Through him , and For him all things are ; To whom be euerlasting praise , Amen . In which , it is observ'd by Origen , 1 1 Obseruation . Of , Through● and For , three Persons to imply ; Rom. 11.36 . And the word Him , the Godheads Vnitie . 2 2 Obser. Let Vs in Our owne Image , Man create , Gen. 1.26 . ( Saith God : ) which Salomon doth thus explicate ; Eccles. 12.1 . Remember the Creators in the dayes , &c. 3 3 Obser. Which word , those well verst in the Hebrew Phrase , Gen 11.7 . Reade in the plurall . So , when God did frowne 4 4 Obser. On Babels Tower , he said , Let Vs go downe . Gen. 19.24 . When Sodom was consum'd , 't is said againe , 5 5 Obser. The Lord that fire did from the Lord downe raine . So , when Christs * * Iob. 12.41 . Isay 6.3 . Glory Isay would declare , To'expresse , Three Persons in on Godhead are ; He , Holy , Holy , Holy , nam'd : To show , We might a Ternion in an Vnion know . Come to Christs Baptisme , you againe shall see , 6 6 Obser. In the same Trine , the perfect Vnitie : The Father ( the first Person ) is compris'd By sending downe a Voice : The Son 's baptis'd By Iohn in Iorden : and then from aboue The Third descends , in figure of a Doue . 7 7 Obser. So likewise when Duke Moses went about Deut. 6.4 . The Original reads it . Iehoua , our God Iehoua : The first intending the Father . Our God , the Son : Iehova againe iterated , the Holy-Ghost : To comment on the Law ; lest they should doubt Of this great Mysterie , Hearke to my word O Israel , ( said ) The Lord our God's one Lord : In which word One , the Vnitie is meant Of the three Persons , solely Omnipotent . In which ( by * *

Galatinus . 3 reasons why Christ is called Our God .

1. A Sauiour . 2. A Redeemer 3. A Mediator .

Obseruat . concerning the two natures of Christ , his Diuinity and Humanitie .

One ) 't is well observ'd , That he The second Person in the Trinitie Meant in the second word , who hath the name To be Our God : 'T is because we may claime Iust int'rest in him . And though all the Three May be call'd ours ; more ( in particular ) He. One reason is , Because he Heav'n forsooke , And on himselfe our humane nature tooke In all things like , ( so did his Grace abound ) Saue only that in him no sinne was found . Next , That he bore our sinnes , freed our transgression : And last , For vs in Heaven makes intercession . 1 1 Obser. Two natures in one person so ally'd , Some hold , in Mans creation tipify'd ; From Earth , his body Adam had ( 't is * *

Gen. 2.7 . The Lord God also made the man of the dust of the ground , & breathed in his face the breath of life , and the man was a liuing Soule .

Athe● . in Symb.

said ; ) His Soule , from Heauen : both these but one Man made . Christs humane nature had with man affinitie , ( Being very Man ) and from God his Diuinitie , ( Being very God : ) In both so to subsist , Godhood and Manhood make vp but one Christ . In Iacob's Ladder , figur'd , this we see , 2 2 Obser. ( Which Ladder , Christ himselfe profest to be ; ) Iohn 1.51 . Of which , the foot being fixt vpon the ground ; The top to heauen ; thus much to vs doth sonnd : That in this Scale , at such large distance set , The Heauen and Earth at once together met . So , Christs Humanitie from Earth was giuen ; But his Diuinitie he tooke from Heauen : As from Earth , Earthy ; as from Heauen , Diuine ; Two Natures in one Person thus combine . The choicest things about the Arke were fram'd 3 3 Obser. Of Gold and Wood ; Wood , worthlesse to be nam'd , If with Gold valu'd ; for the Cedar's base , Compar'd with th' Ophir Mine : yet had it grace , With it's rich tincture to be ouerspred . In this respect the Godhood may be sed To be the Gold ; the Manhood , baser wood : And yet both these ( as truly vnderstood ) Made but one Arke : So , the two Natures raise Betwixt them but one Christ . He forty daies 4 4 Obser. Fasted i' th Desart , and did after grow Hungry : by which the Text would haue vs know Hee 's God , because of his miraculous fast : Ignat. Mar. in Epist. ad Phil. Hee 's Man , because he hungry grew at last . He slept at sea , when the great tempest rose ; 5 5 Obser. This shew'd him Man , as needfull of repose : When he rebuk'd the Windes , and Surges tam'd , Mat. 14. He , his great Godhood to the World proclaim'd . He wept o're Lazarus , as he was man ; 6 6 Obser. But ( foure dayes buried ) when he rais'd him , than He appear'd God . He dy'de vpon the Crosse 7 7 Obser. ( As he was Man ) to redeeme Mankindes losse ; But at his death , when th' Earth with terror shooke , And that the Sun ( affrighted ) durst not looke On that sad obiect , but his light withdrew By strange Eclipse ; this shew'd him to be true And perfect God : since , to confirme this wonder , The Temples Vaile was seene to rend asunder : The Earth sent forth her Dead , who had abode Long in the earth : All these proclaim'd him God . The tenth of the seuenth moneth , the Hebrew Nation How Christ was typically figured in Aaron . Did solemnise their Feast of Expiation : So call'd , because the High-Priest then confest , How He , with all the People , had transgrest ; Tisri , our moneth September , Leuit 15. ( His and Their sinnes : ) Obserue how thence ensu'th A faire agreement 'twixt the Type and Truth . Leuit. 16.3 . Aaron the High-Priest went into the place Call'd Holiest of Holies : Christ ( by ' his grace Heb. 9.12 . Made our High-Priest ) into the Holiest went , Namely , the Heauen aboue the Firmament . Exod. 30.10 : Aaron , but once a yeare ; He , once for all , Heb. 9.12 . To make way for Mankinde in generall : Ibid. He , by the bloud of Goats and Calues ; but Christ , By his owne bloud ( the blessed Eucharist . ) Heb. 9. Aaron went single in : and Christ alone Esay 63.3 . Hath trod the Wine-presse , ( and besides him none . ) Leuit. 16.4 . He , with his Priestly robes pontifically ; Christ , to his Office seal'd eternally Leuit. 16. From God the Father . Aaron tooke two Goats ; Which ceremoniall Type to vs denotes , That Christ assum'd two Natures : that which fled , Theod. in Leuit. Quaest. 12. ( The Scape-Goat call'd ) to vs deciphered His Godhoods imp'assibilitie : And compris'd In th' other , ( on the Altar sacrifis'd ) His Manhoods suffering ; since that Goat did beare The Peoples sinnes . Which in the Text is cleare . 2 Cor. 5.22 . Saint Paul in his Epistle we reade thus ; That Christ ( without sinne ) was made Sinne for vs . Hence growes that most inscrutable Diuinitie Of the three sacred Persons , the blest Trinitie : Which holy Mysterie hath an extension Aboue Mans braine , or shallow apprehension ; Nor can it further in our brests take place , Than we' are inlightned by the Spirit of Grace . How should we then , Finite and Mortall , grow By meditation , or deepe search , to know ; Or dare ambitiously , to speake or write Of what Immortall is , and Infinite ? And yet , 'mongst many other deuout men , Greg. Naz. Carm. 3. Heare something from the learned Nazianzen . The Monady , or number One , we see , In this great Godhood doth arise to three ; Deus est indivise vnus in Trinitate , & Inconfuse Trinus in Vnitate . Leo Pap. And then this mysticall Trine ( sacred alone ) Retyres it selfe into the number One : Nor can this Diuine Nature be dissect , Or separated in the least respect . Three Persons in this Trias we do name ; But yet the Godhood still One and the same : Each of the Three , by right , a God we call ; Yet is there but one God amongst them all . When Cicero , Cic. de Nat. deor . with graue and learned Phrase Had labour'd long , the Godhood to emblaze ; He doth conclude it , of that absolute kinde , No way to be decipher'd or defin'd ; Because , 'boue all things Hee 's superior knowne , And so immense , to be contain'd in none . A prime and simple Essence , vncompounded ; And though that many , labouring to haue sounded This Diuine Essence , and to'haue giuen it name , They were not able : yet to expresse the same As 't were afar off , Epithites deuis'd , And words in such strange circumstance disguis'd ; Nothing but quarrels and contentions breeding , As Natures strength , and Reasons , much exceeding . The Martyr Attalus ( when he was brought Euseb. Eccles. Hist. li. 6. ca. 21. Before a Tyrant , who esteemed nought Of God or goodnesse ) being askt in scorne , What name God had ? A space from him did turne , And after some small pause made this reply ; ( As th' Author doth of him historifie ) " Your many gods haue names by which th' are knowne ; " But our God being but One , hath need of none . Wise Socrates forbad men to enquire , Socr. apud Zen. Of what shape God was . Let no man aspire ( Saith Plato ) what God is to apprehend , Plat. in Timae . Whose Maiesties immensenesse doth extend So far ; and is so'vnimitably Great , Beyond all vtterance , or the hearts conceit . Why then is it so difficult and rare , Him to define ? It is , because we are Of such streight Intellect , narrow and rude , Vncapable of his great Magnitude . Our infirme sight is so obtuse and dull ; And His bright fulgence is so beautifull . Hence comes it , by no other names we may Call this great God , than such as best display His Excellence , Infinitie , and all Wherein He'appeares solely Majesticall . According to his Essence , Thom. prim . part. 9.56 . Him to know , Belongs vnto Himselfe : Of Gods Essence . the Angels go By meere Similitude : Man , by a Glasse And Shape of things ; and can no further passe : For he , by contemplation in the Creature , As in a Mirrhor , sees the Diuine feature : So Holy men by speculation view'd The nature of this toplesse Altitude . Ruffin . in Epist. Heron. Tom. 9. Epist. 19. 'Twixt Vs ( saith one ) and this great Mysterie There is such distance , such remote degree , As the Creator ( whom we must prefer ) Is 'fore the Creature ; and th' Artificer Is , ( than the worke he makes , ) more excellent : As He that hath been before all Discent , And alwaies is ; is of more noble fame Than that which was not , and from Nothing came . Then cease not till to this thou hast atcheev'd , " God is not to be question'd , but beleev'd . Greg. in Mor. 16. When Gregorie would shew th' Vbiquitie Gods Vbiquitie . Of this vncomprehended Deitie ; Th' Almightie and Omnipotent God ( saith he ) Is Euery where , At once , and Totally : In Part he is not , as confin'd to space ; But He is All of Him , in Euery place : And then least found , when , with vnfaithfull heart , He , that is All , Each-where , is sought in Part. Mat. 3. Therefore our Sauiour , when he would declare To his Disciples , That no Mortalls are Able to view the Father , but the Sonne : That , by the glorious Fabricke , by him done , And by his other Creatures , they might see ( As in a Glasse ) his Might and Maiestie ; Vseth these words : By Heauen you shall not sweare , It is the Throne of God , ( Hee 's resiant there ) Nor by the lower Earth you shall protest , It is the Basse on which his foot doth rest . What we are enioyned . We for our parts , all curious search lay by , Only submit our selues to the Most-High , In all obedience humbly to confesse Him for the Fountaine of all Happinesse , Goodnesse and Grace : to giue him thankes and praise , First , for this Life ; next , our Encrease of daies ; But chiefely , that we Reason haue and Sence , With tongues to magnifie his Excellence ; And Lookes sublime , to cast them vp and view Whence we receiue all Good : and as His dew , Giue Him the Glory , that He did not frame Vs Beasts , and Mute , that cannot praise His Name . Thales Milesius , Thal. one of the Wise men of Greece . of the Argiue Nation , Was ( in like sad and serious contemplation ) For three things wont to thanke the gods : The first , That he was borne in Greece , bred vp and nurst Not 'mongst Barbarians : And in the next place , Because no Female , but of Masculine race : The third and last , ( which most his ioyes encreast ) Because created Man , and not Brute Beast . Boethius saith , Boet. lib. 4. Pros. 6. It is not fit , fraile Man Secrets Diuine too narrowly should scan ; Onely to haue them so far vnderstood , That God disposeth all things to our good . The knowledge to Saluation tending best , He in his Scripture hath made manifest : But not to enquire for that , which should we finde , Our limited and vncapacious minde Could not conceiue ; or say , in some degree It did , not make vs better than we be . Th' office of a true Father God hath don ; This Body He hath made , Lact. Div. Inst lib. ●1 . cap. 12. which we put on ; The Soule , by which we breathe , He hath infus'd : All that we are is His , if not abus'd . How we were made , or how these things were wrought , If in His holy Wisedome he had thought Fit we should know , no doubt they had been then Publisht vnto vs by the sacred Pen. Elsewhere He saith , Lact. ca. 2. lib. 9. His will was , we should know ( Besides the generall duty which we owe ) Onely such things as tend to our Saluation : As for all other curious Intimation , Ne sutor vltra crepidam . 'T is most prophane ; and therefore Heauen forbid , We pry into those things He would haue hid . Why should we seeke for what we cannot know ? Or knowing , Illustration . by it cannot better grow ? Sufficient 't is that we enioy the Fire Vnto our vse ; What need is , to enquire From whence it hath it's heate ? We daily finde The benefit of Water in the kinde ; What more would it auaile ( being still the ●ame ) If we did know whence first the moisture came ? So of the rest . Then let vs be content With the proportion of the knowledge leant . " Be gratefull for Heauens Blessings , and surrender " All praise and thanks vnto the Bounteous Sender . Hiero ad Sim. The Tyrant Hiero , in his height of pride , Willing , What God was , to be satisfied ? Askt * * An antient Greeke Poet. Simonides . He , after some stay , Demanded first the respit of a day : But that being past , Hiero againe enquir'd . He told him , That to know what he desir'd , Two dayes were requisit . These likewise o're , And being still demanded as before ; The Tyrant once againe requir'd the reason Of his delay , by doubling still the season : Who thus reply'de ; The more that I the same Contemplate , still the further out of frame My senses are . Macr. lib. de Somn. S●ip . This Plato did pursue , Saying , of God he only thus much knew , As , That no man could know him . Hence exists The opinion of the best Theologists ; That his great Attributes are by negation Better exprest to vs , than Affirmation . As much to say , More easie 't is to show , What He is not ; than what He is , to know : As , That god is Not Made ; No Earth , No Fire , Water , or Aire . Ascend a little higher . God is No Sphere , No Star , No Moone , No Sun ; God is Not Chang'd , suffers No Motion ; God , No Beginning had , therefore No End : With infinite such , that to the like intend . All which infer , That by no affirmation Can be exprest his full denomination . Leaue thousand Authors at this time alone , Greg. s●p . Ezech. Hom. 7. & Mor lib. 2.6.12 . My purpose is but to insist on one . Before our Mindes eyes let vs place ( saith he ) What this great Nature Naturant may be ; Natura Naturans . Which All things Holds , Fills All , doth All Embrace , Super-exceedes , Sustaines ; and in One place . Not in one place Sustaines , and in another Super-exceedes ; here Fills , and in the tother Embraceth : but by Embracing , Fills ; and then , By Filling likewise doth Embrace agen : Sustaining , Super-exceeds ; Super-exceeding , Sustaines : In all these no assistance needing . Greg. The same saith in another place ; We know , God's Within All , Without , Aboue , Below : Aboue , by Power ; Below , by Sustentation ; Without by Magnitude ; in the same fashion , Within All , by Subtilitie : Aboue , reigning ; Descend Below , Hee 's there , All things containing : Without , He compasseth ; Penetrates Within : Not in one place Superior , ( that were sin To imagin ) in another place inferior ; Or seuerall waies exterior and interior . But He , the One and Same , totally t o'appeare . ( Vncircumscrib'd ) at one time euery where . By Gouerning , Sustaining ; by Sustaining , Gouerning ; by Embracing , Penetrating ; Penetrating by Embracing ; Aboue , Guiding ; Below , Supporting : what 's without abiding , Still Compassing ; and what 's within , Replenishing : Without Vnrest , All that 's aboue Protecting ; Without least Paine , All that 's below Sustaining : Without Extenuation , Inly Piercing ; Without ( without Extension ) Compassing . But , Would'st thou haue me what God is discusse ? Cardanus . Thee ( with Cardanus ) I must answer thus : " To tell thee that , I should be a God too : " ( A thing which none but God himselfe can do . ) And now , with pious reuerence to enquire Of the names belonging to God . Of that All-Potents Name , which some desire ( No doubt ) to be instructed in ; as farre As leaue will giue , a little let vs dare . Some call Him God , of Giuing ; as they wou'd Deus , à Dando . Infer to vs , He giues vs all that 's Good . Others would by Antiphrasis imply , That it from Desit comes : The reason why ? Desit quod ei nil deest . As most approv'd , to be that only He In whom not any thing can wanting be . Others confer on this inuisible Being , Theos ; as much as we should say , All-seeing . A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Video . Some , of Deomai , [ i. Timeo ] that 's , To Feare ; Because that euery Nation far and neare Should dread His Name . But no Tongue can expresse His Celcitude and high Almightinesse : Which in his Wisedome He hath kept conceal'd , Nor to his Seruant Moses once reueal'd . Whom , though in all things else He pleas'd to vse Familiarly , as one whom He did chuse To be his Peoples Captaine ; when he came To aske that ? Answer'd , I Am what I Am. Some are of opinion , it was the word Iehova which was held so sacred . Which sacred words , the Hebrewes chosen Nation From Age to Age had in such veneration , That saue their priests none might pronounce that phrase : And they , but on some solemne Festiuall daies . Now therefore , This , long meditating on ( The wisest of all Men ) King Solomon ; Finding no word that could define Him right , Quod Nomen eius ? Prov. 30 Or manifest his Magnitude or Might : Astonisht and confounded , doth exclaime In these few words ; What might I call His Name ? As should he say ; By what Voice , Sound , what Tongue , Can this Eternall Deitie be sung ? Can a Word do 't ? To thinke it , Heauen forbid ; Since from our Frailties'tis retruse and hid . Excuse me ( Reader ) then , if I desire To search no further than Such durst cnquire . Lumen est Vmbra Dei ; & Deus est Lumen Luminis . Plato . Explicit metrum Trastatus secundi .
Theologicall , Philosphicall , Poeticall , Historicall , Apothegmaticall , Hierogriphicall and Emblematicall Obseruations , touching the further illustration of the former Tractate .

HOw Idolatrous Worship first crept into the world by the instigation of the Diuell , many Histories giue ample testimonie . Amongst others , Idolatry brought by AEneas to Rome . That AEneas caried his Penates or houshold gods into Italy , after the surprise and combustion of Troy ; which thence were deriued vnto the Latines , and to the People of Rome . We reade likewise , That diuers of their Kings and Princes , as Romulus , Numa Pompilius , Carmenta , or Carmentis , Iulius Caesar , and others , being related amongst the Indigites , had Diuine honours decreed vnto them . But of this and the like Idolatry , Cap. 14. Salomon in his Booke of Wisedome thus speakes : That is cursed which is made with hands , both it and he that made it : he , because he made it ; and it , because being a corruptible thing , it was called god . For the Vngodly and their vngodlinesse are both hated alike of God : so truly the worke , and he that made it , shall be punished together . Therefore there shall be a Visitation for the Idols of the Nations , for of the Creatures of God , they are become abhomination , and stumbling blockes vnto the soules of men , and a snare for the feet of the Vnwise . For the inuenting of Idols was the beginning of whoredome ; and the finding of them is the corruption of life : for they were not from the beginning , neither shall they continue for euer ; the vain-glory of men brought them into the world , therefore they shall come shortly to an end . When a Father mourned grieuously for his Sonne that was taken away suddenly , hee made an Image for him , that was once dead , whom now hee worshippeth as a god , and ordained to his seruants ceremonies and sacrifices . Thus by processe of time this wicked custome preuailed , and was kept as a Law , and Idols were worshipped by the commandement of Tyrants . &c.

Not much dissonant from this is that which wee reade in Cicero an Ethnycke Author . Cic. of Idolatry . The life and common custome of Man ( saith hee ) hath taken vpon him , that for some benefits receiued by excellent Men on earth , they haue therefore transferred them into the Heauens . Hence , Hercules , Castor , Pollux , AEsculapius , and others , had Deities ascribed vnto them . It likewise came to passe that Poets , by Verses and Numbers composed according to their affections or fancies , for flatterie or reward , Deified many Princes and Patrons . Which euill and mischiefe had originall from the Graecians ; by whose lightnesse , it is incredible , how many mists of falsities and errors they haue been the Authors of .

Fiue Reasons why the Atheists doubt of a God . There be diuers coniectures made by the Theologists , Why men should doubt or make question whether there be a God or no ? I will reduce them into the number of fiue .

1 Reason . The first ariseth from the despoiling of the Image of God in Man by Originall sinne : The horrible deprauation and malice of the Heart , in the which the illustrious apparances of the Godhood ought naturally to haue residence .

II. The second is , Because with these bodily eyes we do not looke vpon Him in this World , as when wee are in the presence of an earthly King , a Prince , or a Iudge .

III. The third groweth by reason of the miraculous euents , into whose causes we are not able to search , and which might be conjectured to fall out otherwise , if there were a Iust God , seeing and guiding all things with equitie and justice : As , the prosperity of the Wicked , and aduersitie of the Godly : as also , That grieuous and crying sinnes are not punished in this world with all celeritie and seueritie .

IV. The fourth springs from the tyranny of Death , which snatcheth away the Good with the Bad : which some men , destitute of the light of the Diuine Word , mis-interpret to their own destruction .

V. The fifth and last they ground from the power of the Diuell , who doth delude and seduce them with diuers prestigious gulleries ; and dulls their sences , and obdures their hearts , not only to doubt whether there be a God ? but altogether to forget Him . By which means , they enter vnaduisedly and rashly vpon sinnes heinous and horrible . Notwithstanding the former , there be other inducements , which meerly drawne from naturall reason , without the strength of the vnresistable Word , might be sufficient to withdraw men from such impious infidelitie .

Pregnant reasons to proue a Deity , drawn from humane vnderstanding First , all the works of God contained within the vniuersal Machine , are euident demonstrations of a wise , powerfull , and all-sufficient Maker and Protector ; of whom the wisest of the Gentiles were sensible , and that such an one must of necessity be , gaue these reasons : I. First , The admirable and inimitable feature of Man , supplied and adorned with the innumerable testimonies of a Deitie : insomuch , that not without great cause hee is stiled a little and succinct world within himselfe ; in whom there is a perspicuous knowledge to distinguish good from euill , which is the rule by which to direct all the necessarie actions of humane life : neither is there any thing in him ( though in outward appearance of small value or validitie ) which is not a liuely and plentifull representation of a Deitie ; which is the more visible , in the exact consideration of euery particular limbe and member of his body .

The second is of the Conscience ; II. for in all detestable and facinorous actions , as Murther , Incest , Parricidie , and the like , the Conscience is by a secret instinct sensible of a God , who hath inspection into the act , as seeing it when it was committed , and ready to reuenge it being done ; howsoeuer it be concealed from the knowledge of the Ciuill Magistrate .

A third is , III. The pulchritude , order , effect , propagation , conseruation , and duration of the things in the world .

A fourth , IV. The distinction of euery Species , which we see daily and yearely to propagate and multiply vpon the earth .

A fifth , V. The Societies , Kingdomes , and Empires , which are not planted and setled rashly ; or by chaunce , confirmed , sustained , and changed .

A sixt , VI. The great and remarkable punishments of impious and wicked malefactors , who though they escape the hand of the temporall Iudge here below , yet cannot escape the rod of the Auenger aboue ; for it is a generall rule , obserued as well in Moralitie as Diuinitie , That for the most part , heinous sinnes haue horrible punishments impending , which neuer could be executed if God were not the Executioner of his owne Iustice .

The seuenth , VII . The blessing and benefits conferred vpon good and godly men ; nay euen amongst meere Naturalists , we see honour and offices bestowed vpon such as are meriting and wel meaning .

The eighth is , VIII . The Order of Causes , which in the nature of things doth not proceed into Infinites , but of necessity they comply and returne to some prime Mouer , by which they are gouerned , and in which they insist .

Lastly , IX . Prodigies and Signes , which forewarne great & strange accidents , as Eclipses , Comets , Earthquakes , Gapings and openings of the earth , in which whole Cities and Islands haue beene swallowed vp in an instant ; monstrous and prodigious births , &c. But I now proceed to speake something concerning the Vnitie of the Godhead .

This is hee of whom Petrarch speaketh , Lib. 1. de Vita Solitar . in these words ; Who sees and heares vs before we speake : He who said vnto Moses being silent , Why do'st thou call vnto me ? He preuents our words , and anticipates our actions . Hee who knowes our very thoughts afar off , long before they be conceiued : He who heares our prayers before they yeeld any sound : Hee who spieth our necessities before they appeare vnto our selues : He who knows our ends before wee finde our beginnings : and though Hee prooues vs to be wretched and vnworthy , yet is alwaies ready to shew vs his grace and mercie . And this is the sole God of Loue and Vnitie● of whom Boethius thus speakes : Lib. 2. Metr. 8. Quod Mundus stabili fide Concordes variat vices : Quod pugnantes semina Foedus perpetuum tenent . &c. That the World with stable Faith , Concordant courses varied hath : And that the wearing seeds of things , From a perpetuall couenant springs . Why Phoebus in his golden Throne , The Roseat Morne and Day brings on : Or Why those Stars that Hesperus Doth vsher forth to shine on vs , The Moone takes charge of , all the night . Or why the Waues that hourely fight , And with impetuous clamors rore , To menace , not inuade the shore ; ( For further than it's limited bounds , No spot of Earth , the Water drownds . ) 'T is Loue that Soueraigne Empire hath , Of Heauen , Earth , Sea , that calmes their wrath ; And in a league of vnitee Bindes all the states of things that be .

So the Poet Claudian : 4 Hon. Consul . Nonne vides operum , &c. See'st not the World in glorious splendor shine ? Not by Force gouern'd , but by Loue Diuine : How ( vncompel'd ) in a most sweet desire , From Age to Age the Elements conspire ; And , how the trauelling Phoebus is content With his mid-road-way through the Firmament , To no hand erring . How the Sea 's restrain'd , As , willingly in his owne bounds contein'd . And how the Aire , wandring throughout the world , Is hourely this way tost , and that way hurld . &c.

Pythagoras Samius , Philosophers , Of one God . in his Metempsuchosis , or transmigration of Bodies ( as Cicero witnesseth of him ) was wont to say often● There is one God , and not as many thinke , without the administration of the world ; but Totus in Toto , All in All. His Scholer Philolaus affirmed no lesse , thus speaking ; There is one God , Prince of the Vniuerse , who is euer Singular , Immouable , and like onely vnto Himselfe .

Lactantius , Diuinar . Institut. lib. 1. cap. 4. saith , That Seneca the Philosopher , though in his Writings hee inuocated many gods ; yet to shew that he beleeued but One , you shall reade him thus : Do'st thou not vnderstand the Maiestie and Authoritie of thy Iudge , the Rector and Gouernor of Heauen and Earth , the God of gods ? of whom all inferiour Deities adored amongst vs haue their dependance . Againe in his Exhortations : He when he first layd the foundation of this beautifull Machine , and began that , than which , Nature neuer knew a Worke greater , or better ; yet , that all things might be gouerned by Captaines and Commanders , ( though his sole Prouidence , as He created , so still guideth all ) he begot other gods , as his Ministers and Superintendents .

Damascenus a Greeke Author writeth thus : Obser. One hath produced all things , who is adored in silence ; and is as the Sun , which directly looked vpon is scarce seen : the neerer , the more obscurely ; but next it , taketh away the very apprehension of the Opticke senses .

Iamblicus , de Secta Pythagorica , saith , That there is of all things , one Cause , one God , the Lord of all , of whom euery good thing ought to be petitioned . According to that of Horrace , Epistol. ad Lollium : Lib. 1. Sed satis est orare Iovem , qui donat & anfert , Det vitam , det opes . — &c. Sufficient'tis , if we to Ioue do pray , Who life and wealth can giue , or take away . And Ovid , Lib. 1. lib. de Art. Amand. — facilè est omnia posse Deo . An easie thing it is to God to do all things .

He is likewise the aime and end of all Contemplation : nor is He any other thing to be contemplated , than as an Abstract from a Multitude , to an Vnitie . This Vnitie therefore is God himselfe , Prince of all Truth , Felicitie , Substance , and of all Beginnings . To this , that of Lucan seemeth to allude : Lib. de Bell. Civil. 8. — si numina nasci Credimus ? — To thinke the gods were borne , we should be mad , Most certaine 't is , they no beginning had .

Heare what Proclus saith : Who is the King ? The sole God of all things : who notwithstanding he is separate from them , yet from Himselfe produceth all things ; and to Himselfe conuerteth all Ends : The End of Ends ; and first Cause of Agitation and Working ; and Author of all Good . If thou dar'st beleeue Plato , He is neither to be expressed nor apprehended . Therefore this prime Simplicitie is sole King , Prince , and Ex-superance of all things that haue being : He is supereminent ouer all Causes , and hath created the substance of the gods , so far as there is in them any apparance of Good .

Porphyr●us , in his Booke wherein he discribeth the life of his Master Plotinus , saith , That God in his Vnitie hath generated and produced Many : but so , that this multitude cannot subsist , if this Vnitie doth not still remaine One. And , That they neither are of themselues , nor haue any power to make others blest and happy , Boethius hath these words : Lib. 3. Metr. 6. Sedet Interia Conditor altus , rerum regens flectit habenas , Rex & Dominus , Fons & Origo , &c. In th' Interim sits the Builder high , And in his Regall Maiestie , Directs the reines of euery thing , The King , the Lord , the Well and Spring : Who as hee 's King , hath Power and Might ; The Onely-Wise , that judgeth Right .

Apuleius , Lib. de Mundo , Apothegmes concerning God . telleth vs , That one being asked , what God was ? answered , Hee was the same that the Steeresman is in the Galley , The Rein-holder in the Chariot , The Leader of the Song in the quire of Voices ; The Captain in the City , The Emperor in the Army ; such and the same is God in the World .

Eusebius the Philosopher was wont to say , That no man ought to dispute whether there was a God or no ; but constantly to beleeue there was . For in a question propounded ( saith he ) whosoeuer shall hold the Impious Opinion , contendeth with all the art hee can to preuaile in the Argument . Ser. 78. Plut. in Apoth . Stobaeus .

Alexander the Great being in the Temple of Iupiter Ammon , when he was saluted of the Priest , by the name of the Son of Iupiter : It is no wonder ( replied he ) that I am so , seeing he is generally the Father of all Mankind ; and out of these he selecteth the best and most excellent to be his Children in peculiar . Modestly interpreting the Oracle ; because when the Priest in palpable flatterie called him Iupiters Sonne ( as being naturally and lineally descended from him , as Hercules and others ) he onely acknowledged him to be his Father , as hee was the Parent of all things ; and those peculiarly to be his Children , who by their vertues and eminent actions came nearest to the Diuine Nature .

Athenodorus was wont to say , Fulg. li. 7. ca. 10. Man ought so to liue with man , as if God , the Rewarder of Good , and Reuenger of Euill , at all times , and in all places , were a spectator of his actions with humane eyes . Further he saith , Know thy selfe then to be free from Voluptuousnesse and sinnefull desires , when thou demandest nothing of God , but what thou art not ashamed to aske him openly : for what a madnesse is it for any man to whisper that in Gods eare , which he would blush that any friend , much more a stranger , should know . Sen. Epist. 10. Therefore hee concludeth with this admonition : So liue amongst Men , as if God saw thee : so speake vnto God , as if Man heard thee .

Demonax being importuned by a deare friend of his , to trauell vnto the Temple of AEsculapius , and there to make intercession to the god for the health of his sonne , who had laboured of a long sicknesse ; made him this answer : Do'st thou thinke the god to be so deafe , that he can heare vs in no place but his Temple ? Thales also being asked , Apoth . ex Laerti● . What was the most antient of things ? answered , God . And being demanded his reason ? replied , Because he onely was without beginning .

Philo with other Iewes being accused to Caius Caligula , ( by one Appion ) That they had refused to giue Diuine honour vnto Caesar ; and for that cause being commanded from the Court : he said to the rest of the Iewes his Companions in that aduersitie , Be of good comfort , ô my friends and countreymen , against whom Caesar is thus grieuously incensed ; Euseb. lib. 2. de Eccl. Hist. because of necessitie , Diuine aid must be present where Humane helpe is absent .

Antelicedes comming into Samothrace , of purpose to be initiated into their Diuine Ceremonies ; was demanded of the Priest , What one excellent thing he had done , and of speciall remarke , in the former passage of his life ? Who answered with great modestie ; If I haue euer done any act of that high nature to be any way pleasing vnto the gods , they themselues are not ignorant thereof . Intimating , What an arrogant folly it were , by the commemoration of his owne worth , to commend that to the gods ; which , whether hee spake or were silent , could not be concealed from them .

Plut. in Lavon . Dercillidas being sent of an Embassy to King Pyrrhus , who with a mighty and puissant army had entred into the countrey of the Spartanes ; demanded of him the reason of that hostility and sudden inuasion . To whom Pyrrhus replied , That it was because they had deposed and expelled their King Cleominus ; whom ( saith hee ) if you call not againe , and re-instate him your Prince , restoring him to his pristine dignitie , they should vnderstand , and shortly , to their great dammage , that they were no stronger , or of greater power , than other of their neighbours , whom hee had before defeated and ouercome . To whom Dercillidas made this present answer ; If Cleominus be a god , we feare him not , as those that haue not any way trespassed against his Deitie : and if hee be but man , we feare him the lesse , as being in his best , but equall to one of vs . In which he reproued the proud menaces of Pyrrhus : for the gods , who punish whom they please , and cannot be damnified againe , by whom they chastise , harme none but the Impious and Delinquent : Idem . and man , of man is alike to be feared .

Let vs next examin the antient Poets , to find what they thought of this one and onely God . Sylius Italicus giueth him a denomination in these words : Lib. 6. de Bell. Punic . The Poets . Insticiae , Rectique Dator , qui cuncta gubernas . Giuer of Iustice and of Right , Thou all things gouernst by thy Might . Nothing is more great , Lib. 1. Od. 12. saith Horrace : Vnde nihil maius generatur , &c. Than whom , nought greater can haue birth , His like , or second , on the earth . All things are to Him subiected , Lib. 4. de Trist. saith Ouid : Nilita sublime est supraque pericula tendit , Non sit vt inferius suppositumque Deo . Nought so sublime , or aboue danger plac't , But is to Him inferior , and abas't . His Will and Disposition is immutable , Lib. 1. Achill . according to Statius : Ne pete Dardaniam frustra Theti mergere classem . Thetis , in vaine thou do'st both fret and frowne , As menacing the Dardan fleet to drowne . The Fates forbid : an order is decreed Amongst the gods , that they shall better speed ; Who in a violent and impetuous rage , Asia and Europe fill'd with bloud and strage . But Ioue himselfe hath now prefixt a day , Wherein th' effects of war perforce must stay .

He may be knowne by the effects of his Works ; Lib. 3. de Bell. Civil . as Lucan : Ignarum mortale genus per fulmina tantum Sciret adhuc , Coelo solum regnare Tonantem . Ignorant Mankinde , Thunders selfe will tell , ( If nothing else ) that Ioue in Heauen doth dwell .

Boethius calls him the Fairest and most Perfect , Lib. 3. Metr. 9. &c.

— Tu cuncta superno Ducis ab exemplo , pulchrum pulcherrimus ipse Mundum , &c. — Thou hast from high example all deriv'd ; And be'ing thy selfe the Fairest , thou hast striv'd To make the world a faire worke : in thy minde Framing all things alike Faire in their kinde .

It is He which disposeth of the seasons , Lib. 2. Met. 6. saith Boethius .

Sig nat tempora proprijs Aptans officijs Deus , &c. Vnto their proper offices The seasons He appointed : Those courses that He hath decreed , He will not see dis-jointed .

Hee is himselfe Immouable , yet giueth motion to all things which he hath made : Plaut. in Rud. As Plautus , &c.

Qui Gentes omnes , Terras , & Maria mouet : Eius sum Ciuis Ciuitate Coelitum . He that all Nations , Earth , and Seas doth moue , I am his Citisen , in his place aboue .

He giueth to all Creatures a generatiue vertue in their kinde , saith Seneca the Tragicke Poet. Sen. in Hyppol .

Providet ille maximus mundi pareus . &c. When He that did the World create , Perceiv'd the rauenous threats of Fate , The prouident Parent had a care , That losse , by Issue to repaire .

In Captiv . It is He who sees and heares all things , saith Plautus : Est profecto Deus qui quae nos gerimus , Audit & videt , &c. There is a God , intentiue to All things we either speake or do .

Lib. Met. 8. It is He that both will and can do all things , saith Ovid : — Immensa est , finemque potentia Coeli Non habet , & quicquid superi voluere peractum est . The Power of Heauen 's immense , and hath no end ; Against their wills , in vaine is to contend .

He onely knowes the true courses of the Signes and Planets , ordering and disposing them . According to the excellent Poet Virgil in his AEtna : Virg. in AEtna . Scire vices etiam signorum & tradita jura . &c. The Lawes and Courses of the Signes to finde , And why the Clouds are to the earth inclin'd ; Or why the Sunnes fire lookes more pale and bright , Than doth his blushing Sisters , Queene of night . Why the Yeares seasons vary ; whereupon The youthfull Spring , the Summer vshers on . And why the Summer growes soone old and spent : Why Autumne her succeeds incontinent : And Winter , Autumne . Or to haue true notion , How these proceed in an orbicular motion , To vnderstand the Poles , and how th' are sway'd ; Or wherefore the sad Comets are display'd . Why Hesperus , the night-stars doth fore-run ; Or Lucifer , to warne vs of the Sun , Is last that shines , and brings vp all the traine . Or , for what cause Boetes driues his Waine . Or tell the reason , wherefore Saturnes star Is stedfast : That of Mars still threatning war . &c. These and the like to order and dispose , It must be a Diuinitie that knowes .

If He should keepe backe his hand , which is as much as to say , to take away Loue and Vnitie from the Workes which hee hath made ; all things would be ready to run into disorder , and to return into the former Chaos . Lib. 2. Metr. 8. To which purpose reade Boethius : Hic si frena remiserit Quicquid nunc amat invicem . Bellum continuo geret . &c , If He the bridle should let flacke , Then euery thing would run to wracke : And all his Works , that now agree In mutuall Loue , at war would be . And in this new conceiued Wrath , What now with sociable Faith , In friendly motions they employ , They then would labour to destroy . &c.

The gods know better , what is conuenient and profitable for vs , than we our selues can apprehend or imagine : therefore their wills and pleasures ought alwaies to be petitioned . Satyr. 10. Witnesse Iuvenal : Nil ergo optabunt homines ? si consilium vis Permittas ipsis . &c. Must therefore Man wish nothing ? Shall I shew My counsell ? Fit 't is that the gods should know Of what we stand in need : let vs then tell Our wants to them , who can supply vs well ; For they haue store of all things , and know best , How euery man to fit to his request . And if we be deuout to them in prayer , We soone shall finde , they haue a greater care Of vs , than we our selues haue : we with'a blinde And inconsiderat motion of the minde ( As led by lust ) desire first to be sped Of a faire Bride . Next , being maried , We long till we haue Issue ; ignorant still , Whether to vs they may proue good or ill . The gods alone , in their fore-knowledge see , What kinde of wife , what children these will be .

Ouid by the way of a comparison hath made Him a gratefull Lib. F●st. 2. and liberall Rewarder of all goodnesse that can be in man , whatsoeuer : Dij pia facta vident : Astris Dolphina recepit Iupiter : & Stellas iussit habere novem. The gods take note of pious acts : The Dolphin's made Diuine , And plac't in Heauen by Ioue himselfe , With stars in number nine .

In Capt●●is . And Plautus alluding to the same purpose , speakes thus : Bene merenti , bene profuerit . Male merenti , par erit . To him that merits well , hee 's good againe : But vengeance he stores vp for the prophane .

In Her● . O●t . Seneca speaking , how fearefull a thing it is to incurre the wrath of God ; and withall , how vaine and effectlesse the anger of Man is , compared with it ; saith thus : Coelestis ira quos premit , miseros facit : Humana nullos , &c. Mans anger is in vaine , and no man thralls : Heav'ns wrath is terrible , on whom it falls .

That God is the most equall and Iust God , of all men and all things ; the Auenger of the Wicked , and Protector of the Innocent ; heare Plautus thus speaking : In Rudente . Quotidiè Ille scit , quid Hîc quaerat malum , Qui Hîc litem adipisci postulet perjurio . He knowes what euill , daily man acquires : And who , that to accomplish his desires , Would compound strife , by periurie . But when the Bad , Of their false Causes , from the Iudge haue had A sentence of their sides , all is but vaine ; For He , the matter judg'd will judge againe : And then , the Cause vprightly hauing try'de , How shall the ( before ) perjur'd man abide His doome and mulct ? All such as shall abet Bad Suits , to them his punishment is great . But the Iust man , that neither fawn'd , nor brib'd , His name he in his Tables hath inscrib'd .

Another holdeth , that the actions or cogitations of men are so far inferior to the hidden wayes of the gods , that they can no way either dammage or profit them in the least degree whatsoeuer : as Lucan ; Lib. 3. de Bell. Civil . — si Coelicolus furor arma dedisset ? Aut si terriginae tentarunt Astra gigantes . &c. If either rage should moue the gods to war ; Or if the earth-bred Gyants should now dare To menace Heauen ? Mans pietie and loue , By armes or vowes , could no way profit Ioue . The reason is , no Humane apprehension Can once conceiue th' immortall gods intention .

And that all praise and thanks are to be rendred vnto him , euen for the least of his innumerable benefits daily and hourely conferred vpon vs ; Eclog. 1. reade Virgil of Tytirus : and howsoeuer he intended his words , I take them as they lie .

Oh Milibaee , Deus nobis haec otia fecit ; Namque erit ille mihi semper Deus , &c. O Melibaeus , God this leisure gaue ; And I ( but Him ) no other god will haue . From this my fold a tender Lambe of mine Hath oftentimes been offered at his Shrine . Thou seest ( by his leaue ) how my Oxen stray ; And on my rude Pipe , ( what I please ) I play .

And so much for the Poets . Diuers Nations , but especially the AEgyptians , Hierogliphicks concerning God . made certaine Hierogliphyckes to expresse this sole and supreme Deitie : First , by the Storke , who is a Bird that hath no tongue ; and God created all things in a temperate and quiet silence . Inferring vpon this , That Man ought not to speak of him too freely or rashly , nor to search too narrowly into his hidden Attributes : Pier. lib. 7. for so saith Pierius . By the same reason hee was Hierogliphically prefigured in the Crocodile , that frequents the riuer Nilus : as the selfe-same Author testifies .

The AEgyptians did interpret him by a Circle , which hath neither beginning nor end : Lib. 39. thereby figuring his Infinitie . Pier. Valer. So likewise by the Eye : for as in all other creatures , so especially in Man , the Eye is of his other members the most beautifull and excellent , as the moderator and guide of our affections and actions . So God is the bright Eye that directeth the world ; who by the Apostle Iames is called the Father of men , vnto whose eyes all thoughts lie naked and open ; who looketh vpon the good and bad , and searcheth into the reines of either , &c.

The opinion of the Vadiani concerning God . Epiphanius writeth , That the Vadiadni , who were after called Antropomarphitae , were of opinion . That God had a body , and was therefore visible . Now the maine reason vpon which they grounded this error , was , because they trusted more to the outward senses , than to the inward Intellect ; bringing their authoritie from Genesis , wherein they had read , That the first man Adam did subsist of soule and body , according to Gods owne Image . As also from many other Texts of Scripture , Psal. 23. Esay 25. &c. in which the like members and attributes belonging to man , are ascribed vnto God . But this Heresie , as Saint Augustine witnesseth , was vtterly reiected and condemned : for if God were circumscribed or included in a naturall body , He must then necessarily be finite , and therefore not present in all places at once , which takes away his Vbiquitie . Besides , he should be compounded of matter and forme , and therefore subiect vnto accidents : all which being the Characters of Imperfection , are no way liable to the Sempiternall , Immortall , Omnipotent , Inuisible , and the most consummate and absolute Deitie . Ad Ephes. Therefore Saint Paul makes this acclamation : Blessed is the sole-Potent , King of Kings , and Lord of Lords , who hath Immortalitie , and whose dwelling is in inaccessible Light , whom no man euer saw , or can see , &c.

Now the reason why , as well members belonging to mans bodie , as the affections and passions of the minde , are in diuers places of the holy Scripture conferred vpon God ( as to reioyce , to be angry , &c. ) is not because he is composed of outward lineaments , and framed or fashioned as man ; or that he is truly angred , or pleased , doth walke , ascend , descend , or the like ; but that the Holy-Ghost doth accommodate him●elfe to the imbecilitie and weakenesse of our shallow capacities and vnderstandings , that we may be more capable of the power , wisedome , and incomprehensible workes of the Almightie . Therefore , saith Saint Ambrose , is God said to be angry , to denote vnto vs the filthinesse and abhomination of our sinnes and offences ; in his booke entituled , Of Noahs Arke . His words be these : God is not angry , as mutable ; but he is said to be so , that the bitternesse of our transgressions , by which we iustly incur his Diuine incensement , might thereby be made more familiar and terrible : as if our sinnes ( which are so grieuous and heinous in his sight ) caused that He who in his own nature is neither moued to wrath or hate , or passion , might be prouoked to anger .

Of the same opinion is Eutherius : In what place soeuer ( saith he ) the sacred Scriptures either ascribe the passions of the minde , or any distinct part of the body , to the Almighty , as Head , Hand , Foot , Eare , Eye , or the like ; or other motions of the soule , as Anger , Fauour , Forgetfulnesse , Remembrance , Repentance , &c. they are not to be vnderstood carnally , according to the bare letter of the Text : but all things concerning him are spiritually to be receiued ; and therefore we are not to beleeue , that God hath at any time been visible to our fore-fathers , as he is to the blessed Saints and Angels , though in many places of the sacred Scriptures hee is said to appeare vnto them ( as , to our first father Adam in Paradise , when he spake to him these words , Encrease and multtply : Or when he reproued him for eating of the forbidden Tree , &c. Nor when he spake vnto Noah , and commanded him to build the Ark. Nor when he promised vnto Abraham the Patriarch , That in his Seed all the Nations of the earth should be blessed . Nor when he often spake to the great Prophet Moses , in the Bush , in mount Sinai , and elsewhere ) but it is receiued for a truth , that those forms by which God either appeared , or was heard to speake , was by the seruice and ministerie of his holy Angels ; as S. Augustine most learnedly disputeth in his third and fourth booke De Trinitate .

Therefore Hieronimus Cardanus , a man of most excellent learning and judgement , in his booke entituled , De Deo & Vniuerso , i. Of God and the World ; after he hath by many probable reasons and approued testimonies proued , That God by no humane vnderstanding was to be comprehended ; onely that he was a singular Cause , one onely God , Attributes belonging to God . the Originall , Fountaine , and Beginning of all things , the sole Immensenesse and soueraigne Perfection ; contemplating nothing but Himselfe ; of such Light , that hee is onely himselfe capable , of such claritie and brightnesse , that he beholdeth either Hemisphere at once , as well the remote as the neerest regions of heauen and earth ; Immouable , no way obnoxious to varietie or change ; of such splendor , that mortalitie cannot abide or endure his sight or presence ; of a most subtile essence , alwaies resting . When this and much more he had delated , of His Inscrutabilitie and incomprehensible Deitie , he concludeth his disputation in these words Quaeris ergo quid Deus sit ? si scirem , Deus essem : nam Deum nemo ; novit , nec quid sit quisquam scit , nisi solus Deus . i. Do'st thou therefore demand what God is ? If I did know , or were able to resolue thee , I should be a god too ; for no man knoweth God , or what he is can any man tel , but God onely . &c.

The same Cardanus , Lib. De Vniuerso , touching the late Proposition handled in the precedent Tractate ; viz. What Name belongeth to this Incomprehensibilitie ; thus argues : Since what God is cannot be knowne , how much lesse can any proper or peculiar name be giuen vnto him , because names are for the most part deriued either from the nature or propertie of that thing or party which is to be named . If then by no possibilitie we can conceiue what the Diuine Essence is , how can wee confine it to any proper or competent denomination .

One Scotus , of a most fluent wit and an acute vnderstanding , hath searcht , endeauoured , and excust euen almost all things , to finde out some name or Character , in which might be comprehended or contained what God was , as , Wisedome , Goodnesse , Iustice , Mercy , Truth , and the like , at length hee contrudes all those seuerall attributes within the narrow limit of two bare words , namely Ens Infinitum : as if it were the most absolute contraction that Imagination could beget . And this he laboureth to flourish ouer with many witty and pregnant arguments , too long in this place to relate , for they would require too large a circumstance .

Concerning the name of God , it is generally obserued , That none can properly be conferred vpon him , because he is onely and alone . And yet to distinguish the Creator from the Creature , needfull it is that it should be done by some attribute or other : Greg. in Theol. de Nat. Christi . which ineffable name in the Hebrew language consisteth of one word containing foure letters , i. Iehovah , which descendeth of the verbe Haiah , fuit , which is as much as to say , He Was , Is , and Shall be . Which declareth his true property ; for as he hath bin alwaies , so hee shall be eternally : for Eternitie is not Time , nor any part of Time . And almost all Nations and Languages write and pronounce the word by which the name of God is specified , with foure letters onely , foure being a number euen and perfect , because hee hath no imperfection in him . The Esclauonians , Boeg . Chaldaes , Eloi . Mahumetans , Abdi . Indians , Zimi . Ettuseians , Lsar . &c. For besides the Hebrewes , the Persians write the name of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and the Wisards and Soothsayers of that countrey , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the Arabians , Alla : the Assyrians , Adad : the AEgyptians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The Grecians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latines , Deus : the French , Dieu : the Spaniards , Dios : the Italians , Idio : the Dutch and Germanes , Gott : the English and Scots , Godd , with a double d , as hath been obserued in all Antiquities . He is likewise called Alpha and Omega , which are the first and last letters of the Greeke Alphabet . His Epithites or Appellations in Scripture , are , Almighty , Strong , Great , Incomprehensible , Vncircumscribed , Vnchangeable , Truth , Holy of Holies , King of Kings , Lord of Lords , Most Powerfull , Most Wonderfull , with diuers other Attributes . Some define him to be a Spirit , Holy , and True , of whom and from whom proceeds the action and agitation of all things that are ; to whom , and to the glory of whom , the end & conclusion of all things is referred .

Iustine Martyr , in his Dialogue with Tryphon the Iew , defineth God in these words : I call him God , that hath essence in Himself , and is continually permanent in one and the same kinde , without receiuing any change , and hath giuen beginning to all the things that are created . Cicero calleth God a certain Intelligence or Spirit , free and ready , separate from all mortall mixture or concretion , knowing and mouing all things , and hauing in himselfe an eternall motion . So much many Ethnyck Authors haue acknowledged , as in their Workes is to be frequently read .

Dionysius in his booke de Divin . Nominib . is of opinion , that all things which denote perfection and excellence , are in God most eminent , and on Him deseruedly to be conferred . On the contrarie , all such things as are subiect vnto imperfection or defect , because they do not fall within His nature , are to be remoued and banished from his description . Therfore in these words , Ens Infinitum , i. Infinite Being , he includes the prime , chief , and soueraign Truth , Soueraigne Goodnesse , Soueraigne Mercy , Soueraigne Iustice , Wisedome , Power , Benignitie , Beneficence , Clemency , Intelligence , Immortalitie , Immobilitie , Invariabilitie , Amabilitie , Desiderabilitie , Intelligibilitie , Stabilitie , Soliditie , Act , Actiue , Mouer , Cause , Essence , Substance , Nature , Spirit , Simplicitie , Reward , Delectation , Pulchritude , Iucunditie , Refreshing , Rest , Securitie , Beatitude , or whatsoeuer good , laudable , or perfect thing can fall within the conception or capacitie of Man . But when all haue said what they can , let vs conclude with Saint Augustine , Solus Deus est altissimus quo altius nihil est : Lib. 1. de Mor. Eccles. Onely God is most high , than whom there is nothing higher . And in another place , Lib , 1. de quaest. novi & ve●us Testament . Quid est Deus ? est id quod nulla attingit opinio : id est , What is God ? Hee is that thing which no Opinion can reach vnto .

There is no safetie to search further into the Infinitenesse of the Diuine Nature , than becommeth the abilitie of finite Man , lest we precipitate our selues into the imputation of insolence & arrogance . For God saith in Iob , Comprehendaem sapientes in Astutia eorum : Which is as much as had he said , I will make it manifest , that the wisedome of all those who seeme to touch Heauen with their fingers , and with the line of their weake vnderstanding to take measure of my Nature , is their meere ignorance ; & let them beware lest their obstinacie ( without their repentance , and my mercie ) hurry them into irreuocable destruction . Augustus Caesar compared such as for light causes would expose themselues to threatning dangers , to them that would angle for small Fish with a golden hooke ; who should receiue more dammage by the losse of the bait , than there was hope of gain by the prey .

There is reported a fable of an Huntsman , who with his Bow and Arrowes did vse to insidiate the Wilde-beasts of the Wildernesse , and shoot them from the couerts and thickets ; insomuch that they were often wounded , and knew not from whence . The Tygre more bold than the rest , bad them to secure themselues by flight , for he onely would discouer the danger . Whom the hunter espying from the place where he lay concealed , with an arrow wounded him in the leg , which made him to halt and lagge his flight . But first looking about him , and not knowing from whom or whence he receiued his hurt , it was the more grieuous to him . Him the Fox meeting , saluted and said , O thou the most valiant of the beasts of the Forrest , who gaue thee this deepe and terrible wound ? To whom the Tygre sighing replied , That , I know not ; onely of this I am sensible to my dammage , That it came from a strong and a daring hand . All ouer-curious and too deepe Inquisitors into Diuine matters , may make vse of this vnto themselues .

Sentences of the Fathers concerning the Trinitie in Vnitie , and Vnitie in Trinitie .

Distic . 3. AVgustine , lib. de Trinitate , we reade thus : All those Authors which came within the compasse of my reading , concerning the Trinitie , who haue writ of that subiect , What God is ? according to that which they haue collected out of the sacred Scriptures , teach after this manner ; That the Father , the Sonne , and the Holy-Ghost , of one and the same substance , in an inseparable equalitie , insinuate one and the same Vnitie : and therefore there are not three gods , but one God , though the Father begot the Sonne : therefore he is not the Sonne , being the Father : The Sonne is begot of the Father , and therefore he is not the Father , because the Sonne . The Holy-Ghost is neither the Father nor the Sonne , but onely the Spirit proceeding from the Father and the Sonne ; and to the Father and the Sonne coequall , as concerning the Vnitie of the Trinitie . Neither doth this infer , that the same Trinitie was borne of the blessed Virgin Mary , crucified vnder Pontius Pilat , buried , and rose againe the third day , and after that ascended into heauen : but it was onely the Sonne who died and suffered those things ; the Father , the Sonne , and the Holy-Ghost , as they are inseparable , so they haue their vnanimous and vnite operations .

And againe , Lib. 1. de Trinitate : Neither more dangerously can a man erre , neither more laboriously can a man acquire , neither more fructiferously can any thing be found , than the holy Trinity . Lib. 7. Conf. O Eterna Veritas , & Vera Charitas , & Chara Eternitaes , Tues Deus meus , &c. O Eternall Veritie , and True Charitie , and High-prised Eternitie , Thou art my God , and to thee day and night do I suspire . And Lib. 5. de Trinitat . cap. 1. Wee so vnderstand God , if we can conceiue him , and as farre as we may apprehend him , That hee is Good without Qualitie , Great without Quantitie ; a Creator , without need of his Creature ; present , without place , containing all things , without habit , without confinement to localitie , all and euery where , Euerlasting without Time ; making all things mutable , without change in himselfe , suffering nothing . And whosoeuer doth thinke God to be such , though by no inquisition he can finde out what hee is , let him piously beware , as farre as in him lieth , to imagine any thing of him that he is not .

Iustinus Martyr saith , In Expos. fidei . Vnus reuera est Vniuersitatis Deus huius , qui in Patre , & Filio , & Spiritu sancto cognoscitur . i. There is in truth one God of this Vniuerse , which in the Father , the Son , and the Holy-Ghost is apparantly knowne . Aug. sup. Mat. 6 Another Father saith , God is in Himselfe as Alpha and Omega ; in the World , as a Creator and Protector ; in the Angels , as a sweet Smell and Comelinesse ; in the Church , as the Father of his Familie ; in the Iust men , as an Helper and Guardian ; in the Reprobate , as a Terror and Horror .

Tertullian saith , Cont. Prax. c. 6. Let the Sacrament of the Oeconomia be euer obserued , which disposeth the Vnitie in Trinitie ; the Father , the Sonne , and the Holy-Ghost , three not in State , but Degree ; not in Substance , but in Forme ; not in Power , but in Species : yet of one Substance , one State , and of one Power , because one God ; of whom these Degrees , these Formes , these Species subsist , which are in the name of the Father , Son , and the Holy-Ghost . And as Clemens Alexandrinus saith , Lib. 3. Pedeg. Let vs praise the Father , the Son , with the Holy-Ghost , who is One and All things , in whom are All things , by whom All things , euery way Good , euery way Beautifull , euery way Wise , euery way Iust , to whom be Glory World without end .

Aug. saith further , Lib. 9. de Ciuit. Dei . Whosoeuer of the Philosophers ( whose opinion was of God ) held , that he was of all creatures the effectiue ; of all Knowledge the Light , of all actions the Soueraigne Good , That from him vnto vs are deriued the beginning of Nature , the truth of Doctrine , and the happinesse of Life ; those before the rest wee preferre , and that they come neerest vnto vs wee confesse . And in another place : Ser. sup. Iob● 19. Sup. Psal. 5.1 . This onely God is all things vnto thee : If thou beest hungry ? Bread . If thirsty ? Water . If thou beest naked ? in Immortalitie he is thy cloathing . And elsewhere ; Whether we be in tribulation and sorrow , or whether we be in prosperitie and joy ; He onely is to be praised , who in our aduersitie instructeth vs , in our ioy comforteth vs . Let the praise of God neuer depart from the heart and tongue of a Christian ; not to praise him onely in our ioy , and speake euill of him in our sorrow ; but as the Psalmist himselfe writeth , Let the praise of God be alwaies in my mouth . Do'st thou reioyce ? acknowledge then the Father that smileth vpon thee . Art thou in sorrow ? acknowledge the Father , who is thy chastiser . Whether hee cherisheth or correcteth thee , it is done to him for whom he prepareth his heritage .

Greg. sup. Ezec. Homil. 17. & Lib. 2. Moral . We reade Gregory speaking of this sole and onely God thus : He remaineth between all things , He is without all things , aboue and below all things ; Superior by his Power , Inferior by his Sustentation , Exterior by his Magnitude and Greatnesse , Interior by Subtiltie and Finenesse : Aboue , gouerning ; below , containing ; without , Mor. lib. 18. compassing ; within , penetrating . And elswhere : Therefore God declareth his praises vnto vs ; that hearing him , we may know him ; knowing , loue him , louing , follow him ; following , gaine and enioy him . To which the Psalmist alludeth , saying , The strength of his Workes he will shew vnto his People , that hee may giue them the inheritance of the Nations . As should hee more plainely haue said , Therefore he sheweth the power of his works , that such as heare him might be enriched by him .

Lib. de Fide , 1. cap. 1. Ambrose thus writes : The Assertion of our Faith is , That wee beleeue one God , not as the Gentiles doe , separate the Son from the Father ; nor as the Iewes , deny the Sonne begot of the Father within time , and borne of the blessed Virgin : Nor as Sabellius , to confound the Father and the Word , making thereby them to be one and the same person : Nor as Photinus , to dispute how the Son was borne of the Virgin : Nor as Arrianus , to make more and vnlike potestat●s , and more gods , according to the error of the Gentiles ; because it is written , Lib. 3. de Sp. 5. cap. 22. Heare ô Israel , the Lord thy God is one God . Againe , if the Seraphims did stand , how did they fly ? or if they did fly , Idem sup. Luc. Lib. 1. how did they stand : ( as Esay 6. vers. 2. ) If we cannot comprehend this , how shall we conceiue what God is , whom we haue not seen ? Again , God is not seene in place , but in a pure heart ; with corporeall eyes he is not sought , not in sight circumscribed , not by touch felt , not by voice heard , not by gate perceiued ; being absent , seen ; being present , inuisible . And elswhere , For our vnderstanding , De Fide contrae Arrian . cap. 6. for our strength , for our faith , let vs striue to see what God is , and whether any thing may be compared vnto him ? Certainely he is the same ; of whom to speake ? is to be silent : whom to value ? he is not to be rated : whom to define ? he still encreaseth in his definition . He with his hand couereth the Heauen , and in his fist graspeth the whole circumference of the Earth ; whom by our Boldnesse wee lose , by our Feare wee finde , &c.

Hier. contra Pelagium : Deus semper largitur , semper Donatur est , &c. God is euer giuing , and alwayes a Donor ; it sufficeth me not that he giueth once , vnlesse he giueth alwayes . I aske that I may receiue ; and when I haue receiued , I craue againe . I am couetous of enioying Gods benefits , neither is hee deficient in bestowing them , nor am I satisfied in receiuing them : for by how much the more I drinke , by so much the more I am thirsty .

Saint Bernard in one of his Sermons saith , Ser. 6. de Vigil . Nat. Quid tam necessarium perditis ? quid tam aptabile Miseris ? quid tam vtile Desparatis , &c. What thing is so necessarie to the Lost ? what so to be desired of the Wretched ? what so profitable to the Desperate ? as Christ , the Health , the Forme exemplar , the Life wholesome ; the Health of the Weake , Ser. de Nat. Flame to the Feruent , Life to the Hoping : Hee came a Physitian to the Sicke , a Redeemer to the Sold , a Way to the Erring , a Life to the Dead : He came with Health , with Ointments , with Glory ; not without Health , Iesus ; not without Ointment , Christ ; not without Glory , the Sonne of God . And elsewhere ; How rich art thou in Mercy ? Idem Ser. 57. How magnificent in Iustice ? How munificent in Grace ? ô Lord our God , there is none who is like vnto thee ; so plenteous a Giuer , so liberal a Rewarder , so holy a Releaser : by thy Grace thou respectest the Humble ; by thy Iustice thou iudgest the Innocent ; by thy Mercy thou sauest the Sinner . &c.

Philosophicall Sentences concerning God .

ALl men haue notion and knowledge of the gods ; Arist. de Coel. lib. cap. 3. and all of them assigne a soueraigne place to one Diuine Power , as well the Greekes as the Barbarians . Met. lib. 11. cap. 10. The nature of things cannot be ill gouerned : The principate and dominion of many cannot be profitable , therefore of necessitie there must be one only Prince and Ruler . Lib. de Mund. cap. 6. What the Pilot is in the Ship , what the Charioter is in the Chariot , what the Leader of the Song is in the Chorus or Antheme ; what the Law is in the City ; or the Generall in the Field ; Ibid : the same is God in the world . God , if thou respectest his force ? he is the most able : if his feature ? he is the most beautifull : if his life ? Immortall : If his vertue ? hee is the most excellent .

Seneca saith , Sen. ad Lucil. God is neere thee , with thee , within thee ( so I say , Lucilius : ) A sacred Spirit hath abode within vs , the obseruer and Register of whatsouer we do , be it good or euill ; and according as we vse it , so it dealeth with vs : none can be a good man without God . Can any adde to his forme or feature without him ? he giueth all magnifique and erect counsels to euery good man : Ibid. and who can doubt ( my Lucilius ) but , Idem . Epist. 92. that we liue and breathe is the gift of God immortall . The first worship of God is , to beleeue there is a God : next , to allow of his Maiestie : then , of his Goodnesse , without which no Maiestie can be . To acknowledge that it is he who gouerneth the world , ordering all things as his owne , and takes all mankinde to his protection .

In Timaeo . Plato auerreth , That the world was made by God , and that he is the great Creator ; that his Charity was the cause of the creation thereof , and the originall of all things : that hee is the soueraigne good , transcending all substance or nature . To whom all things haue recourse , he himselfe being of full perfection , and not needing sacietie .

Lib. 1. de Nat. deor . Cicero concludeth thus : What can be more manifest and plain , than when our contemplation is beat vpon Heauen and heauenly things , but to stay our selues vpon this , That there is one sole power , of a most excellent minde , by which all these are gouerned ? It is so manifest that there is a God , Idem . that whoso shall dispute against it , we shall hold him for no better than a mad man . He saith also , There was neuer great and eminent man without diuine inspiration . And , That it is an euill and wicked custome , to dispute wherein there is any question , Whether there be a God or no ? be it from the heart or otherwise .

De deo sacrat . Lucius Apuleius writeth , That the chiefe or soueraigne God is Infinite , not onely in the Exclusion of place , but in the excellencie of nature . Idem . That nothing is more perfect or potent than God . That he is free from all passions , and therefore can neither be sad nor reioyce : neither to will or nill any thing that is rash or sudden . That he differeth from men , in the sublimitie of place , perpetuitie of life , Lib. 3. de Nat. deor . and perfection of nature . To which I will onely adde that of Diagoras , the remarkable Atheist , remembred by Cicero : who when he came to Samothrace , and a friend of his speaking after this manner vnto him ; O thou , who art of opinion that the gods haue no care of Mankinde : Do'st thou not obserue from so many written Tables , That multitudes of men haue escaped shipwrack , by making vowes to the gods , who else had bin drowned in the sea ? To whom he answered ; The Answer of a meere Atheist . I see indeed and heare of diuers , who after their escape , haue left such memorie of their gratitude behinde them : but amongst them all I finde no remembrance of any one man who perished by Storme or Tempest , &c.

Apothegmes concerning God .

THales being demanded , Laert. in eius vita . what God was ? made answer , He only that had no beginning , and shall neuer see end . He said also , That men ought to beleeue there is a God , and that he seeth all things , and filleth all places ; which is a great reason to enduce men to be more chast and vertuous . Val. Max. li. 7. cap. 2. The same being asked , whether the actions of men could passe without his knowledge ? he answered , No , nor their very thoughts . Intimating , that we ought not onely to keepe our hands cleane , but mindes pure also : since we are to beleeue that the Diuine Power is interessed in the secrets of our hearts . Ex Laert 1. Againe being demanded , What in all the nature of things he held to be the first and most antient ? replied , God . And being importuned to shew his reason ; sayd , Because he neuer began to be .

Cato Vticensis , Plut. in Caton . when things vnhappily succeeded with Pompey the Great , and that the victorie enclined to Iulius Caesar ; said , In Diuine things there is much darkenesse and mysterie : for when Pompey enterprised designes beyond all right and equitie , his affaires succeeded well with him ; but now when with great justice he vndertooke the libertie and patronage of the Commonweale , fortune was aduerse vnto him .

Xenophon was wont to say , Apoth lib. 7. That men in their prosperitie ought most to worship and honour the Diuine Powers ; that when necessitie or aduersitie happen , they may call vnto them as to their beneuolent and best friends . But men for the most part now , in their prosperitie so stupidly forget them , that in ther extremitie they can hardly find the way vnto them .

Iamblicus said , Lib. de Myster . As when the Sunne riseth in the East , darknesse cannot endure his presence , but the night flieth , and is suddenly chased away , no way hindring his light and lustre : So the Diuine Power euery where shewing his refulgence , and filling them with all good things , no perturbation can in the presence thereof haue place , but is suddenly disperst and scattered .

Stobaeus reporteth of Calicratides Pythagoricus , Serm. 83. That hee held opinion , That the World was therefore called by the Greekes Kosmos , because by the common Diacosmesia , i. the comely administration of all things , it was directed and gouerned by One who is the best ; and truely that one Optimate is God himselfe , who existeth after his thought and will , Liuing , Coelestiall , Incorruptible , the Beginning and Cause of the dispensation of all things whatsoeuer .

Illustrations by the way of Comparison , concerning God .

Fibr . de proem . & poen. AS the Sunne which is visible vnto vs , we no way can behold but by the helpe of the Sunne it selfe ; and wee behold the Moone and the Stars , being aided by their owne lustre ( so that for the aspect of the light we must of necessitie be beholden to the light : ) so God by himselfe illustrateth the knowledge of himselfe , none co-operating , none aiding , as a thing transcending the strength of all things .

In cap. 11. Mat. Hom. 28. Saint Chrisostome saith , As that man who will venture to saile into an vnbounded Ocean , when he hath gone as far as he can and can finde no end of his journey , striueth to returne the same way , and to arriue at the same port from whence hee first launched : so the antient Philosophers and Orators , striuing to find out the Essence and true nature of the great Deitie ; ouercome in their speech , and confounded in their knowledge , confessed at the last they could proceed no further in his search , because it was incomprehensible , and not within the compasse of their mortall capacities .

Resp. ad Ortho. Resp. ad quaest. 113. fol. 321. Iustine Martyr vseth this comparison : As that which is one , or the Monady , is the beginning of all number , yet helpeth nothing to the perfection thereof ( for if it were not the beginning of number , yet notwithstanding it were perfect in it selfe ; or being made the beginning of number , it is neither lessened nor augmented : ) so God before the Creation was perfect in himselfe , and after the Creation was not multiplied nor augmented ; and therefore none of these things whatsoeuer proceeding from the Creation , can either encrease or adde vnto God .

In Cap. 1. Iob. D. Basilius maketh this similitude : As there is no man who doth not onely praise , but admire the Sunne , his greatnesse , his pulchritude , the simmetry of his raies , and splendor of his light ; notwithstanding , if he shall with great diligence and constancie behold it , the sharpnes of his sight shall be thereby much debilitated and abated . Euen so ( saith he ) I finde my selfe much defected and disabled in my knowledge and vnderstanding , when I earnestly labour and study to finde out what God is . Ad Paul . presb . Of whom Thalasius saith , Quod lux est videntibus & visis , &c. The same thing the light is to the seer and things seene , God is vnto the Intelligents and the Intellects ; who as he is vnknowne to vs according to his Essence , so is he immense according to his Maiestie .

Iustine Martyr saith , As this common Sun diurnally visible vnto all , De recta Con●ess . sive de sancta & co-essen . Trin. fol. 26. shineth neither more nor lesse vpon one man than another , without partialitie or difference communicating his vertue equally vnto all ; yet such as are of the quickest and sharpest sight receiue more of his splendor than others ( not that he shines more brightly vpon them than the rest , but by reason of their excellent perspicacitie ) and such as haue weake eyes are not sensible of so much lustre , because of their dulnesse : so ought wee to thinke of the Sunne of Iustice , who is present indifferently to all according to his Essence ; but we mortall men , dull and blinde sighted , by reason of the sordid nature of our sinnes , being vnfit to entertain the excellencie of his Diuine splendor ; yet his proper Church , by the pure and cleare eye of Faith , by the helpe and grace of the Holy-Ghost is much more able to entertain it . For as the Sunne shining alike on all , is not alike apparant vnto all ; so the Word according to the Essence thereof being present to all , yet is it no where so truely and pathetically receiued and conceiued , as in Gods proper Temple .

I conclude these with Plutarch : In Moral . As to some ( saith he ) it is lesse euill or dammage , not to see at all , than to see vnperfectly : ( As it happened to Hercules , who looking vpon his children and taking them for his enemies , ●lew them ) So it is lesse sinne in man , to beleeue there be no gods at all ; than knowing them and beleeuing them , either so carelesly to despise them , or so maliciously to offend them , &c.

To such as shall dreame of many , De Civ . Dei , lib. 1. cap. 2. or more gods than one , Saint Augustine giueth this answer ; Nec ideo Troia perijt quia Minervam perdidit , &c. Let no man be so vain and idle , to imagine that Troy perished and was vtterly destroyed , by reason of the stealing thence the statue of the goddesse Minerva● but let them first examine what the goddesse lost , before they lost her . If you say , Her Keepers ; you then say true : for her keepers being slain , it was no maisterie to take her thence , being but an Idoll : neither was it the Idoll that kept the men , but the men that kept the Idoll . Against all reason therefore it was , to adore such a statue for a Protectresse and Guardian of the place and people , who was neither able to secure her selfe , nor safegard those who had the charge of her Temple and person .

He addeth in another place , That the kingdome of the Iewes was founded and established by and in one God alone , De Civ . Dei , lib. 4. cap. 34. and not many ; being protected by him so long as they truly serued him . It was Hee who multiplied the people in Egypt ; whose women in their childe-birth invoked not Lucina , neither did their men in passing the Red sea call vpon Neptune : they solicited no Nymphs when they dranke water which gushed out of the rock : neither did they sacrifice to Mars when they conquered Amalek : but they atchieued more glorious victories by the power of their one and onely God , than the Romans euer obtained at the hands of their multiplicitie of gods .

Lact. lib. 1. de fals. relig. ca. 3. What need ( saith Lactantius ) hath the world of many gods , vnles they imagin that one of himself is not able to vndergo so great a charge ? He that is not omnipotent cannot be a God : and if he be omnipotent , what need hath he of any partner . If God in himselfe be omnipotent , there can be but one ; for if the superiour Power be imparted amongst many , then no one can be All-sufficient . Besides , the more they are in number , by consquence they must be the weaker in power . Concluding thus , The diuine power which belongeth vnto God alone , cannot be diuided among many ; for whatsoeuer is capable of diuision , muw necessarily be subiect to corruption , than which nothing can be more repugnant to the Diuine Nature . Concerning which , I obserue an excellent Emblem from Iacob . Catsius , Embl. lib. 3. with which I purpose to conclude this second Tractate .

The Emblem .

A Fisherman hauing fastened his boat by a rope vnto a great Rocke , seeming to plucke the rocke ( which is immouable ) vnto him , but draweth both himselfe and his vessel vnto it , by the which he reacheth the shore . The Motto , Quod movet , quiescit . Concerning which , Herman . Paeinander vseth these words ; Omne motum , non in moto , movetur , sed in quiescente ; & id quod movet quiescit . To which Buchanan alludeth , in his Paraphrase vpon the 103 Psalme , in these words : Ille flammantis , super alta Coeli Culmina , Immotum solium locavit Et suo Nutu facilè vniversum Temperat Orbem . The Lord hath prepared his Throne in Heauen , and his Kingdome ruleth ouer all . And Iames 1.17 . Euery good giuing and euery perfect gift is from aboue , and commeth downe from the Father of Lights , with whom is no variablenesse nor shadow of turning . The effect of which the Author thus explicates : Tu Rupes , qui cuncta trahis , qui cuncta gubernas , Et tamen intereate penes alta quies : Nulla subit te cura ( Pater ) tamen omnia curas ; Astra solumque moves , nec tibi motus inest . Thou art the Rocke , draw'st all things , all do'st guide ; Yet in deepe setled rest do'st still abide . Vntoucht with care , thou car'st for all that be : Mov'st Heauen and Earth , yet motion 's not in thee .

According with this is the saying of Seneca the Philosopher ; Necessitate , non aliud effugium est quam velle quod ipsa cogit . i. There is no other auoiding of necessity , than to be willing to that which it compells thee to . It is Catsius word vpon the foresaid Emblem ; Ad trahens , abstrahor . Vpon which I reade him thus : Fata reluctantes rapiunt , ducuntque sequentes : Cedere qui non vult sponte , coactus abit . Fates , the Rebellious , force , th' Obedient shield : Who striue against them are compel'd to yeeld .

Seneca the Tragicke Poet , in Oedip. we reade thus : Fatis agimur , cedite Fatis , Non sollicitae possunt curae Mutare rati foedera Fusi Quicquid patimur mortale genus , Quicquid facimus venit ex alto . Yeeld to the Fates , for they vs leade : Not all our cares can change the thread Decreed vpon ; what euer wee ( Subiect to fraile mortalitie ) Suffer , or act ; if rest or moue , Euen all of it comes from aboue .

A Meditation vpon the former Tractate . To finde out God . I ' Haue wandred like a Sheepe that 's lost , To finde Thee out in euery Coast : Without , I haue long seeking him , Whilest Thou ( the while ) abid'st Within . Through euery broad Street and streit Lane Of this Worlds City ( but in vaine ) I haue enquir'd . The reason why ? I sought thee ill : for how could I Finde Thee Abroad ? when Thou meane space Hadst made Within , thy dwelling place . I sent my Messengers about , To try if they could finde Thee out . But all was to no purpose still ; Because indeed they sought Thee ill : For how could they discouer Thee , That saw not when thou entredst me ? The Sences . Myne Eyes could tell me ; If He were Not Colour'd , sure He came not there . If not by Sound , my Eares could say , He doubtlesse did not passe my way . My Nose could nothing of Him tell , Because my God he did not Smell . None such I Relisht , said my Taste ; And therefore me He neuer past . My Feeling told me , That none such There entred ; for he none did Touch. Resolv'd by them how should I be , Since none of all these are in Thee ? We eanner attribute these to the Creator In Thee , my God ? Thou hast no Hew , That Mans fraile Opticke sence can view : No Sound the Eare heares : Odour none The Smell attracts : all Taste is gone . At thy Appearance : where doth faile A Body , how can Touch preuaile ? What euen the brute Beasts comprehend , To thinke Thee such , I should offend . Yet when I seeke my God , I'enquire For Light ( than Sunne and Moone much higher : ) More cleare and splendrous 'boue all Light ; Which th' Eye receiues not , 't is so bright . I seeke a Voice , beyond degree Of all melodious Harmony : The Eare conceiues it not . A Smell Which doth all other sents excell : No Floure so sweet ; no Myrrh , no Nard , Or Aloes , with it compar'd ; Of which the Braine not sensible is . I seeke a Sweetnesse , ( such a blesse ) As hath all other Sweets surpast ; And neuer Pallat yet could Taste . I seeke That to containe , and hold , No Touch can Feele , no Embrace Infold . So far this Light the Raies extends , As that no place● It comprehends . So deepe this Sound , that though it speake , It cannot by a Sence so weake Be entertain'd . A Redolent Grace The Aire blowes not from place to place . A pleasant Taste , of that delight , It doth confound all Appetite . A strict Embrace , not felt , yet leaues That vertue , where it takes it cleanes . This Light , this Sound , this Sauouring Grace , This Tastefull Sweet , this Strict Embrace , No Place containes , no Eye can see : " My God Is ; and there 's none but Hee . Fecisti nos Domine ad Te ; inquietum igitur est Cor nostrum , done● requiescat in Te. S. Augustine .

The Throne .

Ex muner : Iokan : o● Math: Christmas Artist :

THE ARGVMENT of the third Tractate . OF th' Vniuerse , the Regions three , And how their part● disposed be ; How gouerned , and in what order , In which no one exceeds his border . That Moses Arke , in all respects , Vpon the Worlds rare Frame reflects . Both how and when ( by Power Diuine ) The Sunne and Moone began to shine . The Day of our blest Sauiours Passion Compar'd with that of the Creation . How euery Star shines in his Sphere ; What place they in the Zodiacke beare . And of the twelue Signes a Narration ; Their Influence , Aspect , and Station . To proue no former Worlds haue bin ; And This must perish we liue in . The vainnesse lastly doth appeare , Of Plato's Great and Vertent Yeare .
The second Argument . ALl Glory to the Holy-One , Euen Him that sits vpon the Throne .
The Thrones . WEe from the Workman , to the Worke proceed : The powerfull Doer , to the glorious Deed. This Vniuerse , Created first , then guided , Into three ample Regions is diuided : The three diuisions of the World . The first is call'd Super-coelestiall : The next , Coelestiall , or Ethereall ; Both constant in their kindes : The third doth vary , ( In which we liue ) as meerely Elementary . The Supercoelestial Mansion . The First , of Angels is the blessed dwelling ; ( The later two many degrees excelling : ) The Next , of Starres and Planets keeps the features : The Last , of Man , Beast , and all Mortall Creatures . The natures of the 3 seuerall diuisions . The first doth with incredible Lustre shine : The second vnto it ( as lesse Diuine ) Participating both ( lest Time should faile ) Darknesse and Light , weighes out in equall Scale . The third enioyes both these , ( as who but knowes it ) But how ? So , as the second doth dispose it . The First , doth Immortalitie containe , A stable worke , and euer to remaine . There 's in the Second too a stable face , But yet Mutation both in worke and place . There 's in the Third , all Change , but no Stabilitie , 'Twixt life and death A constant Mutabilitie . Like the pure nature of his Diuine minde Angels , Coelestiall Bodies , Beasts , &c. He made the First : Then , Bodies in their kinde Void of corruption , He the Next created : The Third , full of all Frailties fabricated . The Elements proper to euery seuerall diuision . Foure Elements He placed in the Lower , Foure in the Vpper , in the Highest foure : Terrestriall , these , Earth , Water , Aire , and Fire : Elem. Terrestriall . Celestiall and Etheriall , that aspire Elem. Coelestiall . To place more eminent , in this order runne , Luna , Mercury , Venus , and the Sunne . Super-Coelestiall , and of highest state , The Angell , the Arch-Angell , Principate , And Seraphim the last . The Earth , commixt Of all things to corruption apt , he fixt In the Worlds lowest part , but not to moue . The selfe same Power ordain'd in Heauen aboue Continuall motion : but to such we call Elem. Super-Coelestiall . Natures which are Super-Coelestiall , He gaue Intelligent Force abiding still , And not to suffer change . So ( by his Will ) This our inferior Water is in great The difference betwixt the superior and inferior Eleements . Discord with Fire , and suffocates his heat : Water Coelestiall feeds it without cease ; To which the supreme Region giues encrease . Terrestriall Aire lends Breath ; Coelestiall , Ioy , And Solace free from trouble or annoy . Super-coelestiall , euery Good thing lends . So , by the Might that through this Worke extends , This lower Fire consumes , and all things burnes : Fire next aboue , the Heate to Liuely'hood turnes : Fire super-eminent ( which to reueale No Frailtie can ) kindleth with Loue and Zeale . The antient Cabalists and Rabbins say , The Cabalists and Rabbins concerning the Arke . ( Who knew the old Law well ; for those were they Who tooke vpon them to explain't ) That He , Whose high incomprehended Maiestie Is beyond all dimention , when he gaue Moses direction , In what forme hee 'd haue His Tabernacle fashion'd ; that the same Was a meere modell of the whole Worlds frame . For instance , 'T was into three parts diuided ; The consimilitude betwixt the Arke and the World . So the large Vniuerse , Diuinely guided , On three parts doth subsist , answering to those God in the former Fabricke did dispose . Now as that part which is sublunary , Being lowest of the three , doth alwaies vary , As subiect to corruption and mutation , By reason of the Elements alteration ; As seene , in Life begun , then Death pursuing ; For Instance . Th' originall of things , and then their ruin ; And these in a vicissitude . Euen so , The Arkes first part ( as suting this below ) Was without couerings , open to the aire , And subiect to all weathers , foule as faire : For in that Court there was no difference had , The Iust and Vniust met , the Good and Bad , Prophane and Holy ; Creatures of all fashion Were to this place brought , in whose Immolation And Sacrifice , was then exprest the qualitie Of Life and Death , ( the Type of our Mortalitie . ) Now of the contrary two Regions be , Or Temples , which comparatiuely we ( As in the former references ) call Coelestiall , and Super-coelestiall . And these are plac'd in eminent degree Beyond the rage of force or iniury , Of Alteration , or the staine of Sinne , ( Since the proud Lucifer first fell therein , And was precipitate thence : ) So that the two Parts of this earthly Tabernacle do Answer the former , as alike extended ; 'Gainst shoures , storms , haile , snow , cold , & heat defended , By a faire Roofe , so that all sordid , base , And vncleane things , in them can find no place . Againe , as both are Holy , yet the one Is 'boue the other Sacred , being the Throne Or place of the blest Angels , seated higher ; In which they in a most harmonious Quire Sing Halleluia's : so in this below There be two holy roomes ( as all men know ) The first of them we onely Holy call ; Sanctum Sanctorum . The other , Holy , Holiest of all . Againe , as this Terrestriall world doth yeeld , As well to Men , as brute Beasts of the field , Both house and harbor ; and the next aboue , ( In which the seuen bright errant Planets moue ) Shines with coelestiall splendor ; but the third , Beyond these two , blest Mansions doth afford Vnto the Angels Hierarchy . The same Was visible in Moses curious Frame : In the first Court thereof were frequent , Men And Beasts together ; in the second then The Candlestickes with seuen Lights did shine cleare ; But in the third ( most Holy ) did appeare The Cherubims , with wings far stretcht . Againe , Exod. As Moses ( so the Scripture tells vs plaine ) A second Consimilitude . Ten Curtaines to his sacred Machine made ; So in the three parts of the world , are said To be no lesse than ten distinct Degrees . And first of the Super-Coelestiall , these , The first degree . Th' Angels , Arch-Angels , and the Principates , Thrones , Dominations , Vertues , Potestates , The Cherubims and Seraphims ; Then He , ( Aboue all these ) the supreme Deity . The second . In the Coelestiall ten , and thus they run , Luna , Mercury , Venus , and the Sun , Mars , Ioue , and Saturne ; Then the Starry Heauen , Crystalline and Empyriall , make them euen . The third . In this below the Moone , where we now liue , Are likewise ten Degrees , to whom we giue These Characters ; first , the foure Elements , Mystae , Impressions , Herbs , Fruits , Trees , and Plants , Beasts , Reptile Creatures , and the tenth and last , Materia prima : so their number 's cast . Againe , as in this Tabernacle were A third Consimilitude . Iust fifty strings or taches , which did beare So many Rings , by which the Curtaines hung , All vniformly , and in order strung : So this Worlds Fabricke , ( subiect to fraile end ) Of fifty Rings or ●oinctures doth depend ; And of these , twenty Vniuersall are ; Twenty and nine be styl'd Particular ; Generall the last . The first twice ten amount Thus in their order , and by iust account : Vnitie in it selfe ; Parts with Parts knit ; Essence with Essence ; and the next to it , Proprietie with Essence ; Forme not estrang'd From Subiect : the Transforming with Transchang'd ; The opinions of all the best Philosophers . Art , with the subiect Matter dealing sole ; Parts Separable annexed to the Whole ; Inseparable parts on th' Whole depending : The Cause ioyn'd to th' Effect ; and that extending To the Intrinsicke : then , the Inward Cause Ioyn'd to the Effect ; but subiect to the Lawes Of a Beginning : Cause Finall with respect Only vnto the Primarie Effect : Then the Cause Finall , which doth neuer vary From the Effect , which is call'd Secondary : The Primarie Effect with the Cause met ; The Secondary Effect in order set Euen with the Cause : Forme likewise , that 's ally'd To Forme : the Middle with the Extremes comply'd : The thing Corruptible , on that to wait Which no Corruption can participate . &c. The rest , particular Coniunctions be , Still corresponding vnto each degree Of the Worlds triple Regions ; Ten Terrestriall ; Coelestiall Ten ; Supercoelestiall , Nine onely : That which thirty makes complete ( As the most Generall ) titled is the great Coniunction of the world with him that Made it ; ( Of the Foundation , and the God that Laid it . ) All these particular steps seeming perplext , Thus you shall finde amongst themselues connext . 'Twixt the first Matter and the Elements , there The former explain'd . A Chaos is : twixt th' Elements appeare , And what 's call'd Mixt , Impressions : Now betweene The stones and Earth , a kinde of Chalke is seene ; 'Twixt Earth and Mettals , that which th' Artist calls * * Of Marga , i. Inherens , Marle , or white clay to till the Earth . Margasites , with other Mineralls . 'Twixt Stones and Plants , Male-Pimpernell hath place : 'Twixt Plants and Anaimals , * * Zoophitae , according to Budaeus , are those that are in part liuing creatures , in part Plants . Zophita's race , Participating both : being such as haue Both sence and growth , and yet are forc't to craue Their nutriment , ( with their encrease and chering ) From their owne roots , but to the stones inhering . Creatures that Water and of Earth partake , Are Otters , Beauers , Tortoises , who make Vse of two Elements : 'Twixt Sea and Aire , The Flying Fish , that doth to both repaire : Betwixt meere Animals and Man , is set The Ape , the Monkey , and the Marmoset : Betwixt the Bruits that onely haue quicke sence , Meaning the Angels . And those that haue a pure intelligence , Man hath his place . From the first propagation , There is of things a tenfold generation . The first composure hath a true descent From the first Matter , and from Accident , Cinis signif. Ashes , cinders , &c. And Cinis call'd : The next exsists of three ; Matter , Forme , Accident , such th' Elements be : From two sole Elements the third hath being , Vapor and Exhalation ; one agreeing With Aire and Water ; th' other doth aspire To take his nature from the Aire and Fire : The fourth , his essence and existence shrouds Beneath three Elements ; such be the Clouds : The fifth to their Creation haue accited The whole foure , to their naturall formes vnited ; Such , Mettalls be , and Stones : ( Plants , they suruiue By vertue of a Body Vegetati●e . ) The seuenth hath Life and Sence , and doth include Beasts of all kinde , Irrationall and Rude . The eighth , Gods Image , ( of far more respect ) Man , who hath Life , with Sence and Intellect . The ninth , ( of a more subtile Essence far , Inuisibilitie , and Excellence ) are The Angels . But the * * The Creator of all things . Tenth ! Who dares aspire Further of his Eternitie to enquire ? Or go about to apprehend , That He " Who containes all things , should contained be ? He , who of Nothing , All things did compact ; Whose Will 's his Worke , and euery Word his Act ; Who , as He made all Creatures , still doth feed them , Of his meere goodnesse , ( not that He doth need them : ) Who in all places , without Place doth dwell , " Soueraigne , Immense , the Only doth excell . This leades me to a needfull Contemplation , The weaknes of Mans wisedome . To thinke how vaine is Wisedomes ostentation ; Since we Gods praise can no way more aduance , Than by acknowledging our Ignorance . Which thus th' Apostle doth anatomise : Ad Corinth . The wisedome of the World . If any in this world would be held wise , Let him be then a foole , so , wise to seeme ; Since the Worlds wisedome is in Gods esteeme Meere foolishnesse . To thinke our selues exact In any thing ; we but from Him detract . Wisedome shall publish her owne commendation , The excellency of Diuine Wisedome . Ecclus. 24. Reioycing , in the Centre of her Nation , Of God be honour'd , in his Temple tryd'e , And before his great Power , in triumph ride . Her presence , by her people be desir'd , And in all holy meetings much admir'd : In confluence of the Chosen she shall stay , And by the Blessed be much prais'd , and say , Of all Gods Creatures , the first borne am I , The birth of Wisedome : And issu'd from the mouth of the Most-High . The Light that failes not , was by Me first made ; The lower Earth , as with a Cloud , I shade . My dwelling is aboue , where Light first shone ; And in the Pillar of the Cloud , my Throne . Alone , the Compasse of the Heav'n I round , And can the Seas vnbottom'd Channels sound ; All Seas , and Earth , and Nations , I enioy , And with my Power , all Proud Hearts I destroy : In all these things I wisht that Rest might cease me , In some Inheritance that best might please me . So , the Creator gaue me a Command ; Euen He that made me by his Powerfull hand , Appointed , That in Iacob I should dwell , And plac't mine Heritage in Israel ; That I , amongst the Chosen , might take root . ( And willingly I did assent vnto 't . ) From the Beginning , er'e the World was made , By Him I was created , not to fade : I serv'd Him in his holy Habitation , Prov. 8.23 . And so in Sion had my setled Station . My power was in Ierusalem , his best Exod. 31.3 . Belov'd of Cities , where he gaue me rest : Psal. 132.8 . An honour'd People did my Name aduance , The portion of the Lords Inheritance . The beauty and honour of Wisdome . Like a strait Cedar I am set on high , That seemes in Lebanon to braue the Sky . I like a Cypresse tree my branches fill , That hath tooke root on top of Hermon hill . And like a Palme about the banks I grow ; Or like a Rose planted in Iericho : Like a faire Oliue in a pleasant field ; Or a Plane tree , where furrowes water yeeld . The sweetnes thereof . Besides , like to the Cinnamom I smel , Or bags of Spices , being mixed well . I , as the best Myrrh , a sweet odour gaue , Such as the Galbanum and Onix haue ; That sent which doth the pleasant Storax grace , Or rich perfume that sweetens all the place . My boughes I like the Terebinth haue spred , ( Branches , with Grace and Honour furnished . ) Ioh. 15.2 . As doth the Vine , I made my clusters swell : My Fruit was of an odoriferous smell ; The floures I bore were of a pleasant hew , And from their fruit , Honour and Riches grew . Wisdomes Children . I am the Mother of faire Loue , of Feare , Knowledge , and holy Hope , ( to me all deare . ) And vnto euery Child my wombe forth brings ( As God commands ) I giue eternall things . All grace of Life and Truth in me remaine ; All hope of Life and Vertue I retaine . Come to me then , you that desire me , still , And of my blest Fruits freely taste your fill : For my remembrance doth breed more delight , Psal. 19.10 , 11. Than Hony to the hungry appetite . My'Inheritance is of much sweeter taste Than Hony-combes : my Name shall euer last . Wisdomes effects . Who eats me , after me shall hunger sore ; And he that drinks me vp shall thirst the more . Who so shall to my counsell lend an eare , Ruine or sad Disaster need not feare . He that works by me neuer shall offend : Who makes me knowne , shall life haue without end . These of the booke of Life are the contents , And Moses Law in the Commandements : Exod. 2.1 . & 24.3 . The Couenant of the most high God , to ' inferre The knowledge of that Truth which cannot erre , Commanded as an Heritage most sure , To Iacobs House for euer to endure . Then , with the Lord the signes of valour leaue , And be not saint or weary , to Him cleaue . The Lord Almighty for your God you haue ; Hee 's but one God , and none but He can saue . Who hath ordein'd , That there in time shall spring From Dauids Line , a high and mighty King , A prophecy of the Sauiour of the world . To sit vpon the Throne for euermore ; Whom all the heathen Nations shall adore : He filleth all things with his Wisedome , so As Physon and as Tigris ouerflow Gen. 2.11 . In time of new Fruits . Th' Vnderstanding He Makes to abound , as we Euphrates see , Or Iordan , rise in Haruest . As the Light , So Knowledge he makes shine , equally bright : Which in the exercise thereof excells , As Geon in the time of Vintage swells . The first man of her knowledge stood in doubt , Nor shall the last man truly finde her out : For the conceptions fashion'd in her braine , Are more aboundant than the boundlesse Maine ; Yea , all her hidden Counsels more profound Than the great Deepe , which neuer line could sound . Out of my mouth , I ( Wisedome ) flouds haue cast ; Her fruitfulnesse . Am ( like a Riuers arme ) growne broad and vast , And like a Conduit pipe of water cleare , Run into Paradise to hide me there . I 'le water my faire Garden , ( then I said ) The pleasant ground which I haue fruitfull made : Into a Flood my Ditch grew , at the motion , And instantly my Floud became an Ocean . For I make Doctrine like the Light to shine , ( The Mornings Light ) by me 't is made Diuine . Th' Earths lower parts ( euen those that are most deepe ) Her Power : I will pierce through , and looke on all that sleepe ; For I haue power to awake them from the dust , And lighten all who in the Lord shall trust . There is a Doubt , in which some men desire To be resolv'd , ( What will not Man acquire To attaine the height of science ? ) as to know At what time Time began : further to show , In which of the foure seasons of the yeare , The Sun , the Moone , and Planets did appeare . Some say , When God the Worlds faire frame begun , And all things else created ; That the Sun Was found in that Signe which we Aries call , Equinoctium vernale Mart. 11. Which is the Summers AEquinoctiall . Others affirme , It first began to shine And shew his glorious splendor in the Signe Call'd Libra ( that 's the ballance and euen'st Scale ) It is by our account the 11 or 12 day of Semptemb . Which was the AEquinoctiall Autumnale . Their reason is , because iust at that time , All the Earths fruits are ripe and in their prime .

( This was the opinion of the AEgyptians , Arabians , and Graecians ; as Lincolniensis reporteth in a Treatise of the World which he wrote to Pope Clement . As likewise of Vincentius in his Historicall Myrrhor . )

Grounded vpon the Text , ( whose power is great ) Deut 32.3 . That God made all things perfect and compleat . Others there be who would begin the yeare , Which is the 11 or 12 day of Iune . And say , In Cancer it did first appeare . Others say Leo : grounding their opinion , Because in that Signe it hath most dominion .

As Iulius Firmicus , an antient and approued Author , and of great iudgement in Astrologie , in his third booke De Creatione : being induced to that beleefe , because Leo is called the House of the Sunne .

But that which hath the greatest approbation , Is , That the Sun had first illumination In the Signe Aries : for ( as Authors say ) " Summer in midst of March claimes her first day .

Of this opinion were S. Hierome , S. Ambrose , S. Basil , and diuers other Authors Christian and Ethnycke , &c.

And though perhaps amongst the Learn'd and Wise , In circumstance some difference may arise ; And some of them would haue the World begin In March ; As Adam , Bishop of Vienna , in his Chronicle . others , in Aprill : 't is no sinne To beleeue either , since they all agree , That in the AEquinoctiall it must be . Which is vncertaine ; since by proofe we finde , It is not to one certaine day assign'd .

The AEquinoctiall is not permanent and fixt to one day , but oft-times varieth : for we reade , That our Sauiour Christ suffered in the AEquinoctiall , which was then the fiue and twentieth day of March ; and now it is the eleuenth of the same moneth . Whereby it may be presumed , That heretofore in the revolution of Times and Seasons , it hath hapned in Aprill , &c.

Hence likewise may another doubt appeare , Namely , In what moneth to begin the yeare : Some say , in March ; some , Aprill . To decide That question , let the Scripture be our Guide , Which saith , ( and credit ought with vs to win ) In the moneth Nisan let your Yeare begin . Exod. 12.

Nisan is March with vs : And Vincentius in his first Chapter of the Historicall Myrrhor saith , That the Hebrewes began their yeare in March , because in that moneth was the AEquinoctial , when the World was created . This opinion was also approued by some Naturalists ; as amongst others , Elpacus , in his Historicall Tractate ; who affirmeth , that the Chaldaeans being great Astrologers , were confident , That the first day of the Creation , the Sunne entred into the first point or degree of Aries .

The Romanes yeare beginneth the first day of Ianuarie , in regard of the superstitious deuotion which the Gentiles had to their God Ianus . According to Macrobius , Marcus Varro , lib. 9. Ovid in Fastis , and others . The Christians likewise begin theirs from the Natiuitie of our blessed Lord and Sauiour .

It likewise is coniectur'd by the best Of all that haue Astrologie profest , Both Iewes and Christian Authors , That the Sun At it's Creation , in that Signe begun , In which the Sonne of God for Mankinde dy'de , The day of Christs Passion compared with the first day of the Creation . Was nail'd vpon the Crosse , and crucifi'de : And that apparantly is knowne to all , Was in the Sommers AEquinoctiall . So that the same day that it first shone bright , And the same houre , his death eclip'st it's light . According to the computation of the time of the yeare . Another reason 's giuen : For the same day That the Sunne enters Aries ( say they ) There 's no part of the Earth , but from the Sky A second reason . He lookes vpon , with his All-seeing eye . But when his course Diurnal he doth take , In any place else of the Zodiack , There are some parts as hid behinde a Skreene , In which his glorious lustre is not seene . A probabilitie of the former reason . Most probable it is , He the first day He enters his great Progresse , should suruey All places , and all Creatures , such to cheare , Which He till then beheld not halfe the yeare . Besides , Christs Passion did on that day fall , When it appear'd most visible to All ; That all Gods Creatures hauing sence and breath Might note th' Eclipse that hapned at his death . Whether the Moon in her creation were in the full or waine . About the Moone too Authors disagree ; Some , when she was created , say , That she Was in her plenitude and full . Againe , Some hold she was defectiue , in her Waine : Such as she now appeares vnto our view , Thin , and two-horn'd , and ( as we call her ) New .

There were two opinions concerning the Moone . Saint Augustine in Genes. Cap. 5. saith , That it were very inconuenient to beleeue , that God in her Creation should make her any way defectiue . Yet diuers haue argued the contrary ; and say , it is more probable , that she began her first day in Conjunction , increasing in her age answerable to our account : but their opinions are neither held Authenticke nor Orthodoxall : for amongst others , Rabbanus commenting vpon the twelfth Chapter of Exodus , agreeth with Saint Augustine , as holding conformity with the sacred text , which saith , Gen. 1.16 . God made two great Lights ; the greater Light to gouerne the Day , the lesser to illuminate the Night .

To leaue their Arguments , and come more neere Vnto the point , this doubt we soone shall cleere . In the same instant that God made the Sun , With it , this glorious Light we see , begun , Which luster'd halfe the Earth : and we may say Truly , In that part of the world was day ; But th' other moity ( not yet disclos'd ) To his bright eye , by th' Earth was interpos'd , And there was night : to which ( no doubt ) the Moone Entring into her office full as soone , The seuerall offices of the Sun & Moon began at one instant . Display'd her splendor . As both were created At one selfe instant ; both at once instated In seueral Orbs , ( by the great Power Diuine ) Euen so at once they both began to shine ; And still in the same offices abide , The Sun the Day , the Moone the Night to guide . Who did at first without defect appeare , And with a perfect Iustre fill'd her Spheare .

Here I cannot omit a remarkable note borrowed from a learned Gentleman much practised in the Holy tongue ; That Shemesh in the Hebrew being the Sun , it properly signifieth a Seruant ; and so the very name reproues all such as adore it for a god .

We shall not deviate much , Of the Starres and Planets , as the Poets haue decipher'd them nor order breake , If something we of Stars and Planets speake . Not far from the North-pole Starre doth appeare Vnto our view , the great and lesser Beare , Those Arcti call'd . Arcti . The Vrsa Maior , * * Calisto . she Whom Iove held once the Fair'st on earth to be : Arctus maior . And when ( her * * Lycaon . Father slaine ) she did professe Her selfe to be a Virgin Votaresse ; The Amorous god , like one of Dian's maides , Is soone trans-shap'd , and so the Nymph inuades : Whether by force or faire means know I not , But 'tweene them two yong Arcas was begot ; Archas , of whom the kingdom of Arcadia took name . Who proues an Archer , and to strength being growne , Ready to shoot his mother , then vnknowne . Iove stay'd his hand , and by his power Diuine , Made them two Stars ; Arctus minor . and next the Pole to shine . Some , that he Arch●s was , will not endure ; But rather to be Ioves Nurse Cynosure . Agliasthenes , qui Naxica conscripsit . Serpent . 'Twixt these the mighty Serpent is confin'd , Her head and taile about both Arcti twin'd ; Th' Hesperian golden Apples said to keepe , So wakefull , it was neuer knowne to sleepe : But after slaine by Hercules , nought bars Iuno , but she will place him 'mongst the Stars . The Charioter Boötes , Artophila● . who his Car Driues 'bout the Poles in compasse circular , About whom Authors are diuided thus , Some thinke him Arcas , others Icarus . The Crowne Septentrionall ( as most haue said ) Coron● . Inamour'd Bacchus fitted first and made For Ariadnes browes , being first his Bride , And by the god soone after stellifi'de . Eugonasin , Eugonasin . whom Hercules we call , And from the Articke Circle seemes to fall , Yet stedfast in his course , conspicuous in His Club , the Hydra , and the Lions skin . Lyra. Lyra the Harpe in by-corn'd fashion made , Some thinke the selfe same , on which Orpheus plaid ; Who for his Musicks skill was so aduanc't , That Beasts , and Trees , and Stones about him danc't . Olor . Next him the Swan , with wings displaid and spred , Stucke full of Stars , one fulgent in her head ; And therefore in th' Heauens thought to be plac't , Because Iove , Laeda in that shape embrac't . Cepheus . Next whom , Cepheus hath place , King of the blacke And Sun-burnt Moores ; in whom is now no lacke Of Diuine splendor : him the Authors say To be the Father of Andromeda . Cassiopeia . His wife Cassiopeia durst compare With the Nereides ; therefore in a chaire Sits with her armes fast bound , not mouing thence : ( A iust infliction for her proud offence . ) Andromeda . Andromeda the sequent place doth claime , Daughter to these to whom we last gaue name ; Who for her loue to Perseus was so grac't , Her , 'mongst the Spheres Coelestiall , Pallas plac't . Perseus . Perseus shines next , who in his right hand beares A crooked Harpee ; in his left appeares The Gorgons head ; his burnisht helme of steele , And plumes like wings fastned to either heele . Heniochus . Auriga mounted in a Chariot bright , ( Else styl'd Heniochus ) receiues his light In th' aestiue Circle : in that station nam'd , Because he was the first who Coursers tam'd , And in a foure-wheel'd Wagon taught them run , To imitate the Chariot of the Sun . Ophincus Anguiteneus : The Serpentarius ( Ophincus who Is also call'd ) the Astrologians show To be a yong man rounded with a Snake Stucke full of starry lights : and him they take For AEsculapius , who a Dragon slew , And was the first who Physicke taught and knew . Sagi●●● . The Arrow plac't in Heauen ( still to remaine ) Alcides shot ; by it the Egle slaine , Who then did on Prometheus intrals tyre , Because from Iove he stole Coelestiall fire . Which being risen , you shall finde it fixt Th' AEstiue and AEquinoctiall line betwixt Next shines the Princely Egle , Aquila . who is sed To ' haue snatcht from earth the Trojan Ganimed , And beare him vp to Heav'n for Ioves delight ; Both his Cup-bearer now and Catamite . The Dolphine , Dolphia . figur'd with his crooked traine , Is therefore said his glorious Orbe to gaine , Because when good Arion play'd and sung , He listned to his voice and Harpe well strung , And from the ship whence he was dropt before , Swam with him safe to the Tenarian shore . The Horse amongst the other Stars inroll'd , Equus● The Articke Line directly doth behold ; And is that Pegasus , the winged Steed Which Perseus backt , when from the Whale hee freed Andromeda : he in mount Helicon Strooke with his hoofe cleare water from a stone ( From him call'd Hippocrene ) the Muses Well ; Whence all high Raptures may be said to swell . Deltoton we a meere Triangle call , Deltoton . 'Twixt th' AEstiue Line and th' AEquinoctiall ; Like the Greek letter * * δ. Delta . It sends light From foure coruscant Stars : and as some write , Therein is figur'd the World * * For in these dais the fourth part , called America , was not knowne . Cetus . Pistrix . Tripartite . Others , because that Delta doth emply Dios , ( the word that God doth signifie ) It had it's place . Next it , appeares the Whale ( By Perseus slaine ) i' th Circle Hyemal ; For it 's great strength and bignesse so transpos'd , And Pistrix call'd . Eridanus fluvius . Eridanus , inclos'd As in a bed of Stars , is seene to shine , The face in obiect of th' Antarticke Line . Some Writers call 't Oceanus , and those Not of meane iudgement : others , Canopos , ( Of the bright splendor ) Canopos an Isle Whose bounds are washt still by th' AEgyptian Nile . The Hare was said to make Orion sport In hunting , Lepus● and was stellified for 't , Plac't in the Winters Circle . Next shines He The Sonne of Neptune and Euriale ; Orion . Who in his course was said to be so fleet , To run o're Riuers and not drench his feet : Or on the land through well-growne Medowes passe , Yet with his weight not once to bend the grasse : Slaine by an Arrow from Diana sent ; After , translated to the Firmament , Arm'd with a Club and Sword in hostile guise ; And in his Course doth still with Cancer rise . Lelaps , or Canis maior . The greater Dog by Iupiter was set , To watch when he with faire Europa met ; After bestow'd on Procris : and by her , On Cephalus her husband . Some auer , It was Orions Dog ( who tooke delight In hunting much : ) which Star doth shine so bright , It for the flame can scarce be lookt vpon ; And therefore by the Greeks call'd Syrion . Procion , or Canus minor . The lesse Dog did to Icarus pertaine ; Who 'cause he mourn'd , his Master being slaine , And was the cause the Murd'rers were descry'd , Thought therefore worthy to be stellifi'de . Him , in the Milky Circle you may spy , Fixt betweene Cancer and the Gemini . Argo . The Ship , call'd Argo ( for it's speed was such ) Doth almost the Antarticke Circle touch : In this , the antient Heroes launcht from Greece To Colchos , and brought thence the Golden-Fleece . Philiris , vel Centaurus . Chiron , from Saturne and Philiris bred , You may perceiue to lift his star-crown'd head Betwixt th' Antarticke and the Hyemal Lines , And for his justice shew'd on earth , there shines . He AEsculapius and Achilles tought ; And for his great sinceritie , 't was thought , The gods would suffer him to liue for euer , But by a Shaft drawne from Alcides Quiuer : The head thereof in Hydra's bloud being dipt , Vpon his foot it through his fingers slipt : A small wound it appear'd ; but searcht and try'd , Fester'd , Gangren'd , and of that hurt he dy'd . Ara. The Altar , to it 's Sphere coelestiall borne , With Aries sets ; riseth with Capricorne . On which the gods their Coniuration made , When Tytans Issue did the Heav'ns inuade . And men ( since them ) who great things enterprise , Before th' attempt , on Altars sacrifice . Hydra is figur'd with a Cup and Crow . Hydra . The reasons why , would be too long to show . This ougly many-headed Monster , bred In Laerna , was by Hercules strooke dead . To take the length of three whole Signes 't is said , Cancer , the Lion , and the Heauenly Maid . The Stars of Piscis , whom we Notius call , Piscis , or Notius . Are twelue in number , and Meridionall . It , with a yawning mouth seemes to deuoure Water Aquarius from aboue doth poure : Who for a curtesie to * * A goddesse worshipped among the Egyptians . Isis done , A constant place amongst the Stars hath won . Since whose translation to that glorious Seat , Of diuers Fish the Syrians will not eat , But keepe their shapes and figures cast in gold , And these to be their houshold gods they hold . The reason why one Circle in the night , Circulus l●cteus , or the Galaxia . ( When all the rest 's blacke , doth alone shine bright , ( And therefore , Lacteus call'd ) some hold to be ; Iuno vn'wares tooke * * Mercury in his infancie . Hermes on her knee , Danc't him , sung to him , and vpon him smil'd , And vow'd she neuer saw so sweet a child : To take him as her owne she then decreed , And call'd for milke , the pretty Babe to feed . But when him to be Maia's Son she knew , By Iupiter ; the Lad from her she threw , And call'd him Bastard , and began to frowne , And in her rising cast the Pitcher downe : Spilt was the Milke , and wheresoe're it lyte , The place appeares ( than all the rest ) more white . The golden Ramme , styl'd Prince of all the Signes , Of the twelue Coelest . Signes . Rising , his Crest he tow'ards the East inclines , Aries . In th' AEquinoctiall Circle : with his head Higin . de Sign . Coelest . lib. 3. Reacheth Deltoton : with his feet doth tread Vpon the Pistrix . Thus his story was : Phrixus and Helles , bred from Athamas Hesiodus . And Nebula , were at domesticke strife Pherecides . With their proud Step-dame , and pursu'd her life . But thence cast out , into the Woods they came ; Where wandring long , their Mother brought a Ramme , Who mounting on his backe , she bids them fly : They take the sea ; but soone the winde growes high , And , the waues troubled : Helles is afraid , Le ts go her hold , and then downe slides the Maid . The angry billowes her of life bereaue , She forc't her name vnto that Sea to leaue . The sea called Hellespont , from Helles there drowned But Phrixus to the Isle of Colchos steeres , And , when arriv'd , before the King appeares , Who for he had so past and scap'd the Brine , There offered vp the Beast at Mars his Shrine . But the rich Fleece , whose euery haire was gold , ( Which did amase King Octa to behold ) He left to him : which with such care he kept , That to a monstrous Dragon that ne're slept , He gaue the charge thereof , till Iafon landed , Who the swift Argo at that time commanded : But by Medea's aid ( as most auer ) He bore from Colchos both the Fleece and her . Nigidius . Some thinke the Ramme therefore immortalis'd , By reason that when Bacchus enterpris'd An expedition into Africa , And was distrest for water by the way ; A Ram was seene out of the Sands to make , Whom they pursu'd , but could not ouertake , Till he had brought them vnto Fountaines cleare ; Which hauing done , he did no more appeare . Bacchus , who thought him as Diuinely sent , Because his Army was nigh tyr'd and spent With heate and thirst ; and by that means preserv'd , Who else in that wilde Desart had been starv'd : To Iupiter call'd Ammon , there erected A stately Temple ; and withall directed , ( His Statue rear'd ) that for the Beasts more grace , They on his forehead two Rams hornes should place , Taurus . ( For so we finde him figur'd . ) Why the Bull Hath place aboue ? Some thinke , because Ioves Trull Euripides . Europa , he from Sidon into Creet Transwafted ; whilest the waue ne're toucht her feet . Eratosthenes Some hold him rather for that Beast of note , On whom Pasiphae did so madly dote . Others , for Iö , in an Heifers shape By Iove transform'd , Queene Iuno's rage to scape . The reason is , because the * * As ashamed of the fact . head 's sole seene ; The hinder parts as hid behinde a Skreene . Pherecides . He lookes vpon the East , and in his face Athinaeus . The Hyades ( fiue Sisters ) haue their place . They , Nurses vnto Bacchus haue been thought , Call'd the Dodonean Nymphs , and thither brought Therefore called Pluviales . By his great Power . Nor are they seen in vain , Who neuer rise but they portend some raine . They were call'd Atlas Daughters ; and tooke name From their sole brother Hyas , who to tame A Lion striuing , was depriv'd of breath ; For whom the Sisters wept themselues to death . The Pleiades , they be in number seuen , These we call the seuen stars Deare Sisters , and together shine in heauen . Six only seen at once . The reason why ? Six with the gods congrest : but one did ly With Sisiphus a Mortall : for which reason She hides her face , as had she done some treason . The Gemini , who louingly embrace , Gemini . Take on the right hand of Auriga place , Aboue Orion , who his rise begins In the mid place betwixt the Bull and Twinnes . Such as deepe knowledge in the Stars professe , Castor and Pollux call them . Others ghesse Them to be Ze●us and Amphion , who Were most kinde Brothers . To which some say no , Higinus . But that Triptolimus and Iasion claime Scite in that Orbe , and in the Heauens the name . But of the first th' opinion best doth please , And that they are the two * * The sons of Tindarus Father to Hellen. Tindarides , Brothers to Hellen ; two the most entire That e're could yet boast of Coelestiall Fire . They in their life the Seas from Pyrats freed : And after death , it was by Iove decreed , To set them so , that from their glorious Sphere They may behold what euer is done there . To curle or calme the Ocean they haue power ; To cleare the Aire , or dampe it with a shower ; To tosse the Robbers ships on shelues and sands , And steere the Merchants safe to forrein lands . In Wracks they can preserue , in stormes appease ; No stars haue more dominion on the Seas : O're which th' are knowne to beare such watchfull eies , That when one sets , the other 's seene to rise . The AEstiue Circle Cancer doth diuide Cancer . Iust in the middle ; but a little wide From Hydra ( yet aboue ) his eyes reflect Directly on the Lions sterne aspect . But why the Crab should be allow'd his Sphere , It may be askt ? I 'le tell you what I heare . When mighty Hercules did vndertake To combat Hydra , neere the Lernian Lake ; As with his club he made the Monster reele , This crept behinde and pincht him by the heele . The Crab. At which the Prince ( more angry for bee'ng stayd In his hot sight ) lookt backe to see what aid Hydra had got : and when the C●ab he spy'd , Pamasis . ( A Worme so base ) his fury was supply'd . Then , with a looke of anger mixt with scorne , He stamp'd vpon 't , vntill he saw it torne And shatter'd all to pieces , with one spurne Halfe burying it in th' earth . Then did he turne Againe vpon the Monster ; nor withdrew , Till Hydra ( with her numerous heads ) he slew . This seene by Iuno , who the Crab had sent To vex the Heroë ; she incontinent The limbes disperst did suddenly combine , And plac'd it one amongst the Twelue to shine ; Who beares vpon him Stars that shine ( but dull ) Stars called Asini , from Asses . Call'd Asini ; yet make his number full . The cause of their translation , thus we read : When all the gods assembled , and made head Against the Gyants , ( in that glorious war Where hills and rockes were tost and throwne from far ) It is remembred how , amongst the rest , To take the gods part , Liber Pater prest Satyres and Sylv●nes : Shepheards he from Pan , And Neatheards tooke : not sparing god nor man That neere to him were knowne to haue abode ; Not his owne Priests , and they on Asses rode . Now when the battell was to ioyne , the cry On both sides 'gan to mount vp to the Sky : At which the poore beasts much affrighted , they Aboue the rest , were loudly heard to bray . The Gyants hearing it , not knowing whence That noise should come ; began to hatch suspence , How Iove had made of such strange Monsters choice , Whose strengths perhaps might match that horrid voice : Which made them faint and fly . Away they ran ; And by this means the gods the battell wan . For which , those Asses which so loud had bray'd , Lights ( though but dull ) were then for Cancer made . Leo. Leo , whose , looke doth bend vnto the West , Seems as he did vpon the Hydra rest , Not far from Cancer ; in his Sphere so put , His middle doth the AEstiue Circle cut : And is amongst the Signes the Noblest held , In greatnesse too to haue the rest excel'd . Him in Nemea Iuno's said to breed , Nigidius . In constant hope that he should after feed On Hercules ; whom sternly she did hate , Him seeking by all means to insidiate . But when they came to grapple , he ( before This is held by some to be the first of his 12 Labours : Scarce thought of ) vnaffrighted at his rore , Gaue him a braue encounter ; and so faire , That one hand tangled in his curled haire , His other on his throat he fastned sure ; And thus they wrestled , who should long'st endure . His clawes he fixt vpon Alcides Brawnes , And roar'd so , that he shooke the Woods and Lawnes : He tore the flesh till the bare bone was seene ; Still the bold Heroë , swell'd with noble spleene , Kept fast his hold : nor could the Lions grin ( Though terrible ) the least aduantage win , But that he shooke him by the throat , the beard , Gnasht teeth 'gainst teeth , and was no more afeard . At length the Lion ( almost spent ) began To'abate his rage : when this Heroicke man Redoubled ire on fury , till asham'd , A Beast by him should be so long vntam'd ; Although invulner'd , he put all his strength Some hold , Iuno made his skin invulnerable . Into one gripe , so strangled him at length : Then cast him on the ground ( scarce seene to sprall ) Being said to make an earthquake in his fall . Iuno when she beheld her Lion slaine , Willing his memory should still remaine , Prepar'd him place in the high Architect , Periandrus Rhodius . Where to this day he keepes his sterne aspect . The Virgin hath beneath Boötes , sted , Who seemes to driue his Chariot o're her head ; Virgo . Towa'rds the backe part of Leo she doth shine , And with her right hand touch the AEstiue Line She doth : part of her body ( seene by chance ) Aboue the Crow and Hidra's head aduance . Now , who she was , 't is fit we should enquire . Higinus . From Iupiter and Thetis some desire Aratus . To claime her birth . Some thinke ( and those of name ) She from Ascraeus and Aurora came . Some , that shee 's Altergatis , are assur'd ; And others , Fortune ; since her head 's obscur'd . Some , Ceres , on whom Proserpine was borne , ( As holding in her hand fresh eares of corne . ) Others , her life from Iove and Themis giue ; And say she in the golden World did liue : As then call'd Iusta . And in her yong dayes , Nation'gainst Nation did not forces raise , To'inuade each other : no man then for gaine Dar'd in a thin rib'd barke to crosse the maine : No craft was knowne , no fraud was vnderstood . The vdders of their cattell leant them food ; The Fleece their garment , only to defend From winde and weather , ( for no other end Was cloathing made ) Pride was a Monster then , Vnheard , vnthought ; one fashion was to men , Women another : for no change they knew , One garb they kept , and studied nothing new . None idle was , but liv'd by his owne sweat : The brooke their drinke ; the herbs and roots their meat . And in those dayes did Iustice reigne sole Queene ; Through all her Court no vice was knowne or seene . The graue Nobilitie that her attended , Were from the first most antient House descended ; And all ally'd : Wisedom the Kingdome guided ; And for the Houshold Industry prouided : Good Prouidence , a man well strook in yeeres , Ey'd the whole State , and sate amongst her Peeres . Labour was then a Lord in great request , Saw nothing want , and claim'd place with the best . Sinceritie , and Puritie in heart , In Counsell sate ; and these did claime a part In all her iust proceedings : nothing past The Table , but by them was first and last Consider'd of . Her Women that did wait , Were faire , but simple and immaculate : Humilitie was one , Chaste Loue another , And Bashfulnesse a third : These from their Mother Vertue , a most vnblemisht breeding had , All bent on Good , as knowing nothing bad . Zeale and Innocuous Truth became the State ; For none but such did on her person wait . Pride . But when Pride first made her ascent from hell , To take the Worlds suruey , she 'gan to swell ; And in her tumerous thoughts presum'd to raigne O're the whole Earth , the Aire , and boundlesse Maine : With insolent vaine hope to atchieue at last , ( by force ) that high place whence she first was cast . Of most assured victorie she vaunts , When she behold her six Concomitants , Gluttony , Wrath , Sloath , Envy , Auarice , The 7 Deadly Sinnes . Lust ; and no one but a notorious Vice , And able in their owne power to subdue Mankinde at once , when they shall come in view . These setting forward in this proud ostent , Began to fight , and conquer'd as they went : Few scap'd their fury , sauing those that fled ; And Pride since domineeres in Iustice stead ; Who when she saw those Fiends began to sway , ( For all her subiects were now made their pray . ) The earth quite left , vp to the Heauen she soar'd , Where , by some good men she is still ador'd . But reigning there in such high eminence , She by no prayers can since be drawne from thence . Some say , Apollo did beget this Maid Of Chrisotheme ; and her Name is said To be Parthenon : but we are not bound To credit such as write vpon no ground . Others , the daugher to Icarius , Erigone ; whose story I reade thus : When Bacchus trauell'd in an humane shape , The story of Icarius and Erigone . To reach men know the sweetnesse of the Grape , And so to'encourage them to plant the Vine ( As then vnknowne ) his course he did encline . After a tedious long itineration , To where Icarius had his habitation With his faire Daughter : he being one of qualitie , Receiv'd him with such liberall hospitalitie , That Liber Pater at his parting thence , Who is also called Bacchus or Dionysius . ( To shew his gratitude ) in recompence , Left with him certain vessels fill'd , and bad , When he and his their full contentment had ; He the Grapes vertue should to others tell , And by the taste shew wherein't did excell . So left him . After , his obsequious Host , From his owne Countrey , to the Atticke coast Made expedition , with a Cart or Waine Laden with Wine ; with no more in his traine , Than she , and his Dog Mera . Those he met First with , were certaine Shepheards newly set To a spare dinner . Here he thought to rest : But first , because he would augment their feast , He sent his daughter to a village by , What in his Scrip was wanting , to supply . The Swaines all bad him welcome in a word , And told him , what their bottles could afford , He might command , ( coole water from the Well . ) He thank'd them first ; and then began to tell , What a sweet tasted juice he had in store , Presuming , such they neuer dranke before . So bad them try , and not the vertue doubt : They did so ; and the Mazer went about . No one but now on this new liquor dotes , And sweares , the like went neuer downe their throtes . They from a taste , a deeper draught desire ; And each one striues , his elbow to lift higher . Still as they more desir'd , the more he drew , A common Prouerbe in our English tongue . And dranke so long vntill the ground lookt blew . Nay after that , they bad him still supply them : He now through feare , not daring to deny them , Fill'd vp their woodden dish ev'n to the brim ; Vntill at length their braines began to swim , Supposing the ground shooke ; and much ado They had to stand , each man appearing two . The fruits of Drunkennesse . Being thus ' toxt , they'gan to apprehend , That they were poyson'd , and now neere their end . Therefore before their deaths , they all agreed To be reueng'd on him that did the deed . And with this wicked resolution , tooke Their staues in hand , and at the good man strooke . One , with his sheep-hooke aiming at his head , And thinking with one blow to strike him dead ; Not guiding well his weapon in that state , Mist him , and hit his fellow on the pate . A second threats him with a deadly wound ; But his arme swaruing , only beats the ground . A third saith , Fie , can you not guide your blowes ? And stepping forward , tumbleth on his nose . Let me come ( saith a fourth ) with my pell mel : And with that word , fell ouer him that fell . A fift saith , Nay , 't is I must cracke his crowne : But turning round , he strooke the next man downe . And then a fixt with fury yawn'd and gap'd ; But by indenturing , still the good man scap'd . O , but alas his fate was come ! and now All guirt him round , and ( though nor where nor how Their blowes were aim'd or fell , they could deuise , Themselues being batter'd both in face and eyes ) Icarius , whose life they had in chace , ( Poore man ) was only found dead in the place . Icarius slaine . And then their fury somewhat did appease : The wine still working , sleepe began to seise Vpon their eye lids ; which they tooke for death , Now giuing summons to their parting breath . Bee'ng friends and neighbours , ready to forsake The world , a solemne leaue they needs must take Amongst themselues : and well as they could stand , They aime to take each other by the hand ; But by the weaknesse of their knees and feet , Although their hands misse , yet their foreheads meet : And so they make a staggering shift to ' embrace And bid farewell ( * * A prouerbe frequent among Drunkards . to one anothers face . ) In drunken teares their parting they deplore , From that day forward neuer to see more : Their soules departing now they know not whether : So , their legs failing , fall asleepe together . Mera the Dog in th' interim , A remarkable story of a dog . when he found His Master to lie dead vpon the ground , Lookes in his face , doth mourning , by him sit ; ( Who in the skirmish had both bark'd and bit . ) Then runnes to finde his Mistresse . When he meets her , In stead of whining , he with howling greets her ; And that too , so vntunable and shrill , She doubts it the presage of some great ill . His taile he wags not , as he wonted erst , Her tender heart , his looke deiected pierst . At meeting , he , whose custome still had bin To fawne and leape , and with a smiling grin To entertaine her ; now with a sad frowne Doth vsher her the way , ( his head cast downe ) And oft lookes backe in such a pitteous guise , She may perceiue teares dropping from his eyes : Which , passion in her rather did prouoke , Because he lookt as if he would haue spoke ; For all the waies he could , he st●iv'd to tell , How by those bloudy Swaines her Father fell . And thus the Damsell followed her sad Guide , Vnto the place where all the grasse was dy●de With her deare fathers bloud , ( he pale and wan ; ) She falls vpon him , striuing if she can To revoke life . But finding at the last , It was as vaine , as call backe day that 's past ; She silent sate , and so the Dog did too ; From her obseruing what he ought to do . 'T is worthy note , their griefe at this disaster , She for a Father , Mera for a Master : If she cry'd out and shreek'd ; he howl'd , and so , As if he would out do her in her wo. Then vp she rose ; and he starts vp , to see What she intends . Who then vpon the tree Beneath which the Coarse lay , casts vp her eye , Weary of life , and now resolv'd to die . Then from her knees her garters she vnty'de , And of them both she makes a knot to slide : The noose she puts about her necke , prepares For speedy death . The Dog vpon her stares , Wondring what shee 's about● he sees her clime , And ( as he fear'd the worst ) now thinks it time To preuent further mischiefe ; from his throat First sends an howle ; then catches by her coat . Thinking to plucke her backe : but she more quicke , Ascends ; the piece still in his teeth doth sticke , Torne from the rest . And she hath leisure now , ( By tying fast her garters to a bow ) Her selfe to strangle . There she dangling hung : At which the Curre a new blacke Sa●tus sung ; Did first on th' one , then on the other sta●e , ( Him dead on earth , her dying in the aire . ) Dispairing then of both , he runnes among The drunken Swaines , the cause of all this wrong , ( Who still lay sleeping : ) One he bites by th' eare ; Another takes by th' nose ; and a third teare By th' leg and arme ; where-euer his teeth light , Bloud followes after : what is next in sight He fastens ; and withall , such noise did make , That now ( the Wine left working ) all awake . Who rows'd , and stretching of themselues , began To recollect what past : They spy'd the Man Lie dead , whom they had murder'd ; and the Maid New hang'd vpon the tree . At which afraid , ( As toucht in conscience ) from the place they fled : But still the Dog remain'd to guard the Dead . Innocent bloud spilt neuer goeth vnreuenged . Obserue Heav'ns justice in reuenge of guilt , And care of bloud innocuous , to be spilt . Bacchus ( whom Liber Pater else we call ) So at their deaths griev'd , and incenst withall ; As that th' Athenian Damsels and choice Maids With such a desperat frensie he inuades , No night coud passe , but of those best ally'd , Some one or other by their owne hands dy'd . Therefore vnto the Oracle they send , To know by what meanes they the gods offend In such high nature ? And withall entreat , How they may stop a punishment so great . Answer 's return'd , That plague was sent because They ( both against Diuine and Humane lawes ) Had suffered two such to be rest of b●●●●h , And they neglected to reuenge their death . Resolued of this doubt , they study now , Neglect , and all contempt to disavow . Their bodies they enquire , giue them humation ; Build them a monument ; an inundation Of teares is spent , the gods wrath to appease : By search the Murd'rers are found out , they seise Vpon their persons ; iudge them to be lead To the same place , there hang'd till they be dead . This done , they vndertake to plant the Vine , And of their Tombe , late rear'd , they make a Shrine ; Where yeare by yeare , the first fruits of the Must They offer vp to their now rotten dust . But their two Spirits ( which can neuer dye ) The gods commanded to be fixt on high : Icarius , of Arcturus beares the name : Arcturus . She the Coelestiall Virgins place doth claime . Virgo . Mera the Dog translated too we finde , Because he shew'd himselfe to both so kinde ; That future Ages might record him , they Chang'd him into the Star Canicula . Canicula . Libra , Libra . that swayes the reins , in equall skale , Aboue weighes Iustice , left on earth it faile ; ( The vpright ballance of all wholsome Lawes ) 'T is held betweene the Scorpions spatious clawes ( Call'd Chelae . ) It , late Writers solely embrace : The * * Higin● Arat. Virg. li. Geor. 1. Antients lend it'mongst the Twelue no place . The skaly Scorpion's fixt amongst the rest , Scorpio . Whose former parts appeare to be so prest By th' AEquinoctiall Circle , that it showes As if it did support it . Some suppose It is of such dimension , that the taile Extendeth to the Circle Hyemal : The clawes expanded , mighty bredth doe cary , Spreading themselues beneath the Serpentary . The cause of it's stellation to enquire , And why so beautify'd with heauenly fire , Nigidius . Comes next in course . Some render in account , It was first seene on the Chilippian Mount , ( An eminent hill in Chios ) and there bred , The insolent Orion to strike dead : Who , for he brav'd Diana in the chase , And crost her game ( not willing to giue place To any Female , ) making boast withall , No forrest Beast but by his darts should fall , 'Till they were quite destroy'd ; she for his pride This Scorpion sent , which stung him , and he dy'de . Then the chaste Goddesse , for this seruice done , So much from Iove by faire entreaty won , His body after was transfer'd on high , And no Signe more apparant in the Sky . Sagittarius . The Sagittary with his bow still bent , Drawes the string vp to his eare , as with intent To shoot at random . Further hee 's exprest , With his face alwaies looking tow'ards the West . He from the feet to shoulders stands within The Winter Circle : vpwards from the chin He looks aboue it ; and his Bow so plac'd , As that the * * The Galaxia which some hold to be the Path which leads to Olympus hall where the gods sit in Counsell . Milky path ( so often trac'd ) Diuides his bow . He dreadfull is to sight , As setting headlong , rising still vpright . Some hold him to be Croton , the sole heyre Vnto the Muses Nurse ( of feature rare ) Sosythaeus Traged . Scriptor . Euschemes call'd , whom Iove did doat vpon . Her Sonne was said to'enhabit Helicon , Where with his bow and arrowes hunting still , All such choice game as he was knowne to kill , He brought to the nine Sisters , and ( the sweat Wip'd from his face ) with them sate downe and eat . After repast , when they together sung , Or play'd vpon their Viols , sweetly strung ; He danc'd to them , still keeping time and measure , With his rare postures adding to their pleasure . Nigidius , de Crotone . For which , at their request , Iove was content To'allot him that place in the Firmament : And in remembrance of his former skill , His Bow and Shafts to beare about him still . The shape equinall doth his speed imply , Since ( rather than to run ) he seem'd to fly . Grim Capricorne erects his horned crest , Capricornus . Whose horrid looks incline vnto the West : With bristled curles thicke cloathed in his backe , And compast with the Circle Zodiacke : His feet display'd , the Poles may almost span : Some stile him by the name of * * AEgipanes were Beasts like men , hauing Goats feet : Or wood-gods . AEgipan . Precipitate he tumbles in his set , ( As hurl'd from high ) but riseth without let . The reason why he was transposed first , Some hold , Epimenides in Ida. because that he with Iove was nurst . He went with him vnto the Tytans war , And therefore others thinke him made a Star : Aratus in Phaenom . What time his Dam the Goat was likewise sed , To gain her splendant Orbe . This Goat was called Amalthea . 'T is she that fed Iove with her milke . His hinde-parts like a Fish Are pourtray'd in the Heav'ns : the reason this , When all the gods below here were assembled , Eratosthenes Typhon ( beneath whose burthen the earth trembled ) A mighty Gyant , terrible and grim , Assaulted them . Who all affraid of him , Fled , Ovid , Met. and were hotly follow'd : the pursute Continu'd long , till they nigh destitute Of their owne power ; the Monster to escape , Each turn'd themselues into a sundry shape : Apollo to a Crane ; the Aire he takes : Venus , a Fish ; and to the Sea she makes : Hermes , an * * A Bird onely breeding in AEgypt . Ibis figure doth prouide : And Mars turnes Pigmee , lest he should be spyde . The chaste Diana much amaz'd thereat , Is forc'd to change her selfe into a Cat. Iuno , for feare , forgets her scoulding now , Appeares'sore Typhon like a simple Cow . Bacchus into a Goat ; and Iove a Ramme , By which means safely he to AEgypt came : Since in his flight , part of the seas he crost , Some thinke those skales vpon his skin embost . I th' Winter Circle doth Aquarius stand , Aquarius . And points to Capricorne with his left hand ; But with his right to Pegasus doth straine , Seeming to catch and hold fast by his maine . Aquarius and Hippocoön . His obiect is the East ; and in his Rise , His head is first seene , whilest his body lies Quod eius ex oren plurimi Imbres fiunt : Oscur'd some while . Hee 's call'd Hyppochoön , Whom some take to be Ganimed , the son Aratus . To Troylus and Callirroë ; whose sweet feature ( Scarce to be matcht in any second creature ) Iove was enamour'd of : and whilst he stray'd On Ida Mount , and with his fellowes play'd ; Sent downe his AEgle ( soaring then i th' Skye ) Who snatch'd him thence , and bare him vpon on hye . Nigidius . Some take him for Deucalion , and the ground , Hegesinax . Because when in the Deluge all were drown'd , Saue He and Pyrra ( for those Iove ador'd ) He caus'd , that by them Mankinde was restor'd . Aratus in Ihoenom . Others would haue him Aristaeus , striue From Cyrene and Apollo to deriue His breeding . Further say , she was comprest In the mount Orpheus : which is also ghest To be * * A mountain so called from her . Cyrenis . Write him nobly fam'd For finding Agriculture : He proclaim'd , To teach men how to plow , sow , plant , and till ; So that they reap'd great profit by his skill . [ Who when he had by obseruation found , That when the fruits waxt ripe vpon the ground , * * Canicula , into which Mera was translated The Pest-infusing Dog● star , Mil-dewes sent , And strange rots , from his rayes malevolent ; Which prov'd not only o're the Graine to'haue power , And Heards and Flocks with Murraines to deuoure ; But by his euer ill-dispos'd aspect , Mens bodies with diseases to infect : ] Made suit vnto the gods ( but Neptune chiefe ) They would be pleas'd to'asswage this common griefe . To which they gaue assent , and order'd so , These winds some call Ec●esiae . That when this bad Star rose , cold winds should blow , For forty dayes together ; by encrease Of whose pure gusts , th' infection past , might cease . Which done , the gods amongst themselues agreed , By joint consent , to'inuest him for the deed . The one of the two Fishes some define Pisces . Boraeus ; plac'd betwixt the AEstiue Line Aratus . And th' AEquinoctiall : fixt ( they likewise say ) Beneath the right arme of Andromeda , Eying the Articke Pole . Th' other hath scite ( Call'd Notius ) in the Zodiacke , and shoots light Not far from th' AEquinoctiall Line . Viz. one North , the other South . The last Call'd Boreal ; the first , Aust●al ( soth ' are plac't . ) These , in the floud Euphrates an egge found , Of an huge bignesse , in the riues drown'd : Which from the Deepe they 'twixt them gently bore , And layd it dry and safe vpon the shore . That a Doue hatcht : The birth of Venus , according to most of the Greeke Poets before named . and from it Syria came ( That goddesse which we Venus likewise name . ) Who this their kindnesse bearing still in minde , Sought some faire opportunitie to finde , To shew her gratitude● and then being great With Iupiter , of him she did intreat , He would be pleas'd , their goodnesse to requite , B● whom her birth and being came to light . He , who the goddesse nothing could deny , To send her pleas'd thence , fixt them in the Sky , Where with a radiant fulgence either shines , Both making one of the Coelestiall Signes . Since when , these people , rather than to tast That kind of Fish , haue vow'd perpetuall Fast : And with such reuerence they all Doues intreat , To die themselues , ere these Birds kill and eat . But let me not ( ô Courteous Reader ) wrong Thy patience , Concerning the worlds originall . with insisting here too long : I will not bring Philosophers to brall And quarrell 'bout the Worlds originall . Of which , These were the seuerall opinions of diuers Philosophers . their curious Ce●sures some haue past , That this was euer , and shall euer last . Others , That many worlds haue bin'tofore ; And this bee'ng ended , wee shall still haue more . Some Heretickes so impudently bold , To draw their grounds from Scripture . These of old Haue by Authentique Authors been confuted , Therefore not needfull here to be disputed . The World it selfe doth to all Tongues proclaime The World it selfe , best Witnesse of the World . It 's owne first off spring , and from whence it came . I th' Elements first : As thus ; The Earth doth shift Into the Water , ( by th' Almighties Gift ; ) Aire into Fire doth passe , ( as 't is exprest ; ) Aire into Water too . So of the rest . And yet this permutation cannot be , But in the course of Time . Now all agree , Time , of all Motion to be the true Measure : And where is Motion , cannot be the Treasure Vbi motus est nulla Eternitas . Of Durabilitie , and alwaies lasting . We either see the swelling Ocean hasting , To fill his Tyde , or to his Ebbe decline : ( There 's no cessation in the mouing Brine . ) Sometimes the gentle Aire blowes coole and soft : Sometimes againe the Whirle-windes beat aloft . As now the Moone doth in her Waine appeare , And then some few nights after fills her Sphere . The Sunne is in perpetuall trauell : so The Stars : nay euen the Herbs and Plants that grow . Of what the Earth yeelds , or from Heauen is leant , " Time is the sole producting Instrument . This being prov'd , now let vs , if you please , Time examined , to proue a beginning of all things . Examine Time , whilest we consider these . We reade , how they which sacrificed first , Religious Abel were , and Cain th' Accurst . The inuention of letters . The antient Writer Philo doth make mention , That Letters had from Abraham their inuention : Which he the Chaldaeans and Phoenicians tought . These ( after ) Linus from Phoenicia brought , And spread in Greece . Cadmus , some say , deuis'd them , And within Sixteene Characters compris'd them . To which , they say , Palan●des added foure : Simonides to them , as many more . Sim. Meli●us . Memnon spake Hierogliphycks , thinking so , To instruct men a neerer way to know . Of Writing . Another , Writing taught ; so by degrees , First from Palme leaues , them to the rindes of trees , They grew to Paper and to Pens . Some Rhyme , Some writ in Prose . All these produc't by Time . At first , th' Arcadians vpon Acomes fed , And , saue the Earth , look'd for no softer bed . Dainties and Downe were both as then vnknowne : Whence then is our Effeminacie growne ; Now in such vse ? Those Surfets we desire ? Superfluous Fare , and Pydenesse in Attyre ? Against Pride . When our first Parents were in skin coats clad ; ( For better Weeds then , were not to be had . ) No food saue Fruits ; no drinke saue Water small , " Time , still in motion , hath produc'd these all . For , grant that Man from euerlasting were , A needfull obseruation . Without beginning : How may it appeare He spent his dayes ? Triptolemus , we reade , And Ceres , were the first that deuis'd Bread . What did they eat before ? An idle kinde Of Creatures sure they were , that could not finde The vse of Garments , nor of wholsome Food ; With infinite things , since practis'd , and held good . They built no Cities ; The first erectors of famous Cities . for all such of Name , Knowne Historie directs vs whence they came : And both by whom , and in whose reignes erected . Rhemus and Romulus the place selected , In which to plant great Rome . Paris , that is Of populous France the chiefe Metropolis , Paris Al. Lutetia . Paris the Trojan built ; after the firing Of famous Troy , thither himselfe retyring , With Francon one of Hectors noble Sons : For so the Chronicle with Carion runs . Carion Chron●l . Naples ( that we * * As so first called . Parthenope haue read ) Was founded by the warlike Diomed. Parma , by Trojan Chrysus , Pallas friend . Ancona likewise boasts her to descend From the Thessalian Dolopes . Florence grew From Scilla 's souldiers , who did first make new Those stately walls . Ca●thage Queene Dido rear'd ; If Virgil or Eusebius may be heard . Troy , from King Troös . Thebes , from Busiris came . Of Genoa , Genuinus layd the frame , ( Yong Phaëtons companion . ) Brixium , Verona , Patauia , All these buil● by seueral men as their Chronicles yet record . Aquilaea , Barcelona , Rhodes , Malta , Nicomedia , Sarragosa , Venetia , Placentia , and Tolosa : These for the rest suffice ; the Ages tell them Of their vaine errors , and withall refell them . The first is by all Writers vnderstood , Of the Ages . From the Creation to the generall Floud . The first Age. The next , from Noah to Abrahams birth accounted . II. The third , III. from him to Dauids time amounted . The fourth , IV. from Dauids dayes , fell iust vpon The Iewes Captiuitie in Babylon . The fift , V. from faire Ierusalems surprise By Nabuchadnezzar , doth iust arise Vnto our Sauiors blessed Incarnation . The sixt descends to this last Generation . VI. And though some Histriographers diuide These into Seuen ; In Hist. Eccl. by Eusebius 't is deny'de , And diuers others : all in this agreeing , ( Though not in number ) That the World had being In Adam and our Grandam Eve , created By Gods owne hand ; in Paradise instated : That most of all those many yeares are past , And , That this Age we liue in is the last . Grammer . The originall of Arts , &c. Grammer , in Greece was by Prometheus sought , And after was to Rome by Crates brought , Before the time of the third Punicke warre . Rhetoricke . Of Rhetoricke , these the Deuisers are , Tysias , which Corax after did refine ; With Gorgias , syrnamed Leontyne . Log●cke . Cleanthes was the first Logicke profest ; Crisippus , Daphila ; and 'mongst the rest Numbred , Dionisodore and Euthidenius were . Art of Memorie . The art of Memorie did first appeare In old Simonides . Euclides found Geometry . Geometry : And Sapho layd the ground Musicke . Of Musicke ; or as some , Thersander will : Physicke . Others , Pythoclides . Physickes first skill Serapius claimes . And Apis , AEgypts King , Surg●rie . To be of Surgerie the source and spring . The Ship . Noah , the Ship : The Lyre or Harpe . and Mercury the Lyre . Pyseus was the ground of Musicke higher , Trumpet . Namely the Trumpet . Thales ( most haue said ) Horologie . Was he , the Horologe deuis'd and made . Astrologie . Astrologie , Anaximander taught : Statues and Pictures . Pictures and Statues , first Cleanthes wrought . Vertue of He●bs : Chiron , of Herbs and Simples searcht the cause , Lawes . With their true vertue . And the first made Lawes Wine . Was Rhadamant . Bacchus did plant the Vine : City walls . And Tharsus vnto Cities , Walls assigne : Which after , the Cyclopians did adorne Turrets . Corne. With sumptuous Turrets . The first vse of Corne , War . Queene Ceres : Ninus , War : the art of Minting , Minting . And vse of Coine , did AEginata : Printing , Printing . Iohn-Gutenburgh . But he that first did finde That Diuelish enemie to all Mankinde , Ars tormentaria deuised by a Frier whose name is not knowne . Pouder , the Gun and Bombard ; his great'st fame Is , That to future Times he left no Name . Nay , haue there not new Worlds been found of late ? 'Gainst their opinions , who did intimate There could be no Antipodes . All concur , ( After much factious arguing and huge stur , By antient Sophists and Philosophers broacht ) That such who either on more Worlds incroacht , Or would th' Eternitie of this maintaine , Are meere erronious , fabulous , and vaine . Yet note how cunningly some dare dispute , Presuming on a knowledge absolute . Of the Intelligences in their kinde , Arist. de Intell. Perf. The perfectest and best dispos'd , we finde , Is , their Coelestial Orbs and Circles still Pbys . 1.4.8 : 56 To keepe in motion ; causing them fulfill Their naturall office : To which purpos'd end , Their perfectnesse and goodnesse they extend . For 't is the nature and the propertie Of truly Good and Perfect , still to be Indulgent to th' Inferior , and their State To them , in some sort , to communicate . And from this Spring or Fountaine , mannag'd so , All finall Causes and Efficients flow . Now if the World , with all contain'd therein , The argument followed . Eternally before Time hath not bin , Then these Intelligences , for a space , Beyond all computation ( though in place ) Had idle been , by which 't is vnderstood ; In that they neither perfect are nor good . Proceeding further ; God and Nature striue , In all the works they fashion or deriue , To make things for the best . Now who but knowes , 'T was better for the World , ( in their dispose ) And the more noble worke , Esse melius quam non Esse . To haue been euer , And so vnto Eternitie perseuer ; Than once not to haue been , ( as many say ) And so in time to perish and decay . Besides , what was made new , might haue been don In space precedent , before Time begun ; And so from all Eternitie : and God ( Who hath from Euerlasting his aboad ; Whose Potencie and Wisedome we adore ) Vnchanged is , nor can be lesse or more . And therefore since To be , is better held , Than Not to be , ( which cannot be refell'd ; ) So better 't is , ( with reason best agreeing ) The World to haue e●er bin , than not to ' had being . And so by consequence , alwaies remaine , Much better , than to be dissolv'd againe . To conclude which , De Coel 22. this graue Philosopher ( By most approued Testates ) doth infer Common consent ; because none can deny , Coel●m Dei Sedes . But Heav'n to be the Seat of the Most High . Then , if He be eternall ? needs must be The Mansion which receiues him , old as He. This onely I haue drawne from Infinites : Now heare of him , what learn'd Procopius writes . Procop. against Arist. He that all Natures secrets seem'd to know , And of vnsounded Learning made great show ; Standing vpon the Nigroponticke shore , And there obseruing then ( with diuers more Of his owne Sect ) how seuen times in one day It eb'd and flow'd , to their great wonder : they Demanding from him to be satisfy'de Of this Afflux and Reflux ( Ebbe and Tyde ) The naturall reason : he after long pause , Quoniam Aristot . mare capere non potest : Capiat mare Aristotelem . Not able to resolue them of the cause , Vtter'd these words ; Nay then , since that I see I cannot take the Sea , the Sea take me . And from the promontorie where he stood , Without more stay , he leapt into the Floud . Now how could he , vncapable to pry Into a Naturall cause . himselfe comply To search into that darke and hidden Treasure , Which is vnbounded , vast , and without measure ? Retyre to Reason , on which they erect Their Reasons confuted by Reason . The weake frame of their falling Architect . What consonance with Reason can there be , But in so long a perpetuitie , So many Miriads of yeares ; but needs They must haue knowne what later time new breeds , Against vaine Curiositie . Within few thousands ? They that wade so far Into these curiosities , but mar What they would seeme to make ; What vndeuis'd Is left to vs ? or what vnenterpris'd ? Vnlesse their braines they yet would stretch more hye , And practise how with Daedalus to flye ? To walke inuisible ? or by their breath To make fraile man vncapable of Death ? Great is the confidence ( I well might say Presumption ) that these Bodies , Dust and Clay , Ambitiously assume ; who dare aspire , After things Supernaturall to `enquire ; Striuing ( if possible ) themselues to inuest Euen in the secrets of th' Almighties brest . What madnesse is it for an heauy load Of putred Flesh , that onely hath aboad Here in the lower world , ( deny'd by Nature ) Or to adde to , or take off , from his stature ; Being debar'd all possible means to fly , Or mount himselfe betwixt the Earth or Sky ? Either like bold aspiring Phaeton , To aime at the bright Chariot of the Sun ? Or with his waxen wings , as Icarus did , Attempt what God and Nature haue forbid ? What is this lesse , than when the Gyants stroue To mutiny and menace war 'gainst Iove ? This notwithstanding , plainely doth demonstrate The Nobilitie of Mans Conceit . A great Nobilitie in Mans conceit ; Whose Apprehension , howsoeuer rude , Yet is still aiming at such Altitude . Yet note how these , who others would haue school'd , In seeming most wise , most themselues haue fool'd . Euen Diuine Plato blusht not to attest , ( Yet he for iudgement honour'd 'boue the rest ) August . de Civ . Dei . li. 12. ca. 13. That he in Athens , and the selfe same place In which he then taught , with much loue and grace ; Had read the selfe same Lectures , yeares ago Full fifteen thousand , adding some few mo ; And the like terme of yeares expir'd , agen In the same Schoole he should appeare as then ; To the same Scollers reading the same things . Obserue but what this ouer-weening brings , Meere folly , if not madnesse : To the Wise ( 'Mongst many others ) let what 's spoke suffice . But why should I end here , and not discusse The ground , how Plato came besotted thus . The opinion of the Platonists . There is a yeare , that in Times large progresse Is ANNVS MAGNVS call'd : Others , no lesse Trauell'd that way , it ANNVS VERYENS call : Annus magnus vertens , au● Munda●us . And some , ANNVS MVNDANVS : These are all The knowne names giuen it ; and in this 't is sayd , The Stars and Planets , howsoeuer sway'd , Be they or fixt , or wandring ; in this yeare Returne to their first state , and then appeare In their owne Orbs , vnwearied , and instated As fresh and new as when at first created . Macrobius thus describes it ; Then ( saith he ) Macr. in Somn. Scip. This Great and Vertent Yeare is , when we see All Stars and Planets brought to their first station , After their much and long peregrination . By which they would infer , That all such men As are now liuing , were existent then In those past Ages : and hereafter too Shall in that state subsist which they now doo ; Ridiculous absurdities . Beare the same names and syrnames , haue the same Fathers and Mothers , from which we first came ; With the same countrey , fortunes , and appeare ( As long before , and now ) so in that yeare , When it shall come in Times long revolution . And though of vs there be a dissolution , It is but for a space : Vicissitude Shall still from time to time see vs renew'd , Like these Coelestial Bodies . How absurd The Tenet is ? it scarcely doth affoord A Schoole-boyes answer . For if this were true , These Bookes which we write now , before were new ; And by all such as now peruse them , read : And in the future , hauing long been dead , When this yeare Vertent comes , we shall againe Be borne as heretofore ; on earth remaine Iust the same time , and leade the selfe same liues , Haue the same Neighbours , marry the same Wiues , Get the same children , haue that house , that land We now enioy ; liue vnder the command Of the same Soueraigne ; see iust iudgement done On Malefactors , who shall after run Into like forfeit ; by that Iudge be try'de , And dye againe where they before-time dy'de . To buy , to sell , to build , all that we see Here done , once was , and shall hereafter be : And to reduce all parcels to one summe , Catacl . diluvium , i. Delug . So the past Cataclisme must againe come . Yet these most fabulous assertions , tho They sweetned Plato , with a many mo Reputed wise ; were by them that respected Reason 'boue Will , exploded and reiected : In that , reputing the Professors Fooles ; And their Positions hist out of the Schooles . The Iewish Rabbins likewise held them vaine : And I leaue this , to touch an higher straine . Nihil notum in Terra : Nihil Ignotum in Coelo . Bern.
Theologicall , Philosphicall , Poeticall , Historicall , Apothegmaticall , Hierogriphicall and Emblematicall Obseruations , touching the further illustration of the former Tractate .

COncerning the three diuisions of the World , Sublunarie , Coelestiall , and Super-Coelestiall , as also , what a true correspondence the Arke of Tabernacle of Moses had vnto them , being a small , yet a most curious model of the greater and most admirable Fabricke ; hath beene sufficiently discoursed . And therefore as well to auoyd prolixitie , as other impertinent circumstances , I purpose with no iterations to trouble or tempt the patience of the Reader ; but rather proceed to the illustrating and inlarging of such things as haue been meerely epitomised , and little more than mentioned in the premisses : and first to define vnto you what the Wold is .

Mundus , or the World , The definition of the World . is in the Hebrew Language Holam ; which implyeth thus much , Quod iam per aliquot secula subsistat : In quo rerum ortus & interitus sit●ed . Which is to subsist and continue for certaine Ages , and in which shall be the birth and destruction of things . The word in the Originall directly reprouing all such as are of opinion , That it hath alwaies beene , and shall euer last . The Greekes call it Cosmos , which signifieth Ornament : Which the Latines , for the perfect and absolute elegancie thereof , call Mundus , i. Cleane , because , than it , there is nothing more neatly polished , Cap. 1. & 4. or more rarely beautified : for so saith Pliny . Possidonius , in Meteor , calleth that Mundus , or the World , which consisteth of Heauen and Earth , Coelestiall and Terrestrial natures ; or of gods and men , and of those things which were created for their vse . Some call it Muudus , quasi Ornatus Muliebris , a Womans Ornament : or Munitus , i. Defenced . Others à Mouendo , i. Mouing ; because Mundus is that kind of Ornament which women carefully put on in the morning , and carelesly throw aside at night . Mundus Muliebris , as Vlpian will haue it , is , per quod Mulier mundior fit ; That by which a woman is made more faire and spectable . Amongst which necessaries he reckoneth vp her Myrrhor , her Matula , her Vnguents , boxes of Ointments , &c.

What the opinions of diuerse Fathers were concerning the World .

Gregory .

Of this vaine World which men so much doat on , heare what Gregorie in one of his Homilies saith ; Ecce , Mundus qui diligitur fugit : i. Behold , the World , of which they are so much besotted , passeth away from vs . The Saints ( whose memories are only remaining vnto vs ) did scorne it when it was most flourishing : they had long life , constant health , riches in plenty , fertilitie in Issue , tranquilitie in peace ; yet when in it selfe it most flourished , in their hearts it most withered . But now when the World begins to grow old and barren , in our hearts it is still greene and burgeoning ; Death , mourning , and desolation beguirts vs on all sides ; yet we , hood-wink'd by the blinde will of Concupiscence , are in loue with the bitternesse thereof ; we follow it flying vs , we leane vnto it shrinking from vs , we catch hold vpon it falling with vs .

Chrysostome , Sup. Mat. 24. Hom. 4. Chrisostome wee may reade thus : As when wee see a very aged man , we presently coniecture that his end is neere , but yet we cannot presume of the day of his death , when that shall be : so when we truly consider the World , and from how long it hath been , we know the end thereof cannot be far off ; yet of the time when this dissolution shall be , Hom. 5. wee are altogether ignorant . Againe in another place : As all men assuredly know that they shall die , by seeing others daily to depart the world ; yet thinke not of their owne ends , nor how soone they shall follow them : so wee certainely know that the World shall one day bee consumed ; yet scarcely will we giue beleefe to our knowledge . Elsewhere he vseth these words : Hom. 5. de Poen . As it is a much easier thing , and sooner done by man , to pull downe than to build , to ruin than , to erect , ( as in all structures it is commonly seene : ) it is not so with God ; for he with more facilitie maketh , than marreth ; buildeth , than casteth downe ; sooner iustifieth than destroyeth . For he made the whole frame of the World , with all the Creatures therein , in six dayes ; and yet that onely city Iericho he was seuen dayes in destroying .

Lactantius , De praem . Div. lib. 6. cap. 4. You may finde it thus in Lactantius : Who can be so foolish or idle , to make any thing friuolous , and for no vse ? by which hee can neither receiue pleasure nor profit ? He that buildeth a house , doth not build it only to be a house , and to be called so ; but hee hath a further purpose , to make it habitable , & for some or other to dwell therein . The Ship-wright that maketh a ship , doth not spend all that labour and art , that it may onely be called a Ship ; but his intent is to make it fit for nauigation . So he that models or fashions any Cup or Vessell , doth not doe it onely to the end that it shall retain the name of such a thing ; but to be imployed in those necessarie vses for which the like things are framed . So of all other things , there is nothing made for shew only , but some seruice . Euen so the World was created by the Almightie , not onely to be meerely called so , and retaine the name ; neither did he frame his Creatures for the World it selfe , as if it either needed the heate or light of the Sunne , the breath of the windes , the moisture of the clouds , or nourishment from those things which it selfe yearely produceth : but he made all those things for the vse of man ; and that man in it should magnifie and glorifie his Name . I conclude these with that remarkable saying of S. Chrisostome , vpon Mathew : An excellent saying of saint Chrysostome . Habemus pro Mare , Mundum , &c. We haue for the Sea , the World ; for the Ship , the Church ; for our Mast , the Crosse ; for the Sailes , Repentance ; for our Pilot , Christ ; for the Winde , the Holy-Ghost , &c.

Diuers of our antient Poets made no question of the dissolution of the World , but that as it had a beginning , so consequently it must haue an end . Though others were of a contrary opinion , as shall be made plaine vnto you in the sequell .

Lucan lib 7. de Bell. Civil . vseth these words ; Communis mundi superest rogus ossibus astra The Poets of the World , and the ruin thereof . Mixturus . —

Id est , There is a common fire yet to come , which with our bones shall mix the Stars .

As likewise Seneca in Hercule Octas : Mundo conueniet dies , Australis Polus corruet , &c. Vpon the World a Day shall call , When as the Australl Pole must fall ; And whatsoe're by Lybia lyes , What Spartan Garamas espyes : The shrinking Northerne Pole shall flat , And vtterly subuert . Nay what Is at that season found to be Plac't beneath either Axle-tree : What the North winde hath blowne vpon , Shall all be in that ruine gone . The Sun shall then cast off the day ; The Heav'n it selfe shall quite decay , And haue a sure and certaine end . The gods shall not themselues defend , But either Death , or Chaos , shall To former Nothing turne them all . No face shall be of Earth or Skye , And Death must be the last shall dye .

Lib. 1. Ovid agreeth with Seneca in this : for you reade him thus in his Metamorphosis : Esse quoque in fatis reminiscitur adfore tempus , &c. Amongst the Fates there 's registred a Time , When Sea and Earth , and all the Heav'ns sublime Shall burne at once : and all this goodly Frame Must be consum'd , and cease to haue a name .

Lib. 5. de Nat. deor . Lucretius you may likewise heare to the same purpose : Principio Maria & Terras Coelumque tuere . First looke , ô Memmius , on the Sea , the Land , And Heav'n , whose triple nature vnderstand : Three bodies , three formes , so vnlike , yet such As cannot for their shape be admir'd too much . Yet this great Mole , and Machine of the world , Shall in one day be into ruine hurl'd .

Seneca in his Tragedie of Octavia thus speakes : — Nunc adest Mundo Dies , &c. Now to the World a Day drawes neare , And that the last that shall appeare ; Which by Heav'ns ruine shall make immolation Of this most wicked Generation ; That a new Stocke may thence arise , Of better Natures , much more wise ; With a condition like sincere , As in the Worlds first Age they were .

Hither may that speech of Tindarus in Plautus , morally , and not altogether vnproperly be applied : Hic ille est Dies cum nulla vitae salus Sperabilis est mecum , Neque exilium exitio est , &c. This is the Day , in which no hope Or health of life can be by me expected . Exile can be to me no end ; All helpe , all comfort I haue now reiected . Vnto my crafty fraudulencies , Which were vnlimited and kept no bound ; For all my cunning sycophancies , No shelter , no euasion can be found : Neither for my perfidiousnesse Can intercession any way preuaile ; For my apparant wickednesse There is no purchase of reprieue or baile . For all my craft , fraud , and deceit , There is no way by which I can euade : It now too late is , fauour to entreat : All that I kept conceal'd , is open laid ; My juglings are made manifest , Bootlesse it is my punishment to fly . And since I haue so far transgrest , Doubtlesse that I , an euill death shall dye . All these may serue to expresse the Worlds dissolution .

Now concerning the Creation , Lib. 2. heare Claudian , in Laudem Stellicon ; speaking of the great power and strength of Clemencie .

Principio magni custos Clementia mundi . &c. She that Clemencie is styl'd , Of the creation of the World . Was first who on the great World smyl'd : She is the Zone that Iove embrac't ; And still she dwells about his wast . The middle Firmament she swayes , And both the heate and cold allayes : And she is to be vnderstood The eldest of the Heav'nly Brood . For Clemencie did first vnty ( As pittying the deformity Of the rude Chaos ) all that Heape , And caus'd the Light from thence to leape , Dispersing Darknesse . Shee 's the prime , That with cleere lookes made Age and Time .

Hauing heard the Poets , let vs now heare what the Philosophers say . The Philosophers concerning the world Lib. de Coelo . Aristotle vseth these words , Non plures Mundi sunt , &c. There are no more Worlds , nor more can be ; if this consist of the vniuersall Matter , as of necessitie it must . And again , Lib. Phys. 4. All things that are vnder heauen in time grow old , corruptible , and vile .

As concerning the multiplicitie of Worlds , The multiplicity of worlds . diuers Philosophers held with Many ; and of these , some to be greater , some lesse : of which , certaine of them to be enlightned with Sunne , Moone , and the rest of the Planets ; others , to haue no illumination from any Star or Coelestial body : and others againe , to haue the benefit and vse of far more of these heauenly Lights than we in this inferior world enioy . Moreouer , that some of these worlds daily encrease and grow greater ; others of the contrary are obnoxious to contraction and diminution : of which , sundry of them are quite destitute of Plants , Creatures , and Inhabitants , &c. But which appeares most childish and ridiculous to all that are apprehensiue of any humane reason ; they maintaine , That these worlds by mutuall wearing and ruine ( according to our plaine English Phrase ) fall foule one vpon another , and are interchangeably shattered and broken life so many glasses or earthen vessells . Metrodorus was of such madnesse , The opinion of Metrodor . that hee blushed not to attest , That it was as preposterous to all true Iudgements to thinke , that in so infinite a Vacuum there should be but one world ; as in a large and spatious field there to be but one spike or blade of grasse . But these delirements and imaginarie Chimaera's haue been opposed by the better experienced Sophists ; as Pythagoras Samius , Thales Milesius , Anaxagoras , Anaximander , Melissus , Heraclitus , Zeno Citicus , Met. lib. 1.49 . &c. as is more amply expressed by Aristotle the Prince of Philosophers . Aboue the rest , Plato with his Scholler Aristotle conclude vpon one World , namely this in which we now liue and reside . To make this plaine , let us go no farther than the definition of the World , Metaph. 12.28 . according to Aristotle : The World ( saith hee ) is that in which all things are contained , and without which there is nothing that is or can be found . Aristotles definition of the World . So by consequence , if there were any thing without the world , then the world could not containe all things , and therefore no world . But to omit as many arguments ( and those too , vnanswerable ) as would swell this single leaued Pagin into a many-sheeted Volume ; in these few words this question may be fully determined . There is but one world , and that perfect ; as there is but one most perfect Creator , the absolute Prince and Gouernor thereof : without which world there is neither Place , Vacuitie , nor Time . Place there is not , because there can be no Place without a Body : if there be no Body ? then no Motion : if no Motion ? all Time is excluded : Nam Tempus est mensura motus : i. For Time is the measure of all motion . Let vs leaue then these wrangling and selfe-opinioned Sophists to their errors and for our own satisfaction ( as an vnfailing refuge ) sanctuarie our selues in that which the Holy-Ghost speaketh by the mouth of Moses ; In principio creavit Deus coelum & terram : In the beginning God created the heauens and the earth , Gen. 1. &c.

Manifest it is then , that there is but one world ; of which some haue striued to maintaine the permanencie , as that it was without beginning , and shall alwaies continue without end . Amongst others , Astron. lib. 1. we may reade Manilius thus : Haec eterna manet divisque simillima forma , Cui neque principium est vsquam , neque finis in ipso , &c. It shall for euer last , in feature clad Like to the gods , which no beginning had ; Neither shall it haue end , but shall remaine Like in the whole , in all parts like againe .

In another place he speakes thus : Ibid. At manet incolumis Mundus , &c. The World abides safe , and all things therein Revolving , as it did but new begin : Which length of Time shall not decrease ; nor Age Diminish ought : Motion shall not asswage It 's speedy course , nor shall it euer slacke Or tyre in the swift progresse : but looke backe , As it hath been , so shall it euer be . The same in all things we the World now see , Our Fathers did behold it in times past , So shall our Sonnes ; for it shall alwaies last .

But as the Poets differ in their censures ; so against that of Manilius before rehearsed , Lib. de Bel. Civ . I will oppose that of Lucan : by which you shall easily perceiue what contrarietie there was in their opinions ; both of them being meere Ethnycke and naturall men .

— sic cum compage soluta Secula tot mundi suprema coegerit hora , &c. So when the junctures of that goodly Frame Shall be dissolv'd , and turne to whence they came ; And the last houre shall then contract in one So many former Ages , past and gone , To hide in the first Chaos : Then shall all The Planets and the Stars aethereall Be mixt among themselues ; and from the top , The fierie Lights into the Sea shall drop . And when all things in this disorder stand , The Land shall rob the Sea ; the Sea , the Land ; Phoebe shall proue contrarious to her Brother , And as he takes one course , she chuse another . Disdaine she shall to keepe her oblique way , And claime from him the guidance of the Day . And the discording Machine shall contend , To bring the torne worlds couenants to end .

Philosophers concerning the beginning of the World . Now giue me leaue a little to insist vpon the opinion of some Philosophers , concerning the beginning of the World . Thales Milesius ( pronounced by the Oracle to be the wisest man of that Age , Thal. Milesius . that liued in Greece ) held opinion , That Water was the first beginner and breeder of things , The World to haue beginning from Water . and therefore the initiating of the whole Vniuerse : ( for so both Aristotle and Plutarch report of him . ) The weake foundation on which he built , was , because he saw and found by experience , that there was a moisture in the seeds of all things , as well the Elements as others ; yea euen the naturall and vitall heate to haue it's sustentation and nutriment from Humor ; and that being exhausted , both to be extinguished together , and so consequently the vnion and composition of the body to be instantly dissolued . To this opinion the antient Poets seemed to adhere , when they made Oceanus and Thetis ( the god and goddesse of the Sea ) the two Parents or Father and Mother of Generation , and the infernall Styx , the vnalterable Oath by which the gods themselues contested .

Anaximenes : Anaximenes , the auditor of Anaximander , reasoned , That all things were begot or procreated from Aire . From Air●● Induced thereunto by these reasons ; That Aire was capable of all impression , action , and qualitie , and naturally apt to be transchanged from one form into another : a propertie which the rest of the Elements cannot challenge . Of the same minde with his Master , was Diogines Apolloniates ; onely this added , That of Aire condensed or rarified , many works may be generated .

Hipparchus and Heraclitus Ephesius gaue the sole preheminence to Fire , as the beginner of all things . And with them assented in opinion Archelaus Atheniensis ; From Fire . reasoning thus , That Fire condenst or moistned is made Aire ; but a degree more thicke and grosse , Water ; and at length made more constrict , turnes to Earth . So bring them retrograde ; Earth rarified , conuerteth to Water : by Evaporation , into Aire ; and being purified , transmigrateth into the nature of Fire . And by reason of the perpetuall shifting of this one element , the order of the birth and breeding of all things to consist ; and hence likewise new workes to arise .

Hipparchus Metapontinus ascribed the like primacie or prioritie of place ( with Anaximenes ) to Aire , as of all the Elements the most noble , and fullest of vivacitie and liuelyhood , and of the smallest and most subtile parts ; consisting of its owne innate vigor ; all things penetrating , all things producing , all things augmenting , all things conseruing , and to their first perfection all things reducing .

Anaxagoras Clazemonius conferred the first generation vpon small and similarie particles . Opinions contrarie to the ●ormer . Leucippus , Diodorus , Epicurus , and Democritus , into their Schooles obtruded , Plenum , & Vacuum , Full and Empty . Atomes . To the Plenum , full , they gaue the names of Atomes , which are no other than those small Bodies perceiued and seene onely in the Sun , where it pierceth through a shadow ; and these are neither to be disseuered , cut , or diuided ; neither are they apt to colour or change . Of these Atomes ( though their natures be all one ) yet of them they make these distinctions : The first is taken from the place ; Of Atomes , some superior , others inferior , anterior , posterior . &c. of which some are called superior , some inferior ; some of the right hand , some of the left . The next is taken from their order , of which some are anterior , others posterior . The third and last from forme ; as some are round , some square , others triangle , &c. Hence it is , that Cicero in his booke D● natura deorum thus writeth , That of Democritus his Atomes , some are light , some sharpe , some crooked , some cornered , others adunct , &c. And of these Atomes diuersly ioined , Leucippus and Epicurus were of beleefe diuers worlds were framed ; no otherwise than of three and twenty letters the Language and Scripture of all men and nations doth consist .

Others ( as Pythagoras ) would deduce the first beginning from Number ; Creation from Number . and attributeth the greatest honour of all to Numerus De●arius , i. the number of Ten ; because it seemes he had obserued , that all Nations proceeding in their account , there pause , breake off , and begin anew . It would aske too long a circumstance to dilate vpon the Monady or Vnitie , the Dualitie , the Ternarie , Quaternary , Quinary , Senary , Septenary , Octary , Monary ; and to shew either the strength and vertue , or the deficiencie and weaknesse of them , according to the first Deuiser .

Anaximander conferred the originall of things from Infinites : C●eation from Infinites . Xenophanes put them vpon One , and that to be without motion . Parmenides vpon Two , namely Calor & Frigus , i. Heate and Cold ; the Fire , which giues the Motion ; and the Earth , which supplieth it with Forme . Empedocles and Agrigentinus held the elements to be eternall ; and that of their amitie or dis-union , all things whatsoeuer had their beginning . Plato and Socrates sorted the prime procreation from Three , God , Idaea , and Matter . Zeno admitted but Two , God and the Elements . The Hebrewes held , Matter , Forme , and Spirit . Some of the Greeks , and amongst them especially Hesiod , and of the Latines Ovid , they stood with a Chaos . To reckon vp all their opinions ; and quarrelling arguments to confirme them , would grow to as great an infinite as Democritus his Atomes , which were an vpossible thing to number : for as in the maine they differ one from another , so they are at great distance and contrarietie among themselues .

Lib. 1. Concerning seue●all opinions . S. August● contra Manich. vseth these words , Compescat s● humanatemeritas : id quod non est , non quaerat : ●e illud quod est , non inveniat : i. Let mans rashnesse bridle it selfe : That which is no● , let him by no means seeke , lest that which is , he can no way find . And in another place : Multo facilius invenia● syderum conditorem ; Humilis piet●s , Ser. de Eclips . Sol●● . quam siderum ordinem superba curiositas : i. The Maker of the Stars is more easily found by humble pietie , than the order of the Stars by proud curiositie .

Euclides . Euclides the Philosopher being demanded by one , What kinde of things the gods were ? and what manner of workes they most delighted themselues in ? made him this answere , That he was not very familiar with their persons , nor much acquainted with their purposes ; onely so much he vnderstood from them , That aboue all things they hated such polupragmaticall Inquisitors . Demonax when one solicited him to know , Max● ser. 21. Whether the World were animated ? And had Spirit and Life ? And againe , Whether it were fashioned round , after the maner of a Sphere or Globe ? cut him off with this short answere : Why dost thou , friend , thus trouble thy selfe to enquire so much after the World , who oughtst rather to apply thy diligence to liue vprightly in the World ?

Idem serm. 22. Seneca in his Epistles speakes to this purpose : Why dost thou trouble thy selfe about questions , which were better for thee to be ignorant of , than to be resolued in ? What tends it to Vertue , or good Life , to studie perfectnesse in the enarration of Syllables , to labour Words , trauell in the strict lawes of a Verse , or to keepe fabulous Histories in memory ? Which of all these can take away from thy feares , or bridle thy irregular desires ? Musicke can shew vs which are the lacrymable notes , but can it demonstrate vnto vs in our misery , how not to vtter a lamenting voice ? Geometry teacheth how to measure spatious grounds and fields ; when it should rather instruct vs how to take measure of our graues , and how much quantitie of earth would serue for our bodies ; how we ought not to spend or wast any part of our Inheritance ; and not how to measure much , and purchase little . No Artificer but can tell , which things are triangle , which round , which square , with the quantitie and dimention thereof ; but can he search into the depth or secrets of the heart , or into the minde of a man , to know how streight or capatious it is ? Thou knowest a line if it be right and direct : but what doth that profit thee , if in what should guide the perfect and vpright line of thy life thou beest ignorant ? In another place he saith , Epist. 45. Sophismata nec ignorantem nocent , nec scientem iuvant : i. These sophismes and impertinent riddles neither hurt the Ignorant , nor benefit the Knowing , &c.

Many of these vnnecessarie curiosities being deliuered to Spiridion and diuers other Bishops , in the Nicene Councell , to be resolued ; and amongst others , That it was absurd to conceiue , that God in his infinite eternitie , before foure or fiue thousand yeares past , should now at length make this world , and to endure so short a season , what did he then before it ? or what could he finde himselfe to doe after it ? To whom Spiridion , as the mouth of the rest , gaue this answer ; That lest hee should be said to doe nothing in that Vacuum , he was then making a place of eternall torments for all such ouer-curious Inquisitors , &c. And therefore all Orthodoxall Doctors and Diuines , with the whole Catholike Church , against these former exploded opinions , Cap. 1. conclude out of Genesis , That there is one world made by God in the beginning of Time ; and that all the generations of Mankind were propagated & proceeded from the Protoplasti , Adam and Eue , our first great Grandfather and Grandmother : and whoso shall presume to search further , are not onely guilty of vnprofitable curiositie , but worthily branded with irreligious impietie .

Moreouer , Temporum quorundam cognitionem , Deus sibi ipsi reservavit : i. The knowledge of some times and seasons God reserues to himselfe : for we know that the time in which the Messias was to come into the World , was concealed from the Patriarchs and Prophets , though with many prayers and teares they besought it . Besides , our Lord and Sauiour would not shew his Disciples of the last day , when he was to come to iudge the world , though they vehemently entreated it in these words ; Tell vs when these things shall be ? and what signe of thy comming and consummation of the world ? Moreouer , to shew what a great secret it was ; Of that day ( saith he ) and that houre no man knowes , no not the Angels of heauen , but the Father onely . So likewise after he was risen from the Dead , being asked by his Apostles , When the kingdome of Israel should be restored ? he told them , That the eternall Father had reserued the knowledge of that time vnto himselfe : Mat 24. For ( saith he ) It is not for you to know the times and the moments , Mark 14. which the Father hath put in his owne power , &c. Pius pulsator plerumque invenit , quod temerarius scrutator invenire non potest ( saith a learned Father : ) The godly knocker doth oftentimes light vpon that , which the curious inquisitor by much search can neuer finde .

Therefore as Socrates aduised all men , most especially to beware of those viands and delicacies which persuade and prouoke them to eat when they haue no appetite or stomacke ; and to abstaine from all such wines as tempt them to drink when they are no whit athirst : so ought we in all our discourse labour to auoid all such vaine and vnprofitable questions , which resolued help not , and vndecided hinder not . But as the AEgles when they rest , and the Lions when they walke , the one pluckes in his tallons , the other his clawes , to keepe them sharpe , as loath to dull them til they meet with their prey ; so it is not fit that we should trouble our heads , or exercise our wits vpon things impertinent , but rather reserue them for things onely behoofull and necessarie .

Plautus in Sticho saith , Curiosus nemo est qui non sit malevolus ; There is none that is curious , but is euilly disposed . And againe , in Haecyra , Tua quid nihil refert percontari desines● i. That which concerneth thee not , enquire not after . I conclude with that of S. Bernard in one of his Sermons ; Curiosus foras engreditur , & exterius omnia considerat , qui sic interea despicit , preterita non respicit , presentia non inspicit , futura non prospicit : The Curious man walks abroad , and considers all things according to their outward appearance ; inward things he looketh not after ; to past things he looketh not backe , present things he looketh not into , future things he lookes not towards .

Concerning the Elements ( of which I had occasion to speake , in prouing that the World it selfe is of the World the best witnesse ) Aristotle saith , Lib. 2. de par. cap. 2. That the beginnings of the Elements are Heate , Cold , Moisture , and Drought : likewise , That they haue all a repugnancie among themselues , and therefore they canot be euerlasting . Of them the Poet Manilius thus speakes ; Ignis in AEthereas volucer se sustulit Aras , Summaque complexus stellantis culmina Coeli , &c. The swift Fire lifts it selfe aboue the Aire , And mounts aloft , to embrace round the faire And bright roofes of the starry heav'ns ; it claimes Prime place , and guirts them with a wall of flames . Aire next , with subtile breath it selfe extends Both through the middle part and spacious ends Of th' empty world , with gentle breathings feeding The Fire next to the Stars . The third succeeding , Is that moist Element which fills the Ocean , Ebbing and flowing with continuall motion : The mouing waues a gentle steame do breed , Which bee'ng exhal'd from them , the Aire doth feed . The Earth , remotest from the former height , Sits lowest , as supprest with it's owne weight .

Procopius saith , Procop of the Elements . Drought or drynesse is proper to the Earth , which challengeth it to it selfe : Cold likewise is inherent to the Earth , but not peculiarly , because it hath that quality common with the Water : and as Water challengeth Coldnesse , so it hath humidity common with the Aire : and as the Aire claimes humiditie , so by a kinde of fellowship , it draweth a kind of heat from the Fire . And as the Fire doth vindicate heate as proper to it selfe , so it participates of drinesse with the Earth , which claimeth that qualitie to it selfe . Thus it is manifest , what is proper to eueric Elcment by it selfe , and what is common among them , which they borrow one from another , by which they are commixt and knit one to another . It was necessarie that they should be first distinct and separate , that euery of them might preserue his own nature : needfull it was also that they should be commixed , that thence might grow the composition of Bodies , so that one might adhere to another according to their common qualitie . Therefore God , the best Workman , and who was able to giue to euery thing the most proper attribute , called Dry , the Earth , but not the Earth , Dry ; as you may reade in Genesis . Of the Elements and likewise of their property , Metam . lib. 15. Ovid thus speakes : Quae quanquam spacio distant , tamen omnia fiunt Ex ipsis & in ipsa ●adunt , &c. — These , though they distant be in space , yet all Are of them made , and into them they fall : The Earth resolv'd , doth into moisture slide , And Aire : The Aire when it is rarify'de , Turnes into Fire ; yet doth not so remaine , For the same order is dissolv'd againe . The spissed Fire turnes into thickned Aire ; The Aire condenst , to Water makes repaire : The Water grost , by Natures secret gift , Lookes backe , and doth into th' Earths substance shift .

You haue heard of six Ages , The Ages . according to that computation of Time from the Creation to the present . But the Poets haue included them within the number of foure , Gold , Siluer , Brasse , and Iron . AEtus commeth of AEvitas , which is as much as AEteranitas , contracted by the figure Syncope . Plautus in Trinummo saith , Sapientis aetas condimentum est , sapiens aetati cibus est , &c. Age is the sauce of a wise man , and a wise man is the meate of Age ; for not by Age , but by trauell and industry , Wisedome is obtained . The first Age , which was called AEtas Aurea , was free from lust and excesse , and full of pietie and justice ; in which all things needfull for the vse of man were enioyed in a communitie , and was said to be most eminent in it's puritie vnder the reigne of Saturne . Of which Iuvenal , The Golden Age. Sat. 6. thus speakes : Credo pudicitiam Saturno rege moratam , In terris visamque diu , — &c. I do beleeue that Modesties chaste staine Was frequent on the earth in Saturnes raigne ; And then continued , when an homely caue A narrow dwelling to the people gaue , A little hearth , small fire : when beasts and men Slept in the shadow of one common den .

To the same purpose it is which Boethius alludeth , Met. 5. li. 2.

Foelix nimirum prior aetas , Contenta fidelibus Arvis , &c. Happ'ly was the first Age spent , Which was with faithfull fields content : It was not lost in vaine excesse ; By eating little , drinking lesse , The Herbe gaue wholsome seeds at first , And the cleare Fountaine quencht their thirst . Beneath the shadow of the Pine Men slept : then in the Oceans brine No Keele was washt , no vnknowne guest On any forreigne shores did rest : No bloud was shed through bitter hate , No armes tooke vp to plucke on Fate . For what should hostile fury do , Or stirre vp mad mens spirits vnto ? When wounds were made , and bloud was spilt , Yet no reward propos'd for guilt .

We reade Tibullus thus , Eclog 3. lib. 1.

Quam benè Saturno viuebant rege , priusquam Tellus in Longas est patefacta vias , &c. How well did men liue vnder Saturnes raigne , When as the earth vnmeted did remaine , And no long journies knowne ; the Sea not cut By any crooked stearne , as yet vnput To such new burthens : and the wandring winde To play withall no limber saile could finde . Nor did the erring Mariner so far Trauell , or yet finde out the constant star By which to steere : nor ( as they now do ) rome From remote places , to bring traffique home . The seruile yoke did not the Bull disturbe ; The vnbackt Iennet knew no bit or curbe● The dwelling house no doore had , but stood ope ; Nor was the stone prefixt that bounds the scope Of common fields : the hollow Oke , the Hiue That yeelded honey ; neither did they driue Their Cattell home , but with their vdders swell'd ; They flockt vnto the milke pale vncompell'd : No wrath , no war , no Armies to inuade , For no Smith then knew how to cast a Blade .

After the death of Saturne the Siluer Age succeeded , The Siluer Age. lesse good than the first , and yet not altogether so bad as that which followed . Of which Ovid , Metam. 1. maketh this short expression : Postquam Saturno tenebrosa in Tartara misso , Sub Iove Mundus erat , — &c. Saturne into darke Tartarus being hurl'd . Iove then assum'd the Scepter of the world . Then came the Siluer Off-spring , and that was Courser than Gold , and yet more fine than Brasse .

Of which Tibull , Eleg. 3. lib. 1. thus speakes : Nunc Iove sub Domino caedes & vulnera , &c. Now vnder Ioves dominion breakes forth strage , And wounds , with th' hasard of the Oceans rage ; And that which men do couet most to flie , They haue found out , a thousand wayes to die .

Then came the Brasen Age , The Brazen Age. worse than the two former , yet not altogether so wicked as the last : of which Ovid , Met. lib. 1. makes mention : Tertia post illas successit ahaenea proles Saevior ingenijs , — &c. The third succeeds , the Brasen Issue stil'd , More cruell in their natures , and more vild ; More apt to horrid Armes than those forepast , And yet not all so wicked as the last .

The Iron Age. The Iron Age is the last , of which the so●e Po●t in the selfe same booke makes this description ; — de Duro est vltim● Ferro , &c. The fourth of Iron ; into whose veines are crept All those grand mischiefes that before● time slept . Truth , Modestie , and Faith together fled , As banisht from the earth : into whose sted Came Craft , Deceit , Fraud , Iniurre , and Force ; And that ( than which there 's nothing can be worse ) Base Auarice : for not the Earth could breed Out of her plenteous crop , enough to feed Insatiate Mankinde , but that they must dare To rip her reuerend bowels vp ; nor spare To teare her brest , and , in the Stigian shade What she had long hid , boldly to inuade And dig vp wealth , the root of all things bad : By this means wounding Iron at first was had , Made to destroy : they then discouer'd Gold , More hurtfull far , though of a purer mold . Then War , strengthned by both , doth armed stand , Shaking a weapon in each bloudy hand : All liue on spoile ; the guest is not secure In his Hosts house ; nor is the Father sure , Protected by the Son ; ev'n Brothers ●arre , True loue and friendship is amongst them rare : The husband doth insidiate the wife , And she againe seekes to supplant his life . The rough brow'd Step-dame her yong Step-son hugs , Temp'ring for him , meane time , mortiferous drugs . The Sonne after his Fathers yeares enquires , And long before the Day , his death desires . Goodnesse lies vanquisht , Piety betray'd ; Vertue is trod on ; and the heav'nly Maid * * i. Iustice . Astraea now a better place hath found , And left the Earth in bloud and slaughter drown'd .

Of the Age of Man . So much for the Ages of the World . It will be no great deuiation , to speake a word or two concerning the Age of Man . Servius Tullius King of the Romans called those Pueri , i. Laddes or Youths , who were vnder seuenteene yeares ; and from thence to forty six , Iuni●res , as those that were fit to be exercised in warre : and from the six and fortieth yeare they were called Seniores , and then exempted from Armes .

Varro diuided Mans Age into Infancie , Adolescencie , the strength of Youth , and Old-Age ; and them retracted into their parts : the first , Viridis , i. Greene : the second , Adulta , i. Growne : the third , Praecepti , i. Stooping . It was also diuided into fiue Sections , and euerie one contained fifteene yeares : the first were called Pueri , ex Puritate ; Children , by reason of their puritie and innocence of life : the second to thirty , Adolescentes , from their growth and encrease : the third Section gaue them the title of Iuviues , ab adiumenta , because they were able then to assist in the wars , vntill the forty fifth yeare . At threescore yeares they were stiled Seniores , i. Elder men . And in the fift and last Section , all their life time after , they were called Senes . Hippocrates ( as Censorinus , Lib. de Die Natal . affirmeth ) maketh seuen degrees of the Age of man : the first endeth in the seuenth yere ; the second in the fourteenth ; the third in the one and twentieth ; the fourth in the fiue and thirtieth ; the fift in the two and fortieth ; the sixth in sixty ; and the seuenth to the end of his life , &c. Galen in his booke De De●●nit . Medic. will allow but foure ; Iuvenum , Vigentium , Mediorum , Senum . And these are not vnaptly compared with the seasons of the yeare : Met. lib. 1● . as Ovid with great elegancie doth thus set it downe : Quod non in species secedere quatuor Annum Aspicis ? AEtatis per agentem imit amina nostrae ? The Yeare thou seest into foure seasons cast● Suting our Age , which is to come , or past . Infancie and Childehood is represented in the Spring ; Youth in Sommer ; the middle or intermediate betwixt Strength and Weaknesse , to Autumne ; and Old-Age , to cold and feeble Winter . Concerning which we thus reade the before-named Author : Nam tener & lacteus , Puerique similimus aev● , &c. The new Spring comes , to which we may compare Ver , Pueritia . Children that feed on milke , and tender are : The yong and springing grasse the season tells , For weake and without strength it growes and swells , Sweetning the Farmers hopes , all things are greene , The fields looke pleasant , floures are each where seene , And decke the Meads in a discoloured suit ; The branches only bud , but beare no fruit . Spring into Sommer passeth ; now the yeare AEstas , Iuvent . ( More strong and potent ) doth like Youth appeare : No Season of more vigor and abilitie , More ardent , or abounding with fertilitie . Virilis AEtas A●tum●●s . Youths feruor being somewhat now allay'de , Ripe Autumne in his course begins to'inuade , And mildely doth 'twixt Youth and Age beare sway ; His head , part blacke , but somewhat mixt with gray . Hi●●● senectus Then comes old Winter with a palsied pace , His haire or white , or none , his head to grace .

You may also trace him thus , Met. lib. 2. Verque novum stabat cinctum florente corona . &c. Now Spring stood there , a fresh wreath girt his braine ; And Sommer , naked , in a crowne of graine : Autumne , from treading grapes , in torne attyre ; And rugged Winter , new come from the fire .

I will conclude this with Pliny , lib. 10. cap. 23. As no man ( saith he ) knoweth when the Storkes come , till they be come ; and no man can tell when they remoue and depart , till they be vtterly gone ( because they come and goe priuately in the dead of night , when no man can take notice or be aware of either ) so no man can perceiue his age to come till it be vpon him ; nor his youth going , till it be quite gone . And as hee that hath sung much is not to be approued , but he that hath sung skilfully : so he is not to be commended that hath liued long ; but he onely that liued well .

Annus , or the yeares . I conclude the premisses with Plato's Yeare : The yeare is called Annus , which Festus would deriue from the Greeke word Enos . But others would haue it a meere Latine word ; as Atteius Capito , ( so Macrobius , lib. 1. Saturn . witnesseth of him ) who thinkes it so called of the circle or compasse of Time ; of An , which is Circum , and Nonus , which signifieth the Nones . The Nones . Which word may , for the vnderstanding of some , need a little explanation : They are called Nones , of Novenus , ( as Denus , quasi decimus ) of the number nine . Rutilius writeth , That thereupon the Romanes called their Faires Nondinae , because that for eight dayes together the Husbandmen were employed in ploughing , tilling , sowing , or reaping ; but euery ninth day was a day of intermission , Of the number of Nine . either for conuerse in the City , or hearing of their Lawes read and expounded . They are called the Nones of euery month , because from that day , nine are counted to the Ides , and they are the first day after the Calends , that is to say , after the first day of the moneth . In March , May , Iune , and October , there be six ; but in all the other months but foure .

Others would deriue Annus , ab Annulo , An. ab Annulo . a Ring ; because like a Ring it runneth round , and returneth into it selfe . As Virgil : Atque in se suaper vestigiavolvitur annus .

Annus Lunaris is a moneth , An. Lunaris because the Moon spends little lesse than a moneth in the compassing of the Zodiacke . Annus Solaris containeth 365 dayes and a quadrant , Solaris An. in which time the Sun surueyes round the Zodiacke . So that in euery fourth yeare a day is interlaced and wouen in ; and this called Annus Magnus , or the greater , compared with the Lunaris , or monethly yeare . Of which Virgil : Interea magnum Sol circumvolvitur annum . Annus Magn.

But the Annus Magnus with which Plato seemeth to hold ( according to Cicero ) consisteth of twelue thousand fiue hundred fiftie foure Solarie yeares . Annus Climat . The Scalary or Climatericall yeare consisteth of seuen yeares nine times told , or nine yeares seuen times multiplied ; the number in the whole , sixty three . Of this yeare Aulus Gellius speaketh after this manner : It is obserued and generally experimented , That in all old men the sixty third yeare of their liues seldome or neuer passeth them without danger , either by some extraordinarie disease of the body , sicknesse , or some calamitie which for the most part fore-runne the period of life . Alledging a part of that Epistle which Augustus Caesar writ vnto his Nephew Caius : the words be these ; I hope that gladly and with great good will thou hast celebrated my last birth day , which was in the sixty third yeare of mine age ; Levia Lem● . cap. 32. lib de occuli . naturae miracul . for as thou seest , wee haue escaped the common Clymactera , dangerous vnto old men .

But the great yeare of the world , of which Plato and diuers other Philosophers so dreamed , some hold to be expleted in thirty six thousand Solarie yeres ; some in thirty nine thousand ; and some otherwise ; differing in number according to their own fancies . But let vs not study too much the length of time , and multiplicitie of yeares , and in the interim forget the shortnesse and fewnesse of our owne dayes . This the Ethnycke Poet considered no doubt , when he left these words to succession : Cuncta fluunt , omnisque vagus formatur imago , Ovid. lib. Met. Ipsaquoque assiduo labuntur , tempora motu , &c. All things passe on ; those creatures which are made , Faile , and by Times assiduate motion lade ; Much like the running streame which cannot stay , No more can the light houres that post away . But as one billow hastning to the shore , Impells another , and still that before Is by the following driv'n : so we conclude Of Time ; It so flies , and is so pursu'de ; The houres are alwaies new , and what hath been , Is neuer more to be perceiv'd or seene . That dayly growes , which had before no ground ; And moments past once , neuer more are found .

The same Poet in another place : Lib. E●eg . 1. Labitur occultè , fallitque volubilis aetas , &c. The fleeting Age deceiues , and stealing glides ; And the swift yeare on loose-rein'd horses rides .

Saith Martial : Quid non long a dies , quid non consumitis anni .

A further illustration concerning the Signes Coelestiall . The better to illustrate what hath before been spoken concerning the Signes Coelestiall , and other Men and Creatures which are said to haue place in the Firmament ; it shall not be amisse to insert some extractions from the Greeke Poet Aratus his Phainomenon , interpreted by that excellent Prince ( adopted by Augustus Caesar to the Romane Empire ) Caesar Germanicus . The diuision of the heauen called Culum . The Heauen ( saith he ) is distinguished into fiue Circles ; of which the two extreme are exceeding cold ; the Austral , which is the lowest ; and the Boreal , the highest . The neerest vnto them are the Paralels , as equally distant : the one is the Tropicke Solstitial , the other Hibernal , or Hiemal , by which the Sunne passing and keeping the eighth part of Capricorne , make the Winter Solstice ; the other AEstiue , or the Sommers , by which the Sunne passeth and keepeth the eighth part of Libra , and called the AEstiue Solstice . The middle Circle is the AEquinoctial , which keeping the eighth part of Aries , maketh the Vernal or Springs AEquinoctial . And passing thorow the eighth part of Libra , the AEquinoctial Autumnal .

As they are called Circles in the Heauens , so they are tituled Zones on the earth : The cold Circles are held to be altogether inhabitable , By reason that the Sun is furthest from them by reason of their extreme frigiditie ; but vnder the Torrid some are of opinion , the AEthiopians liue , inhabiting diuers Islands by the Red Sea , and other tops and eminent places of the earth adjacent , and those are held to be very spatious . Our AEstiue Solstice is very high and hard . Those which are called Antichthones are diuided from vs by the AEquinoctial circle , seeming to be low and depressed , as being the Antipodes to vs : the Inhabitants of which places are called Antichthones , Antistochae , and Antisceptae ; and therefore Antipodes , Antipodes . by reason of the bending and obliquitie of the earth . The Zodiacke is called Signifer , because it beareth the twelue Coelestiall Signes : it beginneth not at the one end of the Circle , neither is it extended to the other ; but from the depth of the Tropicke Austral and Brumal , the same reaching by the AEquinoctial , to the height of the Solstice , and ( in it's longitude and latitude ) by the middle of the AEstiue . The oblique parts of the Circle Zodiacke 365. The twelue seuerall Signes haue thirty distinct parts ; of which , some are called Minora , Lesse ; others Ampliora , Greater , and are vulgarly stiled Canophora : but the compensation is supposed to be contained in fiue parts , to make the seuerall portions of the Zodiacke 365. The beginning of those from Aries , some are tituled Masculine , others Foeminine . Of the Tropicke Signes two are AEquinoctial , Aries , and Libra ; two Solstitial , Capricornus and Cancer , &c.

Of the Stars this is the order ; Stellarum ordo . Of both the Circles , the double Septentriones are turned towards the South , in figure with their tailes auerse , or backe to backe ; betwixt which the Dragon seemeth obliquely to slide : vnder one foot is the Serpentarie , and his feet seeme to touch the face of the Scorpion : at the side of whom backeward , stands the Custos : and beneath his feet the Virgin , holding a fiery branch in her hand . With retrograde steps next lies the Lion : and in the middle AEstiue Solstice , Cancer and Gemini . The knees of the Charioter touch the heads of the Gemini ; but his feet are ioyned to the hornes of the Bull. Aboue , the * * The Goat and the Kid. Hoeduli occupie place in the Septentriones . Much on the right hand neere vnto the Crowne haue aboad the Serpent , in the hands of the Serpentarius , and hee that resteth himselfe vpon his * * Hercules . knee , and with his left foot kicketh the crest of the Septentrionall Dragon , Or Libra . reaching one arme towards the Ballance , the other to the Crowne . Corona . The hinder foot of Cepheus is fixed in the lesser Septentrione , with his right hand catching hold of the Swanne : Cignus . aboue whose wings , the Horse extenderh his hoofe ; and aboue the Horse , Aquarius is listed : and neere vnto him Capricornus . Vnder the feet of Aquarius lieth the great Austriue Fish . Pistri● . Before Cephaeus , Cassiopeia : and Perseus extendeth his foot vnto the backe of the Charioter . Bo●tes . Ouer the head of Perseus , Cassiopeia is seene to walke . Cignus . Betwixt the Swanne , and him that resteth vpon his * * Hercules . knee , the Harpe is placed : in middest of whom , aboue from the East the Dolphine is seene : vnder whose taile is discouered the AEgle , Aquila . and the next vnto her is the Serpentarie . Hauing spoke of the Boreal Circle , wee come now vnto the Austral .

Vnder the sting of the Scorpion is the Altar placed ; The Australl Circle . and vnder his body the fore-parts of the Sagittarie are seene , Ara. Sagittarius . so farre as he is Beast ; his hinder foot is eminent in another part of the Australl Circle . Neere to the Centaures priuy parts , the taile of Hydra and the Crow . Chyron . At the knees of the Virgin is placed the Vrne , vpon the left hand of Orion , Virgo . which is also called Incola . Fluvius ( which some stile Padus , Lepus . others Eridamus ) lieth vnder the feet of Orion . The Hare is next seene to shine with great refulgence : and iust at his heeles Laelaps , or the Dog , with extraordinarie brightnesse : behinde whose taile , Argoë or the Ship hath station . Orion stretcheth his hand towards the foot of the Bull , Taurus . and with his feet comes very neere to the Gemini . The backe part of the Dog is aboue the head of the Ramme ; Trinus . and the Deltoton or Triangle not far from the feet of Andromeda . The Whale is beneath Aries and Pisces ; Aries . and the connexion of the two Fishes haue one common star , Coetus . &c.

Of the twelue Coelestiall Signes I haue spoken sufficiently already : but of the other Stars in which I haue been very briefe , it shall not be amisse to giue some of them a more large expression . Of Draco , or the Dragon , we reade Caesar Germanicus thus : Immanis Serpens sinuosa volumina torquet . Hinc atque , hinc superatque illas , mirabile monstrum , &c.

Draco . This Dragon , of immense magnitude , was appointed by Iuno to be the sleeplesse keeper of the Orchard wherin the Hesperian Apples grew : whom Hercules in his aduenture to fetch thence the golden Apples ( as Pannaces Heracleus relateth ) slew , and bore them thence . To the perpetuall memorie of which facinerous act , Iupiter translated both him and the Dragon into the Stars , both , in the same postures according to the successe of the fight ; the Dragon with his head cut off ; and he leaning vpon one knee , his arms extended vpwards , and his right foot stretched towards the Monster . And therefore he is said to hold the skinne of the Nemaean Lion in his left hand , for a perpetuall memory , that naked and vnarmed he slew him singly in the forrest Inde Helicen sequitur senior baculoque minatur , Artophilax . Se velle Artophilax , — &c.

Bo●tes ( called also Auriga and Artophilax ) is said to be the Keeper or driuer of the Chariot , which is the Septentriones . Some report him to be Archas the sonne of Iupiter , from whom the Prouince of Arcadia had after it's denomination . Him , Lycaon the sonne of Pelasgus ( entertaining Iupiter at a banquet ) caused to be cut in pieces , and his limbs being cook'd after sundry fashions , to be serued in to the table , of purpose to proue whether he were a god or no. At which barbarous inhumanitie Iupiter iustly incensed , burnt vp his pallace with lightning from heauen , and after built there a city , which was called Trapezos . Lycaon he transhaped into a Wolfe , and caused the dismembred limbes of Archas to be gathered together ; which hauing re-vnited , he breathed in them new life , and after committed him to a certain Goat-heard , to be educated and brought vp . Who after , meeting his mother in the Forrest ( not knowing her ) would haue rauished ; for which the inhabitants of the Lycaean mount , would haue slain him . But Iupiter to free them both , transfer'd them to the Stars , where they are knowne by the name of the great and lesser Beare . Him Homer calls Bootes .

Clara Ariadneae propius stant signa Coronae Corona . Hunc illi Bacchus thalami memor addit honorem .

It is said to be Ariadnes Crowne , which Liber Pater or Bacchus caused to haue place amongst the stars ; which he presented vnto her at their espousals in the Isle of Creet . But he who writes the Cretan historie , saith , That when Bacchus came to King Minor to demand his daughter in marriage , hee presented vnto her that Crowne , made by Vulcan in Lemnos , the materials whereof were onely gold and pretious fulgent gems , of such maruellous splendor , that it lighted and guided Theseus through the intricate and darke Labyrinth . Which was not translated into the Heauens til after their being in Naxos Isle . It is still seene to shine with many splendant stars , vnder the taile of the Lion .

Tempora laeva premit parti subiecta Draconis , Summa genu subversa tenet , qua se Lyra volvit . Lyra.

The Harpe is said to haue place amongst the Stars , for the honour of Mercury ; who made the first after the figure of a Tortois , with seuen strings , according to the number of the Pleiades , daughters to Atlas : Atlantiades . which after he presented to Apollo . Some attribute the inuention thereof to Orpheus , by reason that hee was son to Calliope one of the Muses ; and composed it of nine strings , suting with their number . The musicke thereof was said to be of such sweetnesse , that it attracted the eares of beasts and birds , nay of trees and stones . Moreouer , it so preuailed ouer the Infernall Powers , that by it he recouered his wife Euridice from hell . Hee adoring Apollo more than any other of the gods , and neglecting Liber Pater , who honoured him ; the god being grieuously incenst against him , whilest he was one day sitting on the mountain Pangoeus , waiting for the Sun-rising , The death of Orpheus . Bacchus stirred vp the Bacchanalian women against him : who with barbarous violence falling vpon him , plucked him asunder limbe from limbe ( for so Eschilus writes : ) the pieces of his body being after collected , were buried in the Lesbian mountains ; and his Harpe after his death bestowed vpon Musaeus : at whose entreatie Iupiter placed it amongst the Stars .

O●r or Cignus . Cygnus de thalamis candeus , qui lapsus adulter , Furta Iovis falsa volucer sub imagine texit .

The Swanne was therefore said to haue place in the Firmament , because Iupiter transfiguring himselfe into that shape , flew into a part of the Atticke region , and there comprest Nemesis , who was also called Laeda , ( for so saith Crates the Tragicke Poet. ) She was deliuered of an egge , which being hatched brought forth Helena : but because Iupiter after the act was done , flew backe againe into heauen in the same shape , he left the figure thereof amongst the Stars , &c.

Cepheus extremam tangit Cynosurida Caudam .

Cepheus , according to Euripides and others , was King of AEthiopia , who exposed his daughter to be tyed to a rocke , Cepheus . and to be deuoured of an huge Sea Monster : whom Perseus the sonne of Iupiter rescued . At whose request to Minerva she obtained , that his head might appeare in the Septentrional Circle ; and from his breast to his feet , to be visible in Arcturus the AEstiue Tropicke Circle .

Qua latus afflexum , si●●osi respicit Anguis , Cassiopeia . Cassiopeia virum residet , sublimis ad ipsum .

Sophocles relateth , That Cassiopeia the wife to King Cepheus , and mother to Andromeda , compared with the Nymphs Nereiedes the daughters to Nereus ; boasting , that shee excelled them all in beauty . Coetus . At which Neptune enraged , sent a mighty Whale , which did much dammage to that part of the Countrey which lay next to the sea side : neither would hee be appeased , till her daughter Andromeda was exposed to be made a prey for the sea Monster .

Andromeda . Nec procul Andromeda totam quam cernere nondum , Obscura sub nocte licet , — &c.

The figures and postures of the mother and daughter are much different ; for the mother is descried sitting in a chaire , & bound vnto it : but the daughter standing vpright , and chained vnto a rocke . Which Andromeda was said to be beloued of Cupid : notwithstanding she was fettered betwixt two hills , Higinus . and so left to be a prey to Neptunes Monster : but she was deliuered thence by Perseus , and from him tooke the denomination of Persea ; and by the fauour of Minerva was receiued amongst the Stars . Who after she was freed by Perseus , would neither stay with father or mother , but voluntarily associated him in all his trauels .

Sublimis fulget , pedibus properare videtur , Et velle aligeris , Perseus . purum AEthera , tangere palmis .

Perseus was the sonne of Iupiter and Danaë : who descending in a golden shore , as she spred her lap to receiue it , hee not slipping the opportunitie , comprest her , and begot Perseus . Her father Acrisius King of the Argiues , finding that she was vitiated by Iupiter , he caused her to be put into a Mastlesse-Boat , exposing her to the fury of the mercilesse Seas . But after arriuing in Italy , shee was found by a Fisherman , and presented vnto the King of that Countrey , with her yong sonne Perseus , of whom shee was deliuered at sea . The King gratiously entertaining her , after made her his Queene , and accepted of Perseus as of his owne naturall son . Of whose Embassy to Poledectas King of the Island Seriphus ; the receiuing of his wings from Mercury , and his sword Harpee from Vulcan ; his killing of three Gorgons the daughters of Phorcas , &c. were too long hereto relate , being frequently to be found in sun drie knowne Authors .

Est etiam Aurigae facies , Aurig● . siue inclita forma , Natus Erithinius , qui circa sub juga duxit Quadrupedis . —

The Charioter is said to be the son of Vulcan and Minerva , who was the first that yoked the vntamed Steeds , & constrained them to draw in the Chariot ; taking his example from the wagon and horses of the Sunne . He first deuised the Panathaemea , and gaue order for the building of Towers and Temples , and for that cause was listed among the Stars , where he beareth vpon his shoulders * * Otherwise c●lled Amalthea . Capra , the Goat , which nourished with her milk Iupiter in his infancie . In his arms he caris the two * * Hedae . Kids , the issue of the said Amalthaea , which are thought by the Astrologians to portend rain and showres ; for so Musaeus , de Capra , witnesseth . Others take him to be Myrtilus the sonne of Mercury , and Wagoner to Oenomaus the father of Hippodamia .

Hic Ophiuchus erit , longe caput ante nitendo , Et vastos humeros , tum caetera membra sequuntur .

Serpentarius . This is the Serpentarie , who standeth aboue the Scorpion , holding in either hand a Serpent . Some of our Astrologians take him to be AEsculapius the sonne of Apollo , who was so expert in the art of Physicke , that he is reported , By the vertue of Herbs and Simples to haue raised the dead to life : for which Iupiter enraged , slew him with a thunder-bolt ; but at the earnest suit of his father Apollo , he not onely restored him to the Liuing , but after his naturall expiration , gaue him that place amongst the rest of the Stars . He was therefore called AEsculapius , because the inclination tending to death , Phor●●tus de nat. de or . spec. is by physicke repelled and kept backe . And for that cause hee is figured with a Dragon or Serpent ; who by casting their skinnes are thought to recouer their youth , as Physitians by their medicines curing diseases , restore their weake Patients to their former vivacitie and strength . Moreouer , the Dragon is a Hierogliphycke of attention and hearing ; which is likewise requisite in such as professe that art . He is also said to haue been instructed by Chiron the Centaure , and to haue receiued the name of Hepeones ; not vainely conferred vpon him , In regard that powerfull medicines are the qualifying and curing of such violent diseases as trouble and molest the health of the body .

Vnguibus innocuis Phrigium rapuit Ganimedem . Aquila & Sagitta . Et Coelo appositus lustos quo Iupiter arsit , In puero luit excidio quem Troia furorem .

The AEgle is said to be numbered amongst the Starres , because he stole from Ida , Ganmied , and carried him vp to heauen , where he remaineth Iupiters Cup-bearer . Hee is called also the Ensigne of Iove ; for when the rest of the gods diuided the Birds amongst them , hee fell to the Thunderers lot ; either because hee soareth higher than any other Fowle , and hath a kinde of dominion ouer them ; or else in regard that he onely is of such sharpe sight , that his eyes are not dazled with the bright splendant beames of the Sunne : for so hee is placed , with his wings spread , and his head looking towards the East . Aglaosthenes relateth , That Iupiter transfiguring himselfe into an AEgle , flew into the Isle Naxos , where hee was nursed , and there possessed the Kingdome : from whence he made an expedition against the Titanois . The sonnes of Tytan . And sacrificing before the battell , an AEgle , as a good and prosperous omen , appeared vnto him and brought him thunderbolts , which he vsed in that conflict . The Arrow which the AEgle holdeth in her claws , is said to be that which Apollo slew the Cyclops with , who forged that thunderbolt with which Iupiter killed AEsculapius , and for that cause was put amongst the rest of the Starres .

— Hinc alius decliuis ducitur ordo , Sentit & insanos , obscuris flatibus Austras .

The Dolphine , Delphinus . ( as Artemidorus reporteth ) when Neptune was inamoured of Amphitrite , and demanded her in marriage ( who to preserue her virginitie was fled to Atlas ) was by him sent amongst many others , to solicit her about his former suit : who after much enquiry , found her where she had concealed her selfe in one of the Atlantick Islands . Which making knowne to Neptune , he by his great importunitie at length persuaded her vnto his owne wishes . Which hauing obtained , he not onely for his faith and industry did confer great honour vpon the Dolphine in the sea , but caused him also to haue a place in the firmament . Hee is called , for his loue to Musicke , the Musical Signe ; and is beautified with nine bright stars , according to the number of the Muses .

Andromedae vero radiat quae stella sub ipsa Albo fulget AEquus , tres Hormo , sed latera AEquus Pegasus , or Equus demidius . Distingunt spatijs . —

The Horse is called Equus dimidius , because his fore-parts are onely seene , and the rest concealed . Aratus saith that he was made a Star , Because that in the top of the Heliconian mountaine , striking a rocke with his right hoofe , he brought forth water , which after grew to a Well , dedicated to the Muses ; and the liquor thereof called Hypocrene . But Euripides would confer this honour vpon Menalippe the daughter of Chiron ; who according to the Centaure her fathers shape , was halfe Mare , halfe Maid . She being stuprated , and growing great , as ready to be deliuered , fled into the Mount Pelion , to secure her selfe from the displeasure of her father : and being pittied by the gods , was lifted vp amongst the Signes , bearing an Equinall shape ; but her hinder parts for modesties sake are altogether obscured and concealed .

Est etiam propriore deum cognoscere signo Deltoton , si quis donum hoc spectabile Nili Deltoton . Divitibus veneratum vndis in sede notarit .

Aboue the head of the Ram , not far from the feet of Andromeda , bordereth that Signe which the Greekes , for the resemblance that it hath to the letter Delta , call Deltoton : but the Latines in regard of the propernesse of the forme , name it Triangulum , a Triangle . Some say it is the figure of AEgypt proportioned out in Stars , in Trigono , Trigonum . or three angles . The channell also of Nilus , as some say , disposeth it selfe after the same forme . It was placed where it now shines , by Mercury , at the command of Iupiter .

Pistrix , or the Whale . Diverso posita & Boreae vicina legenti , Auster Pistrix agit —

Vnder Aries and Pisces , and aboue the Floud Padus , or Eridanus , is Pistrix ( or the Whale ) placed in the region of the starry Heauen . This is said to be the Sea Monster sent to Cepheus by the enuy of the Nereides , because Cassiopeia and Andromeda preferred their owne beauties before theirs ; who was slaine by Perseus .

The Floud Eridanus , or Padus . Planxere , ignotes Asiae Phaetondides vndis Eridanus medius liquidis interjacet Astris .

The Floud , placed beneath the Whale in the region of the heauen ( to which the right foot of Orion is extended ) of Aratus and Pherecides , is called Eridanus Padus , and therefore there seated , because it directeth his channell and course towards the parts Meridionall . But Hesiod giueth his reason and saith , It was so honoured for Phaeton the sonne of Phoebus and Climene ; who ascending the Chariot of his father , and being lifted so exceeding high from the earth , through feare fell from his seat ( being also strook with a bolt by Iupiter ) into the floud Padus or Eridanus : & when by that meanes all things were set on fire , and began to burne , all the springs and riuers of the earth were let loose to extinguish the same . Which made such a deluge , that it ouerflowed the whole face of the earth : by which means all mankind was said to perish , sauing Deucalion and Pyrrha . The sisters of Phaeton , after extreme weeping and lamenting for their brother , were changed into Poplar trees , The Sisters of Phaeton . and their teares hardned into Amber . They were called Heliades ; and their names , Merope , Helie , AEgle , AEgiale , Petre , Phoebe , Cherie , Diosippe . Cignus also K. of Liguria , a neere kinsman of theirs , in his depth of lamentation for Phaeton , was metamorphised into a Swan ; from whom al Swans borrow their sad & mournfull notes . Some thinke this floud to be Nilus , which is also Gyon ; and therefore stellified , because it directeth his course from the Meridian . It consisteth of many stars , and lieth iust beneath the star called Canopus , or Ptolomaea , and toucheth some part of the Argoe or Ship . It appeareth very low , insomuch that it seemeth almost to touch the earth : Stella Terrestr . for which cause it is stiled Stella terrestris , &c.

Sic vtrumque oritur , sic occidit in freta sidus , Lepus , siue Dasippus . Tu parvum Leporem perpende sub Orione .

Lepus , the Hare , hath place beneath the feet of Orion and his Dog : for those that feigned him to be an Huntsman , so fashioned it , that the Hare lieth beneath his feet . Some deny , that so great and noble a Hunter as Orion , should spend his time in the chase of so fearefull and wretched a beast as the Hare . Callimachus in speaking of the praise of Diana , accuseth him for taking too much delight in killing Hares . Some affirme she was translated into the Heauens by Mercury ( as Aratus in his Phenom . Higinus . ) for her extraordinarie velocitie and swiftnesse , or else for her fruitfulnesse , bringing forth some young , and hauing others still immature in her belly : for so Aristotle reporteth of her . It is said also , That in the antient times , in the Island called Hiera there were no Hares at all : The Citie called after the Island . but that a yong man of that City got a yong Liueret from a forreine countrey , and brought it vp being a female , till it was deliuered of young ones . By whose example others making him their president , fell into the like care of breeding them : who in short time increased into a great multitude : but the city being distressed by a narrow & streight siege , they were inforced to deuoure them all , whom before they had so indulgently cherished . Yet was the figure of the Hare after placed in the Firmament , Why the Hare was translated into a Sta●re . to put men in minde , That no man ought to take too much pleasure in any thing , least the losse of it after might breed their greater sorrow .

Tela caput magnisque humeris sic baltheus ardet . Orion . Sic vagina ensis pernici sic pede fulget .

Orion , who is also called Incola , shineth before the Bull , and deriueth his name ab Vrina , or the inundation of waters . He riseth in the Winter season , disturbing both earth and sea with shoures and tempests . The Romans call him Iugula , because he is armed with a sword , and sheweth bright and terrible in the splendor of his stars : who if he appeare , portendeth faire weather ; What Orion portendeth . if hee be obscured , stormes and tempest . Hesiod maketh him the sonne of Neptune and Euriale ; to whom his father gaue that vertue , to walk as stedfastly vpon the sea , as the land . Who comming to Chios , comprest Merope the daughter of Oenopion : for which iniurie , Oenopion surprised him and put out his eyes , The history of Orion . banishing him from his confines . Hee after comming to Lemnos , by Apollo was restored to his sight : and returning to Chios , to auenge himselfe vpon his enemie the father of Merope ( who by the people of his Citie was hid in the earth ; ) him Orion not finding , trauelled ouer into Creet ; where hunting and making hauocke of the Game , was reprehended by Diana . To whom he made answer , That ere he departed from that Island , he would not leaue one beast liuing vpon the mountains . For which arrogant language , Tellus , or the Earth , being much displeased , sent a Scorpion of an vnmeasurable greatnesse , which stung him to death . Iupiter for his vertue and valour translated him to the starres : and at the entreaty of Diana did as much for the Scorpion , who had auenged her of her enemie . Aristom . informeth vs , That one Ca●brisa a citisen of Thebes being issulesse , desired the gods to foelicitate him with a sonne , and to that purpose made vnto them many Diuine sacrifices . To whom Iupiter , Mercury , and Neptune came and guested : for whose entertainment he slew an Oxe , humbly petitioning to them for a male issue : whom they commiserating , at the motion of Mercury , the three gods pissed in the hide of the Oxe , and commanded him to bury it in the earth . Which after the space of forty weeks being opened , there was found a male Infant , whom they called Vrion , ab Vrina . Others thinke him to be Arion the Methimnaean , so excellent vpon the Harpe ; who being affrighted by Pyrats , cast himselfe into the sea , and by the vertue of his Musicke was borne safe to the shore , on the backe of a Dolphin . But their opinions by the best Authors are altogether exploded .

Canis Laelap● , or Procion . Cum tetigit solis radios accenditur asta● . Discernitque , ortu longe fata vivida firmat : At quibus artatae frondes an languida radix Examinat nullo ga●det mai●sve minusve . Agricola , & sidus primo speculatur ab orta .

The chiefe Star of Canis major , or Laelaps , is called Alhav●r ; and that of Canis minor , or Procion , Algomeisa : so saith Higinus . But Aratus speaketh onely of that which he calleth Syrius Stella , Syrius stella . the Syrian star , which is placed in the middle centre of the Heauens ; into which when the Sunne hath accesse , the heate thereof is doubled : by which mens bodies are afflicted with languishment and weakenesse . It is called Syrius , for the brightnesse of the flame . The Latines call it Canicula , Canicula● whence they terme the Dog-dayes , Dies Caniculares : for so long as the Sunne hath power in it , that time is thought to be pestiferous , and obnoxious to many diseases and infirmities . Some thinke it to be the same Dog which with the Dragon was giuen as a Keeper to Europa : Palephalus . which was after bestowed vpon Procris , and by her presented to her husband Cephalus : who carried him to Thebes , to the hunting of that Fox which had done so much hurt to the inhabitants thereof . A like fate belonging both to the Dog and the Fox ; Ovid. in Me● . for neither of them could be slain . Therefore Iupiter turned the Fox into a stone ; and placed the Dog in the centre of the Firmament . Amphianus a writer of Tragedies relates , That the Dog was sent vpon a message to Dolora ; of whom , so soone as he beheld her , hee grew greatly enamoured , and still was more and more ardently inflamed towards her : insomuch that he was enforced to invoke the gods to qualifie his extraordinarie feruor . Who sent the North winde Boreas , by his cold breath to giue some mitigation to his scorching flames . Which hee accordingly did , and those gusts are called Etesiae ; which are bleake North-East windes , which blow onely at one time of the yeare . Others will haue him to be Mera , the Dog belonging to Icarus and his daughter Erigone● of whom I haue before sufficiently spoken .

Haec micat in Coelo lateri non amplior , actus Qua surgit malus , qua debet reddere proram . Na●is Arg● , or the ship . Intercepta perit , nullae sub imagine formae Puppis demisso tantum stat lucida Coelo .

The chiefe star of note in the Ship is called Canopos ; and it is seated in the first oare , and it hath place iust by the taile of the greater Dog . Which it obtained at the request of Minerva , who ( as they say ) was the first deuiser thereof , making the Sea navigable to man , which practise till then was vnknown : but in it's scite it is onely visible from the rudder or stearne , to the mast . Some say that Danaus the sonne of Belus , These are the fancies of the Poets . who by many wiues had fiftie daughters ; and his brother AEgyptus as many sonnes . Who had plotted to murther Danaus and all his foeminine issue , that hee might solely be possessed of his fathers Empire ; and therefore demanded his daughters , Aratus . to make them wiues vnto his sons . But his malice and mischieuous purpose being discouered to his brother Danaus , hee invoked Minerva to his aid , who built him this Ship called Argo ; Of Danaus , AEgiptus . in which Danaus escaped out of Africa into Argos . AEgyptus sent his sons to pursue their Vncle & his daughters : who arriuing in Argos , began to make warre vpon him . Whom seeing he was not able to withstand , hee gaue his daughters vnto them ; but with this command , That the first night of their marriage they should murther them in their beds . Which was accordingly done ; sauing that the yongest , Hipermnestra , preserued the life of her husband Linus : for which shee had after a Temple reared to her perpetuall honour . The other Sisters are said to be tormented in Hell , by filling a bottomlesse tub with leaking vessels .

But most are of opinion , That was the Argo , in which the greatest part of the prime Princes of Greece ( by the name of the Argonauts ) accompanied Iason to Colchos , So called by sailing or rouing in the Argo . in the quest of the golden Fleece . Of which , Tiphis ( the son of Phorbantes and Hymane ) was said to be the Pilot ; who was of Boëtia : and Argus , ( the sonne of Polibus and Argia , or as some will haue it , the sonne of Danaus , halfe brother to Perseus ) the Ship-Carpenter or builder , who was by birth an Argiue . After whose death , Anca●● the sonne of Neptune gouerned the Decke or fore-Castle . Lynceus the sonne of Aphareus ( famous for his quickenesse of sight ) was the prime Navigator . The Boat-swaines were Zetes and Calais , sonnes to Boreas and Orith●a , who were said to haue feathers growing out of their heads and feet . In the first ranke of the rowers were seated ( on the one banke ) Peleus and Telamon : on the other , Hercules and Hylas . He that gaue the charge to the Rowers and Steersman , was Orpheus the sonne of Oegrus : but Hercules forsaking his seat , in his room came Peleus the son of AEacus , &c.

Ara , the Altar , which is also called Thuribulum , the Censer . Oceanum occasu tangit , tanto & magis arte , Thuribulo motae vim Coelo suscipit , & iam Praecipiti tactu , vastis dimittitur vndis .

Ara is called Sacrarius and Pharum● a Signe alwaies opposite to Nauigation ; and it followeth the taile of the Scorpion , & therefore is thought to be honoured with a scite in the Firmament , because the gods thereon made a solemne conjuration , when Iupiter made war against his father Saturne : and after left remarkable vnto men , because in their Agonalia , which were certaine Feasts in which were celebrated sundry sorts of actiuitie ; and so called because they were first practised in the mountaine Agon : & in their sports Qinquennalia , so called because celebrated euery fift yeare , in which they vsed Crownes , as witnesses of diuers couenants . Their Priests and Prophets also skilled in Diuinations , gaue their answers in their Symposia or banquetting houses , &c.

Centaurus . Inde per Ingentes costas , per Crura , per Harmos . Nascitur intacta soni pes , sub Virgine dextra , Se● praedam è silvis portat , seu dona propinqua , &c.

Centaurus is thought to be the sonne of Saturne and Phillira : for when Saturne sought his sonne Iupiter in Thrace , hee was said to haue congresse with Phillira daughter of Oceanus , beeing changed into an Equinall shape ; and of her begot Chiron the Centaure , the first deuiser of Physick ; and after translated her into a Linden or Teile tree , called Tilia . Chiron is said to inhabit the mountain Pelion , and to haue been the iustest amongst men : by whom AEsculapius in Physicke , Achilles in Musicke , and Hercules in Astrologie , were instructed . And as Antisthines relateth ; When Hercules came to sojourne with him for a season , one of his Arrowes dipt in the venomous bloud of Nessus , The death of Chiron the Centaure . dropping from his quiuer , fell vpon the foot of Chiron ; of which hee in few houres expired ; and by Iupiter was transferred into the stars , hauing his station in the aspect of the Sacrary or Altar ; vnto which hee appeareth as if he were still sacrificing there to the gods . Of him , and the manner of his death , you may be further satisfied , if you reade Ovid , Lib. de Fast. &c.

Hic primos artus , Hydr● . Crater premit vlterioris , Vocabis rostro Corvi , super Hydraque lucet .

Vpon the Hydra's taile sitteth the Crow : in the middle of her body is a bowle or goblet standing . She hath her mansion in the Australl parts , hauing her head bowing towards Cancer , and her mid part bending downe toward the Lion ; her taile extendeth to the Centaure , vpon which the Crow hath place , How the Crow came to be stellifi'de● and there seated because shee was said to be vnder the protection of Apollo : by whom she was sent to a Fountaine , from thence to bring water for the gods to drinke ; but by the way spying a tree full of green Figges which were not fully ripe , and desirous to taste of them , neglected her errand , and sate in the tree till they were more mature . After some dayes , when the feast of the gods was past , and shee had sated her selfe with the ripe fruit ; she began to consider with her selfe , how much she had offended those coelestiall Powers by her neglect : and therefore to make them some part of satisfaction , she repaired to the fountain to fil her bottle ; but being frighted thence by the Hydra , who came at that time to drinke of the Well , she carried it backe empty ; telling her Lord Apollo , That the water failed , for the Fountaine was quite dried vp . But hee knowing both her neglect , as also her lye to excuse it , forbad her after , from drinking water , or any other liquor whatsoeuer . From which both she and all the rest of her Feather are bound vnto this day . Which Aristotle the great Philosopher confirmeth in his booke of the Nature of Beasts : as also Isiodorus , in Naturalibus : for the bowle standeth in the middle of the Serpent , brimme full of water ; at which the Crow sitting vpon his taile , aimeth at with her bill ; but by reason of the distance , cannot come neere it , and so suffers a Tantalian thirst .

Sidera communem ostendunt in omnibus ignem . Pleiades● Septem traduntur numero , sed carpiter vno . Deficiente oculo , distinguere corpora parva , &c.

They are called Pleiades , of their pluralitie , by the Grecians . But the Latines terme them Virgiliae , The Vergiliae . quod eorum ortu ver finem facit , vel quod vere , exoriunt●r ; i. Either because their rising is when the Spring goeth out , or that they rise in the season of the spring . Pherecides Athenaeus affirmeth them to be the seuen daughters of Lycurgus , borne in the Isle called Naxos ; and because they there brought vp Liber Pater , and nourished him , were by Iupiter his father ( who begat him of Cadmeian Semele ) transposed among the Coelestiall Signes . Their names are , Electra , Alcinoë , Celeno , Asterope , Merope , Tagete , Maia . The seuenth of which ( as Aratus reporteth ) is difficultly seene or found : which some thinke , concealeth her selfe for feare , not daring to looke vpon the dreadfull figure of Orion . Others imagin her to fly from the Sunne , who is much inamoured of her beauty ; and that she is called Electra , and therefore she is said to weare her haire dis-shiuelled , falling loose about her shoulders , being a signe of her feare or sorrow : and of her haire called Coma , some giue her the appellation of Cometa , Cometa . which implieth a Comet . Others conceit her to be Merope , who being married , was by her husband called Hippodamia . But the Greeke Poet Musaeus informeth vs , That these Pleiades were the seuen daughters of Atlas ; six of which s●ine clearely , and are visible to all ; but the seuenth is obscured and darkened . The sixe that present themselues to our view , were paramours to the gods : three of which were comprest by Iupiter ; who by Electra had Dardanus ; by Maia , Mercurius ; by Taigete , Lacedemon . Two were vitiated by Neptune , who begat Herc●s of Alcinoë ; and Lycus of Celane . Mars corrupted Asterope , by whom he had Oenomaus . Only Merope associated her selfe with Sisiphus a mortall man ; of which ashamed , some think that to be the reason why she obscureth her selfe and will not be seene . Et sic de cateris .

Of the Sunne .

The motion of the Sunne . THe Sunne ( saith Aratus ) is moued in it selfe , and is not whirled or turned about with the world ; but perfecteth his course in the obliquitie of the Zodiacke Circle ; who in three hundred sixty fiue dayes , and the fourth part of a day , hauing surueyed the Zodiacke and euery part thereof in thirty daies ten houres and an halfe , by the ioyning the halfe houres together , in euerie fourth yeare makes vp a compleat day , which is called Bisextus . The Bisext or Leape-yeare . Which day is made vp of quadrants ; for when 12 halfs make six whole , that is a Quadrant ; this Quadrant foure times told , maketh 24 houres , which is a compleat day and night : and in the fourth a Bisext .

The Sunne being fierie of it selfe ( according to the Poets ) by reason of his extraordinarie quicke motion , groweth more hot . Which fire , some Philosophers say , is nourished and encreased by Water , and by the vertue of the contrarie Element to receiue both it's light and heate ; by reason of which it often appeares to be moist and dewie : The Eclipse . and then suffereth an Eclipse ( which the Latines call Defectio ) as often as the Moone entreth into the same Line through which the Sunne is hurried ; to which obiecting it selfe , the Sunne is thereby obscured , and therefore it is said to be deficient , when the orbe of the Moone is opposed against it . To know the signes of calmes or tempests , of faire weather or foule , the antient Astrologers haue left these rules to be obserued . Rules to know faire weather or foule by the Sunne . Virgil saith , Si Sol in ortu suo maculosus sit , atque sub nube latet , aut si demi-dia pars eius apparuerit , imbres futures : i. If the Sunne in it's rising seeme to be spotted or hid beneath a cloud , or if the one halfe thereof solely appeare , it portendeth raine . Varro telleth vs , That if rising it appeare hollow , so that he sendeth his beams from the Centre or middle part thereof , part to the North , part to the South , it portendeth weather moist and windy . Besides , if it blush or looke red in the set or fall , it presageth a faire day . But if it looke pale , a tempest . Nigidius writeth , That if the Sun shine pale , and fall into blacke clouds in his set , it signifieth the winde is shifting into the North quarter .

The Greekes call him Apollo : Apollo . and make him the god of Diuination or Prophesie , Why , a god . either because all darke and obscure things he discouereth by his light and splendor ; or else for that in his diurnall course and set , hee ministreth so many occasions of sooth-saying or coniectures : Sol dicitur aut ex eo quod solus sit , aut quod solus sit aut quod solito per dies surg at aut occidat : he is called Sol , either because he is still alone , or that hee vsually day by day riseth and setteth . He is figured without a beard , either for that in his rise or fall he seemeth to be still as youthfull as at the first ; or els because hee neuer faileth in his strength , speed , or power ; as the Moone , who is sometimes in the full , sometimes in the waine , alwayes encreasing or decreasing . They also allot him a Chariot drawne with foure horses , either because hee finisheth the course of the yeare within the foure seasons , Spring , Sommer , Autumne , and Winter ; The names of the Horses of the Sunne . or else by measuring the day , and distinguishing it into foure parts : agreeable to which , they to his horses haue appropriated proper and fit names ; they are called Erythraeus , Actaeon , Lampros , and Philogaeus : Erithraeus in the Greeke tongue is Ruber , Red ; because the Sunne in his mornings vprise looketh red and blushing . Actaeon , i. Lucidus ; by reason that after the third houre he appeares more cleare and fulgent . Lampros , i. Lucens , vel Ardens , as shining in his greatest heate and splendor iust in the Meridian , climing against the Articke Circle . Philogaeus , i. Terram amans , Louing the Earth ; because towards the ninth houre he declineth or seemeth to precipitate himselfe toward the earth .

Of the Moone .

THe Moone is lower than the Sun or any other of the errant Planets , Luna . and therefore in a much shorter time finisheth her course : for that iourney which the Sun is trauelling three hundred sixty fiue dayes and six houres , the Moone runneth in seuen and twenty dayes and eight houres ; the Sunne passing all the Signes in thirty dayes ten houres and an halfe . Hence it comes , that so much way as the Moone maketh in the Zodiacke , the Sun fulfilleth in the space of thirty dayes . Some of the Philosophers are of opinion , The Philosophers concerning the Moone . That the Moone vseth not her owne proper light ; and that one part of her Globe or circumference retaineth some splendor ; but that the other is altogether obscure and darke , who by little and little turning her selfe , is expressed vnto vs in diuers figures . Others on the contrary affirme , That shee hath her owne perfect globe , but receiueth her light from the Sun ; and as far as she is stricken by the Sunne , so far she is inflamed ; and by how much she is distant from the Sun , by so much her splendor is encreased : and then she is in her defect or eclipse , when the shadow of the earth is interposed betwixt her and the Sunne . For in her encrease all breeding things sprout and shoot out ; but in her decrease or waine are extenuated and weakened . Moreouer , in her growing , euery Humor and Spirit is augmented ; the Ocean riseth and swelleth ; and the earth is as it were animated with a generatiue heate , &c.

The Poets call Luna , Diana , and terme her to be the Sister of the Sunne , The Poets , of the Moone . whose appellation is Apollo also . Of whom they affirm , and would maintaine , That as he hath his spirit from the Sunne ; so hee hath his bodie from the Moone , whom they hold to be a Virgin . They are both said to weare arrowes , because they shoot their beames and rayes from the heauens , downe vpon the earth ; and therefore to beare torches ; because the Moone lighteth , the Sunne both lighteth and scorcheth . Shee is said to ride or be drawne in a Chariot with two horses , either for her velocitie and swiftnesse , or else by reason that shee is visible both by night and day : and therefore one of her horses is said to be white , and the other blacke ; shining to vs more apparantly in the Winter and Sommer seasons , than in the Spring and Autumne .

The senerall denominations of the Moone . She is called Diana , of Diane , in regard she appeareth as wel by day as by night ; and Luna , of Luceo , because she shineth ; as also Trivia , for that shee is pourtrayed in three seuerall figures . Of whom Virgil saith , Tria virginis ora Dianae : for one and the same Planet is called Luna , Diana , and Proserpina ; That is , Coelestiall , Terrestriall , and Infernal : when she is sub lustris , or bearing light , she is called Luna : when she is with her garments tuckt vp , and with bow and arrowes , Diana , or the Latonian Virgin . They will also haue the Moone amongst the Inferi , to be Proserpina ; either for that she shineth by night , or else for that shee is of all the other Planets the neerest to the earth . Some say that her Car is drawne by two Oxen or Heifers ; because the earth and stones , mettals and creatures , are sensible of her Ful , and Wain : for euen dung , which manureth the earth , if it be throwne vpon the fields in her encrease , breedeth and casteth ou● wormes . She is said to frequent the groues and forrests ( as Diana ) by reason of the great delight she taketh in hunting and the chace .

She is also said to be enamoured of Endimion , Why shee is said to loue Endimion . for two causes ; the one , In regard he was the first that was euer knowne to obserue and finde out the course of the Moone . And therefore he is said to haue slept thirty yeares , because he spent so much time in the acquiring out so rare a secret : For so Monasaeus , lib. de Europa , hath deliuered vnto vs . The second cause is , That the humour of the nightly dew , which droppeth also from the stars and planets , is sucked in and commixed with the juice and moisture of Herbs and Plants , to their better animating and cherishing ; as also being profitable to the flocks of shepheards , in the number of whom Endimion was ranked .

Antient Writers haue recorded , Conjectur● of weather by the Moone . That in her aspect may bee found infallible rules concerning either serenitie or tempest . Nigidius saith , That if in the vpper part of the Moones Circle there be discouered any blacke spots or staines , it signifieth much wet and many showers to fall in the first part of that moneth . But if they be visible in the middest of her orbe , at such time as she is in her plenitude , they then betoken faire and cleare weather : but if she looke yellow , or of the colour of gold , it prognosticateth winde ; for the windes grow by the densitie or grossenesse of the aire , by which the Sunne or Moone being shadowed , it begets in either of them a rednesse . Moreouer , if her hornes shew lowring or cloudy towards the earth , it portendeth tempest . Aratus saith also , If the Boreall horne of the Moone seeme any thing streightned , it promiseth a North winde : or if the Australl horne be any thing erected , it signifieth a South winde forthwith to ensue . But the quartile of the Moone is the most certain Index of wind and weather . According to that of Virgil : Sin ortu quarto namque is ●ertissimus author .

An Emblem .

IT presenteth an Ideot , who hauing a straw sticking out of either shooe , Of Folly . is persuaded by some waggish boyes , That they are no other than gyues and fetters : which hee conceiuing to be such , casteth himselfe vpon the ground in great griefe and vexation , as one , by reason of these bonds not able to remoue out of the place . The Motto , Stultitia , ligamur non compedibus : which seemeth to be borrowed from Ecclesiastes 10.2 . The heart of the Wiseman is in his right hand ; but the heart of the Foole is in his left hand . And also , When the Foole goeth by the way , his heart faileth , and he telleth to all that he is a Foole. H●rac . lib. 1. Epistol. ad Mecen . writeth thus : Virtus est vitium fugere , & sapientia prima . Stultitia carnisse . — It is a vertue to fly vice ; and we Count him most wise , that is from folly free .

Diuersities of Fooles . There are diuers sorts of folly . Saint Augustine saith , There is none greater in the world , than to esteem the World , which esteemeth no man ; and to make so little account of God , who so greatly regardeth all men . And Saint Gregory tells vs , That there can be no greater folly , than for a man by much trauell to increase riches , and by vaine pleasure to lose his soule . It is folly to attempt any wicked beginning , in hope of a good and prosperous ending . Or for a man to shorten his life by ryot and disorder , which by temperance and abstinence might be better prolonged . Folly is a meere pouerty of the minde . The heart of a Foole ( saith Syrach ) is in his mouth ; but the mouth of a Wise man is in his heart . Gregorie saith , Sicut nec auris escas ; nec guttur verba cognoscit ; ita nec stultus sapientiam sapientis intelligit : The effects of Folly . i. As the eare relisheth not meat , nor the throat can distinguish the sound of words ; so neither can the Foole vnderstand the wisedome of the Wi●e . And Seneca the Philosopher telleth vs , Inter c●tera mala hoc quaque habet stultitia , quod semper incipit vivere : i. Amongst many other euills , this also hath Folly , That it alwaies beginneth to liue . But saith S. Augustine , Amongst all Fooles , he is the most Foole , that knoweth little , and would seeme to vnderstand much .

But I come now to the Emblema●ist , who thus declares himselfe : Spiritus excelso se tollit in Astra volatu , At Caro , compedibus deprimor , inquit , humi Tu , quid vincla voces ; age , nunc videamus inepta Morio , vel stramen compedis instar habet . Vile Lucrum , popularis Honos , fugitiva voluptas . Haeccine , sint pedibus pondera iusta tuis ? Prô viles Animas ; devotaque Crura Catenis Vincîmur , nervus nec tamen villus adest .

Thus paraphrased : The Soule , with swift wings to the Stars would fly : The Flesh saith , Fetter'd on the ground I lye . What call'st thou bands ; looke on that Foole , hee 'l say , The straw that 's in my shooe hinders my way : Base Gaine , Vulgar Applause , each fading Sweet , Are those the Shackles that should gyue thy feet ? O wretched Soules ; ô Legs , to Fetters deare ; We thinke our selues bound , when no bonds are neare .

The morall Allusion gathered from hence beareth this Motto ; O demens ; Excuse for sinnes . ita servus homo est ? Grounded from that of Seneca ; Epistol . 51. Non ego ambitiosus sum ; sed nemo aliter Romae potest vinere , non ego sumptuosus , sed vrbs ipsa magnas impensas exigit , &c. I am not ambitious ; but no man otherwise can liue in Rome . I am not prodigall ; but without great expences , in the city there is no liuing . It is not my fault , that I am angry or luxurious , for I haue not yet setled the course of my life : These things are to be attributed vnto my Youth , not me . But why doe wee so deceiue our selues ? Likewise the same Philosopher , Epist. 58. in the conclusion thereof ; Inter causas malorum nostrorum , est quod vivimus ad exempla , nec ratione componimur , sed consuetudine abducimur , &c. Amongst the causes of those euills which happen vnto vs , one is , That wee liue by Example , not gouerned by Reason , but carried away by Custome . That which we see few doe , wee will not imitate ; but that which many practise : as if that were most honest , which is most frequent . According with that of the Poet Iuvenal , Satyr. 14.

— Dociles imitandis Turpibus & pravis omnes sumus . —

But to leaue further enforcing the Argument , and come to the Author , whom we reade thus : Multa quidem totam putrantur inepta per vrbum , Customes not commendable , are not to be kept . Cumque petis causam , Mos jubet ista ferunt Anne igitur stolidi nos string at opinio vulgi ? Regulanum vita factio plebis erit ? Stamine sic fragili vel stramine Morio vinctus Vah , sibi compedibus crura sonare putat . Serviles , vilesque sumus prô vincômur immo , Vincîmur miseri , causaque nulla subest .

Thus paraphrased : Follies , through all the City frequent be : If aske the cause ? Custome , 't is layd on thee . Shall the vaine humors of the vulgar Sect Prescribe vs rules our liues how to direct ? The Ideot , with a straw or weake thread bound , Thinkes , weighty fetters at his heeles to sound . Seruile we are , ( so made by our owne Lawes ) To thinke our selues gyv'd , when indeed 's no cause .

A Meditation vpon the former Tractate . TRue God , true Life , From , By , In whom all things That truly liue , haue Life , ( from Thee it springs : ) God , Good , and Fayre , From , By , In whom , what breeds Goodnesse , or Beautie ; all from Thee proceeds . From whom to Turne , is to fall Miserably : In whom to Trust , is to stand Constantly : By whom to Hold , is to rise Instantly . Whose Faith , vnto good Actions vs accites ; Whose Hope , to Prayer , and Thanksgiuing inuites : Whose Charity , Vs vnto Him vnites . Who to all wretched sinners hath thus spoken : Aske ? haue , Seeke ? finde : but Knocke , and I will open . Whom none can Lose , that to the Right doth leane : None Seeke , but Cal'd ; none Find , but he that 's Cleane . To Know whom , is to Liue : Serue whom , to Raigne : Praise whom , the Soules eternall Blisse to gaine : Thou art the God all potent , Keeper alone , Of all that hope in Thee ; without whom none Can safety find , or be from danger free . " O! Thou art God , and there is none saue Thee , In Heauen aboue , or in the Earth below . Inscrutable things , and wonders great , wee know , Thou work'st , of which no number can be made . Praise , Honour , Glorie , ( More than can be said , ) Belong to thee . Thou in thy Counsels darke , First mad'st the World , and after Moses Arke , To patterne it : that man in It might see The former glorious Structure fram'd by Thee . The Sunne , the Moone , the Stars , the Planets seauen , Pleiades , Arcturus , all the Host of Heauen , Thy mighty hand created : Times and Seasons Thou hast for vs appointed ; of which , Reasons Cannot by man be giuen : ( who hath presum'd Of Worlds before , and after this consum'd , More to succeed . ) Thy Wisdome all things knowing , Finds these to be but fancies , meerely growing From Curiositie ; and can affourd No shape of truth from thy most sacred Word : From which , let no vaine boaster be so madde , As the least jot , to take , or ought to adde . Make it to vs the onely Rule and Square By which to guide our actions , and prepare Our meditations solely to incline ; But from that Centre to deriue no Line . So shall those Soules thou hast so dearely bought , Be perfect , and we praise thee as we ought . As far as th' East is distant from the West , Remoue our sinnes from vs : In euery brest Plant ( in their stead ) all Goodnesse . God Immense , ( Whose smallest Attr'ibute , passeth humane sence ; From whom , In whom , By whom , All things subsist , Visible , and vnseene : who as thou list , Thy Worke About dost compasse ; Within , fill ; Couer Aboue ; Below , supportest still . ) Keepe vs , the worke of Thine owne hands , and free ( Whil'st wee put Hope , and Confidence in Thee . ) Vs from all euill , guard vs we Thee pray , Here , Euery where , at this Time , and for Aye , Behind , Before , Within dores , and Without , Aboue , Below , and guirt vs , Round about . So wee with lips and hearts vnfeign'd , ( ô King ) To Thee ( for all thy benefits ) will sing This Hymne . O Holy , Holy , Holy ; Thee Wee do Inuoke , ô Bessed Trinitie , To enter Vs thy Temple ; mak 't a Place Worthy thy Iuning there , by Diuine Grace . This , By the Father , Of the Sonne we craue : This , By the Sonne , good Father , let vs haue . O Holy Spirit , that this may be done , Wee Intreat Thee , By the Father , and the Sonne . Quid noscis , si teipsum nescis ? Bucer in Psalm .

The Dominations

E●● 〈◊〉 : Ioannis 〈◊〉 Gener :

THE ARGVMENT of the fourth Tractate . WHat Ternions and Classes be In the Coelestiall Hierarchee . In what degrees they are instated ; How 'mongst themselues concatinated . Angels and Daemons made apparant , By Ethnicks , and the Scriptures warrant . Of Visions and strange Dreames , that proue Spirits each where , at all times mo●e : Against their infidelitie That will allow none such to be . Discourse of Fauour , Loue , and Hate ; Of Poetry , of Deaths estate . Th' Essence of Spirits ; how far they know : Their power in Heauen and Earth below .
The second Argument . THere is no Power , 〈◊〉 Domination , But from the Lord of our Saluation .
The Dominations . A Little further let my Muse aspire , To take myne eyes from Earth , to looke vp higher , Vnto the glorious Hierarchy aboue ; The blest degrees in which the Angels moue . In this , the best Theologists assent , That they are Substances Intelligent , Immortall , Incorporeall , Mouing still ; Assisting Man , obseruant to Gods will . Angeli in quot Choros diuiduntur . In three most blessed Hierarchies th' are guided , And each into three Companies diuided : The first Chorus . The first is that in which the Seraphims bee , Cherubims , Thrones ; distinct in their degree . The Seraphim and his office . The Seraphim doth in the word imply , A Feruent Loue and Zeale to the Most-High . And these are they , incessantly each houre In contemplation are of Gods great Power . The Cherubim . The Cherubim denotes to vs the Fulnesse Of absolute Knowledge , free from Humane dulnesse ; Or else Wisedomes infusion . These desire Nothing , but Gods great Goodnesse to admire . The Thrones . The name of Thrones , his glorious Seat displaies ; His Equitie and Iustice these still praise . The second Ternion , as the Schoole relates , Are Dominations , Vertues , Potestates . Dominions . Dominions , th' Angels Offices dispose ; Vertues . The Vertues ( in the second place ) are those That execute his high and holy Will : Potestates . The ? Potestates , they are assistant still , The malice of the Diuell to withstand : For God hath giuen it to their powerfull hand . In the third order Principates are plac't ; Next them , Arch-Angels ; Angels are the last . Principates . The Principates , of Princes take the charge , Their power on earth to curbe , or to enlarge ; Arch-Angels . And these worke Miracles . Th' Arch-Angels are Embassadors , great matters to declare . Angels . Th' Angels Commission hath not that extent , They only haue vs Men in gouernment . " God 's in the first of these , a Prince of Might : " He in the second doth reueale , as Light : " Is in the last , his Graces still inspiring . To know what 's to their Offices requiring ; The Offices of the three Ternions . The formost Ternion hath a reference To contemplate Gods Diuine Prouidence : Prescribing what by others should be don . The office of the second Ternion Doth his concurring Influence disperse Vnto the guidance of the Vniuerse ; And sometimes hath a working . Now we know , The third descends to'haue care of things below ; Assisting good men , and withstanding those That shall the rules of Diuine Lawes oppose . These seuerall Companies before related , Quomod . Angel . Chori sunt Concatinati . May with good sence be thus concatinated : First , because Loue , of all things that haue being , With Diuine Nature is the best agreeing , As hauing influence and birth from Him ; Therefore the first place hath the Seraphim . Because from Loue , all Knowledge doth arise , ( For who that loues not God , can be held wise ? ) And therefore in it's proper Mansion sits . The second place the Cherubim best sits : Because from Loue and Wisedome nothing must Or can proceed , but what is Good , and Iust. Therefore the Thrones haue the third place assign'd . So that to Loue , the Seraphim's inclin'd , Euen loue vnto the Great and Holy-One : Cherubim , to Wisedome : Iudgement , to the Throne . Now because Empire ( for so oft it falls ) Must needs submit to Iudgement when it calls ; And that to Empire there of force must be A Vertue to maintaine that Empiree ; And that this vertue cannot exsist long Without a Power that is sufficient strong , Able their molestation to redouble , That shall this Empire , or this Vertue trouble : " The second Ternion in these heauenly Bowers , " Are the Dominions , Vertues , and the Powers . Further , since Power or Might nothing preuailes , Whereas a Light illuminating failes ; And this Instruction but two wayes can grow , By Word or Action : therefore they bestow The next place on the Principates , as those Who the most eminent actions still dispose . Then to th' Arch-Angels , who from the blest Trinity , The chiefest Principles of our Diuinity Vnto our deare saluation necessary , 'Twixt heauen and earth immediatly carry . To th' Angels , last ; whose industry extends To Creatures , Men ; and so their Power ends In things inferior : this is the Oeconomy Of the most blest and sacred Hierarchy . Yet notwithstanding some there are , Of such as hold there are no Angels or Spirits . and those Pretending no small iudgement , that oppose Not onely this faire Order and Degree , But hold , No Spirits at all , or Angels be . The Sadduces thus argue ; If such were ? We doubtlesse should of their Creation heare , From Moses , who his first Booke doth begin Both with the World , and all things made therein ; But makes of them no mention . And againe , If they be nam'd in Text ? 't is to restraine Man within moderate bounds , and keepe in awe Th' Irregular , that would transgresse the Law : Else , to our dull capacities conuey ( By naming such ) things , that our weakenesse may The better vnderstand . Therefore they blame Plato , who Spirits doth so often name : And Socrates , with all the Stoicke Crew , Who to foole men , and make them thinke they knew Things hid from others ; in ambitious pride Deuis'd such ●oyes , neuer exemplify'de . The opinion of the Peripateticks . Besides , if there be Spirits ? it implies , They must be either Friends or Enemies . If Friends ? they would continue vs in health , Bestow vpon vs Wisedome , Empire , Wealth : But these , we see , are otherwise obtain'd ; Knowledge and Arts by Industry are gain'd ; Empire , by Vertue ; Riches purchac'd are By Labour ; Health , by keeping temperate F●●e . If Enemies ? they hourely would extend Their Powers malevolent , Mankinde to'offend ; Especially those that themselues assure There are none such ; and that 's the Epicure And Sadduce ; yet these they hate in vaine : None are from Rocks precipitate , few slaine ; But they with others in like safety stand , As well secur'd by water , as by land . But in opinion contrary to these , Plato , Plotinus , Proclus , Socrates , Iamblicus , Porphirius , Biton , were ; The first of whom thinke you thus speaking heare : Natura Intelligilis . The Nature that 's Intelligible , growes To nine distinct degrees ; which he thus showes : The first is God ; Idea's haue next place ; Soules of Coelestiall Bodies haue the grace To be third nam'd , ( Intelligences they Are styl'd ; ) Arch-Angels in the fourth beare sway ; The fift , the Angels ; the sixt , Daemons claime ; Heroes the seuenth ; the Principates haue name In the eighth forme ; to Princes doth belong The ninth and last● Mens Soules are not among This Catalogue ; for these , as they incline To Vertue or to Vice , he doth confine Either vnto those Angels that be good , Or the bad Daemons , ( so hee 's vnderstood ; ) Being accordingly in that regard Subiect to sence of torment , or reward . I'insist on these too long , and now proceed To proofes more pregnant , such as we shall need . As God's eternall , Their opinions confuted . void of all dimension , Not subiect vnto humane apprehension ; And as of all things th' Vniuersall Cause , Them gouerning : not gouern'd by the Lawes Of ought which is aboue him . And we finde , Men , Beasts , and Plants , each Creature in his kinde Is gouern'd ; but it selfe doth beare no sway . Reason to Truth thus points vs out the way , That in so distant and remote a state , Needs must be Creatures intermediate . And these Creatures , the Angels . And as we see in Nature , bodies be ( As Mettals , Stones , and of like qualitie ) Which haue no life ; others againe there are , As Men and Brutes , that haue in either share . So betwixt these must be by consequence ; Vnbodied things that haue both life and sence , And these the Spirits , Dreames will teach vs plaine , Angels and Spirits proued from dreames . By their euents , that such about vs raine , To warne vs of the future . Thus we read ; Simonides finding a body dead , The Dreame of Simonides . Gaue it due rights of buriall ; with intent , Next day to take leaue of the Continent , And to be shipt to sea . But the same night , This body , without terror or affright , Appear'd to him , and warn'd him to refraine His purpos'd voyage ; for if he the Maine Prov'd the next day , in that Barke he did hire , He should by Shipwracke perish and expire . Forewarn'd , he left his passage ; and 't was found , The Ship was that day sunke , the people drown'd . Now whence can any guesse this Vision came , Vnlesse't were from a Spirit ? for what name Sylla a noble man in Rome . Can they else giue it ? Sylla in a dreame Was told , his death was neere : in feare extreame He wakes , he rises , calls his friends , his state In order sets ; yet all this while no Fate Did seeme to threat him : neither sence of paine Had he that time either in breast or braine . Which his Friends seeing , did his dreame deride : Yet he that day was apoplext , and dy'de . Sabellicus . Brutus and Cassius in a battell set , With great Augustus at Philippi met : The night before the conflict , Caesar , cras'd , Kept both his tent and bed ; which much amas'd The generall Host. Marcus A●torius , then His chiefe Physition , ( of all other men Most chary of his person ) in his sleepe Was by Minerva warn'd , The Prince should keepe His bed no longer , but in any case Be in the battels front , the Foe t' outface : For of this ( done or not done ) was ensuing His future safety , or his present ruin . Augustus was persuaded , left his tent , And mounted on his steed . Obserue th' euent : The toile and labour that he tooke that day , Did not alone his Feuer driue away , Restoring him to health ; but as it hap'd , Was cause that he a greater danger scap'd . For Brutus souldiers thinking him still weake , Did with maine force into the Battell breake ; Seising his Tent , his Bed away they beare , Presuming still they had Augustus there . Calphurnia the wife of Iulius Caesar. 'T is noted , how Calphurnia did complaine The very night before her Lord was slaine , Beseeching him , with sighs and many a teare , That he the next dayes Senat would forbeare ; Because of her sad dreame , which told his fate . But he in his ambition obstinate , Holding such vaine predictions of no force , With poniards stab'd , was made a liuelesse Corse . Caesars dream . Nay he himselfe not many dayes before , Dream'd , He was snatcht away from earth , and bore Aboue the Clouds ; where , with Majesticke looke , To welcome him , Iove by the hand him tooke . Amilcars dreame . Amilcar , who the Carthaginians led ; Besieging Syracusa , in his bed Him thought , That in his depth of sleepe he saw A souldier arm'd , inuiting him to draw His Army neerer ; for ( his fame to crowne ) He the next night should sup within the Towne . Encourag'd thus , he early rose next day , His Carthaginian Ensignes to display ; And gaue a braue assault : and yet he found But a false Omen , being tooke and bound , Was to the City led , Fate to fulfill , Where he both supp'd and lodg'd against his will . Wise Socrates , the night which did precode Pa●sanias , of Socrates . The day that Plato came to heare him reade , Dream'd , That he saw into his bosome fly A milke-white Swan , that sung sweet melody . This at the instant though he did neglect , Yet on the morrow , pleas'd with his aspect , He tooke him in his armes , and with extreame Rapture of ioy , he call'd to minde his dreame . And though the childe was then of tender age , Th' euent did aptly fi● with his presage . Nor do I these from prophane Authors cull , As if the sacred Scriptures were not full Examples from the Old Testament . Of like examples ; Stories manifold Are in the Testaments both New and Old . Ioseph , from his owne Visions did diuine ; And so from Pharaoh's , of the Eares and Kine . The Baker and the Butler dreamd ; it fell To both of them as Ioseph did foretell . Nabuchadnezzars Image and his Tree , Were of such things predictions , as should bee . God call'd to Samuel in his sleepe , and told What should betide to Ely , being old . Like Visions too haue been conferr'd vpon Good David , and his sonne King Salomon . And in the Gospell , Ioseph in his rest , Examples from the New Testament Was bid to take to wife the euer-blest and holy Virgin . After , To forsake That Countrey ; and his Spouse and Infant take , And with them into AEgypt make all speed , Till the Kings death , which shortly did succeed . We likewise reade , The Wise men of the East Were in a dreame forewarn'd , to see that * * If the later Herod were called a Fox ; the former who slew the young Infants may carrie a worse title . Beast Herod no more ; nor turne the way they came . How many of this nature might I name ? As that of Shimeon , and of Pilats wife : Examples in the holy Text are ri●e , And each where frequent . Then there is no doubt Angels . But there are such to leade vs in and out . Angels visible . In visible forme they likewise haue appear'd , Been seen to walke , to eat , to drinke and heard To speake more oft . Two Abraham did receiue Into his Tent ; and hauing ( by their leaue ) First washt their feet , they dranke with him , and eat ; At least vnto his seeming , tasted meat . An Angell to yong T●by was a friend , And trauel'd with him to his journies end . An Angell 't was , of the Coelestiall Crew , That in one night all AEgypt● First borne slew . When Daniel was with hunger almost dead , Him in the Lions den an Angell fed . An Angell came to Lot . An Angell 't was Met Balaam , and put speech into his Asse . Like stories from the Gospell we may gleane , Both of good Angels , and of Spirits vncleane . The Angell Gabriel in full forme and fashion Brought to the Virgin her Annuntiation . He that before our blessed Sauiour stood , To bring him comfort when his sweat was blood . He that from prison did Saint Peter free , And made that night a Gaole-deliuerie : He that tooke Philip vp , and to the place Brought him where then C●ndaces Eunuchwas ; Those that vnto the women did appeare , ( When Christ was rose from death ) in Vesture cleare ; Evill Spirits . All these were blessed Angels . Of the Bad We likewise many presidents haue had : As those with which mens bodies were possest , Some dumbe , and others speaking ; who confest Our Sauiour to be God . Some deafe ; and when One did torment the wretched Gadaren , With many other of that hellish Rout , Whom Christ himselfe extermin'd and cast out . Digression : But now , with leaue , a little to digresse , To finde some Learned , ( or esteem'd no lesse ) What they of Spirits thought . It doth exist Vpon Record , The Iewish Cabalist The opinion of Rhabbi Achiba concerning Spirits . Rabbi Achiba was of constant minde , ( And wrot ) We Spirits should in all things finde ; In Earth , in euery Riuer , Brooke , and Fountaine ; In Floud , in Well , in Valley , Hill , and Mountaine ; In Plant , Herbe , Grasse , in Shrubs , in euery Tree : And when these Spirits 'mongst themselues agree , Earth yeelds aboundance , and affords encrease , Trees swell with fruits , Fields flourish by this peace : The Seas are calme , the Riuers wholsome , and Yeeld Fish in plenty , floating on the sand : The Aire is tempe'rate . But when they contend , The Earth growes barren , fruitfulnesse hath end ; Mildewes and Rots destroy both Grasse and Graine , And then the labouring ploughman toiles in vaine . Fruits wither on the trees , Riuers rebell , Leaue bare their channels , or in torrents swell : The Fountaines grow vnhealthfull , and distaste ; And in this mutinie all runnes to waste . The mustring Clouds obscure from vs the Sun ; The Heav'ns themselues into disorder run ; By Shoures tempestuous , and rough stormes of Haile , Then Inundations on the earth preuaile . The Lightnings flash , and loud-voyc'd Thunders rore , As if Time , tyr'd , his journey had giuen o're . Now , as th' agreeing Spirits cause our health , Pleasure , strength , gladnesse , with encrease of wealth : So those that are dissentious breed disease , Want , sorrow , dearth , with all things that displease . Learn'd Abram Avenz●●a the Magition , And Rabbi Azariel ( making inquisition By carefull study ) in their Works relate The opinion of two learned Rabbies , concerning Amor & Odium . The cause to vs , of extreme Loue or Hate : Why that a man , his Kindred and Allyance , Ev'n his owne naturall Bloud , sets at defiance ; And yet his strange loue should so far extend , One that 's meere forreigne to select his friend . Againe , as we by proofe finde , there should be 'Twixt man and man such an antipathee , That though he can shew no iust reason why , For any wrong or former injurie ; Can neither finde a blemish in his fame , Nor ought in face or feature iustly blame ; Can challenge or accuse him of no euill : Yet notwithstanding hates him as a Deuill . They giue this reason ; The good Angels , they Their reason of this Antipathie . So far to peace and vnitie obey , That in the first they labour to attone , And ( could it be ) to make ev'n Opposites one ; Bee'ng still at hand , a friendship to persuade 'Twixt such as seeke each other to inuade . When the malignant Spirits sole intention Is to set men at discord and dissention ; To kindle malice , and the spleene inflame , To hate , yet shew no reason whence it came ; Ready to make him fly in that mans face , Whose friendship others gladly would embrace . The Effect of these exprest in King Ferdinand . King Ferdinand of Spaine ( their Annals say ) In his Procession on a solemne day , Attended by his Traine ; in Barcelon Was by a Traiterous Spaniard set vpon With a short dagger , and had then been slaine , Had he not worne that time a golden chaine , Which stayd the fatall blow . The Traitor tooke , And put to th' Racke ; with an vndaunted looke And constant suffering , could no other reason Giue to the King , of his vnnaturall treason , But , That the cause which to that act compeld him , Was , He ne're lov'd him since he first beheld him : Nor could he brooke him then , or reason why Shew of this deepe and strong Antipathy ; But in the midst of all his tortures vow'd , If instantly he freedome were allow'd , And that the King would him againe restore To his first state , hee 'd kill him ten times o're . The Effect proued in Iudges . Hence comes it , that some Iudges are not cleare . When Malefactors at the Bar appeare . Of this they are made conscious , when there s brought This is alleadged by Doctor Strozza , lib. de Natur. Mag. of some particular men whom he had obserued in Italy in his time . Euidence 'gainst one , bee 't for a thing of nought , His Crime he aggrauates ; and in his fury , If they Not guilty bring , sends backe the Iury ; Stretches each quiddit of the Law , to finde Him culpable , onely to please his minde . Againe ; If for some capitall offence Another's brought : though Law hath no pretence , Nor Conscience , colour , how to make his peace ; Yet he shall striue th' offendor to release ; Cite Statutes in his fauour ; what appeares Most grosse , seeke to extenuate ; and with teares , If so the Iuries Verdict 'gainst him run , Pronounce the Sentence as against his Sonne : Neither by him perhaps before-time seene . Whence is the cause then of this Loue or Spleene ? Ev'n Princes are not from this passion free : The Effect proued in Princes . In some Kings Courts how many rais'd we see ? One ev'n as high as Hamon lifts his head , And y●t for all that , no desert can plead : When as poore Mordechai , envy'd , out-brav'd , Who notwithstanding the Kings life he sav'd , Obscurely liues , his seruice not regarded , Nor with a single Sheckle once rewarded . Nor doth the Prince in this , his Power abuse ; Which by a story I can thus excuse . Two Beggars , as an Emperor once past by , Saith one , O , would this Great man cast an eye A true story . Vpon our wants , how happy were we than ? Saith the other ; How much happier were that man , On whom the prouidence of Heav'n would daine A gracious looke ? These words were spoke so plaine , The Prince o're-heard them ; and commanded both To come to Court . The silly men were loth , Fearing they 'had spoke some treason . Brought they were Into a stately roome , and placed there In two rich chaires ; and iust before them spread A table with two bak'd meats furnished ; Both without difference , seeming alike faire , One cram'd with Gold , other nought saue Aire . For these , they two cast lots : To him that said , He that trusts Heav'n , that man is only made , Hapned the Gold . To the other , ( that said , Well Shall he thriue that trusts man ) th' empty fell . The Emperor made this vse on 't : Lords you see What a great Traine hourely depends on me : I looke on all , but cannot all preferre That in my seruice merit . Nor do I erre ; 'T is their fate , not my fault : such onely rise By me , on whom Heav'n bids me cast mine eyes . How comes it , that a Poet shall contriue Of Poets and Poetry . A most elaborate Worke , to make suruiue Forgotten Dust ? when no King shall expire , But he brings fuell to his funerall fire : No Optimate falls from the Noble throng , But he records his Elegeicke Song In mourning papers : and when all decayes , Herse , Shewes , and Pompe ; yet That resounds his praise . Of euery Match and Royall Combination , His Pen is ready to make publication : When all proue ag'd , forgotten , and blowne o're , " His Verse is still as youthfull as before ; " And sounds as sweetly ( though it now seeme dead ) " To after-Times it shall be euer read . What 's Gentry then ? Or Noblesse ? Greatnesse what ? The Ciuill Purple ? or the Clergy Hat ? The Coronet or Mitre ? Nay , the Crowne Imperiall ? What 's Potencie ? Renowne ? Ovations , Triumphs , with victorious Bayes ? Wisedome or Wealth ? Can these adde to thy dayes ? Inquire of Roman Brutus , ( syrnam'd Iust ) Or Salomon the Wise , they both are Dust. Learn'd Aristotle , Plato the Diuine ; From Earth they came , and Earth , they now are thine . Where are the Worthies ? where the Rich , or Faire ? " All in one common bed involved are . A Meditation of Death . Mans Life 's a Goale , and Death end of the race ; And thousand sundry wayes point to the place : From East , the West , the North , the South , all come ; Some slow , some swift-pac'd , to this generall Doome . Some by the Wars fall , some the Seas deuoure ; Certaine is Death , vncertaine though the Houre . Some die of Loue ; others through Griefe expire ; Beneath cold Arctos these ; they by the Fire , The Torrid Zone casts forth ; forc'd to endure The scorching and contagious Calenture . Some the Spring takes away ; and some the Fall ; Winter and Sommer , others ; and Death , All. Consider well the miserie of Man , And weigh it truly ; since there 's none but can Take from his owne and others , thousand wayes ; But yet not adde one minute to their dayes . For now the Conqueror with the Captiue's spread On one bare Earth , as on the common Bed : The all-commanding Generall hath no span Of ground allow'd , more than the Priuat man . Folly with Wisedome hath an equall share ; The Foule and Faire to like Dust changed are : This is of all Mortalitie the end . Thersites deformed , and Nereus the faire Greeke , whom Homer loued . Thersites now with Nereus dares contend ; And with Achilles , He hath equall place , Who liuing , durst not looke him in the face . The Seruant with the Master ; and the Maid Stretcht by her Mistresse : both their heads are laid Vpon an equall pillow . Subiects keepe Courts with Kings equall ; and as soft they sleepe , Lodging their heads vpon a turfe of grasse , As they on Marble , or on figur'd Brasse . Blinde Homer in the graue lies doubly darke , Against him now base Zoylus dares not barke . To him what attributes may we then giue ? The honour due vnto Poets And other Poets , by whom all these liue ? Who as their putrid flesh is long since rotten , So in their Sepulchres had lay'n forgotten , Like common men ; had not their Muse high-flying , Kept both these Worthies and themselues from dying . How in these dayes is such a man regarded ? " No , not so much as Oile or Inke rewarded . Yet shall a Sycophant or ballading Knaue , If he but impudence and gay cloathes haue ; Can harpe vpon some scurrilous Iest or Tale , ( Though fifteene times told , and i th' City stale ; ) Command a Great mans eare ; perhaps be able To prefer Sutes , and elbow at his table ; Weare speaking pockets ; boast , Whom he doth serue : When meriting men may either beg or starue . Past Ages did the antient Poets grace , The honour done to Poets of old And to their swelling stiles , the very place Where they were borne , denomination leant . Publius Ovidius Naso had th' ostent Of Sulmonensis added , and did giue The Dorpe a name , by which it still doth liue . Publius Virgilius likewise had th' addition Of Maro , to expresse his full condition . Marcus Annaeus , Lucanus Seneca , Bore title from his city Corduba . Caius Pedo was styl'd Albinovanus : Aurelius Olympius , Nemesianus . Some from the nature of their Poëms : Thus , Caius Lucilius was call'd Satyrus : A Satyricall poet . So Livius Andronicus , Epicus : An Epick poet And Lucius Accius syrnamed Tragicus . &c. A Tragicke poet . Some , from their seuerall Countries , because they Were forrein borne : Terens , from Africa , Is Publius Terentius Afer read . Titus Calphurnius , Siculus , as bred In Sicily . So many others had ( And that for sundry causes ) meanes to add Vnto their first : for with their worth encreast Their stiles ; the most grac'd with three names at least● Our moderne Poets to that passe are driuen , Those names are curtal'd which they first had giuen ; And , as we wisht to haue their memories drown'd , We scarcely can afford them halfe their sound . Rob. Greene. Greene , who had in both Academies ta'ne Degree of Master , yet could neuer gaine To be call'd more than Robin : who had he Profest ought saue the Muse , Serv'd , and been Free After a seuen yeares Prentiseship ; might haue ( With credit too ) gone Robert to his graue . Christ . Marlo . Marlo , renown'd for his rare art and wit , Could ne're attaine beyond the name of Kit ; Although his Hero and Leander did Thomas Kid. Merit addition rather . Famous Kid Thom. Watson . Was call'd but Tom. Tom. Watson , though he wrote Able to make Apollo's selfe to dote Vpon his Muse ; for all that he could striue , Yet neuer could to his full name arriue . Thomas Nash. Tom. Nash ( in his time of no small esteeme ) Could not a second syllable redeeme . Francis Bewmont . Excellent Bewmont , in the formost ranke Of the rar'st Wits , was neuer more than Franck. William Shake-speare . Mellifluous Shake-speare , whose inchanting Quill Commanded Mirth or Passion , was but Will . Beniam . Iohnson . And famous Iohnson , though his learned Pen Be dipt in Castaly , is still but Ben. Iohn Fletcher . Iohn Webster , &c. Fletcher and Webster , of that learned packe None of the mean'st , yet neither was but Iacke . Deckers but Tom , nor May , nor Middleton . And hee 's now but Iacke Foord , that once were Iohn . Nor speake I this , that any here exprest , Should thinke themselues lesse worthy than the rest , Whose names haue their full syllable and sound ; Or that Franck , Kit , or Iacke , are the least wound Vnto their fame and merit . I for my part ( Thinke others what they please ) accept that heart Which courts my loue in most familiar phrase ; And that it takes not from my paines or praise . If any one to me so bluntly com , I hold he loues me best that calls me Tom. Heare but the learned Buchanan complaine , In a most passionate Elegiacke straine ; In his Elegy intitled : quam misera sit conditio docentium literas humaniores . &c. And what emphaticall phrases he doth vse To waile the wants that wait vpon the Muse. The Pouertie ( saith he ) adde vnto these , Which still attends on the Aönides , As if that Poenia were their Queene and Guide , Poenia is Paupertas : or of pouerty . Read Aristophanes in his Lenady . called Platus . And vow'd , amongst them euer to reside . Whether thou do'st of Turkish battels sing , Or tunc thy low Muse to a softer string : Or whether thou the gentle Socke dost weare , Tickling with pleasure the Spectators eare : Whether thou in the lofty Buskin rage : When the long Tragicke Robe doth brush the Stage , Thou , Pouertie along with thee shalt bring , Whether thou Poëms write , or Poëms sing . Seuen Cities warr'd for Homer being dead ; Who liuing , had no roofe to Shrowd his head . Poore Tityrus deplores his fathers fields ; Rome , to the hungry Statius scarce bread yeelds . Naso , who many in that kinde surpast , Beyond the Hyperborean Pole was cast : Nor could shew cause for being thither cha●'d , But , That he lov'd the Sisters ; They , him grac'd . Nor hath the Poets Patron 's selfe been free From the strict lawes of dire necessitie ; Apollo who kept Admetus his Cattell . But forc'd , through want , amidst the fields and groues , To keepe and feed th' AEmonian Herds and Droues . Wherefore Calliope ( who sung so well ) Did liue so long a Maid ; Can any tell ? She had not been a Virgin to this houre , But that ( to marry her ) she wanted dower . Meane time we spend our fruitlesse houres in vaine , And Age , of Want and Hunger doth complaine ; It grieues vs now , although too late , at last , Our Youth in idle Studies to haue past ; And what a folly 't is , we now haue found , To cast our Seed in an vnfaithfull Ground : That in our Youth we haue layd vp no store , Which might maintaine vs when our heads be hore ; And that our shaken Vessell , torne and thin , Can finde no easie Port to harbor in . Then Barren Muses , seeke some other Friend , For I henceforth a Thriuing Course intend . Epigram . eiusdem . inscrip . ad amicos . Nemomeos ci●eres violis fragralibus ornet . &c. None with fresh Violets my Ashes grace , Or strow sweet fragrant Roses in the place . If any loues me , and intends to giue ? I wish to taste his bounty whilest I liue . What care I , when the Fates my Thread haue spun , Though Briers and Thornes my Graue shall ouer-run . Thou Tragicke Buskin , and thou Comicke Socke , Prime Muses of the Novenary stocke ; At length awake from your long bedded sloath , And giue me but one answer from you both : Whence growes this Innovation ? How comes it , Some dare to measure mouthes for euery bit The Muse shall tast ? And those , Approv'd Tongues call , Which haue pleas'd Court and City , indeed All ; An vntun'd Kennell : When the populous Throng Of Auditors haue thought the Muses sung , When they but spake ? How comes it ( ere he know it ) A Puny shall assume the name of Poet ; And in a Tympa'nous and Thrasonicke stile , ( Words at which th' Ignorant laugh , but the Learn'd smile , Because Adulterate ) and Vndenizen'd , he Should taske such Artists as haue tooke Degree Before he was a Fresh-man ? and because No good Practitioner in the Stage Lawes , He miss'd th' applause he aim'd at ; hee 'l deuise Another course , his fame to'immortalise : Imploring diuers Pens , ( failing in 's owne ) To support that which others haue cry'd downe . It was not so of old : Virgil , the best Of Epicke Poets , neuer did contest 'Gainst Homer . Ovid was so far from hate , That he did rather striue to imitate , Than maligne others : for of him we reade , That he did honour all who did precede : To loue those that came after , present , all , Indeed the Muses friends in generall . I spare to speake of those that liue ; I'embrace Their loues , and make them Vmpires in this case ; Who would , to curbe such insolence ( I know ) Bid such yong boyes to stay in Iericho Vntill their Beards were growne , their wits more staid ; And not to censure others , till they'aue made Works to exceed theirs ; to abide the test Of rough censorious Browes ; Better the Best : To attract the eares and eyes of Princes . When They haue done this , ( as some they enuy ) then They may be admitted Free-men , and so striue By Industry , how in that way to thriue . These at the Bench aime ; but mistaken far , For they must first be brought vnto the Bar. Perhaps too , there 's some other matter in 't , These so ambitious are to be in print ; And fearing their owne Weakenesse , therefore raile , Hoping to get their Bookes the better sale . But 't is a foolish pride to'awake those Muses ( Which otherwise had slept ) at their abuses . Of this neglect , or rather grosse despight , A reason giuen of the premisses . Will you the reason ? As these Rabbins write ; In Learned men ( or Morall , or Diuine ) There gouerne Spirits they call Saturnine , That only dote on pouerty , and which Will not endure that such men should be rich : But still against those Ioviall Spirits , that ar ' Spirits Saturnine & Iovial . About Great men , they be at mortall war . Who ( though these Magnates be of generous mind , And in themselues to Bounty well inclin'd , With euery other Goodnesse ) thus inuade The Noble Patriot , ( th' Author to vpbrade ; ) This Pamphlet borrow'd is perhaps , or stolne ; Either the stile too pinching , or too swolne : Else , by the mouthes of others they complaine , 'T was done in flatterie , or hope of gaine ; And so diuert them from their good opinion . " I hope such Spirits haue not still dominion . Now those whom they Mercuriall Spirits call , Mercuriall Spiri●● . Possessing Them of no desert at all , ( Of whom I speake ) aptly their humors bend , To sooth vp such as Great men stil attend ; And ( as by a conspiracie ) so apply Their mutuall paines and common industry , That ( by the Saturnines not bee'ng offended ) What er'e they do is fauour'd and commended . I write not this in a persuasiue way To giue faith to ; but tell you what such say As were great Iewish Doctors : make expression Of what they writ . Excuse then my digression . Yet all this while we haue not gon so far , Of the essence of Angels . As to define to you what Angels ar' . It is a question difficult and hard , And hath been in the holy Text much spar'd . Much more perspicuous 't is , to signifie The nature of th' eternall Deitie , Than th' Angels Essence : because that relation Is much more neerer vnto our saluation . Yet notwithstanding , Mans industrious reach ( As far as probabilitie can stretch , ) Hath sought to plumbe that Depth with Reasons Line . Arist Ethi● . cap 9. Much better 't is ( saith One ) of things Diuine , Coelestiall , and Superior , to enquire Something , ( although but little ) and admire ; Than of the things Inferior , and Below , Be able to demonstrate much , and know . Now the word Angelus doth not imply His proper essence , but doth signifie His Place and Office , as Gods Messenger . It is a name , to no Philosopher Was knowne of old : Spirits and Minds they knew , But not the Angels ; they to them were new . The Platonists difference betwixt gods and Demons . All that aboue the Moone haue their aboads And residence , the Platonists call gods . All those sublunary , they Daemons styl'd ; As Apuleius , in his booke compyl'd De deo Socratis , makes ample mention , According to his humane apprehension . We know their Places , and their Offices , But of their Natures and their Substances , Onely so far ( no farther ) we dare skan , Than that they are more excellent than man . Thus by the Psalmist warranted , who sayes , ( When our Nobilitie he semees to praise , And what Man was before he did transgresse ) Psal. 8. Minuisti eum paulo minus ab Angelis . Thou mad'st him than the Angels little lesse . Some would allow them Bodies : and of them , Tertullian one ; another , Origen . Tertullian , lib. de carn. Christ . Orig. periarc . cap. 2.3 . From Genesis : The Sonnes of God ( 't is there ) Seeing Mens Daughters , and how faire they were , Tooke them to be their Wiues . Now both agree , Gen. 6. That these no other could than Angels be . Who if they married , must haue Bodies ; those Compos'd of Forme and Matter , to dispose , Else how should they haue Issue ? And againe ; How are bad Sprites sensible of paine , In Hells eternall torments , if there faile That Substance on the which Fire may preuaile . So diuers of the Fathers were of minde : Psellus , Apul. Philoponus , Meru●a , Olimpiodor Gaudentius . &c. For in Saint Austines Comment you may finde , The subtile essence of the Angels ( pure At first , that they more fully might endure The sence of Fire ) was grossed in their Fall , Of courser temper than th' Originall . Moreouer , Damascenus is thus heard ; Each thing created , if with God compar'd , ( Who onely incorruptible is ) shall finde Them Grosse , and all materiall in their kinde . For He alone 't is , we may truly call Vnbodied , and Immateriall . Ambrose , Lactantius , and Basilius , Rupertus , Atlas , Athanasius , With Firmianus , did beleeue no lesse , As more at large their publique Workes expresse . To these , oppos'd in censure others are , The Fathers who opposed the former in this point . Who in their best of judgements , not once dare Allow them Bodies , but meere Spirits to bee , Void of all matter : and in this agree Nazianzen , Gregorie , Thomas Aquine , Saint Chrisostome , and Thomas Argentine , Alexander Alexandri , and Marselius , Bonaventura , Augustinus Niphus , Hugo de S. Victore , Scotus ; men Gen'erally approv'd , and with these Damascen : Who saith , That in respect of God on hye , ( His Pewer and most inserutable Qualitie ) They may be said to haue Bodies ; yet he wou'd Not haue it be so simply vnderstood , But that they are not all so exquisite , As mutable , confin'd to place finite . When as his Nature , more Diuine by farre , Is subiect to no Change , as Angels ar' ; An Infinite , a Majestie so Immence , No place can circumscribe his Eminence . To leaue Authorities , yet make this plaine , Let 's see what grounds from Reason we can gaine : Reasons to proue Angels incorporeat . If they haue bodies ? they must needs be linkt Of members , as Mans is ; Organs distinct , And like composure ; else they must be fram'd Confus'd , and without those which we haue nam'd . If Limbs and Organs ? consequently then They must haue Sence : if Sence ? Passions , as men ; And therefore capable of Perturbation , So of Corruption , and of Alteration ; As bee'ng compos'd of Contraries ? If we say , Th' are from Corruption free ? t' infer that they Their bodies neuer can put off , and so Into a grosse absurditie they grow , To make them in worse state than Man : for he Puts off all Cares with his Mortalitie . But on their perpetuitie doth depend Trouble and Toiles sence , which can neuer end . Againe , if Bodies ? they must either be Hard , to be felt , and of soliditie ; Or else Liquid and soft . If stand vpon The last , th' are signes of imperfection , Subiect to be diuided , and to take Strange shapes vpon them , and the first forsake : As , to be chang'd to Water or to Aire . Which doth not stand with sence : for if we dare Allow them hard and sollid , we' are deluded ; Since such , from other Bodies are excluded , ( As in dimention limited , and space ; ) " Because two Bodies cannot haue one place . Nor can they with that quicke celeritie Moue in one Sphere , then in another be . 'T must likewise follow , That such as are sent Downe to the Earth , cannot incontinent , But with much difficultie or'ecome the way ; First in one Heav'n , then in another stay ; Haue time to penetrate ( as needs it is ) Now that Coelestiall Body , and then this . Two Arabian writers . When as ( if Alphraganius we may trust , Or Thebit , Arabs both ) of force it must Be a great distance . For these Authors write , If that an Angell in his swiftest flight , Should from the eighth Heauen , to the Earth descend , A thousand miles in threescore minutes to spend , ( So far remote they are , if truly told ) Six yeares six moneths his journey would him hold . The solution of the former doubts . But now , what difficult to some may'appeare , To reconcile , and all those doubts to cleare : Ev'n as Mans wisdome being lustly way'd With Gods , to be meere Foolishnesse is said ; Not that it is in its owne nature so , And that , than Brutes , he doth no further know ; But in respect of God's , so pure and holy , It in that sence may be reputed Folly . So th' vncorporeall Spirits , Bodies claime , Which if we with th' Almighties Essence name , In that regard , 't is palpable and grosse , No better to be styl'd than Dung and Drosse . Now by the Sonnes of God , who beheld then , The Daughters which were said to be of Men , Is meant the Sonnes of Seth , ( to make it plaine ; ) Seeing those Daughters which were come of Cain , Of them tooke wiues , each where he liked best . Heare in a Lateran Councell , This Councel was held vnder Pope Innocent the third . what 's exprest Touching Spirituall and Corporeall Creatures ; Distinguisht thus : The great God , of all Features The sole Creator , Visible and Vnseene , Spirituall , and those which Bodied beene ; Who from Times first beginning hath both fram'd , Spirituall , and those Corporeall nam'd ; By which we vnderstand Angelicall , And Mundane here below . He after all , Did then create Man in his blest estate , Both Soule and Body to participate . The Phrase of Scripture doth confirme as much , As oft as it doth on the Spirit touch : A Substance without Body it approoues . The Spirit is God ( saith Iohn ) and it behooues Iohn Cap 4. All such as will in worship fall before him , Meerely in Spirit and in Truth t'addore him . Besides , Saint Luke doth witnesse , One mans brest , At once of a whole Legion was possest Of vncleane Spirits . Which had they Bodies , How Could it sufficient place to them allow To'inhabit ? when each Legion doth by List , Of six thousand six hundred sixty six consist . The number of a Legion . If there be any of Saint Gregories mind , To thinke that Angels are to Place design'd ? S. Gregory expounded . All such must vnderstand , it is not meant According to the limited extent Of their Angel-like Substances , but rather ( Which from their great employments we may gather ) Of their owne vertues the determination , In the determin'd place of operation . Nor is 't of force , That Angels by their Fall Should gaine a Substance more materiall , On which th' infernall Fire it selfe might feed : Of such a spissed Substance there 's no need , Since of their lasting torments , without pause , The Fire is not the sole and principall cause ; But as an Instrument , a power it hath From Gods owne hand and iust incensed wrath . A returne to th● first position . To the three Ternions I returne againe , Linkt fast together in a nine-fold Chaine ; 'Mongst whom there 's difference in Intelligence , As there is in degrees of Excellence : For the more Noble , to the Lesser still Infuseth Knowledge , by th' Almighties will . The Second to the Third is like industrous , And , as degreed , 't is more and more illustrous . This Knowledge more perspicuous is and cleare In the first Chorus , than it doth appeare I th' Second , Third , or Fourth , so to the Last , Of those that are o're things Terrestriall plac't . Zach. 1.2 . This in the Prophet Zacharie's made plaine : When God his People would redeeme againe From their Captiuitie in Babylon ; He in his Vision saw the Holy-One Reueale it vnto one of the Superiors , Which he communicates to his Inferiors ; They to the Prophet . Vnto this coheres S. Aug. de Cognitione veritatis . cap. 8. What in Saint Austines Booke as plaine appeares ; As we perceiue the Moone , the Stars t'out-shine , And the Sunnes light more splendrous and Diuine , Than the Moone 's shewes ; so'tis in the degrees Of those forenam'd Coelestiall Hierarchees . Foure Angels , as foure Vice-royes , are exprest , To sway the foure Windes , plac'd aboue the rest ; All Princes , and with mighty power endu'd , Remarkable for that their Celsitude . Dr. Strozza , Lib. de Natur. magia . The East , whence Eurus blowes , swayes Michael : The West , whence Zephyre breathes , guides Raphael : The North , whence Boreas blusters , Gabriel : The South , whence Auster comes , rules Vriel . Which from th' Evangelist some Doctors ground , Apocal. 7. Because 't is in th' Apocalips thus found : On the foure Angles of the Earth I saw Standing foure Angels , those that kept in awe The foure great Windes , restraining them from blowing On Earth , on Sea , or any Tree then growing . Some write , That ouer euery Heauen or Sphere , A seuerall Angell's plac'd , and gouernes there . The Sophists , Arist. Intellig. planet . those Intelligences call : The Hebrewes , Cherubims : whose lots thus fall ; Metraon doth the Primam Mobile guide : Ophaniel , in the Starry Heav'n reside : The Sunnes Sphere , Varcan : the Moones lower rayes Arcan disposeth : Mars ( his ) Lamach swayes ; Mercuries , Madan : Ioves , Guth : Venus Star , Iurabatres : and Saturne's seene from far , Maion : And all these in the height they'enioy , Haue power , Inferior Spirits to employ . Seuen Angels ( as the Scriptures witnesse ) stand Tobit , 6.12 : Before th' Almighty , prest at his command ; Apoc. 8. And these by his Diuine infusion , know How to dispose of all things here below , As those Coelestiall : who doth institute Those Seuen , his Diuine Will to execute . Yeares , Dayes , and Houres , amongst them they diuide ; The Planets and the Stars they likewise guide . The President of Sol is Raphael ; The Guardian of the Moone , call'd Gabriel : Chamuel the third , Mars his bright Star protects ; Michael , the Sphere of Mercury directs : Adahiel , o're Iove hath domination ; And Haniel , of Venus gubernation : Zaphiel is Saturnes Prince . And of Spirits seuen Saint Iohn makes mention , with their place in Heauen : I saw seuen Angels stand before the Throne Of the Almighty ; and to euery one A seuerall Trumpet giuen . [ &c. ] The Rabbins , they , And Cabalists , further proceed and say , ( How warranted I know not ) That there be Twelue Potents of this Diuine Facultie ; Three Orientall , and three Occidentall ; Three Septentrionall , These they call the An●●●● of the Zodiacke . and three Meridionall . Chaoz the first great Easterne Power they call , Whose Prince Malthidielis , and he swayes all That doth belong to Aries : The first Quaternion . the next place Corona hath ; and Varchiel hath the grace Of that to be chiefe Regent : Leo hee Hath subiect in his second Empyree : Hermaus the third ; Adnachiel doth carry That potencie , and rules the Sagittary . The second Quatern . The first Power Austral they Panthaeon stile ; Asmodes Prince , in that doth reconcile The Signe call'd Taurus : and the second , Tim , Hamabiel is the Prince that gouernes him . In the Signe Virgo , Haim is the third borne , Hannuel the Prince , and gouerns Capricorne . The third Quatern . The first Septentrionall , Bethzan , Manuel Prince , And he the Signe of Cancer doth conuince . The next , Zonocharel by name they know , Barchiel the chiefe , and rules o're Scorpio . Ouer the third , Elisan , Varchiel reignes ; He Pisces in his Principate containes . The fourth Quatern . The first of th' Occidentall , Gelphor , and Ambriel the Prince ; the Gemini they stand Beneath his sway . Bleor the next ; his Lord , Zaniel , who guides the Scepter and the Sword . Caphet the last ; Cabriel the President , And o're Aquarius hath the gouernment . Others there be that do not doubt to say , Foure Angels ouer the foure Elements . That the foure Elements are forc'd t' obey Foure seuerall Angels : Seraph reignes o're Fire ; Cherub the Aire ; and Tharsis doth aspire Ouer the Water : and the Earths great Lord , Ariel . The Hebrew Rabbins thus accord . But since of these the Scriptures make no mention , Far be it that the least of mine intention Should be ro create Angels . Hence it came , That at a Roman Councell , in the name . Of Zachary then Pope , one Aldebert , Another Clement , seeking to subuert The Church by Schismes ; were to the Consistorie Summon'd , and there conuict of Heresie . For thus they pray'd ; O Angell Vriel , Angell Adimus , Angell Raguel , Angell Sabaothe , Angell Michael , Angell Tubuas , Angell Semibel , &c. This in the Synod was no sooner read , But they thus instantly were censured . The very words of that Decree these are : The sentence of the Councel against the Schismaticks . Of all those names , most of them new and rare , Of whom they invocate , Michael alone , An Angell we acknowledge ; the rest none . By that , and elsewhere it is manifest , That other names than are to vs exprest In sacred Scriptures , none ought to deuise ; Since from such Curiosities arise Schismes , Heresies , Opinions execrable , ( Erring from Truth ) diuellish and damnable . Nor are these darke words , by these Rabbins vs'd , Other than Phancies , not to be excus'd ; Wherein some things signifi'cant are exprest , Borrow'd from Naturall causes at the best . For instance ; Seraph , if we but retyre To the words force , importeth nought saue Fire : Cherub , Aire ; Tharsus , Water ; Ariel , Earth : And these at first had from those Doctors birth , Ev'n by their owne confession . If you please , Thinke of the rest as hath been said of these .

Creaturae quaedam aeterna sunt à posteriore ; à priore solus Deus est aeternus .

Explicit Metrum Tractatus quarti .
Theologicall , Philosphicall , Poeticall , Historicall , Apothegmaticall , Hierogriphicall and Emblematicall Obseruations● touching the further illustration of the former Tractat.

AS Fire cannot be long smothered , but it will finde vent ; nor the Sunne be so eclipsed and clouded● but it will soone worke it selfe into it's owne natiue glory and splendor : so the Omnipotencie of the great Creator cannot be so darkened , either by the stupidity of the Ignorant , or the malicious obstinacie of the seeming-Wise , but euen out of their voluntarie Blindnesse it will extract it 's owne Brightnesse . Prophane Lucian , who so generally taxed all the gods , as that he was held scarcely to beleeue that there were any , and therefore purchased to himselfe the Character of Blasphemus Maledicus , &c. yet he in one of his Coelestial Dialogues ( so stiled because they meerely consist of conference held amongst the vpper Deities ) in a discourse betwixt Ma●s and Mercury , Atheisme confesseth a sole Deity . introduceth Mars speaking of Iupiter to this purpose : — I will , ( saith he ) If my inherent Power I'assume to me , Ev'n when I please , drop from the Heav'ns a Chaine , To which lay all your hands , and you in vaine Shall striue to pull me thence : and yet with ease ( And ioyne to you the vast Earth and the Seas , With all their pondrous weight ) one minutes space Shall draw you vp to my sublimer place . &c. In which Power ascribed vnto Iupiter , as acknowledging one superior Deitie ; what doth hee lesse , than sleight and vilifie the weakenesse and deficiencie of all such Idols on whom Diuine honors are superstitiously conferred ?

I began the former Tractate with the Hierarchie of Angells , their three Classes or Ternions , their order and concatination ; in which I haue proceeded with that plainenesse , that I hope they need no further demonstration . As also of the opinion of the Sadduces and others , who will allow no Spirits or Angells at all ; their weake and vnmomentary Tenents being with much facility remoued . I now proceed to this vnresistable conclusion , That the obiect and end of Gods diuine Will in the creation of all things , The object of Gods will in the Creation . was no other , than his Grace and Goodnesse , in which he continued from all eternitie , and so he might haue done , without the helpe , seruice , or ministerie of any Angell or Creature whatsoeuer , which neither to the ornament , conseruation , or augmentation of his Diuine Nature , can adde or detract . And that his Almightinesse was pleased to vndergo this great Worke of the Creation , it was his free-Will , and no Necessitie , that obliged him vnto it . And he that in his Diuine Wisdom and Goodnesse had Will to make things , hath the same Power to dispose them , by which he created them ; and as much do we owe vnto him , for the Dangers from which he deliuereth vs , as for the Health , Wealth , and Dignities with which hee blesseth vs . For as Saint Hierome saith . The treasures of Vices in vs , are the aboundance of Goodnesse in God , &c.

Angels were the first Creatures God made , created pure as the Light , ordained with the Light to serue God , who is the Lord of Light : They haue charge to conduct vs , wisedome to instruct vs , and grace to preserue vs : They are the Saints Tutors , Heauens Heraulds , and the Bodies and Soules Guardians . Furthermore as Origen saith , Euery ones Angell that hath guided him in this life , shall at the last day produce and bring his Charge forth whom he hath gouerned . They at all times and in all places behold the majestie of the Heauenly Father . And according to Saint Augustine , they were created Immortall , Beautifull , Innocent , Good , Free , and Subtile , resembling a far off the Essence of God himselfe .

Saint Basil saith , Homil sup. Psal. 44. The Angels suffer no mutation or change , for amongst them there is neither Childe , Youth , nor Old man ; but in the same state they were created in the beginning , they stil persist , and so vnchangeably shall to all eternitie . And Saint Augustine in his Booke De vera Religione , vseth these words : Let not the worship of men that be dead be any Religion vnto vs ; who if they liued piously , and died good men , desire no such honor to be conferred vpon them : but they desire that Hee onely should be adored by vs , by whose illumination , they reioyce , that wee shall become partakers of their blessednesse . Therefore they are to be honored for imitation , but not worshipped for Religion . And after , speaking of the Augels , he addeth this : We honour them in our Charitie , but not in any Seruilitie ; neither do wee build any Temples vnto them . For they would not be so honoured of vs , knowing that we our selues , if we be good men , are the Temples of the euer liuing God . For our instruction therefore it was written , That the Angell forbad man to bow to him , but to giue all worship and reuerence to that Great God , to whom he with him was a fellow seruant .

God vseth their ministerie and seruice not only to the celebrating of his owne glory , The Imployment of the Angels . ( as Psal. 103. vers. 20 , 21. Praise the Lord ye his Angels that excell in strength , that do his commandement in obeying the voice of his Word . Praise the Lord all yee his Hosts , yee his Seruants that do his pleasure . ) But also when he employeth them to deliuer any message vnto man ; as Numb. 22. vers. 32. And the Angel of the Lord said vnto him , Why hast thou stricken thin● Asse now thrice ? &c. As also , Genes. 19. & 13. For wee will destroy this place , because the Cry of them is great before the Lord ; and the Lord hath sent vs to destroy it . Coloss. 1.16 . He employeth them likewise in the gouernment of the world : For by him were all things cre●ted , which are in heauen , or which are in earth ; things visible and invisible , whether they be Thrones , or Dominions , or Principalities , or Powers ; all things were created by him , and for him , &c. He vseth them in the deliuerance and protection of the Faithfull . Meaning Saint Peter . Acts 5.19 . But the Angell of the Lord by night opened the prison doores , and brought him forth , &c. By their care and employment some are instructed in the Law of the Lord , and to haue the Gospell propagated ; Acts 16.9 . Where a Vision appeared to Paul in the night : There stood a man of Macedonia , and prayed him , saying , Come into Macedonia and helpe vs , &c. They comfort the Saints in afflictions , as well in things that belong to this bodily , as spirituall life ; they strengthen them when they faint ; sometimes cherish , and at other times chastice them . Reg. 2.1.3 . Then the Angell of the Lord said to Elijah the Tishbyte , Arise , and goe vp to meet the Messengers of the King of Samaria , and say vnto them , Is it not because there is no God in Israel , that you go to enquire of Baalzebub the god of Eckron , &c. Acts 27.23 , 24. Paul saith , For there stood by me this night the Angell of God , whose I am , and whom I serue , saying , Feare not , Paul , for thou must be brought before Caesar , and Loe , God hath giuen vnto thee freely , all that saile with thee . They are Gods Avengers of the reprobat and such as oppose his Church & people : Esay 37.36 . Then the Angell of the Lord went out , and smote in the Campe of Assur an hundred fourestore and fiue thousand . So when they arose early in the morning , behold they were all dead Corps .

Of their seuerall apparitions and sundry employments much more might be said , but these few may serue to illustrate the rest . Yet notwithstanding , that great is their power and excellence , and that God vseth their ministerie in preseruing and protecting vs , and bestowing many benefits and blessings vpon vs ; yet as wel by their owne saying , as the sentence of the Apostles , it is manifest , no Diuine Worship is to be conferred vpon them , but vpon God onely .

Before I come by seuerall histories to enlarge that argument handled in the premisses ; namely , That euen by Dreames it may be concluded that there be Spirits . I will speake something of Dreams in general . Aristotle defines them thus : Somnium est phantasmain somno factum : i. Lib de Somn. & Vigil . A Dreame is a phantasie begotten in the sleepe . Chrisippus the Philosopher after this manner ; It is a discerning or explaining force , The Definition of Dreams . signified by the gods vnto men in their sleepes : for so saith Cicero , Lib. de Divinat . Erasmus , Lib. 3. Apotheg . thus derideth such mens superstitions as are inquisitiue after the expositions of their Dreames : Those things ( saith hee ) which you do waking , you regard not ; but after your dreams you solicitously enquire . But to the felicitie or infelicitie of Man it is not so much auaileable , what you suffer in your sleepe , as that which you do being awake : for what euill you then commit , you are to feare the wrath and anger of the gods , and some sad punishment ensuing ; but for the other not .

Thales being asked , Laert. lib. 6. How far a Lie differed from a Truth ? made answer , Iust so far as the eye differeth from the eare : Intimating , That all those were of an vndoubted faith which we see with our eyes ; but many things fabulous reported , heard with our eares , come short of credit . Something alluding to that Homericall fiction of Dreames : Of which ( saith he ) those which fly in at the Horny port are true ; but those which enter at the Ivorie gate are false . By the Horny port meaning the eyes , by reason of the resemblance of their colour with horne : by the Ivory way , the mouth ; alluding to the whitenesse of the teeth .

Seneca , in Hercul . Furent . calls Sleepe , The better part of mans life : — Tu ô Domitor Summe , malorum requies animi , Pars humanae melior vitae , &c. Of Euils , thou the chiefe and best Releaser ; of the minde the rest ; The better part of humane life ; Asswaging griefe , compounding strife .

Aristotle saith , Lib. 19. de Animalibus . That Sleepe is the Medium betwixt life and death . And in his Booke de Som. & Vigil . If Dreams come from the gods , wise men should find the euent of them in the day : neither can they come Divinitus , or from aboue , because Dreames are as frequent with other Creatures as with Men. Eccles. cap. 34. As he that would take hold of a shadow , or pursueth the winde ; so he , that is intentiue after Dreames . There are some define them the sleepie agitations of the waking minde . According to Seneca , in Octav.

Quaecunque mentis agitat infestus vigor , &c. Such things as trouble and disturbe the mind , Are , when we be to drowsie sleepe inclin'd : Then tost and canvast this way ; that againe , Within the priuat chamber of the braine .

Ovid , lib. 2. Eligiar . thus speaketh of them : Tu levis es multóque tuis ventosior alis , Gaudiaque ambigua dasque negasque fide . Thou' art light , and much more windy than thy wings , Ioyes , with ambiguous Faith , thou tak'st and brings .

And Tibull . lib. 3. Eleg. 4.

Somnia fallaci ludunt temeraria nocte ; Et pavidas mentes falsa timere facit . Rash Dreames deride vs in the doubtfull night ; And timerous mindes perplex with false affright .

But these are more perspicuously set downe by the excellent Poet Claudian , in Praefat. lib. 6. de Consol. Honor.

Omnia quae sensu volvuntur vota diurno , Tempore nocturno reddit amica quies . All things we muse on in the day , to keepe , The friendly rest returnes vs in our sleepe . The Huntsman , when his weary limbes he throwes Vpon his bed , his minde a hunting goes Vnto the Chace , he shouts and hollowes there , As if the present Game before him were . The Iudge is troubled , Discord to compound : The Charioter , to measure out the ground , In which to try his Coach-Steeds . Louers dreame Of their stolne pleasures . And with thirst extreame , The dry-sicke man , th' imaginarie cup Lifts to his head , and thinkes to quaffe all vp . And me , the Muses Study doth accite To a new trouble in the silent night ; Ev'n in the middle of Ioves starry Towre , Before his feet my Numbers forth to powre .

I cannot forget ( for the excellencie thereof ) here to insert one of Sr Thomas Mores Epigrams thus exprest : Non es , dum in somno es , dum nec te vivere sentis , &c. Thou art not , whilest thou art asleepe ; thou then Dost not perceiue thy selfe aliue ; but when Thou art awake . Dreame thou art rich , or wise , Yet thou a poore man , or a foole , may'st rise . He then that thinkes himselfe most happy , and Proud of his fortunes , doth on tip-toes stand ; So oft as night comes , ceaseth to be blest , Is so oft wretched as he lies to rest .

From Poetry , Eudemus his Dreame . I come to History . Aristotle writeth of one Eudemus of Cyprus , his familiar friend ; who trauelling to Macedonia , came to the noble City Phaecas in Thessaly , then groaning vnder the immanitie of the barbarous Tyrant Alexander . In which place falling sicke , and being forsaken of all the Physitions , as one desperat of recouerie , a yong man appeared vnto him in a vision ; who told him . That in a short space hee should be restored to his former health . Next , That within a few dayes the Tyrant should be remoued by death . And lastly , That at the end of fiue yeares he himselfe should returne home into his country . The two first predictions happened accordingly ; he being restored to his former strength , and Alexander the Tyrant perishing , being slaine by the brothers of his wife . But in the fifth yeare , when ( encouraged by his vision ) he had hope to returne from Sicilie into Cyprus , he was ingaged by the way in a battell fought against the Syracusians , and slaine . His Vision therefore was thus interpreted ; That when the Soule of Eudemus was departed from his body , it was said to returne againe into it's owne Countrey , or into his hands againe who first leant it .

The father of Galen the excellent Physition , Galen . was in a Dreame admonished , to educate and tutor his sonne , being then a Childe , in the study and practise of Physicke : which he accordingly did . In which , to what eminence and admiration his industry brought him , his learned Workes euen to this day testifie of him .

Quintus Catulus a noble Romane , Quint. Catulus saw ( as hee thought ) in his depth of rest , Iupiter deliuering into the hand of a Childe the Ensigne of the Roman People : and the next night after , hee saw the same child hugged in the bosome of the god . Whom Catulus offering to pull thence , Iupiter charged him to lay no violent hands on him , who was borne for the weale and preseruation of the Roman Empire . The very next morning , when Q. Catulus espied by chance in the street , Octavianus Augustus , ( then a childe ) and perceiuing him to be the same , he suddenly ran vnto him , and with a loud acclamation said , Yes , this is he whom the last night I beheld hugg'd in the bosome of Iupiter .

Sophocles . A rich Vessell of Gold being stollen out of the Temple of Hercules , Sophocles by his Genius was shewed the Theefe in his sleepe : which for the first and second apparition hee neglected ; but being troubled the third night , he went to the Areopagus or hill of Mars , which is a village neere vnto Athens ; and there causing the Areopagitae , ( i. the Optimates of the City ) to be assembled , he told them the whole circumstance before related . Who vpon no other euidence , summoned the party to make his appearance : who after strict examination , confessed the fact , and made restitution of the Vessell . For which discouery , the Temple was euer after called Templum Herculis Indicis .

Alexander the Philosopher . Alexander the Philosopher ( a man knowne to be free from all superstition ) reporteth of himselfe , That sleeping one night , hee saw his mothers funeralls solemnised , being then a dayes journey distant thence : and waking , in great sorrow and many teares , hee told this apparition to diuers of his Familiars and Friends . The time being punctually obserued , certaine word was brought him the next day after , That at the same houre of his Dreame his mother expired .

Sfortia . Iovius reporteth , That Sfortia , Anno 1525 , in a mornings slumber dreamed , That falling into a Riuer , he was in great danger of drowning : and calling for succour to a man of extraordinary stature and presence , ( such as Saint Christopher is pourtrayed ) who was on the farther shore , he was by him sleighted and neglected . This Dreame he told to his wife and seruants , but no farther regarded it . The same day , spying a child fall into the water neere vnto the Castle Pescara , thinking to saue the childe , leaped into the Riuer ; but ouer-burthened with the weight of his Armor , he was choked in the mud , and so perished .

M Antonius Torellus . The like Fulgentius , lib. 1. cap. 5. reporteth of Marcus Antonius Torellus Earle of Cynastall : who , admonished of the like danger in his sleep , but contemning it , the next day swimming ( in which exercise he much delighted ) though many were neere him , yet he sunke in the midst of them and was drowned , not any one being at that time able to helpe him .

Alcibiades Probus ; Alcibiades . Iustine and Plutarch relate of him , That a little before his death , ( which happened by the immanitie of Tismenius and Bag●as , sent from Critia ) dreamed , That he was cloathed in his mistresses Petticoat or Kirtle . Whose body , after his murther , being throwne out of the city naked , and denied both buriall and couerture ; his Mistresse in the silence of the night stole out of the gates , and couered him with her garment as well as she was able , to shadow his dead Corps from the derision and scorne of his barbarous enemie .

No lesse strange was the Dreame of Croesus , Croesus . remembred by Herodotus and Valerius Max. Lib. 1. Cap. 7. Who of Atis ( the eldest and most excellent of his two sonnes ) dreamed , That he saw him wounded and trans-pierced with steele : And therefore with a fatherly indulgence sought to preuent all things that might haue the least reflection vpon so bad a disaster . And thereupon , where the youthfull Prince was before employed in the wars , hee is now altogether detained at home in peace . He had of his owne a rich and faire Arcenall or Armorie furnished with all manner of weapons , ( in which hee much delighted ) which is shut vp , and hee quite debarred both the pleasure and vse thereof . His Seruants and Attendants are admitted into his presence , but they are first vnarmed . Yet could not all this care preuent Destiny ; for when a Bore of extraordinarie stature and fiercenesse , had made great spoile and slaughter in the adiacent Region , ( insomuch that the king was petitioned , to take some order how he might be destroied ) the noble Prince by much importunitie and intercession obtained leaue of his father , to haue the honour of this aduenture : but with a strict imposition , that he should expose his person vnto no seeming danger . But whilst all the Gallantry that day assembled , were intentiue on the pursuit of the Beast ; one Adrastus aiming his Bore-speare at him , by an vnfortunate glance it turned vpon the Prince and slew him .

Valerius Maximus telleth vs of one Aterius Ruffus a Knight of Rome ; Aterius Ruffus . who when a great Sword-play was to be performed by the Gladiators of Syracusa , dreamed the night before , That one of those kinde of Fencers called Rhetiarij ( which vsed to bring Nets into the Theatre , and by cunning cast them so to intangle their aduersaries , to disable them either for offence or defence ) gaue him a mortal wound . Which dream he told to such of his friends as fate next him . It happened presently after , That one of those Rhetiarij was brought by a certaine Gladiator ( being then Challenger ) into a Gallery next vnto the place where Aterius and his friends were seated as spectator : Whose face hee no sooner beheld , but hee started ; and told his Friends , that hee was the man from whose hands he dream'd he had receiued his deadly wound . When suddenly rising with his Friends to depart thence , as not willing to tempt that Omen ; in thrusting hastily to get out of the throng , there grew a sudden quarrell : in which tumult Aterius was transpierced by the same mans sword , and was taken vp dead in the place , being by no euasion able to preuent his fate .

Cambyses his Dreame . Cambyses King of Persia , saw in a Vision his brother Smerdis sitting vpon an Imperiall Throne , and his head touching the clouds . And taking this as a forewarning , that his brother had an aspiring purpose to supplant him , and vsurpe the Crowne ; he wrought so far with Praxaspes , a Nobleman , and then the most potent in the Kingdome , that by his practise he was murthered . Yet did not all this avert the fate before threatned : for another Smerdis , a Magition and base fellow , pretending to be the former Smerdis , and the sonne of Cyrus , after enioyed the Kingdome : and Cambyses mounting his Steed , was wounded with a knife in his hip or thigh , of which hurt he miserably died .

Many Histories to the like purpose I could cite from Aristotle , Plato , Hippocrates , Galen , Pliny , Socrates , Diogines , Laertius , Themistocles , Alexander Aphrodiensis , Livy , AElianus , and others . As of Ptolomeus besieging Alexandria . Of Galen himselfe , Lib. de venae Sectione . Of two Arcadians trauelling to Megara . Aspasia . Of Aspatia the daughter of Hermilinus Phocensis , who after was the Wife of two mighty Kings ; Cyrus of Persia , and Artaxes : whose history , Elianus , de Varia Historia , Titus Atimius . lib. 12. writeth at large . As also that of Titus Atimius remembred by Cicero , Lib. de Divinat . 1. By Valer. Maxim . Lib. 1. Cap. 7. By Livy , lib. 2. By Macr●b . Saturn. 1. with infinite others .

Histories concerning predictions . To the further confirmation that there are Spirits , I hold it not amisse to introduce some few Histories concerning Predictions . The Emperor Nero asking counsel of the Diuell , Nero. How long his empire and dominion should last ? Answer was returned him from that crafty and equivocating Pannurgist , To beware of 64. Nero being then in youth and strength , was wondrous ioyful in his heart , to heare so desired a solution of his doubt and demand ; presuming that his principalitie should vndoubtedly continue to that prefixed yeare , if not longer . But soone after , ●alba , who was threescore and foure yeares of age , being chosen to the Imperiall Purple , deposed and depriued him both of his Crowne and life .

Philip K. of Macedon . The like we reade of Philip King of Macedon , and Father to Alexander the Great . Who sending to the Oracle of Delphos , to know what should futurely betide him . Answer was returned , that his life should continue for a long season , if it were not endangered by a Chariot . Whereupon the King gaue strict and expresse commandement , That all the Chariots within his kingdome should be pluckt in pieces , and no further vse to be made of them , and that no new ones should be after made : neither would hee come neere vnto places that had any reference or relation to such a name . Notwithstanding all his preuention , hee was soone after slaine by Pausonias , who wore at that time a sword which had a Chariot grauen vpon the pommell .

Dioclesian , The Emperor Dioclesian . a man of a base and obscure parentage in Dalmatia , serued as a common soldier in France and elsewhere , vnder diuers and sundry Emperors . Vpon a time , reckoning with his Hostesse of the house wherein he was billited , ( who was one of the sooth-saying Druides ) she told him , that he was too penurious , and did not beare the noble minde of a Souldier . To whom he made answer , That hee then reckoned with her according to his poore meanes and allowance : and merrily added , That if euer hee came to be made Emperor of Rome , he would then shew himself much more bountifull . To whom ( first looking stedfastly in his face ) she replied , Souldier , thou hast spoken truer than thou art aware of ; for after thou hast killed one Aper , [ which signifieth a Boare ] thou shalt be made Caesar , semper Augustus , and weare the Imperiall Purple . Dioclesian smiled , and receiued it from her as a deli●ement or scoffe , because hee had before bated her of her reckoning . Yet after that time hee tooke great delight in the hunting and killing of Boares . But diuers Emperors succeeding one another , and he finding little alteration in his fortune ; hee was frequently wont to say , I still kill the Boares , but there be others that eat the flesh . Yet in processe of time it happened , that a potent man called Aper , hauing married the sister of the Emperour Numerianus , layd violent hands vpon his brother in law , and most traiterously slew him . For which facinerous act being apprehended by the souldiers , and brought into that part of the Army where Dioclesian was ( who by reason of his long seruice was had in reputation with the prime Commanders ; ) the souldiers now demanding what should be done with the Traitor ? it was concluded amongst them , that he should be at Dioclesians dispose : who presently demanding of him his name ? and he answering , Aper ; without further pause he drew his sword , & vttering these words , And this Aper or Boare shall be added to the rest ; presently ranne him through the body and slew him . Which done , the soldiers commending it for an act of justice , without further deliberation , saluted him by the name of Emperor .

I haue read in the Chronicle of France , concerning one of the French Henries , Henry King of France . That Gonvarus an Italian Astrologer hauing calculated his Natiuitie , wrote vnto him about fiue yeares before the strange disaster of his death happened , That the Starres and Planets threatned him in the one and fortieth yeare of his age , with a dangerous wound in the head , by which he should be strooke either blinde or dead : and therefore aduised him to beware of tilts , tourneys , or any the like violent exercises for the space of that yeare . Notwithstanding which , in the predicted yeare , at the solemne and pompous celebration of his Sisters mariage with the young King of Spaine ; after hee had three dayes together with great successe and generall applause demeaned himselfe in those Chiualrous exercises of Tilt and Barriers : though hee was much persuaded by the Queene , and entreated by the Lords , after the breaking of many staues , to giue ouer , yet nothing could preuaile with him : insomuch that in the very later end of the day , when most of the Spectators were risen and departed out of the Tilt-yard , he called to the Count Montgomerie , Captain of his Guard , earnestly importuning that he would runne one course more with him . Which when hee sought by all meanes possible to excuse , pretending many vnwilling delayes ; he tooke a speare and thrust it into his hand , compelling him to another encounter : in which he was most vnfortunately slaine by a splinter of the staffe , that entring at the sight of his beauer , pierced his braine , and so concluded the great solemnitie with his owne lamentable Tragedie . Before this accident happened , in the beginning of the triumph , one Nostrodanus told vnto diuers of the Kings seruants in secret , that the King would be in great danger of death before the Tournament was fully finished . And ( which is most remarkable ) a Merchants sonne of Paris , a childe of about six yeares old , not fully seuen , being brought thither that day by his father and mother to see the Tilting ; at euery course the King ranne , hee was heard to cry out aloud , They will kill the King , ô they will kill the King .

Plato's opinion concerning Spirits . Plato was of opinion , That children are no sooner born , but they haue one of those Spirits to attend them , which doth first copulate and conioyne the soule vnto the body : and after being grown vnto some maturitie , teach , instruct , and gouerne them . The Academiques held , The Academiques . That Spirits behold all mens actions , and assist them ; that they know all our apprehensions and cogitations ; and when the Soule is deliuered from the Body , they bring it before the high Iudge . That they are questioned about our good or bad actions , their testimonie being much preualent either to excuse or aggrauate . That also they are vigilant ouer vs , either sicke or in health , waking or sleeping , and especially in the very article and point of death , oftentimes inspiring the parting Soule with a diuination surpassing all humane knowledge . For instance :

Pheceredes Cyrus being vpon his death bed , Pherecid . Cyrus predicted victorie against the Magnesians ; which fell out accordingly . And Possidonius telleth vs , That a Rhodian dying , A Rhodian . nominated six men , and told who should die first , who second , who third , and so in order till he came to the last . Neither did he any way faile in his prediction .

Porphirius was of opinion , Porphirius . That not one onely , but many Spirits or Genij had the charge of one and euery man : one hauing care ouer his health , another indulgent ouer his beauty and feature ; another to infuse into him courage and constancie , &c. But Iamblicus was of a contrarie assertion , affirming , That many needed not , when one being of so pure and refined a nature was sufficient .

Some haue affirmed Spirits to be of diuers qualities , & therefore to worke in men , according to their owne dispositions , diuers effects . Affirming , That those AEthereall or Fierie , stirre vp men to contemplation : the Airy , to the businesse and common affaires of this life : the Waterie , to pleasure : the Earthy , to base and gripple auarice . So likewise the Martiall Spirits incite vs to fortitude ; the Ioviall , to prudence ; the Venereall , to lust ; the Mercuriall , to policie and wisedome ; the Lunarie , to fertilitie and plenty of issue ; the Saturnine , to dissuade from all things that be euill . Such was that Socraticum Daemonium , Socraticum Demonium . or Genius of Socrates , which still continued and encouraged him in the studie an practise of Vertue . whose condition was to dissuade him from many things , but to persuade him to nothing . Of this Daemonium strange things are reported in Historie ; as that it was euer at his elbow to diuert him from doing euill , and to aduise him to shun and auoid danger ; to remember him of things past , to explaine vnto him things present , and reueale vnto him things future . Socrates himselfe confessed that hee saw it sometimes , but seldome , yet heard it often .

He dissuaded Charmiades the sonne of Glaucus , Charmiades . from going to the Groues of Nemaea , and to excuse himselfe from that journey : who despising his counsell , perished in the aduenture . Vpon a time sitting at the table of Timarchus , where a great banquet was serued in ; Timarchus offered twice to rise from the boord , but was held by Socrates . Yet watching his opportunitie while the other was in serious discourse , hee stole away priuately ; and met with Nyceus , whom he slew . For which fact being condemned and led to death , he confessed vnto his brother Clitimachus , That if he had been swayed by the double aduertisement of Socrates , hee had not vndergone so sad a disaster .

The same Socrates in a great defeate which the Athenians had , flying from the victorious Enemie with Lachetes the Praetor , and comming to a place where three wayes met , he chose one path to himselfe , contrarie to the aduice and counsell of all the rest : And being demanded the reason wherefore he did so ? he made answer , That his Genius so persuaded him . Which they deriding , tooke a contrarie course , and left him abandoned to himselfe . Now when the Horsemen of the Enemie made hot pursuit after them , they tooke that path which Lachetes and all his people had taken ; who were all put to the sword , and onely those few which followed Socrates , escaped . He presaged the great strage and messacre which after hapned in Sicilia . As also of the deaths of Neon and Thrasillus , in their Expedition against those of Ionia and Ephesus .

Saint Augustine in his booke De Cognitione verae vitae , is persuaded , That Spirits by Gods permission can raise stormes and tempests , and command raine , haile , snow , thunder , and lightning at their pleasures . As also , That by the instigation of Spirits , wild Beasts become either rebellious or seruiceable to mans vse . In another place hee ascribeth the operation of all things , seasonable or vnseasonable , vnto them , but not as Authors and Makers , but Ministers and Seruants to the Diuine Will and command . According with that in Ecclesiasticus , Cap. 39. vers. 28. There be Spirits that are created for vengeance , which in their rigour lay on sure strokes : in the time of destruction they shew forth their power , and accomplish the wrath of him that made them . Fire , Haile , Famine , and Death , all these are created for vengeance ; the teeth of the wilde Beasts and the Scorpions , and the Serpents , and the Sword , execute vengeance for the destruction of the Wicked . They shall be glad to do his commandements ; and when need is they shall be ready vpon earth ; and when their houre is come , they shall not ouerpasse the commandements , &c.

To this strict rule of Gods commandement both the good and bad Spirits are limited , and beyond that they haue power or abilitie to do nothing . Otherwise , those that are malignant & euill , would in their rabies and fury destroy all Gods creatures in a moment . Moreouer , as the same Author affirmeth , the Diuell hath power to tempt and entice man to sinne and wickednesse ; but he cannot compell him . These be his words ; Serm. de Temp. Potest Diabolus ad malum invitare , non potest trahere : Delectationem infert non potestatem , &c.

Strange opinions concerning Spirits . Rabbi Avot Nathan a learned Iew , affirmeth , That Spirits haue three things common with men , namely , Procreation , Food , and Death . Porphirius ( as Proclus witnesseth of him ) held all Spirits to be mortall ; and that he amongst them who was the longest liued , did not exceed the number of a thousand yeares . Plutarch in his booke De Oraculorum defectu , reciteth a story , That about the Islands called Echinades , newes was brought to one Thamus , being then a ship boord , that god Pan was dead : and this happened iust at the birth of our Sauiour Christ . But because I haue made vse of this Historie heretofore , in a booke commonly entituled , The History of Women ; to insert the same here likewise , might be tasted as Cibus bis coctus .

But to answer that learned Rabbi , and Porphyrius , like him opinionated : Not possible it is , That Spirits , created by God immortall and incorporeall , should be any way obnoxious to extinction or death . More credible it is , that these were meere phantasies and illusions of the Diuell ; by such prestigious sorceries persuading vs that Spirits are mortall ; to make man distrust the immorralitie of the Soule , and so possesse him with an heresie grosse , impious , and damnable .

Here likewise a most necessarie consideration may be inserted , The Sadduces answered . to giue answer to the Sadduces and others , who obstinately affirme , That Moses in his Booke of the Creation made no mention at all of Spirits or Angels . When as Saint Augustine ( contrarie to them in beleefe ) saith , That vnder the words of Heauen , and Light ( though not by their proper and peculiar names ) they were specified and intended . And that Moses , writing to a People whose obstinacie and stupidity was such , that they were not capable of their incorporeall Essence ; he was the more chary to giue them plaine and manifest expression . Moreouer , it may be supposed , That if the discreet Law-giuer had told them of their Diuine nature , it might haue opened a wide gap to their idolatry , to which he knew they were too prone of themselues . For if they were so easily induced to worship a golden Calfe and a brasen Serpent , both of them molten and made with hands ; how could so excellent and diuine a Nature haue escaped their adoration . Yet doe the words of Moses allow of Spirits , ( though couertly ) where it is said , Genes. 3.1 . Now the Serpent was more subtill than any Beast of the field which the Lord God had made , &c. By whom was meant the Diuell ; as appears , Wisd. 2.24 . As Satan can change himselfe into an Angell of light , so did he vse the wisedome of the Serpent to abuse Man , &c. I had occasion to speake in my discourse of Dreames , of the one brother , Sleepe : something shall not be amisse to be discoursed of the other , Death ; and to amplifie that in the Prose , which in the Verse was onely mentioned .

Cicero calleth Death , Of Death . the yonger brother of Sleepe ; which being a thing that cannot be auoided , it ought therefore the lesse to be feated . One demanding of a noble Sea Captaine , Why , hauing meanes sufficient to liue on land , hee would endanger his person to the perills and frequent casualties of the Ocean ? Hee answered , That hee had a naturall inclination to it , and therefore no persuasion could diuert him from it . The other replied vpon him , I pray where died your Father ? he answered , At Sea . Again he asked him , Where his Grandfather died ? Who told him , At sea . And are not you then ( said he ) sor that cause afraid to go to sea ? The Captaine made answer ; Before I resolue you fully of your demand , let me also be satisfied in one thing from you ? I pray you where died your father ? He answered , In his bed . And where ( saith he ) died your Grandfather ? Hee likewise answered , In his bed . He then replied , Why are you not then for that cause onely , afraid to go to bed ?

It is a true saying , No man dieth more willingly , than such as haue liued most honestly . And wherefore should we be afraid to meet with that , which wee know it is not possible for vs to shun ? Heraclitus calleth it the Law of Nature , the Tribute of the Flesh , the Remedie of Euils , and the Path either to heauenly Felicitie , or eternall Miserie .

Claudian , lib. 2. de Raptu Proserp . speaking of Death , writeth after this manner : Sub tua purpurei venient vestigiareges Deposito luxu : turbaque cum paupere mixti Omniamors equat , &c. Purple-rob'd Kings , their glory layd aside , And pompous state , beneath thy steps shall fall ; Mixt with the poorer throng , that 's void of pride And vaine excesse . 'T is Death which equalls all .

And Ovid speaking of the vnpartialitie of the fatall Sisters , Metam . lib. 10. saith , Omnia debentur vobis paulumque morati Serius aut citius , &c. All things to you are due : after small stay , Sooner or later , we must walke one way . There 's but one common path to vs assign'd ; To that all tend , as there to be confin'd .

It is a great and weighty thing , ( saith the Philosopher ) and not soone learned , When that inevitable houre shall come , to entertaine it with patience : Thou canst not fly the necessitie thereof , ouercome it thou maist ; namely , if thou dost not first yeeld vnto it ; if quietly thou expectest it ; if vnmoued thou receiuest it ; if thou dost persist certaine against incertaintie ; and fearelesse , against that which most men feare : then maist thou be said truly to conquer and ouercome it . There is nothing so bitter , but an equall and constant spirit can easily digest ; for many in their patient sufferings seeme to despise the most exquisite torments : Mutius , the Fire ; Regulus , the Crosse ; Anaxarchus , the contusion of all his members ; Theramenes and Socrates , Poyson : and when sentence of death was deliuered to Canius , from the Tyrant , hee then playing at Chesse , seemed so little daunted at the message , that without change of countenance he played out his game . And so of others . Now whence grew this magnanimitie , but from a sound and cleare conscience ; assiduate practise of Vertue ; and a courage armed against all disasters ? Nothing is more calamitous , than a minde doubtfull of what is to come : To be alwayes troubled , is to be miserable before miserie happen ; for there is nothing more foolishly wretched , than to be still in feare , especially of death ; which ( if nothing else ) the very necessitie thereof , and the common equalitie with all Mankind , ought to make tollerable .

First diligently thinke with thy selfe , That before thou diest , all thy vices die in thee . And next , That thou makest a consummation of thy life , before thy death . O! when thou shalt see that time in which thou shalt perceiue no time to belong vnto thee ! in which thou shalt be temperate and calme , and in thy sa●ietie carelesse of the morrow ! Then that day which now thou fearest as thy last , shall appeare to thee thy birth day to eternitie . Dost thou weepe and lament ; These things belong to those which are new borne . Dost thou thinke those things to be lost , which thou leauest ? Why shouldst thou dote vpon that which was not thine own , but leant ? Who is it that would set a price vpon Time , or at a deare rate estimate the Day , who truly vnderstandeth that hee is euery houre dying ? In this we much deceiue our selues , That we see not Death afarre off , nor apprehend it neere . That part of our age which is past , is free ; that which is behinde , is in the power of Death : neither do we fall vpon Death suddenly , but step by step we meet it by degrees : we daily die , for euery day a part of our life is taken from vs ; and euen at that time when we increase , our life decreaseth : we lose our Infancie first , our Childehood next , then our Youth , and euery one of these when it arriueth to the full period , perisheth ; for yesterdayes life is this day wanting , and tomorrow , this dayes being hath ceased to be : nay euen this day which wee breath , wee diuide with Death ; for it is the very moment and point of time in which we can be said to liue ; yea lesse , if lesse can be imagined : neither of that little or lesse space can we assure our selues . Saint Chrisostome super Math. calleth Death The necessarie gift of corrupt Nature , which ought not fearefully to be auoided , but rather chearefully embraced ; for by making that voluntarie which is compulsiue , that which is to God a due debt , we offer vnto him as a free gift . Moreouer , a foolish and ridiculous thing it is for men to delight in sleepe , and feare death , when sleepe is nothing else but the imitation of Death .

Saint Augustine , lib. de Natura & Gracia , vseth these words ; If thou boastest thy selfe of Nobilitie , Riches , or Honour ? of thy Countrey , or the applause giuen vnto thee by the People ? looke into thy selfe and consider , That thou camest from the earth , and into it againe thou must returne . Looke about , and behold all those which in times past haue flourished in the like splendours ; Where be the insuperable Emperors ? Where be those that frequented Meetings , Musicke , and Feasts ; and delighted in the braue breed of Horses ? Where be their Robes of state ? their rich and gorgeous Vesture ? Where their troupes of Followers , and large traine of Attendants ? Where their sportings and Reuellings ? Where be the Captains of Armies ? Champions , Iudges , Tyrants ? are not all Earth , Dust , and Ashes ? and their magnificence and memorie in a small Tombe and short Epitaph contained ? Looke into their gorgeous and glittering Sepulchres , and see how much the Lord differs from the Seruant ; Tell me which is the Rich man , and which the Poore ; Distinguish if thou canst , the Captiue from the Conqueror ; the Valiant from the Timerous ; or the Faire from the Deformed . Therefore remember thy selfe , ô Man , of thy fraile and weake nature ; least thou beest any way tumor'd with Pride , Arrogance , or Vain-glory.

Bernard in one of his Sermons saith , Novissima sunt quatuor , &c. The foure last things are , Death , Iudgement , Hell , and Glorie : Than Death , what more horrible ? Than Iudgement , what more terrible ? Than Hell , what more intollerable ? Than Glory , what more delectable ?

It will not , I hope , appeare much impertinent , to introduce one of Lucians Dialogues , because the Argument is not much forrein to this purpose . The Interloquutors or Speakers are , Charon , Mercury : The Dead , Menippus , Charmeleus , Lampichus , Damasias a Philosopher , and a Rhetorician . The effect thereof is comprised in these few lines : Nothing there is after this fraile life left vs , With which one Friend may do another pleasure ; All earthly blessings are at once bereft vs , Wisedome , Strength , Valour , Beauty , Pow'r , and Treasure : Nothing remaines on which Man chiefely doteth : So much to vs the subsequence denoteth .

The Dialogue . WHy ho there ? List , that I may let you know Charon . How your affaires stand ; that you may bestow Your selues with safety . See , my boat 's but small , Rotten and craz'd , nay leaking too withall : Besides , if not ev'n pois'd , 't may ouerwhelme , And drowne , with you , me too , that guides the Helme . See , see , in what thicke multitudes you throng , And euery one brings fardels too along ; These needlesse weights will lade vs to the brim , Dangerous 't may proue to those which cannot swim . What shall we do then , Charon , that we may Mercury . Haue safe transportage ? Marry thus I say ; Charon . You must all enter naked , and what 's more ( As meere superfluous ) leaue vpon the shore : Nay , when you are dis-rob'd too , 't will ( I feare ) Scarcely hold all . Then Mercury stand neere , Close to the Ladder , and take strict account Of all that passe thee , and desire to mount Into my Barke ; but force them all t o'appeare Naked , or else they get no passage here . It shall be done : What 's he comes first ? Merc. 'T is I. Menippus ; see , my Scrip I haue layd by , Menippus . My Cloake and Staffe too I haue cast aside , And keepe no rag my nakednesse to hide . Menippus ? good man enter ; whom to grace Merc. The better , next the Pilot take thy place , There in the seat most eminent , to take view Of all that come . The next of all the crew ? What 's he so faire ? Charmeleus , I , and borne Charmeleus . In rich Megara , where my time 's out-worne A Louer ; who in Dalliance fixt my blisse , And gaue at once two Talents for a kisse . Thou must put off that beauty , cast aside Merc. Those ruby lips , thy kissing , and thy pride ; Those Roses in thy cheekes must now be lost , And that white skin of which thou late didst boast . So , well done , enter now . But stay , what 's he Roab'd in rich Purple , and would wafted be ? Vpon his head a Diadem so braue ? And with a looke ( besides ) austere and graue ? Lampichus . I 'am Lampichus the Tyrant . Merc. Why'at thy backe Hast thou so many bundles , which may cracke Our crazy Bottome ? Lamp : Is 't not fit , a King , Where er'e he trauels should such portage bring , As to his state belongs ? Merc. Vncrowne thy head ; Such Ornaments belong not to the Dead . Lamp . Behold , my Riches I aside haue cast . Merc. But Lampichus , thou still about thee hast Thy Haughtinesse and Pride ; hurle them away : For if with those , thou in this Barke shouldst stay , Their very weight would sinke vs . Lamp . I request Onely my Crowne , and Couch whereon to rest . Merc. It no way can be granted . Lamp . Bee 't so then : What now remaines ? Merc. Thy crueltie tow'rds men ; Thy madnesse , wrath , direptions : These , and all Like vnto these . Lamp . Behold I haue let fall , And now am naked . Merc. Enter . What art thou , So fat and corpulent ? Damasius . Hermes , allow Me place with them : I am Damasius , hee Most fam'd for Wrestling . Merc. Ev'n the same I see , Whom I haue oft view'd with no common grace , Returne a Victor from the Wrestling place . Damas. 'T is true , ô Mercury , behold me bare , And quite dis-roab'd . Merc. And yet for vs no Fare . How canst thou be term'd naked , when thou hast Such a huge masse of flesh about thy wast : Dismisse it all ; for if thou but one step Shouldst make into the Barge with that huge heap , 'T will drowne vs all . Nay more than that , lay by Those Crownes and Bayes . I shall do 't instantly : Damas. And now am like the rest . I see 't is right : Merc. 'T is fit none enters here but that comes light . And thou , ô Crato , needs aside must cast Those Riches and Effoeminacies thou hast ; Nor must thou bring those Epitaphs along , Nor pride of Ancestrie ; for those may wrong Our leaking Vessell . Thou must leaue behinde , Thy Kindred , Glory , with the timpanous winde Of mens applause , and the inscriptions vaine Writ on thy Statues ; or returne againe . Giue order , That no glorious Tombe be rear'd Ouer thy bones , because it may be fear'd , So ponderously vpon thy Coarse to ly , To dammage vs . Lo , though vnwilling , I Crato . Dis-robe them all . Stay ; ere you waft together , Merc. Arm'd ? and a Trophy ? Why are these brought hither ? Because in deeds of Armes I did excell , Crato . Haue been a Martialist , and fought so well , That for my noble acts and seruice past , The City , me with all these honours grac't . But that braue Trophy must on earth remaine : Merc. Besides , amongst the Dead , Armes are held vaine , For here 's all peace . What 's he whose habit showes Such grauitie ? Who lookes like one that knowes More than his Fellowes ? his eyes vpward plac't , Browes knit , and beard falling below his waste . 'T is a Philosopher , ô Hermes , full Menip . Of jugling and vaine trifles : do but pull His vpper garments off , throw them aside , Then see what strange ridiculous toyes they hide . Take off his cloake , and what 's conceal'd lay by : Merc. O Iupiter ! what arrogance I spy ? What a huge deale of ignorance , contention , Vain-glory , questions too of new inuention , Doubtfull and intricate ? thorny Disputations , Troubled and perplext thoughts , idle narrations ? Of which his habit made me not misdoubt him , Yet see how many do we finde about him . Nay , what vaine labors , ●opperies , and toyes , Strange curiosities scarce fitting boyes ? By Iove , he hath gold too in ample measure ; Wrath , impudence , effoeminacie , pleasure , Soft delicacies , in his life time deare , Which , though he would conceale , now plaine appeare . What multitudes of lies ? What hoords of pride And selfe-conceit ? which he must cast aside . Next to all these , thy strong opinions , then Which prompt thee to be wisest amongst men : Ore-burthen'd with all these , what canst thou gain thee , When twice this Bo●toms size cannot containe thee ? Philosopher . All these I haue cast off , since I haue heard Your seuere imposition . Menip . But that Beard Hairy and rough , which makes him still seeme graue ( Of three pound weight ) we from his chin must shaue . Merc. Well spoke ; see 't done . Philos. Who must my Barber be ? Merc. Who but Menippus ? And now take to thee This Shipwrights Axe ; lay 't on a planke , and draw His chinne to the full length . Menip . Me thinkes this Saw Were better far , 't will make him looke precise And Formall . Merc. No , that Hatchet let suffice . Menip . Wondrous ! These Goatish excrements away , He lookes more like a man . But Hermes , stay ; What if some few superfluous haires I tooke From 's beetle browes ? Merc. By any meanes ; hee 'l looke Better by much : when these remoued are , He will not seeme to be so wilde , and sta●e . What 's now the bus'nesse ? weepst thou , wicked man , As fearing to be tortur'd ? enter than . Menip : Stay , Stay , beneath his arme-pits lies obscur'd What in the barge will neuer be endur'd . Merc. Menippus , what ? Smooth oily Flattery , such Menip . As in his life time did auaile him much . Philos. 'T is fit then thou , Menippus , shouldst lay by Freenesse of speech , and too much liberty , Thy boldnesse , mirth , and laughter● for is 't fit , To mocke vs thus , thou in that place shouldst sit ? Merc. All that he is possest of , let him still About him keepe ; for they are light , and will ( Rather than hinder ) helpe our navigation , As burdenlesse , and fit for transportation . And thou , ô Rhetorician , cast away Thy contradicting Phrases , ( there 's no stay ) Similitudes , Anti-positions too , Periods and Barbarismes : This thou must do ; All thy light-seeming words must be throwne by , For in the Hold most heauy they will ly . I throw them off . Rhetorician . The fastned cords vnbinde ; Merc. Plucke vp the Ladder , 'bout the Cap-stone winde The Cable , and weigh Anchor ; hoise vp Saile ; And thou , ô Steeres-man , pre'thee do not faile To looke well to the Helme , and that with care : Let 's now be merry , hauing all our fa●e . But wherefore weepe these sad Ghosts ? but most thou That of thy huge beard wast dispoyl'd but now ? Because I held the Soule immortall . Philos. Fye , Menip . Beleeue him not , ô Hermes , 't is a lie ; 'T is somewhat else he grieues at . What ? Canst tell ? Merc : Because after full Feasts he cannot smell ; Menip . Nor walking late ( whilest others were at rest ) Close muffled in his Cloake , be made the guest To dissolute Strumpets ; sneake into his Schoole Betimes , and with his suppos'd wisedome foole Yong Schollers , cheating them of coine and time . Thou , that pretendest to be free from crime , Philos. Is not to thee Death tedious ? Can it be ? Menip . I hastning to 't when nothing summon'd me ? But stay , What clamor 's that a shore , so hye , We scarce can heare our selues speake , Mercurie ? 'T is loud indeed , but comes from sundry places : Merc● There is a Crew , that arm'd with loud disgraces , Brand the dead Lampichus . Another strife Growes from the women that reproch his wife : And yonder his yong children , but late borne , Are ston'd by children , and in pieces torne . Some with loud accents Diaphantus praise , The Orator , for his elaborate Phrase , And funerall Oration , well exprest . In Sycian , for this Crato , late deceast , The Matrons , with Damasia's mother , there Howle and lament his losse . But not a teare Is shed for thee Menippus ; thou 'rt more blest , Novlulations shall disturbe thy rest . Menip . Not so : for thou within few houres shalt heare Dogs lamentably barking at my Beere ; The Crowes and Rauens croaking at my graue , In hope some good share of my flesh to haue . Mere. Menippus thou art valiant , and now land , Passe on fore-right , incline to neither hand ; That path will leade you to the Iudgement Hall , Whilest we transport the rest that yonder call . Menip . Saile prosp'rously , ô Mercury , wee 'l on , As best befits , vnto the Iudgement Throne . What shall of vs become now ? here , they say , Are sundry torments that endure foray ; Stones , AEgles , Wheeles , in number that surmount : Now each must of his life yeeld iust account .

Bias , to one who by reason of the great sorrow he tooke for the losse of his children , called vpon Death , as desiring to depart out of the world ; Max. serm. 36. said vnto him , Why , fond man , dost thou call vpon that , which though vncalled for , will come vpon thee ?

Of Constancy in death . Musonius being demanded , Who died best ? made answer , Those that make account of euery present day at their last . Theramines was no sooner departed out of an house , but it presently fell to the earth . When his Friends came about him to gratulate his vnexpected safety ; he said vnto them , ( beyond their expectation ) Know you , ô men , vnto what greater dangers , or a more vnfortunate death , the gods haue reserued me ? Intimating , That the escape from one disaster was no securitie from falling into another . Which happened accordingly ; for not long after he fell into the hands of the thirtie Tyrants , Alian . de var. hist. and was compelled to end his life by poyson .

Seneca , Epist. 78. vseth these words ; Is any man so ignorant , but knowes , that at one time or other he must die ? yet when the time commeth many weepe and lament . Why dost thou mourne , ô Wretch ? why feare and tremble ? since all men are tied to that strict necessitie , and thou art but to go whither all things before thee are gone . To this law thou art borne : the same thing happened to thy father , thy mother , and to all thy predecessors ; to all before thee , and shall to all that must succeed thee , &c.

Spartanus being in●idiated by Iphicrates the Generall of the Athenians , and surprised by an ambush : and demaunded of his Souldiers , What in that exigent was to be done ? made answer , What else , but that whilest you fly basely , I die fighting honorably .

Such was the spirit of Cato Vticensis , who persuaded others to the safety of their liues , whilest he prepared himselfe to a voluntarie death . Plutar. in Laconic . Apo. Rubrius Flavius , condemned vnto death by Nero , and being brought to the blocke ; when the Executioner spake vnto him , that he would boldly stretch forth his neck : Yes , ( quoth he ) and I wish thou with as much resolution , and as little feare , mayst strike off my head . Seneca . I will conclude with this Similitude : As all those Starres which rise from the East , though they be of great celeritie and vertue ; yet tend to their setting , and according to their diuers Circles , some sooner , some later , hide themselues from our aspect : So all the Generation of Mankinde , from the East , that is , by their Natiuitie , enter into the world ; and though here for a season they shine , and according to their qualities and degrees giue lesse or greater lustre ; yet of necessity they must all arriue , some early , some late , at the fall or set of Death , according vnto the continuance of that Course which God in his wisedome hath appointed them ; and by degrees withdraw and hide themselues from the eyes of the World .

Now hauing sufficiently discoursed of Death , I will point you to a contented life , out of one of Martials Epigrams , not without great elegancie thus deliuered vnto vs : Vitam quae faciunt beatiorem , &c. Blithe Martiall , wilt thou vndertake Content of Life . Things which the life more blessed make ? Th' are these ; A Fortune competent , Not got by labour , but descent : No thanklesse Field , a Fare conuenient ; No strife at all ; a Gowne expedient , For warmth , not trouble ; a minde quiet ; Strength purchas'd by a mod'rate diet ; A healthfull body ; Prudence grounded On Simplenesse ; Friendship compounded On Paritie : then , so to call , That no one man may pay for all : A Table without Art or Cost ; A Night so spent it be not lost In Drunkennesse , yet that thou dare ( And boldly ) call it , Free from Care . A Bed not sad , but chast in sport ; Sleepe that shall make the night seeme short : To wish to be that which thou art , And nothing more , in whole or part . And then thy last day shall appeare , It , thou mayst neither wish , nor feare .

Of Poetry . I cannot passe Poetry without some Character , though neuer so briefe . Now what Poets are , or at least ought to be , Horrace , lib. de stat. Poet. thus contractedly deliuereth vnto vs : Ille bonis faveat , & concilietur Amice , &c. The Good he fauors , as to them a Friend : The Angry swayes ; loues those that feare t' offend : He onely praiseth , and desires to tast Those Viands on a thrifty table plac't . Iustice he loues , and feares the higher Powers ; Nor cares who lookes on his retyred houres . Counsell he honors ; and dares pray aloud , Fortune may court the Wretch , and curbe the Proud .

Honour conferred on Poets from Antiquity . Of the great respect and honor conferred vpon them in antient times ; and how those Dignities vnmeritedly are since taken from them , and they in succeeding Ages vilified ; Ovid , lib. 3. de Arte Amand. not without great cause , thus ingeniously complaineth : Quid petitur sacris , nisi tantum fama Poëtis ? &c. What more do sacred Poets seeke , than Fame ? Of all our Labours 't is the soueraigne aime . Poets , of Dukes and Kings were once the care , And great rewards propos'd for what was rare : A Holy-state , and Venerable Stile Was then conferr'd on him who did compile Any braue Worke ; a name he did inherit , And mighty wealth was throwne vpon his merit . In the Calabrian mountaines Ennius had His pleasant Gardens : Then was Scipio glad To haue but such a Neighbour ; and to chuse Selected houres to spend vpon his Muse. But now the Bayes are without honour worne ; For what 's a Poet but a name of scorne ? Yet let 's not sleepe our Fame ; since Homer dead Should this day be , were not his Iliads read .

Of Poets . Antonius Mancinellus speaking in the praise of Poets , writeth to this purpose : By Nature they are strengthened , by the power of the Minde inflamed , and by Diuine Rapture inspired . Rightly therefore did old Ennius call them Holy , as those commended vnto vs by the gift and bounty of the gods . The Coliphonians claime Homer to be their Citisen ; the Chij challenge him ; the Salamines would vsurpe him ; the Smyrnaeans ingrosse him ; and three more of the most potent Cities of Greece erected Monuments after his death , Scipio . to eternise him . So deare was Ennius to Africanus , that he afforded him a Graue amongst the antient and ennobled Family of the Scipio's . Theophanes Mylitides receiued a whole City as a Gift , which was then held too small a reward for one Poëm . Alexander the Great held the richest Casket taken among the spoiles of Darius , scarce worthy to preserue the Works of Homer in . The same Alexander surprising Thebes , preserued a great part of the City onely for Pindarus the Poets sake . Those Murtherers who priuatly slew Archilichus , Apollo himselfe reuealed , and caused his death to be reuenged . Sophocles , the Prince of the Cothurnate Tragedie , being dead at such time when Lysander beguirt the walls of Lacedemon ; the King was warned in a dream by Liber Pater , to afford his Delight ( for so the god called him ) an honored sepulchre .

Poetry is a Study which instructeth Youth , delighteth Old-age , graceth Prosperitie , solaceth Aduersitie ; pleaseth at home , delighteth abroad ; shortneth the night , comforteth the day ; trauelleth with vs , dwelleth with vs , &c. The greatest Orators made vse of Poëms , both for the strengthning of their Causes , and ornament of their eloquence ; as we may reade in Cicero , Asinius , Hörtensius , and others ; who frequently quoted the ingenious Phrases and graue sentences of Ennius , Pacuvius , Lucillius , Terentius , Caecilius , &c.

Euripides the sonne of Muesarchides and Clito , The Greeke Poets . his father was no better than a Victualler , and his mother got the other part of their liuing by selling of sallads , Euripides . an Herbe-wife as wee call them : yet he proued to be the greatest Fauorit that King Archelaus had . And Sophocles the Tragicke Poet was graced and honoured by all the Learned of his time , Sophocles . and bore the prime office of Magistracie in the city where he liued . Aratus . The Poet Aratus ( in Grammar the scholler of Menecrates ; and in Philosophy , of Timon and Menedemus ) flourished in the 124 Olympiad , in the time that Antigonus the sonne of Poliarcetes reigned in Macedonia : with whom , euen to his last expiration , he liued in great estimation and honour . Aulus Licinius Archias , Archias . a Poet borne in Antiochia , was indeered to the best and greatest Orators in Rome , and more particularly graced by the Family of the Luculli . He was honored of many Greeke Heroës , and had rich Presents sent from their prime Cities : but he was especially endeered to Cicero , Aristonius a Comicke Poet liued vnder Philadelphus , and was Master of the kings Library after Apollonius . Arrianus was a Poet in whom the Emperor Tiberius Caesar was much delighted , ( for so Tranquillus reporteth . ) Cyrus Panopolita was greatly honoured by the Empresse Eudoxia . Cherilus Samius . Cherilus Samius liued about the 63 Olympiad , and was no more than Seruant vnto Herodotus the Historiographer ; who writing the Expedition of the Greekes against Xerxes , was for euery verse in his Poëme rewarded with a piece of gold to the value of 16 shillings foure pence sterling . Gorgius , Gorgius . borne amongst the Leontini in Sicily , was endeared to Critias and Alcibiades in their height of Fortune ; and to Pericles and Thucidides , in the extremitie of his age . Caius Manilius was the first that wrot any Astrologicall Poëm in Latine ; Manilius . which he dedicated to Augustus Caesar , and by him was greatly respected and rewarded . Lenaeus . Lenaeus a freed-man of Pompeys , ( but after his friend and companion in all his expeditions ) surviving his Lord ; because Salust the historiographer had spoken bitterly against him after his death , hee inueighed against him in a most sharpe Satyre , calling him Lastaurus Lurchon , Nebul● popinarius , and Monstrous both in life and historie ; and moreouer , a manifest Theefe , from Cato and diuers other antient Writers . Menander , Menander . a Comicke Poet of Athens , who writ fourescore in number , had great honours done vnto him by the Kings of AEgypt and Macedon . Homerus Iunior . Homerus Iunior liued about the time of Hesiod , the son of Andromachus , and borne in Byzantium : he writ 57 Tragedies ; and as Zezes in his Commentaries vpon Lycophron affirmes , for one of them called Pleiades , and dedicated to King Ptolomaeus , he was greatly fauoured , and royally rewarded . Oppianus was of Silicia , Oppianus . and borne in a City called Anazarbum : The Roman Emperour Severus being inuested before the City , and after pa●le , being congratulated both by the Optimates and Plebe ; he was onely neglected and not thought worthy a salutation by this Oppianus . Hee therefore commanded him to be banished into an Island called Melita , scituate neere vnto the Adriaticke sea . In which place he wrot a noble Poëm , de Piscibus● which after the death of the emperour Severus , he dedicated to his sonne Antoninus● for which Worke hee was recalled from exile , and to recompence his injurie , for euery verse in his Poëm he guerdoned him with a piece of gold . But soone after , returning with his father into his Countrey , he died in the thirtieth yeare of his age . In honor of whom , the City in which hee was borne , erected his statue in Brasse , and writ vpon his Monument these Verses following : Oppianus sum , suasi loquens Vates Quem crudelis , atque inhumani i●●idia fati Ante diem ●ripuit . I Oppianus am : when I did speake , Poets in place , did thinke their wits too weake . Me , cruell and inhumane Fate enuy'd , Which was the cause , before my time I dy'd .

Homer in his eighth Odyss. speakes to this purpose : Among all other men , Poets are most worthy to participate honour and reuerence , because the Muses themselues teach them their songs , and are enamoured both of their profession and them . But I had almost forgot my self : for in proceeding further , I might haue forestalled a Worke , which hereafter ( I hope ) by Gods assistance , to commit to the publick view ; namely , the Liues of all the Poets , Forreine and Moderne , from the first before Homer , to the Novissimi and last , of what Nation or Language soeuer ; so farre as any Historie or Chronologie will giue me warrant . Therefore here in good time I breake off : yet cannot chuse but remember you ' what Ovid speaketh in his last Elegie : Ergo cum silices , — &c. When Flints shall faile , and I●'on by age decay , The Muse shall liue , confin'd to Time nor day . Kings , and Kings glorious Triumphs must giue way ; And Tagus blest sands vnto them obay .

Thus much to shew you in what honour Poets haue been . But now ( and hence Illae Lachrimae ) to shew you in what respect they are ; and not onely in the Times present , but what an heauy Fate hath heretofore ( as now ) been impending ouer the Muses . De dura & misera sorte Poetarum , thus far heare me : Heu miseram sortem , durâmque à sidere vitam , Quam dat docti loquis vatibus ipse Deus ! 'Lasse for the poore and wretched state Poetr . miseria : That either Phoebus , or sad Fate Inflicts on learned Poets ! whether They , or their wills with them , together Conspire ; all these we wretched find , Who euer by their Wits haue shyn'd . Homer , to whom Apollo gaue Homer . The Palme , scarce ( dying ) found a Graue : And he that was the Muses Grace , Begg'd with his Harpe from place to place . Poore injur'd Virgil was bereft Virgil. Of those faire fields his Father left ; And in the flourishing state of Rome , In Caesars Stable serv'd as Groome . Ovid. Though Ovid next Augustus dwelt , Yet he as great disaster felt ; And dy'd exil'd amongst the Geats : ( No better , Fate the Muse entreats . ) Horace . Though all men Horace did commend , In populous Rome he found no Friend , Hesiod . Saue one , Mecaenas . Hesiod , borne In wealthy Cuma ; hauing worne These were Antiphon and Chlimenus . A tedious age out , was betray'd By his two Brothers , who inuade Him sleeping , cut his throat asunder , Who , breathing , was the worlds sole Wonder . Lynus . Lynus , who for his Bookes compil'd , Virgil , The Son of Phoebus styl'd ; And whom the Muses long had cherisht ; Apollo sagip . By much incenst Sagipta perisht . Antipater Sydon . Antipater Sidonius , well Knowne for extempo'rall wit to'excell , ( By Cicero and Crassus ) neuer Vpon his birth day scap'd a Feuer : Of which , in his best dayes , and strength Of Nature , he expyr'd at length . Bassus Cesius . Bassus Cesius , a man Well knowne vnto Quintilian , A Lyricke Poet ; when the Towne In which he sojourn'd was burnt downe By Theeues and Robbers ; the fierce flame Left of him nothing but his Name . Lysimachus . Lisimachus such want did feele , That he was forc'd to turne a Wheele For Rope-makers . The like we reede Plautus . Of famous Plautus ; who to feede His empty stomacke , left his Quill , To toile and labour at the Mill. Calisthenes . Calisthenes , a Kinsman neare To Aristotle , and much deare To Alexander ; yet because The King against him found some clause , The Muse which had so late him pleas'd , Was quite forgot , and his life seas'd . Nay worse ( if worse may be ) than thus , Quintus Lactantius Catulus . Quintus Lactantius Catulus Romes Consull ( yet a Poet ) far'd ; Who notwithstanding he out-dar'd The Cimbri'ans , and in battell slew Their Generall : his Troupes withdrew , And quite forgetting his bold action , Expos'd him to a muti'nous faction Of Rebels , who not onely rifled His Treasure , but with wet brands stifled Him in his chamber : whose sad fate Sylla reueng'd . Nor had their hate Extended to such deepe despight , But that the Muse was his delight . Poore Ibichus was robb'd and slaine ; Ibichus . Yet did before his death complaine , And prophesy'd , The very Crowes That saw his bloud shed , would disclose The barba'rous act : and so it fell . But though they suffer'd for 't in Hell , Th' amends to him could seeme but poore , Since all , his life could not restore . Old AEscilus ( whom all Greece knew ) AEscilus . By whom the Tragicke Buskin grew , First knowne on Stage ; whilest he alone Vncouer'd sate , so like a stone His bare scalpe shew'd , that from on hye , And AEgle who did o're him flye , Dropt downe a Shell-fish on his head , And with the sad blow strooke him dead . Anacreon , for the Lyricke straine Anacreon . In Greece illustrous , may complaine Of the like Fate ; who in his pride , Choakt with a Grape by drinking , dy'de . O , that the Wine , which cheares the Muse , On him such tyranny should vse ! Petronius Arbiter , a Wit Petronius Arbiter . To sing vnto the gods more fit , Than humor Nero ; yet such power Fate hath , the Tyrant did but lower , And then the Muse which Rome admir'd , By cutting of his Veines expir'd . Ev'n Sapho , the Faire Poetesse , Sapho . Who did the Lyricke straine professe ; Vse all the skill and art she can , Yet , Louing a poore Ferriman , Distracts her with such deepe despaire , That , as her Muse , her death is rare : For from a Promontories top She downe into the sea doth drop ; To quench the hot fire in her brest . Thus Fate the best Wits hath opprest . &c.

I am loth to proceed further in this argument , to reckon vp all in that kinde , who as they liued eminently , so haue died miserably ; for it would aske too long a circumstance . Yet I cannot escape Iohannes Campanius , without commemorating vnto you some few of his Saphickes , De Poetarum Miseria , in these words : Nemo tam claro genitus parente ; Nemo tam clara pròbitate fulsit . Mox edax quem non peremit vetustas , Vate remoto , &c. None that of antient Birth can boast , Or in their Vertue glory most , But that their memory is lost , Without a Poet : And yet whilest others strut in gold , He weares a garment thin and cold , So torne , so thred-bare , and so old , He shames to owe it . The Painter , by his Pensill eats ; Musitions feed out of their frets ; Nay ev'n the Labouring man that sweats , Not one 'mongst twenty , But is with needfull things supply'de : Yet ( as if Fate did them deride ) They poore and wretched still abide In midst of plenty . Now , dry'd vp are the Muses Springs , And where the Swans once washt their wings , Pies chatter , and the Scritch-Owle sings , Their wrongs pursuing . Therefore , you Dukes of proud ostent , And Princes to whom pow'r is lent , Ev'n for your owne Name-sakes lament The Muses ruin . Exiguo reliquis quae dantur tempore restant , Quae data sunt vatis munera , semper habes . What thou on others dost bestow , Doth a small time perseuer : What thou to Poets giv'st , thou hast , And shalt possesse for euer .

That forrein Authors haue not onely complained of the great scorne and contempt cast vpon the Euthusiasmes and Raptures ; as also that no due respect or honour hath been conferred vpon the Professors thereof : whosoeuer shall call to minde the all praise-worthy and euer-to-be-remembred Spencer , shall finde that hee much bewailed this inherent and too common a disease of neglect , which pursueth the Witty , and inseparably cleaueth to the most Worthy . Witnesse , his Teares of the Muses , his Collen Clouts , Come home againe , and diuers other of his Workes : but more particularly in the tenth Eclogue of his Shepheards Calender , in the moneth entituled October , you may reade him thus : Pierce , I haue piped erst so long with paine , Cuddy the Sheepeheard speaketh . That all myne Oaten Reeds are rent and wore , And my poore Muse hath spent her spared store , Yet little good hath got , and much lesse gaine , Such pleasance makes the Grashopper so poore , And ligge so laid , when Winter doth her straine . The dapper Ditties that I wont deuise To feed Youths fancie , and the flocking Fry Delighten much : What I the bett , for thy ? They hau the pleasure ; I , a slender Prise ; I beat the Bush , the Birds to them do fly : What good thereof to Cuddy can arise . And after in the same Eclogue Cuddy thus proceeds : Indeed the Romish Tyterus , I heare , Through his Mecaenas left his oaten Reed , Whereon he erst had taught his Flockes to feed ; And labored lands to yeeld the timely eare , And eft did sing of wars and deadly dreed , So , as the Heav'ns did quake his Verse to heare . But ô , Mecanas is y●ladd in clay , And great Augustus long ygo is dead , And all the Worthies lyggen wrapt in lead , That matter made for Poets on to play : For , euer who in daring doo were dead , The lofty Verse of hem was loued aye . But after Vertue 'gan for age to stoupe , And myghty Manhood brought a bed of ease , The vaunting Poets found nought worth a pease , To put in preace among the learned Troupe . Then 'gan the streames of flowing Wit to cease , And Soon-bright honour pent in shamefull Coupe . And if that any buds of Poësie Yet of the old stocke 'gan to shoot againe ; Or it mens follies mote to force , to faine , And rowle with rest in Rymes of Ribaldry , Or as it sprung , it wither must againe . Tom Piper makes vs better melody . &c.

Heare Faustus Andrelinus an excellent Poet , to another purpose : Nomina doctiloqui non sunt spernenda Poetae , Nomina non viles inter habenda viros : Rebus in humanis nil est pretiosius , illo Qui sua Gorgoneis or a rigavit aquis : Cui tantum Natura favet , cui spiritus ingens , Cui furor aetherea missus ab arce venit , &c.

Thus paraphrased : The names of learned Poets should not be Contemn'd or scorn'd by men of base degree . 'Mongst humane things there 's nothing held more deare , Than he who doth his mouth rinse in the cleare Gorgonian Waters : Nature , him alone Fauors , and seemes to grace , as being one Of a great spirit ; on whom from their high Towre , The gods Coelestiall , Diuine raptures powre . His fame ( by Vertue'acquir'd ) shall neuer dy , Before whom ( bee'ng offended ) his Foes fly . His substance is not great , I must confesse , Yet is his glory to be pris'd no lesse Than are those glistring shores ( as we be told ) Whose pebles are bright Pearles , whose sand is Gold . Little he hath ; for all his generous wayes ( Aiming at others profits , his owne praise ) He holds Coine in contempt , bee'ng of condition , To vilifie the Vulgars swolne ambition : Their grosser humors hauing well discern'd , He holds them no way to beseeme the Learn'd . The Wood , the Den , the Countries devious path , The Riuer , Groue , and Well his presence hath : A sought-for silence , and remote from men , Is best agreeing with his thought and pen ; Whilest confluence and noise delights the rude . From the grosse manners of the Multitude Hee 's separate , he knowes no idle houre , To redeme Time is solely in his power . He searcheth out th' originall of things , And hidden Truths from darke obliuion brings . Grosse-mettal'd Arts his Chymicke wit refines : He Phoebus can direct , how through the Signes To guide his Chariot Coursers : And againe , Teach dull Boötes , with his loitering Waine , What tract to keepe : who ( indulgent of his ease ) His tyr'd lades neuer waters in the Seas . The Gyants wars against the gods he sings , And high facinerous acts of Dukes and Kings . You Worthies then , who by true honour striue To keepe your Vertues and your Names aliue , And what an after-Life's would vnderstand , Support the Poet with a liberall hand . What 's elsewhere giv'n is throwne into the graue ; But what 's so spent you still in future haue .

I cannot here omit a Spanish Prouerbe , with which I purpose to conclude this argument now in speech : which is , Canta la Rana , Y no tiene pelo ni lana● The Frog will still be singing , though she Haue neither haire nor wooll vpon her backe .

The French come neere it , in another , frequent amongst them .

A fant de Chapon , Paine & oignon . For want of a Capon , Bread and Onions .

Qui cum pauperte convenit , diues est : Hee may truly be called a rich man , that is content with pouertie .

— vivitur exigno melius , Pauper enim non est , cui rerum suppetit vsus . Peu de bien , peu de soncy .

That is ; Small Ware , little Care . Deis proximus , qui eget paucissimis . With the gods hee 's held most blest , Who hauing little , needeth least . Is satis est dives , cuisatis est quod habet . He hath enough , that thinkes he hath sufficient .

To which Quintilian seemeth to comply , where he saith , Satis devitiarum nihil amplius velle .

But of the former Prouerbe , Cant a la Rana , &c. I make this , and most sure I am no vnproper application .

Vnto the Frogs we Poets may compare , Who sing , though hauing neither wooll nor haire .

And so much of Poets and Poetry .

That Spirits haue power to transport men or beasts . Pertinent it is to this discourse , to enquire , Whether Spirits , as with all quicke velocitie they can moue themselues , so haue the abilitie and power to remoue others , and transport the bodies of men , beasts , and the like . Which is not to be questioned , but that both the good and bad Angells can without difficultie performe . Neither are their faculties bounded within any limit , as to beare only this weight , or carry such a burthen ; but they haue an vncurbed strength according to their owne will and purpose : insomuch that one Spirit ( by Gods permission ) is able to shake , remoue , or demolish a Mountaine , a City , or a Prouince , as shall hereafter be more plainely illustrated . It is also obserued , That the neerer any spirituall Substance is vnto the Creator in place , it is so much the more swift & strong ; and those that are farther remote , are lesse able and preualent . The Water is known to be of more swiftnesse and validity than the Earth ; the Aire , than the Water ; and the Moone , than either : and of all the other Planets , as they exceed in height , so they excel in vertue , euen vntill you come to the Primum Mobile , whose strength and puissance is such , that it circumrotes and turneth about all the Spheres below it , and in it's incredible celeritie , euery minute ouercomes more than a thousand miles , as astronomers report .

Yet , notwithstanding the incogitable force and dexteritie of Spirits , The great power of Spirits . the Theologists are of opinion , That they are not of power to destroy any one Element , or to peruert that constant order by which the fabricke of the World is guided and gouerned . Yet of their incredible celeritie and strength , histories are very frequent both in the sacred Scriptures , and elsewhere . We reade , That the Diuell tooke our blessed Sauiour , and by the permission of this Godhood , placed him on the top of the pinacle of the Temple ; and in a moment tooke him from thence , and bare him into an exceeding high mountaine , from whence hee shewed him all the Kingdomes of the earth , and the glory thereof . Wee reade likewise , Daniel . 14. That the Angell of the Lord tooke the Prophet Habbacuck ( as he was carrying meat vnto the Reapers ) by the haire of the head , and in the strength of spirit , in an instant transported him from Iudaea to Babylon : And as soone as the Prophet Daniel had tooke his repast , left him in the twinkling of an eye , in the selfe same place where he first found him . The like wee reade in the Gospell , of Philip the Apostle , who was snatched vp by the Angell , and brought where the Eunuch of Candaces was reading in Esaias the Prophet : which after he had expounded vnto him , and then baptised him in the riuer , hee was suddenly taken from his sight . Other histories to this purpose there be many .

Pythagoras ( if we may beleeue Apollonius ) was seene in one day both in Croton and Metapontus . Histories of strange transportations . Apoll. Tyan . And Apollonias Tyanaeus the notable Magitian , being at Rome in the presence of the Emperor Domitian , and commanded to be bound hand and foot before him , yet he suddenly vanished out of his sight , and was the selfe same houre hurried as farre as Puteoli , to keepe a former appointment which he had made , to make merry with some of his acquaintance and friends .

Iamblicus a notorious Inchanter hauing sacrificed vnto the Diuell , Iamblicus . was raised vp ten cubits from the earth , seeming ( to the wonder and amasement of all there present ) to walke in the aire . And as Evanippus testifieth of him , his garments were strangely altered , appearing as if they had been newly dipt in a thousand sundry glorious colours . Iohannes Teutonicus . Iohannes Teutonicus a Cannon of Halbersted in Germanie , hauing by art Magicke performed many strange prestigious feats , almost incredible ; in one day ( which was the birth day of our Sauiour ) was transported by the Diuell in the shape of a blacke horse , and seene and heard to say Masse the same day , in Halbersted , in Mentz , and in Cullein .

Plutarch telleth vs , Euchides Platensis . That the Grecians hauing ouerthrowne the Persians in the great battell of Marathon , they purposed a great and solemne sacrifice to the gods , in thankefull remembrance of so miraculous and vnexpected a victory : who for their better instruction , how the more reuerendly to mannage it , sent to aske counsell of the Oracle in Delphos . Who returned them answer , That they should first build a new Altar , and consecrate it to Iupiter the Deliuerer ; and not to make their Offering till all the fire throughout whole Greece was quite extinguished , and not one sparke remaining , as being polluted by the Barbarians , and therefore by the gods of Greece held execrable . Which done , they should with all speed send to Delphos , and from thence fetch pure and vnpolluted fire to kindle the Sacrifice . According to this imposition of the Oracle , by a strict order made by the Princes and chiefe Magistrates , all the fire was extinct ; and then one Euchides of Plataea , a man of an vnbeleeuable swiftnesse ( after he had been first washed , and after that crowned with Lawrel ) was sent to Delphos , distant from that city more than a thousand furlongs , who went and returned within the compasse of one day ; and hauing brought the sacred Fire , he had no sooner deliuered it vp to the Priest ( who was then chiefe in the Sacrifice ) but hee instantly fell downe dead . Yet the ceremonies went on ; and after , by the command of the Princes , his body was taken vp , and by their appointment had the honour to be buried in the great and famous Temple of Diana : with this inscription vpon his Tomb ; Euchides Delphos cucurrit ; Et die reversus est vna . Euchides , to Delphos sent , Who in one day both came and went .

A strange History . I haue read of a noble Centurion in the lower part of Germanie , of great opinion and estimation with the people , for his approued goodnesse and knowne honestie ; who reported this Discourse following : That walking one euening through a Thicket or Groue not farre distant from the place in which he liued , with onely one man and a boy in his company to attend him ; hee saw approching towards him a faire and goodly company of Knights and Gentlemen ; all seeming persons of great eminence , for they were mounted on great and braue horses , and well accommodated at all points ; all which , without any salutation , in great silence past by him : In the lag of which troup he fixt his eye with some astonishment on one , who to his present imagination had serued him and bin his Cook ; who was dead and buried some few dayes before this apparition . This Fellow was as well mounted as the rest , and lead an empty or spare horse by the bridle . The Centurion being a man of an vndaunted spirit , went vp close to him , and demanded what he was ? and whether hee were the same Cooke who had lately serued him , and whom hee had seene coffined and layd in the earth ? Who answered him againe , That without any doubt or scruple , he was the selfe same man . His master then asked him , what Gentlemen , or rather Noblemen ( as appeared by their habit ) were those that rid before ? Whether he himself was then trauelling ? And to what purpose he led that empty horse in his hand ? To all which he replied in order ; That all those horsemen were men of note and qualitie ( naming to him diuers whom he knew were deceased ) and that they were now vpon a voiage to the Holy-land , whether he himselfe was likewise bound , and that spare horse was prouided of purpose to doe him seruice , if it so pleased him , and that hee had any desire to see Hierusalem . The Centurion made answer , That with great willingnesse hee could finde in his heart to see the City , and visit the holy Sepulchre , whether ( had meanes and leasure serued to his purpose ) hee had long since intended a pilgrimage . The other told him , Now was the time , his horse ready , no necessaries wanting ; or if he intended that voyage , he could not go in better company . At which words , the bold Centurion leapt into the empty saddle , and was presently hurried away from the sight of his seruants in a moment : and the next euening , at the same houre , and in the same place , he was found by his seruants and friends , who were there seeking and enquiring after him . To whom he related his journey , and what he had seene in the Holy City ; describing punctually euery Monument and place of remarke : which agreed with the relations of such Trauellers and Pilgrims as had beene there and brought Certificate and assured testimonie from thence . He shewed vnto them likewise , an hand-kerchiefe which that Cooke his seruant ( or rather Diuell in his likenesse ) had giuen him , stained with bloud ; but told him , if at any time it were foule or durtie , he should cast it into the fire , for that was the onely way to make it cleane . He shewed them likewise a knife and sheath which he bestowed vpon him , which hee said was the guift of a gratefull remembrance ; but gaue him a great charge thereof , for ( said he ) the mettal is poysoned , and euery blow giuen therewith is present and immediate death .

Alexander Alexandri relateth a story of a poore Captiue shut vp in a darke dungeon ; but by a Spirit taken from thence , and transported into diuers Infernal places : where hauing spent three entyre dayes and nights ( being mist all that time by the Gaoler ) he was after brought backe into the same , and lodged in his irons , though the place was double barred , locked , and bolted . Who made relation of many strange sights seen in Hell , and with what seuerall insufferable torments the Soules of the Damned were inflicted ; persuading all them that came to visit him , to haue more care how they lead liues dissolute and wicked , least after death they should be made partakers of such infatigable Torments .

A noble man of Insubria . Boccatius writeth the historie of a Nobleman of Insubria , who vndertaking a journey , or rather Pilgrimage , to Ierusalem , to accomplish a Vow before made ; at the parting with his wife , left her a Ring , with a constant condition and couenanted vowes betwixt them , That if he returned not to claim it before the expiration of three yeares , she should haue free leaue and liberty to bestow her selfe in marriage to her owne liking ; but vntill the last prefixed day to keepe her first nuptiall Faith inviolate . After his departure it so happened , that in the way he was set vpon by Outlawes and Robbers , rifled , taken prisoner , and after carried into AEgypt ; where in processe of time being brought before the Emperour and examined , he told him ( and truly too ) that he was son to a Nobleman of such a Country ; who when he himselfe in person ( disguised ) trauelled to discouer some parts of Christendom , at his owne house gaue him courteous and honorable entertainement . Which the Sultan remembring , gratefully acknowledged his fathers great generositie and bounty , and not onely restored him to present libertie , but soone after created him Visier Bassa , and made him the second person in the kingdome . In which honour and greatnesse he continued till the date of three yeres were almost fully expired ; when remembring the last contract made betwixt his wife and him , he grew into a sudden and deep melancholy : which the Sultan perceiuing , earnestly importuned him to know the reason of his so strange distemperature . Who ( to shorten circumstance ) disclosed vnto him all the former passage betwixt himselfe and his best affected wife . Which passionately apprehended by the Sultan , he presently caused a skilfull Magitian to be called , and sollicited him , with the vtmost of his skill to further the desires of his Friend● The Necromancer caused instantly a rich bed to be prouided , and layd him thereon ; which the Emperor caused to be furnished with an inestimable treasure both of coine and jewels . The Insubrian was no sooner at rest , but by the helpe of Spirits , he was immediatly transported vnto Fycina his owne city , and there left in the Cathedrall Church neere to the high Altar : This was in the night . Now early in the morning when the Sexton entred to prepare the Church for Diuine seruice , he cast his eye vpon the glorious bed which shined with stones and gems , and withall espied him layd thereon , and as yet not fully awake . At which vnexpected sight being extremely terrified , he ran out of the Church , and to all that he met proclaimed the prodigie . By this time the Nobleman began to awake and recollect himselfe ; and then rising vp and walking forth of the Temple ( for the Sexton had left the doore open ) hee met with those who made toward the place to partake the wonderment : Some of which , notwithstanding his long absence and strange habit , knew him , and saluted him with a friendly welcome . From thence hee went home , longing to know how the affaires stood with his wife and Family ; but the time of their former vowes being now expired , he found her newly contracted , and the next day to haue been married to another husband , which his seasonable arriuall most fortunately preuented .

Now touching the transportation of Witches by the assistance of the Diuell , The transportation of Witches . though I might select and cull out many histories both from Bodinus and Wyerius : yet because they haue passed thorow the hands of many ; I will rather make choice of some few , gathered out of Authors lesse read , and not altogether so vulgarly knowne .

Bartholomaeus Spinaeus Master of the holy Pallace , A strange History of a maid of Bergamus . recordeth this Historie : There was ( saith he ) a yong●Maid , who liued with her mother in Bergamus , and was found in one and the same night in bed with a cousin german of hers in Venice : who being found there in the morning naked , without linen , or so much as a rag to couer her ; yet being neerely allyed to them , they gently demanded of her how she came thither ? where her cloathes were ? and the cause of her comming ? The poore Guirle being much ashamed , and mixing her blushes with many teares , made answere to this purpose ; This very night ( said she ) when I lay betwixt sleep and awake in bed , I perceiued my mother to steale softly from my side , thinking I had not seene her ; and stripping her selfe from all her linnen , she tooke from her closet a box of ointment , which opening , she anointed her selfe therewith vnder the arm-pits and some other parts of her body : which done , she tooke a staf which stood ready in a corner ; which shee had no sooner bestrid , but in the instant she rid ( or rather flew ) out of the window , and I saw her no more . At which being much amased , and the candle still burning by me , I thought in my selfe to try a childish conclusion , and rising from my bed tooke downe the said box , and anointing my selfe as I had before obserued her , and making vse of a bed-staffe in the like manner , I was suddenly brought hither in a moment ; where I was no sooner entred , but I espied my mother in the chamber with a knife in her hand , and comming towards the bed , with purpose ( as I thought ) to kill this my young Nephew , ( pointing to a childe in the cradle ; ) but shee was hindred by finding mee here . Who no sooner saw mee , but shee began grieuously to threat me , and came neere to strike me : In which feare I began to call vpon God to helpe me ; whose name I had no sooner vttered , but she vanished instantly , and I am left here euen as you found me . Whereupon her kinseman the Master of the house writ downe , and keeping the Maid still with him , sent to the Father Inquisitor of the place , where the mother of the Guirle his Kinswoman liued in good reputation , and no way suspected ; before whom shee was called and questioned , and as the manner of that Countrey is vpon the like probabilitie and suspition , put to the mercy of the Tormentor , and at length shee confessed euerie particular before mentioned : To which she added , That she had no lesse than fifty sundry times been transported by the Diuel , only with a malicious intent to kil that yong childe ; but she found him alwayes at her arriuall so protected by the blessings & prayers of his deuout and religious Parents , that she had no power at all ouer him , &c.

Antonius Leo : To this story the Author addeth a second of one Antonius Leo , a Collier by profession , and dwelling in the city of Ferrara ; who greatly suspecting his wife to be a Witch , by reason that diuers of his Neighbours informed him , That she was reputed to be one of those who had nightly conuentions with the Diuel : he therefore kept all to himselfe , and one night aboue the rest , snorting and counterfeiting a deepe and profound sleepe ; with which his wife being deluded , rose softly from the bed , and as in the former discourse , daubing her selfe with an vnguent , leapt out at the easement , which was some three stories high , and he could set no more sight of her . At which he grew first strangely amased , as fearing shee had desperately done it to breake her necke ; but hearing no cry , nor apprehending any noise by her fall , he then began to confirme his former suspition ; and in a foolish curiositie tooke the same box , and did to himselfe in all respects as hee had seene her to practise before him , and was immediately in the same manner hurried out at the window , and in an instant found himselfe in a Noble Counts Wine-sellar , where hee saw his wife with diuerse others of that Diuellish sister hood , merrily gossipping and carousing deepe healths one to another ; who no sooner beheld so vnexpected a guest , but they all suddenly vanished , and the poore Collier was left alone with the cellar dore fast locked vpon him ; and early in the morning being found there by the Butler , hee called other his fellow seruants , who apprehended him as an House-breaker and Felon , and brought him before their Lord . Who at length by great importunitie obtaining libertie to speak for himselfe , he opened vnto the Count all the manner of the particular circumstances before related : which though at first they appeared incredible , yet vpon more mature consideration hee was dismissed , but conditionally , That he call his wife in publique question , with the rest of her Associats . Which he accordingly did , and brought them before the Inquisitor ; to whom , after examination , they confessed not onely that , but many other more notorious and diabolical acts , the least of them sufficient to bring them to the stake and faggot .

Barthol . Ronfaus telleth a strange story of a Witch in Osburch : Antonius Torquinada deliuereth the like , who was by Nation a Spaniard : and Paulus Grillandus in his Book , De Sortilegis , remembreth diuers to the same purpose ; one of which I thought good to transferre from him , and expose to your free view and censure . In the yeare of Grace ( saith he ) 1524 , when I was chiefe Inquisitor , many of these Inchantresses and Witches were brought before me . Amo●gst whom , a certaine woman Dioecis Sabensis , was a practiser of that diabolicall art : of which her husband had been long suspitious , and watched her so narrowly , that he took her in the manner when she was busie about her infernall exercise . Notwithstanding which she impudently denied it , and out-faced him that she was no such woman . But he as obstinat on the contrary , and resolued withall not to be so deluded , with a good sound cudgell fell vpon her , and so be laboured her sides and shoulders , till with incessant beating hee forced the truth from her , and brought her vpon her knees most submissiuely to intreat his pardon : which after some entreaty he seemed willingly to grant , but vpon condition , That she would b●ing him to be present and an eye-witnesse of their abhominable ceremonies vsed in their nightly Conuentions ; which shee faithfully promised , and so they were reconciled . At the next night of their meeting , hee hauing ingaged his word for secrecie , she brought him to the place appointed , where he freely beheld the manner of their adoration done to the Diuell , their sports and their dances , full of many beastly postures and figures , with many other strange pastimes and merriments there practised . All which being ended , there was a long Table couered , and furnished with sundry dishes , and he seated amongst them ; and as he saw the rest do , he began to fall heartily to his victuals , which somwhat distasted him , as not being wel seasoned : therefore looking about him for salt , but spying none vpon the table , he called to one that attended , to fetch him a little salt . But he not seeming to regard him , he began to grow importunate and somewhat loud : at length he brought him a small quantitie vpon the corner of a trencher ; which hee seeing , and seeming glad thereof . Mary God be thanked ( said he ) for I haue now got some salt . Which words were no sooner vttered , but the Table , Meat , Dishes , Diuels , Witches , and Lights all vanished , and hee was left there naked and alone in a desolate place . But in the morning spying certaine Shepheards , and demanding of them what countrey hee was in , they told him , In the prouince of Beneventanus , belonging to the kingdome of Naples ; which was more than an hundred miles distant from his owne house . The man , though he was of a faire reuenue , yet was forced to beg all the way homeward . But after his tedious and difficult journey , arriuing at his owne village , he summoned his wife before the Magistrate , with others whom he had espied and knowne at the Feast . Who vpon his testimonie were conuicted , and suffered according to the extremitie of the Law prouided for offences of that execrable nature . I haue read of another guilty of the like curiositie , who was hurried so far in one night , that it cost him three yeares tedious trauell , before hee could come to see the smoke of his owne Chimney .

To shew that these Magicall sorceries haue beene from great antiquitie , and not lately crept into the world by the proditious insinuation of the Diuel ; me thinks I heare Medaea thus speaking , Ovid Metam . lib. 7.

Tuque triceps Hecate quae Caeptis conscia nostris , Adnutrixque , — &c. Thou three-shap'd Hecate with me take part , Who guilty of my vndertakings art , Teaching what spels we Witches ought to vse , And what rare Herbs out of the earth to chuse : Thou Aire , you Winds , Hils , Lakes , and Riuers cleare , Gods of the Winds , gods of the night , appeare : By whose strong aid I ( when I please ) can make The fearefull and astonisht bankes to quake , To see the streames backe to their heads retyre . If on the seas a tempest I desire , The troubled waues in mighty mountaines rise , Threatning to spit their brine-drops in the eyes Of the bright Stars ; and when th' are most in rage , I with a word their fury can asswage . Blacke threatning clouds , if I but speake , appeare ; And with a becke I make the Welkin cleare . The Windes I from their brasen dens can call , To blow downe hills , or not to breathe at all . The Vipers jawes I with my spels can breake , The stedfast rockes remoue wh●n I but speake . The grounded Okes I by the roots vp rend ; Woods I can shift , and mountaines that transcend , My Charmes can shake . The groaning Earth help craues From me , whilest Ghosts I summon from their graues . And thee ô Moone , my Incantations can Draw this or that way , make thee pale and wan Through feare , or red with rage . Aurora knowes , I from her blushing cheeke can teare the Rose , &c.

Here I might introduce many to the like purpose : but I return where I left , and thus proceed ; That this swift transportation of Bodies , though it seeme strange , is not altogether impossible . Which will the better appeare , if either wee aduisedly consider the velocitie of Spirits , or the admirable celerity of the Spheres : from whence it comes that Magitions haue such speedy intelligence ( almost in an instant ) of things done in the farthest and remotest places of the world . To approue which , if wee shall but examine Historie , there be many examples extant .

When Antonius the great Captaine made an insurrection in Germany against the Emperor Domitian , Captaine Antonius . and was slain in the battel , the death of that Revolter was confidently reported the same day in Rome , with the manner of his Armies ouerthrow ; though the places were distant ( as some account it ) little lesse than fifteene hundred miles .

And Cedrenus writeth , Adrianus Patricius . That when Adrianus Patricius was sent by the Emperour Basilius to war against the Carthaginians ; before he had ouercome halfe his way , and whilest hee yet stayed in Peloponnesus with the greatest part of his Nauy ; by the help of such Spirits ( as it seemed ) he was certainly informed , That Syracusa was taken and destroyed by fire , the very selfe same day and houre that the disaster hapned .

Panlus Diaconus and Nicephorus haue left to memorie , Calligraphus . That one Calligraphus of Alexandria , walking late in the night by certaine Statues erected without the city , they called vnto him aloud and told him , That the Emperour Martianus , with his Queene and princely Issue , were all at that very instant murthered in Constantinople . Which when he came to his house , he told to some of his Familiars and Friends , who seemed to deride his report , as a thing not possible , but beyond Nature . But nine dayes after came a Post with certaine newes of that barbarous and inhumane act : which by true computation happened the very same houre that it was deliuered to Calligraphus .

Platina in Dono telleth vs , Prince Partharus . That Partharus sonne to the King of the Longobards , being expelled from his Countrey by the vsurpation of Grinnaldas , shipt himselfe for England , to be secured from the sword of the Tyrant : and hauing beene a few dayes at sea , hee was sensible of a loud voice , which admonished him to change the course of his intended journey , and instantly to return backe into his owne Countrey ; for the Tyrant hauing been troubled with the Plurisie , and aduised by his Physitions to haue a Veine opened in the left arme , the flux of bloud could not by any art be stopped , but that he bled to death . Vpon this warning the Prince Partharus returned , and finding it to be true , within three months after his arriuall , he was inaugurated and freely instated in his proper inheritance .

Zonarus and Cedrenius affirme , That the same day in which the arch-Traitor and Regicide Andraea slew the Emperour Constantine , The Emperor Constantine . bathing himselfe in Syracusa ; his death by voices in the aire ( which could be no other than Spirits ) was not onely noised , but proclaimed openly in Rome the same day .

Zephilinus in Domiti . and Fulg●t . lib. 1. cap. 6. haue left remembred vnto vs , Apoll. Tianaeus . That Apollonius Tianaeus being in a publique Schoole in the city of Ephesus , and disputing at that time with diuers Philosophers ; in the midst of his serious discourse , was on the sudden mute , and fixing his eyes stedfastly vpon the ground , remained for a space in a still silence : but at length erecting his head , and casting vp his eyes , hee suddenly broke forth into this loud acclamation ; Stephanus hath slaine an vniust man . And after hauing better recollected himselfe , he told vnto those which were there present , That at that instant the Emperor Domitian fell by the hand of one Stephanus . The circumstance being after examined , it proued true according to his relation .

Olaus Magnus , lib. 3. cap. 16. of his Gothicke History , writeth , That Govarus King of Norway being resident in his owne Court , Govarus . knew in the same houre , of all the machinations and plots intended against him in Normandy , though he was distant by land and sea many hundred miles .

Fulgotius relateth , That in the wars betwixt the Locrenses and the Crotoniatae , two spirits appeared like two yong men in white vesture , who when the Locrenses had woon the battaile , left the field and vanished ; and in the selfe same houre were seene both in Athens and Corinth , in both which places they proclaimed the newes of that great victory , though these places were distant many leagues one from another .

And so much for the Velocitie of Spirits .

The Emblem .

IT figureth an Hedge-hog , who insidiates the silly field-Mice playing about her den , and fearelesse of any present danger ; who the better to compasse her prey , wrappeth her selfe into a round globe-like compasse , appearing onely a ball of pricks , contracting her head within her skinne , where nothing is seene saue a small hole , for such a little creature to shroud her selfe in ; and thus she lieth confusedly vpon the ground without any seeming motion . Caueats againg Temptation . The apprehension thereof is borrowed from Greg. lib. 13. Moralium ; from whence this Motto is deriued , Abiecta movent . The words of the reuerend Father be these : Objects are main motiues . Prius complexionem , vnius cuiusque Adversarius perspicit , & tunc tentationis laqueos exponit : alius namque laetis , alius tristibus , alius timidis , alius elat is moribus existit , &c. ( i. ) Our Aduersarie the Diuell first looketh into the complexion and disposition of euery man , and then he layes the snares of tentation ; for one is of a merry and pleasant constitution , another sad and melancholy , another timerous and fearefull , another proud and haughty . Therefore that hee may the more secretly and cunningly intrap them , he frameth his deceptions suitable with their conditions ; and because pleasure hath proximitie with mirth , to him that is giuen to mirth hee proposeth ryot and luxurie ; and because sadnesse is prone to anger , to such he offereth the cup of dissention and discord : and because the Timerous are fearefull of paine and punishment , to them he suggesteth terrors and horrors : and because the haughty and ambitious loue to be magnified and extolled , to them hee offers popular suffrage and vaine applause , &c. We also reade Saint Paul thus , 2 Corinth. 11.3 . But I feare lest as the Serpent beguiled Eve through his subtilty , so your mindes should be corrupt from the simplicitie which is in Christ . And 1 Pet. 5.8 . Be sober and watch ; for the Diuell as a roaring Lion walketh about seeking whom he may deuoure .

The illustration of the Emblem followeth : Pelliculam veterem retines , & fronte politus ; Abstraso rapidam gestas sub pectore vulpem . Pers. Satyr. 5. Fit globas , insidias Muri dum tendit Echinus ; Et jacet immoto corpore fusus humi : O● late● in media quod dum patet esse cavernam , Musculus ad socios non rediturus init . Cum vitium quod quisque colit , Rex caelliat orci , Illius objectis pectora nostra trahit ; Larco sibi capitur , vinosus imagine Bacchi ; Virginis aspectu , nota libido furit .

Thus paraphrased : To'entrap the Mouse , the Hedge-hog in a round Is cast , and lies as senselesse on the ground , His face drawne in ; the hole she thinkes a caue , Where , being frighted , she her selfe may saue . When Sathan knowes vnto what vice we' are bent , To each mans sence that obiect hee 'l present : Meat to the Glutton , to the Drunkard Wine , And to such , beauty , as to lust incline .

Livy saith , Fraus in parvis fidem sibi praestruit , vt cum opere praetium est , Of Deceit . cum mercede magna fallat : ( Id est ) Deceit layes the snare in small things and of no moment ; that in greater things it may deceiue with profit .

Noble in his minde was Alexander the Great , who when Parmenio counselled him to seeke the subuersion of his enemies by fraud and subtiltie ; made this answer , That being Alexander , his Majestie and Royaltie would not suffer him to doe so ; but if hee were a priuate man , as Parmenio , hee might perhaps be thereunto persuaded . But contrarie vnto him , the Emperour Pertinax was syrnamed Christologus , which is as much to say as , Well speaking , and Euill doing . It was the saying of Demosthenes the excellent Orator ; Wonder not that thou art deceiued by a wicked man , but rather wonder that thou art not deceiued . The fraudulent and deceitful are likened to a Chameleon , apt to take all obiects , capable of all colours , cloaking Hate , with Holinesse ; ambitious Gain , with shew of good Gouernment ; Flatterie , with Eloquence : but whatsoeuer is pretended is meerely deceit and dishonestie . Sic iterum , sic caepe cadunt , vbi vincere aperte ; Non datur , insidias , armaque tecta parant : Fraude perit virtus . Ovid. Fast. lib. 2.

The Serpent hid in the grasse stingeth the foot ; and the deceitfull man vnder pretence of honestie beguileth the Simple : Parva patitur vt Magnis potiatur . From whence Catsius deriues this conceit : Fit globus , nique globi medio caput abdit echinus , Et vafer ni parvum , contrabit or aspecum : Tegmina mas spinosa ( peti se nescius ) ambit , Et vagus impunem , fertque refertque gradum . At coecas ineat latebras , & non sua lustra , Tum demum in praedam promptus echinus erit , Vt fallat tunc cum praetium putat esse laboris , Praestruit in parvis fraus sibi magna fidem .

Thus paraphrased : Like a round ball * * The Hedgehogge . he lies ; of head or face Nought seene , saue onely a streight entring place . The Mouse doth neere his thorny couering graze , And fearelesse of deceit , about it playes : But is no sooner entred the blinde caue , Than catcht ; he hauing what he sought to haue . Small traines at first are by the Crafty layd , That the full Prize they better may invade .

A Meditation vpon the former Tractate . I. TO Thee , the Saints that in thee trust ; To Thee , the Soules of all the Iust ; And wretched I , To Thee new cry , That am indeed no more than Earth and Dust. II. The Heav'nly Hierarchies aboue , That are to Thee conjoyn'd in Loue , In Hymnes and Layes To Thee giue praise , And to the innocent Lambe and spotlesse Doue . III. The Angels and Archangels all , Vertues and Powers Coelestiall , Who stand before Thee , And still adore Thee , As Messengers still ready at thy Call : IV. All magnifie Thee without cease , Not fainting , rather with encrease Of Will and Voice , Laud and reioyce In Thee , that art the God of Power and Peace . V. And I , fraile Man , that am not least Of thy Creation , would thy Heast , Far as I may , Serue and obey , And beg in thy great Mercies , Interest . VI. Light therefore in my Heart infuse ; Instruct my Tongue , Thy Name to vse : That I may finde Both Heart and Minde , Hourely on Thee , and onely Thee , to muse . VII . Clense , to that end , and make me cleane , That am polluted and obsceane : My sinnefull Soule , Spotted and foule , Dares not for that cause on thy Mercies leane . VIII . From Outward things , to what 's Interior ; To what 's Aboue , from Things Inferior ; My Thoughts transcend To apprehend Thee solely , that or'e all things art Superior . IX . O blessed Spirits , bright and pure , You that the Sacred Throne immure ! That Place Sublime , In first of Time , Was made for you alwayes therein to'endure . X. Your Makers Face you there behold , In numerous Bands and Hosts vntold , You , to Him solely Sing , Holy , Holy , Holy ; Whose Brightnesse no Tongue can vnfold . XI . You , in your sweet and musicall Quire , See what to Loue , and to Admire , ( That Ioy and Blisse Which endlesse is ) And to attaine vnto , we all desire . XII . For from that Place Coelestiall , From henceforth there can be no Fall : In that Congruity Is Perpetuity , Which , as Before it hath bin , Euer shall . XIII . No refractorie Spirits there , Since Lucifer dar'd to appeare , In Battell fell By Michael , All these rebellious Angels captiv'd were . XIV . He , the old Dragon gyv'd and bound , Who , Mankinde labors to confound ; Still day by day , Vs to betray ; And to that end the World doth compasse round . XV. With Him , the Sp'rites of Aire and Fire , The Water , and the Earth , conspire , Early and late , To'insidiate All such as after Heav'nly things acquire . XVI . But Thou , the blest Angels of Light Against them hast made opposite , Both to direct vs , And to protect vs From their knowne Malice both by day and night . XVII . Therefore to Thee ( ô God ) alone , In Persons Three , in Substance One ; The Trinity In Vnity , To search in whose Identity , there 's None XVIII . So bold as dare , so wise as can . The Father , God ; Sonne , God and Man ; The Spirit Diuine , Third in the Trine ; All Three , One God , before the World began . XIX . Father Vnborne , the Sonne Begot , Spirit Proceeding ; let vs not Through their procurements , And sly allurements , Be stain'd with Sinne , but keepe vs without spot . XX. O Thou , the glorious Trinitee , Whose pow'rfull Works inscp'rable be ; Support and aid What Thou hast made , And keepe our Soules from their Temptations free . XXI . Thou President , of an vnequal'd Parity ; Thou , Plurall Number , in thy Singularity ; Those Diuellish Foes . Still to oppose , Grant vs firme Faith , strong Hope , and constant Charity . XXII . Whom ( Father ) thou hast Made , do not forsake ; Of whom thou hast redeem'd , ( Son ) pitty take : Good Spirit guyde Those sanctify'd , And keepe vs from the euer-burning Lake . XXIII . That We , with Saints and Angels , may Thy Honour , Pow'r , and Praise display ; Thy Glory bright , Mercy and Might , Within Thy New Ierusalem for ay . Deus est indivise vnus in Trinitate , & inconfuse Trinus in Vnitate . Leo Pap.

: THE : VERTVES :

Ex Sumptib : Gulielmi : Beescom Generos

THE ARGVMENT of the fifth Tractate . THe Consonance and Sympathy Betwixt the Angels Hierarchy . The Planets and Coelestiall Spheres ; And what similitude appeares 'Twixt One and Other . Of the three Religions that most frequent be , Iew , Christian , and Mahumetist : Vpon what Grounds they most insist . Ridiculous Tenents stood vpon In Mahomets blinde Alcaron ; Where he discourseth the creation Of Heav'ns and Angels . A relation , What strange notorious Heresies By ●the Prescillians and Manechies Were held : The truth made most apparant , By Text and holy Scriptures warrant .
The second Argument . WE aime at the Coelestiall Glory . Below the Moone all 's Transitorie .
The Vertues . THree things hath God shew'd in this Worlds Creation , Worthy mans wonder and great admiration : In making it , his Power most exquisit ; Gods Power , Wisedome , & Goodnesse . In ord'ring it , his Wisedome infinit ; And in conseruing it , his Goodnesse such , As neuer can by man be'extold too much . The Angels in the next place we confer Wi'th ' second part of this Worlds Theater : Namely , what reference the Seraphim Hath with the Primum Mobile . Then , what kin The Cherub from the Starry Heav'n doth claime ; Or Thrones with Saturne : in what consonant frame With Iupiter , the Dominations trade : What 'twixt the Vertues can and Mars be made : The neere similitudes that hourely run In league , betwixt the Potestates and Sun : With Venus , how the Principates agree : And with the great Arch-Angels , Mercurie : Last , how the holy Angels are accited To be in friendship with the Moone vnited . Diouys . Areopag . de Celest. Hierarch . First , as the Seraphims in Loues pure heate , Next God himselfe in his supernall seate , Still exercise their faculties , and turne ( By that inflaming zeale by which they burne ) The Concordance betwixt the Seraph and the Primum Mobile . Towards His Essence ; so in a swift motion , The Primum Mobile shewes his deuotion To the First Mouer , from whence it doth take 1 Primus Motor . Those Vertues which the Heav'ns inferior make . Go round with it : the Seraph's feruor's great ; So * * i. Pri. Mobile . That , hath lasting and perpetuall heat : By benefit of whose swift agitation , The Heav'ns are wheel'd about it wondrous fashion , Maugre of that huge Machine , the great force And magnitude , that still resists his course . The Seraphims are sharpe , so needs must be The needle-pointed Primum Mobile ; Which by transfusing influence ( we know ) Doth penetrate inferior Orbs below . And as the Seraphims most feruent are ; To them , in that , we fitly may compare The Primum Mobile , whose feruor's such , And so incessant , that where it doth tuch , And is in hourely motion , it ( no doubt ) The other Heav'ns doth whirle with it about . Inflexible the Seraphims motion is , So likewise is the turning round of This ; Which though it be as swift as thought can thinke , Yet in it's course doth neither quaile nor shrinke . As at a becke ( by power that God them gaue ) The Seraphims all other Angels haue : So by the motion of that Primum , all The motions of the Heav'n in generall Are gouern'd and vnited : Seraphs be Actiue Exemplars call'd : This Mobile Beares the same stile , because it not alone Incites the Heav'ns to motion , one by one ; But as a Guide , least they should take the wrong . Still goes before , and hurries them along . And as the Seraph's with Loues fire inflam'd , ( A zeale so hot that neuer can be nam'd ) Ev'n so this fierie globe , still without cease Gyring about , doth grow to that encrease Of sultry heate , the feruor , by reuerses , A warmth into all other things disperses . But with this difference , that as they their might Immediatly take from the God of Light ; From the twelue Revolutions it receiues What power and vertue to the rest it leaues ; And purg'd by labour , winding in a frame , Returnes still to the place from whence it came . The Seraphs haue no creature that can vaunt To be aboue them as predominant . Ev'n so this Orbe is next th' Imperiall Throne , Gods proper Mansion , and aboue it none . The Seraphims , for their vicinity To God , are full of Diuine purity ; And such a fulgence through their Essence runnes , That they are brighter than ten thousand Sunnes : So this Orbe to the Imperiall Heauens , so neere , Shines by the light of that incredi'bly cleere . And as these Spirits with flaming ardor burne , And at no time from their Creator turne ; So this high Orbe , by the celeritie And inextinguishable claritie , Prodigall of it's Vertues , doth bestow them To purge and to make perfect things below them ; So that all dregs and drosse consum'd and wasted , They , new refyn'd , are in swift motion hasted Vnto their first beginning , where in sweet And most mellodious harmonie they meet . As Those from God immediately are , Without the interpose of Minister ; Ev'n so from the first Mo●er it doth take Immediate force , which doth it's motion make . Herein the Diuine Wisedome doth appeare , That so the Angels with the Heav'ns cohere , Heav'ns with the Elements conour , and then , These Spirits are in such a league with men , And all so conjoyn'd and concatinate . A Picture euery way immaculate , The Concordance betwixt the Cherub & the starry Heauen . Cherub doth in the Chaldaean tongue imply : What picture fairer , or more pure , hath eye Beheld , than the Coelestiall Firmament ? Imbelished and stucke with th' ornament Of so'many bright Stars , luminous and cleare , Incorruptibly decking euery Sphere , All full of influent vertue in their places . So the Cherubicke Spirits are stucke with Graces And Diuine gifts , so many , that indeed , In countlesse number they the Stars exceed . And as this Orbe is circumgyr'd and wheel'd , As to the Primum Mobile forc'd to yeeld ; So doth the Cherubs second order moue From the first Seraph , next to God in Loue . The Concordance betwixt The Thrones and Saturne . 'Twixt Saturnes Sphere and the Thrones eminence ; Is the like semblance and conuenience : By Thrones , the Seats of Monarchs are exprest : On Saturnes seuenth day God himselfe did rest From his great Worke. Now Saturne is a word Which in th' Originall , nothing doth afford ( If we together shall compare them both ) Saue , Cease from Labor , or a Sabaoth . The Thrones on Loue and Veritie consist ; And so the Planet Saturne ( who so list Giue credit vnto Firmicus ) endues Man both with Loue and Truth , prompts him to chuse Vertue , good Manners , Diuine Contemplation , Iudgement mature , in a true conformation ; And with a ●ollid industrie desire Things that are hidden and abstruse to enquire . And as the Thrones , each in his office knowes , How of all sacred Wisedome to dispose , ( As Dei formes call'd ; ) so Saturne he , Ianus Bifrons , from all antiquitie , Is styl'd , and Wisedomes Father held to be . The Golden World beneath his Scepter was , The Goulden World . ( Before the Silver ; or the third , of Brasse ; Or this Iron Age ) in which th' vnlabor'd ground , Not forc'd by man , with plenty did abound : The Earth of her free-will gaue all encrease ; Springs flow'd with milke ; the Wolfe and Lambe had peace : And therefore we by congruent reason finde , That the seuenth day to Saturne was assign'd , As the seuenth Planet , and agreeing best With the Coelestiall Thrones , which imply Rest. Besides , in Saturne there is one thing rare , As sole vnto him peculiar ; Which he may iustly aboue others claime : ( For none of all the Planets we can name , But are in mixture and conjunction ; ) Hee Ioyns , nor is joyn'd with any , but still free ; And as a Prince vnrival'd , keepes his state , In which none can with him participate . So Moses Law , since it was first recited , Was with no other coupled or vnited ; But doth immediatly on God depend , Yet many other Lawes from that descend , As borrow'd thence . And in like mysterie , The Chorases of the whole Hierarchie , Reflect with all the seruice on the Throne ; But He his Power communicates to none . The Seraph's Loue , to Iudgement doth adhere ; The Cherubs Wisedome placeth it selfe neere : The Dominations ( which some haue defin'd To be , Th' vnyoked libertie of minde ) Assist the Iudgement Seat : They Vertues , they Vpon the high Tribunall wait and stay : And so the rest , with all their seuerall Graces ; But them the Thrones assist not in their places . The Dominations we must next confer , The Concord betwixt the Dominations , and Iupiter . And fashion to the Star of Iupiter ; And by comparing them together , see How in their semblant Vertues they agree . First , at Coelestiall things they solely aime , Them , no tyrannicke seruitude can tame ; A free Lord they must serue , and beare a minde Vncheckt , to nothing base or vile enclin'd : All difficulties ready to disclose , That shall their faithfull seruice interpose . On none saue their Creator they rely , To his sole pleasure they themselues apply ; Others to their obedience they persuade , Their contemplations being fixt and stayd On the Diuine Light : which rare pulchritude , To'enioy in a more ample plenitude , They stil conforme themselues vnto the Throne , If possibly , to be with it all one . All these ( if Astrologians we may trust ) Fall on Ioves Star , in number ev'n and iust . In Noble bloud this Planet takes delight , To'illustrous thoughts it doth the minde accite , Prudence to gouerne , science how to know , His libe'rall influence doth on man bestow ; Plac'd in his Horoscope , he doth inspire Our eleuated soules with a desire To attaine to Fame , to Empire , and High things : Th' vncurbed and irregular minde it brings , Not onely to deuise , but keepe good Lawes . And Iupiter is for that onely cause , In Hebrew , Zedek call'd , which imports Iust. In Goodnesse and in Iustice such as trust , Them he spurres on to spend their houres and time , To aime at things superior and sublime : By the reflex of Iustice and true Piety , It drawes to contemplation of a Diety : It doth not onely Man himselfe impell To charitable acts , and do things well ; But to stirre others to good workes : And styl'd Iove , for his Faith and Trust ; hauing exyl'd All Incredulitie Last , by the hand He leadeth others with him , till they stand In the like state of Goodnesse , Knowledge , Faith . Pythagoras . Pythagoras more of this Planet saith , That he is the Mindes Vertue , Temperament , Health , and Disposer of all Ornament That doth belong to Man . Now let vs find The Concordance , of the Vertues with Mars . How those call'd Vertues , are to Mars inclin'd : And that too may be done with much facilitie , If we consider but what true Virilitie And Fortitude in this Star doth consist . S. Mathew . In one place we thus reade th' Evangelist : The Vertues of the Heav'ns are mov'd , or ar ' Arm'd on their side , who in Gods cause shall war . These , their Coelestiall operations take Immediatly from Him , and for His sake Disperse them to His Glory and great Praise . Note what the Psalmist of the Planets sayes ; Praise Him you Sun and Moone , praise Him the Light ; Praise him yee Stars [ &c. ] The Vertues by foresight , As Captaines ouer the Church Militant , Know which amongst them is best Combattant ; Guide and direct him to the Place aboue , To receiue there the Crowne for which he stroue . Ev'n so this Mars , by th' influence of his Star , Styl'd by th' antient Poets , God of War , Makes men of generous Spirits , elate and hye , Ambitious after Palme and Victorie . The Vertues in their Pow'r finde no defect ; Nor is this Planet any way deiect , Weary'd or faint . Ptolomaeus . Hermetes . Firmicus . Alcabilius : Those of authentique skill , Write , His Fires force is indeficient still . The Diuine Vertues study to enlarge Their courage , who are giv'n to them in charge ; To make them like spirituall Souldiers stand , 'Gainst Lucifer and his reuolted Band ; Then bring them off to safety and securitie , Making them like themselues in God-like puritie . So this Stars Fire , to shew their true proximitie , Burnes vpward , as still aiming at sublimitie ; And in his feruour catching at things neere , To turne each Substance to a Nature cleere , As it selfe is , in lustre like to shine . Yet to this Planet , many learn'd assigne The malevolent Aspects of Mars . Malevolent aspects , Wars prouocations , Home-bred Seditions , Discord amongst Nations , Broiles , Garboiles , Tumults , and combustious Rage , Depopulation , Murthers , Slaughter , Strage ; Call it , The worst of Planets : whose reflect Contaminates and poysons with th' aspect . But Tresmegistus was not of that minde ; Saith he , The seuerall Planets in their kinde ( Their vertues being truly vnderstood ) Are vnto men beneficent and good . This great Philosopher would haue vs know , Of bad Effects the Cause is here below : Stars influences in themselues are pure , No putrid stuffe their natures can endure : And if from their aspects ought chance amisse , They are not to be blam'd , for the fault is In our fraile weakenesse : for who but hath read , That nothing bad aboue the Moon is bred ? The Concord of the Potestates with the Sunne . Now as the Potestates to worke are said Both by the Vertues strength , and the co-aid of the Dominions Iustice : so the Sunne , When he his beames transfusiuely shall run Through Mars his Sphere , or Ioves benigner Star , All his effects , Power , Strength , and Honour ar' . Legions of Fiends the Potestates expell ; And with them , all blinde errors driue to hell . So when the Sunne doth his bright beames display , The tenebrous Night flies , and giues place to day . And as those Mindes and Essences Diuine , By nature with miraculous fulgor shine : So the bright Sunne instated all alone , Amidst the Planets , in his Regall Throne , Casts an incredible lustre , and to all Doth honour , in his seat Majesticall ; Distributing abroad in large extent , Vnto the Stars , both Light and Ornament : By whom th' are gouern'd , and their motions sway'd , Their splendor at his will dark't or display'd . Stars receiue names from the Sunne . From whom they receiue names ; as Day-Stars , some ; Nocturnal , others ; but the most part come , Styl'd by his course : Orientall , those we call That moue from his Vp-rise ; they from his Fall , Are Occidental . Other Stars put on Names from the South and the Septentrion . The Potestates , their pow'r or'e things Inferior , To mannage and dispose from the Superior , Of all aboue 's , immediately receiue . Ev'n so the Sun shines only by his leaue ; The light it giues is but a shadow meere , Of His that is so ' vnspeakeably cleere In Glory , that all Glory doth transcend , Which Humane Eye can no way comprehend : And so his borrow'd lustre doth disperse To Men , to Beasts , and the whole Vniuerse . The Potestates , with things below dispense , Without all tyrannie or violence : The Sunne doth shine with amitie and loue On all alike ; and with the Starre of Iove Bee'ng in conjunction , Mans minde it inflames With honour , and to purchase glorious names , So Ptolomaeus and Firmicus write . Inspires with magnitude and claritie , And these without all force or tyrannie . By speculation in the Sun , we see The glorious Trinity in Vnitie . The Trinity in Vnity figured in the Sonne . We from the Body or the Substance gather The Diuine Essence of th' Almighty Father . In his bright Splendor we the Sonne include , Who is the sole and onely Pulchritude . The third proceeding persons ( God as great ) We see it plainly figured in his Heat . Our Sauiour , when he would exemplifie To vs his Fathers Power and Majestie , Did it by this bright Planet ; Perfect be As is your Father that 's in Heav'n , ( saith he ) Who causeth that his Sonne alike doth rise Vpon the Good and Bad. We must deuise In the next place , how we may mak 't appeare , The Concord betwixt the Principates and Venus . The Principates with Venus Star cohere . As she from all antiquitie hath been Styl'd by th' imagin'd name of Beauties Queene , Because by obseruation , euerie creature Borne vnder her , she doth endow with feature ; Faire shape , Good-grace , and Amabilitie , All which to her disposures best agree . Ev'n so the Principates striue to bring neare To God himselfe ( whose Image they do beare ) All Soules beneath their charge , make them to be Partakers of his Diuine Claritie : " For , Orpheus in Testamento . than Gods Image , nothing is more bright , " Or more to ougly darkenesse opposite . As the Platonicks vnder Venus name Including Loue , Am●r creauīt Mundum . make him the cause , this Frame Was first by God built ; which from Chaos rude , Was brought by him to this rare pulchritude , Than which , nothing more louely can be thought , Whose gouernment 's as rare , as comely wrought . And that there 's nothing can more ougly be , Than is Confusion and Deformitie ; So by the Principates ( as many hold ) Empires and States are gouern'd and controll'd , Kingdomes well mannag'd : They are like a border , To guard without , and what 's within to order ; Dionysius . Hocretheus . Iamblicus . Lest Fire or Sword , or any mutinous storme , ( Where they preserue ) should study to deforme : 'T is to their office pertinent by right , To keepe all things in Beauty and good plight . These Principates are Dukes and Captaines styl'd● Yet are they not alone listed and fyl'd Vnder these Titles : The Dominion claimes , And Potestates , the honour of these names ; The Principate , for his rare Pulchritude ; The Domination , for his Magnitude ; And for his Claritie , the Potestate , Antesignani writers nominate . And vnto them ( these great names hauing shar'd ) Iupiter , Sol , and Venus are compar'd : Iove , because his infusion doth assure The most compleat and perfect temperature . Venus , because from her coelestiall place , She doth dispose of beauty and good grace . The Sun set 'gainst the Potestates so bright , Because he is the Lord that gouernes Light . The Concord betwixt the Arch-Angels , and Mercury . The concordance that the Arch-Angels haue With Mercury , doth now by order craue The place succeeding : Intermediate Th' are 'twixt the Angell and the Principate ; From the superior Classes these receiue Their Diuine Mandates : which beeng done , they leaue The execution of his sacred will Vnto the Angels , their Attendants still . Moreouer , as th' Arch-Angels ( eminent In place ) are seldome in Embassage sent , Vnlesse some weighty matter to declare ; But by their ordination , th' Angels are More frequently employ'd 'twixt God and Man : Ev'n so , who Mercury shall truly skan , Will finde , That Them he in that kinde comes neere : For to what Star or Planet whatsoe're He doth apply himselfe , their strength , their state , Their force , he doth so liuely imitate , As if he alter'd nature , to the end That his owne influence might on theirs depend . Therefore the Poets did on him confer The name of Hermes , or Interpreter Ptolomaeus . Vnto the gods . Of him one Author writes , Bee'ng in conjunction with the Sun , he'accites To heate and drowth : he in the Moone breeds cold ; With Saturne , he makes wise ; with Mars , Men bold ; And when he doth to Venus rise or set , They , 'twixt them two , Hermophrodites beget . Besides , Firmicus . this Star ( as wisely one relates ) Seldome to Man , himselfe communicates ; As by the eyes of Mortals rarely seene . The Poets tell vs , That he oft hath been Sent to the gods on embassy ; Ovid. Me● . as when To Somnus , in his darke Cimerian den , To call thence Morpheus : and to Maia ' his mother ; And often betwixt one god and another : But to Man seldome . Now we must deuise , To know what apt coherences may rise The Concordance betwixt the Angels & the Moone . 'Twixt Angels and the Moone : Th' are lowe'st and least , And in their later ranke conclude the rest . Next , they the true proprietie retaine Belonging to all Spirits . And againe , That sacred name is fitly to them giuen , Because they are more often sent from heauen , Than others of more eminent degree , Hauing conuerst with men familiarly : Besides , all mundane businesse and affaires Committed are vnto their charge and cares . All these conditions , plainly't doth appeare , Miraculously vnto the Moone adhere ; For she of all the Planets is the last , ( In a degree below the others plac't ) As bringing vp the Number . She is then An errant Star , next Planet to vs Men. Thirdly , the neerer that she hath her station , The more her influence and operation Hath power on earth ; and the more various she Is in her change , the more effects there be Proceeding from her : Nauigators steere Their course by her , as she , or fills her Spheere , Or empties it . The various Influences of the Moone . Astrologers enqueere From her in their conjectures sicke and craz'd Are , as she works , either cast downe or rais'd : By her the spacious Ocean ebbs and flowes ; By her the skilfull Gard'ner plants and fowes : So of the rest ; and in this sympathee , The Moone thus with the Angels doth agree , That when from the superior Stars she'hath ta'ne Her influ'ence , she deliuers it againe Into Mans seuerall parts : there reignes as Queene . Such a faire correspondence haue the prime And chiefe of Angels , with the Heav'ns sublime , Or those which we call highest . Like condition The middle Ternion hath , and disposition With the mid Heav'ns ; ( for so at first 't was cast ) And the third Chorus with the third and last . For as the first and supreme Heav'ns are sway'd By one sole motion ; so it may be sayd , The supreme Angels of the highest Throne Haue their Commissions sign'd from God alone . And as the middle Heav'ns are , without doubt , By the same agitation wheel'd about , With that which Primum Mobile we call ; So , by their owne Intelligences , all Are by particular motion hurried round A way contrarie ( as by proofe is found . ) Likewise the intermediate Ternion , tho They be by God illumin'd , and much know ; Yet in the executing of their places , And do'ing His Will , there are such diffrent spaces , They from the Highest Chorus take their charge : So , 'twixt the last Diuision ( to enlarge This point more fully ) what is most Diuine , And in it's Greatnesse neerest to the Trine , In Number is much lesse , as Doctors write ; But greater far in Potencie and Might . Againe ; What farthest we from God diuide , Of That the Number is most multiply'de ; Averroës . But is of much lesse Vertue . Thus saith one : Alwayes , the Best thing from it Selfe alone Hath his Perfection : That which in degree Is next to It , guided and sway'd must be By one sole Motiue : What is far remov'd , Is subiect vnto Many , we finde prov'd . The former illustrated by a familiar example . To giue more lustre to this Argument ; The like 's in euery Kingdomes mannagement . We see a King in power most absolute , With whose prerogatiue none dare dispute ; Who with a Breath can mighty Armies raise , Hath a huge Nauy prest at all essayes , By Land to forrage , and by Sea to'inuade , ( And these too , without forreine Princes aid ; ) Who can giue life , and take it when he please : In his owne Person doth not do all these , But by his Ministers , his Lords , and Peers ; And they , by their inferior Officers : His awfull word , as by transmission , still Passing degrees , ev'n from the first , vntill It ceaseth in the last . So ( 't may be guest , 'T is in the Ternions of the Angels blest . God is an absolute Monarch ; and next Him , Daniel doth place the holy Cherubim , As knowing best His Counsels and Intent ; And such are seldome on his message sent . Th' inferior Angels , with their Charge or'e-joy'd , 'Twixt God and Man haue often been employ'd : And as the intermediate Spirits be More oft commanded than the first Degree , ( Yet not so frequently as those below ; ) This therefore I would haue you learne to know : The Primum Mobile doth first begin To chime vnto the holy Seraphim . The Cherubim doth make concordance euen With the eighth Sphere , namely , The Starry Heauen . The Thrones , with Saturne . The like modulations Hath Iupiter with the high Dominations . The Vertues haue with Mars a consonance sweet : The Potestates , with Sol in symptores meet . The Principates with Venus best agree : Th' Arch-Angels , with the Planet Mercurie . The Angels with the Moone , which melody Hosanna sings to Him that sits on high . Besides the Sects , The three Religions at this day profest . the Schismes , and Heresies , Vaine Adorations , and Idolatries ; There haue been three Religions , 'boue the rest More frequent in the World , and most profest : And those ev'n to these later Times exist , The Iew , the Christian , and Mahumetist . Now , which of all these three should be inuested In highest honour , hath been long contested , As well by Armes , as Arguments . To assure Our selues , of these , which is the onely pure , And without error ; 't will not be in vaine , To separate the Cockle from the Graine : Comparing them , it may be easi'ly guest , Whether Iew , Turke , or Christian beleeues best . How the Iewes approue their Religion . The Iewes thus quarrell with our Faith : We draw ( Say they ) what we professe , from Moses Law ; And ev'n the Christians our chiefe Tenents hold . We likewise in this one thing may be bold Aboue all other Nations , That by none God's truly worship'd , but by Vs alone . Let all th' authentique Chronicles be sought , Neuer haue such great Miracles been wrought , As amongst vs . What people can there be , That dares in Noblesse or Antiquitie With our blest Hebrew Nation to contend ? For , who 's so dull that knowes not , we descend From Prophets , Kings , and Patriarchs , who pretend , That this our Off-spring lineally came From our great Predecessor , Abraham . And though our Monarchy be quite transverst , And we as slaues through the wide world disperst ; 'T is not because we put to heauy doome The great Messias , who is yet to come : But that so many Prophets of our Nation , Who preach'd to them Repentance and Saluation , Were by them slaine and butcher'd . Thus they can Plead for themselues . Now the Mahumetan He cavills with the Christian , and thus sayes ; Wherein the Mahumetan opposeth the Christian Religion . None like to vs the great Creator praise : We onely vnto One make adoration ; When as the Christian Sect build their saluation Vpon a Sonne , ( this God should haue ) and He Equall to Him from all eternitie . Proceeding further : Should there be two gods , They of necessitie should fall at odds ; Since supreme Pow'rs , Equalitie abhor , And are impatient of Competitor : Nor can that Kingdome without discord be , Where Two ( or more ) haue joint supremacie . Meaning the second Person in the Trinity . Besides , God bee'ng omnipotent , and thrice-great , For vs to'aduance a Riuall to his Seat , Were sacriledge : one like Him to adjoine , Were but his Diuine Honors to purloine . They say , We Christians more on Him conferre Than He would willing haue , and therefore erre . Inforcing too , The Roman Church doth ill , When they adore within their Churches still , Saints , Images , and Pictures , much vnfitting , As thereby great idolatry committing . They likewise boast of great atchieuements done , And mighty conquests from vs Christians won In sundry conflicts . Whereupon they'infer , ( Because they are in Zeale so singular ) That for their just obedience and true Faith , Their enterprising such successes hath . Fast , Their Abstemiousnesse . Prayers , and Purenesse of Diuine ado'ration , They wondrously extoll through all their Nation ; Their zeale vnto their Prophet and his Shrine , Their Temperance , and Abstinence from Wine . And as for Miracles , they further say , That such are wrought amongst them euery day : For some they haue that many weekes abstaine From meat : some wound their flesh , sencelesse of paine : Handle hot coles , Imposturous miracles . some without scorching can : And Maids beare Children without helpe of Man . They haue their Saints too ; Mahom●it Saints . Sedichasis , hee Is call'd vpon in War , for Victorie . Ascicus hath of Wedlocke free dispose . Mirtscinus hath of Cattell charge . And those That trauell vnto Mecha , by the way , To a new Saint call'd Chiderille pray . They haue a Relique held amongst them deare , This Relique is a paire of old stin●king shooes . Which in his life one of their Saints did weare ; Who ( as they feigne ) so cleare was without spot , That , throwne into a Furnace seuen times hot , He walk'd vnscorch'd amidst the flames ; ev'n so As Sedrach , Misack , and Abednego . But vnto all these brain-sicke superstitions , As likewise to the Hebrewes vaine Traditions , Th'infallid testimonie we oppose Of the most sacred Scriptures ; and ev'n those ( Howeuer craft'ly he his engines frame ) Afford not Mahomet so much as name , Or giue him a knowne Character . Againe , It might be held most impiously prophane , Christs Miracles should we compare i' th least , With the most damn'd impostures of that Beast . Of whose delirements further I proceed ; Not doubting but the Graue and Wise may reade Schollers ad●mitted to read controuersies . And search through all Religions , of what kind And nature how soe're , thereby to finde Their depths and aimes : and afterward conferring The Word of Truth , with Falshood vainly erring ; Th' ones●leprously may to the World appeare ; The other , truly perfect and sincere . The Creation of things according to Mahomet . Thus in the diuellish Alcaron 't is said , God i' th beginning onely foure things made , And those with his owne hands : the first a Pen , Which all things from the first to th' last ( both when And how they were created ) writers at large . The second thing he tooke into his charge Was the Man Adam , and the selfe-same day He fashon'd him of parti-coloured clay : And that 's the reason ( neither thinke it strange ) That in mens faces there is still such change And contrarietie in looke and haire , Some blacke , some browne , some tawny , and some faire . The third a Throne , his Maiestie to grace . The fourth , for Soules a blessed resting place Call'd Paradice . And vnto these doth add Such toyes , as in themselues proclaime him mad , Or meerely sottish , fabulous inuention All , no way worthy a wise Writers mention . These are all Principles in Mahomets Alcaron : That the Earth was inhabited by Diuells 7000 yeres ; by Angels 1000 yeares . As yet for instance ; Before mans Creation , The earth had sollid and a firme foundation , And was inhabited in times forepast , By Diuels first , then Angels , Adam last . That Paradice ( by him so often nam'd ) Of Smaragds and cleare Hyacinths is fram'd : That there grow pleasing Fruits of strange varietie , To giue the blessed Soules their full sacietie : Riuers of Milke and Hony each where wander , And some of Wine , in many a crook'd Meander . Euery Inhabitant there apparel'd is In costly robes of sundry colour'd Bisse ; Blacke onely there 's not seene : That all appeare Of the same stature Adam and Eue were ; But of like forme with Christ in shape and fashion . Of Bodies there 's no growth or augmentation ; No heate to scortch , no cold but to endure ; The Aire hath a most constant temperature . Mahomets Paradise . No sooner entred , but before them 's put The Liuer of a Fish call'd Albehut , That yeelds an exc'ellent sauor ; and then plac't Vpon a table , Fruits of exquisit tast . Next after that , they to the view present All choice delights to giue the Soule content , And when they haue deliciously been fed , No excrement at all thereby is bred : But when these Cates they haue disgested well , There flowes from them a most delightfull smell . But to taste Swines flesh there , is worse than Treason : Why that 's forbid ? pray heare the Prophet's reason . The time when Noahs Arke was built ( saith he ) Mahomets reason why Sows flesh is not eaten in Paradice . All flesh as well in heav'n as earth was free Then to be eaten . Now when Christ was come To liue on earth , and being ask'd by some Of the Disciples , 'bout the preseruation Of Mankinde , in the generall Inundation ; After some pause , he did command them stay 'Till he had moulded out a Man from Clay : To whom he said , Rise in my Fathers name , And answer me directly to the same That I shall now demand . He soone vp start A liuing man compleat in ev'ry part ; But haire and beard all white . To whom he said , Speake who thou art ? This answer he soone made , Iaphet the sonne of Noë . Then Christ reply'd ; Wast thou so old in seeming , when thou dy'd ? He answer'd , No ; but he was so appal'd With sudden terror , doubting he was cal'd Vnto the last great Doome to make repaire , The very feare thereof so chang'd his haire . He then commanded him , freely to tell All that in the Arkes historie befell . Which punctu'ally he from the first related , So far , till that the Arke , much aggrauated With weight of excrement , lean'd vpon one side ; At which the Pilot Noë much terrifi'de , Ask'd counsell of his God , to know what best Was to be done , ( he being so distrest ) Who bad him make the elephant appeare In the same place which he so much did feare . Where he not many minutes made abode , 'Till he his guts disburd'ned of a lode , In noisome ordure , The first Sow according to Mahomet . with the rest agreeing ; And from that Dung the first Sow had her being . Who was no sooner fashon'd and aliue , But instantly she far'd as she would striue To eat vp the whole dung-hill ; her nose shooting Into the midst thereof , turning and rooting To finde out what she greedily might champe : Till in the Arke she rais'd so foule a dampe , Able to poyson those within ; and she So swell'd withall , as if she seem'd to be With pigs alreadie . Gronting long , at last She eas'd her o're-charg'd belly of a blast , The first Mouse . And with it a liue Mouse : which Noah saw No sooner bred , but it began to gnaw His Notes and Tables , and offend him much : Kill her he would not notwithstanding , ( such His goodnesse was ) but once againe demands Counsell to rid that Creature from his hands . He then was bid to strike the Lions brow : Which done no sooner , ( but I know not how ) The first Cat. Than instantly a Cat bounc'd from his face , And in a trice had the poore Mouse in chace . The Ioyes in heauen according to Mahomet . You heare his trifling . But obserue the toyes Deuis'd by him touching Coelestiall joyes ; All which in his blacke Schedule he inrolles , Rather becomming Beasts , than blessed Soules . As , That there is no pleasure or delight That may content a lustfull appetite : But there 's in plenty , both as oft , and when Alcoron . lib. 3. cap. 19. They please to taste them . And that all such men As in this world had Wiues constant and true , Shall in the other , not enioy so few , But Concubines aboundance , with eyes cleare , And great as egges ; these still to them are neere , Of admirable feature and choice graces , Who neuer looke but in their husbands faces . Alcaron . lib. 3. cap. 6.276.34 . Elsewhere he saith , The good Soules are attyr'd In golden Vesture ; nought can be desir'd , That wanting is : of Damsels they haue store In that faire Garden ; and to please them more , The white of their cleare eyes , of white hath fulnesse ; The apples , blacknesse , pure blacke without dulnesse . They eat such fruits as please the pallat best , Drinke Milke and Honey , and for euer rest In Paradice . From these and thousand such , ( Of which , though sparingly , I speake too much ) These two things may be gath'red , worthy note , In which he most prodigiously did dote , A necessarie obseruation . ( Thinking his damned Errors to aduance ) Their beastly Liues ; His brutish Ignorance : Whose Doctrine , neither of Theologie Hath the least taste , nor of Philosophie ; But mainly from both these in all points sweruing , As neither Number , Order , nor obseruing The Qualities of the Heav'ns . He neither caught Mahomets Lapable and absurd Ignorance . At ought the Arabs or the Chaldees taught , The Hebrewes , Greekes , or Latines : there 's no mention In all his Works , of the least apprehension Of Physicks or of Metaphysicks : there No rules , but all things meerly'irreguler . No disputation of the Liberall Arts , Or of the World , and it 's distinguisht parts , No argument at all : no true quotation Of the learn'd Authors sprung from his owne Nation ; As Avempax , Mercurius Tresmegistus , Adelandus , Ali-Arabs , Moses AEgyptus , Or Avicen : whose Workes had he but read , He had not sure , so grossely been mis-led . In his whole Booke he seemes to be at war With common Sence , which makes him erre so far . Further to speake of his impost'rous Lies , Mahomet of the Angels . Heare next what this grand Prophet doth deuise Touching the Angels : First , ( saith he ) the Deuill Was made of Fire pestiferous and euill . The glorious Spirits , Attendants on the Throne , And faithfull Ministers to God alone ; For euer seated in that blessed Bowre , Haue Wings , some two , some three , and others foure . Making of this , as confident relation , As had he present been at the Creation . And of these , Two attending on the Throne Of the great God Almighty , Maroth one ; One of Mahomets Ridiculous Fables . Haroth another , were from Heav'n downe sent , With full Commission to haue gouernment Or'e all Mankinde ; not onely to conduct them , In their affaires , but tutor and instruct them : With these prouiso's , neuer to incline Either to Kill , Iudge rashly , or Drinke Wine . All which of long time hauing strictly kept In the plainerode , and to no by-path stept ; It chanc'd in processe , an offending Wife Did with her peruerse husband fall at strife : A day of hearing bee'ng appointed , she Inuites vnto a banquet cunningly , These two impartiall Iudges ; ' sore them plac'd Right costly Cates , made both for shew and taste , But sauc'd with wine , ( which was vnknowne to them ; ) And by this close and crafty stratagem , Spurring them on with courteous welcome still : Their pallats being pleas'd , they bad her fill In plenteous cups to them , till both in fine Were much distemper'd and or'come with Wine . And in this heate , lust breaking into fire , They then to'adulterate her bed desire . To which she yeelds , vpon condition they Will teach her Characters , by which she may Be lifted to those heav'ns aboue the Sun , And without let behold what 's therein done : And after that , she may haue free transmission Downe to the earth , and that with expedition . They grant to her , and she to them applies ; The words no sooner spoke , but vp she flies : Where seene , and question'd how she thither came , She opens the whole matter ( just the same As was before related ; ) but for feare She should disclose on earth the Glories there , Shee soone was chang'd into a fulgent Star , In light excelling others ev'n as far , As when in life below she did remaine , Her lustre did inferior Beauties staine . Now after this , the Angels were conuented ; Who waking from their drowsinesse , repented Of their vaine folly , and with terror great Were brought to answer at the Iudgement Seat . The fault confest , the processe , and the ground , With euery circumstance , this grace they found ; To haue ( after discussion ) in the close , What punishment they would themselues impose , Betwixt this World and th' other to endure : Who made choice , in iron chaines to be bound sure , And haue both heads and bodies drown'd in mud● In a most putrid Lake call'd Bebel floud . One grosse thing more to these I 'le adde , and than To his perdition leaue this brain-sicke Man . Further he saith● In the last dreadfull day , Th' Angell of Death , that 's Adriel call'd , shall slay All Soules then liuing . And that slaughter past , Adriel Mahomet , Angell of Death . Fall on his owne sword , and so die the last . And when all liuing creatures are destroy'd , The world shall forty yeares● stand after , void . Infinite are his most blasphemous Fictions , And eachwhere interlac't with contradictions : As in feign'd Miracles , the generall Doome , The dissolution that is yet to come . Concerning these , a question may arise , Whether these sottish and most fabulous Lies More fondly by this Iugler were conceated , Or by Mad-folke beleev'd , and thereby cheated . Now something touching the arch-Heresies Of the Priscillians and the Manechies ; The Heresies of the Priscillians , and Maniche●● . Of whom , thus briefely : They nor blush , nor feare , To write and teach , That two Beginnings were Of vniuersall Nature , Good , and Bad ; The one , of cherefull Light ; the other , sad Darkenesse the Author . Of which they retaine Th' essence within themselues , and from these fa●gne A God and Diuell : And that all things made , From these Materials their condition had , Of Good and Euill . Both the Sects agreeing , That from the better Good the World had Being . Yet they say further , That the mixture knit Of Good and Bad insep'rable in it , From these two opposit Natures doth arise ; And therefore in their fancies they deuise , Fiue Elements to either : There 's assign'd Smoke , Darkenesse , Fire , the Water , and the Winde Fiue Elements according to the Manichees . To the Bad Nature : out of Smoke they bring All two leg'd Creatures , and thence , Man to spring . They further fable , and from Darkenesse breed Dragons and Serpents , with all Reptile seed . Foure-footed Beasts from Fire they procreate : From Water , Fish : Fowles , from Winde generate . The number of the Elements are fiue , Which from the Better Nature they deriue , Oppos'd to these : Aire , from the Smoke they draw ; Light out of Darknesse ; by the selfe same law , Fire needfull , from Fire hurtfull : Water thus ; Vsefull , from what 's Disaduantagious : From Windes contagious , Windes of healthfull vse ; And betwixt these there can be made no Truce . Wherein Blessednes consists according to the Manichees . They likewise trifle , That all difficultie To'attaine vnto the true Felicitie , Consists in separating th' Ills contagion From the Goods purer nature . Which persuasion Yet leads them further ; That since these two first Pow'rfull Beginnings , term'd the Best and Worst , Are at perpetuall discord ; hence should breed Of War , that natiue and intestine seed Betwixt the Flesh and Spirit : in which Strife None 's capable of euerlasting life , But such as the Good Nature can diuide From that contagion which the Bad doth guide . They say , That to the Light , pur'd and refin'd , Two shapes from Gods pure nature are assign'd , Namely the Sun and Moone ; and these conuey That perfect splendor which enlights for aye The heav'nly Kingdome and most glorious Seat Of High Iehovah , who 's the onely Great And Pow'rfull , hauing the sole domination ; His Mansion being their blest habitation . They feigne , Our Grandfire and great-Grandame Eve ( Which none of common Reading can beleeue ) Of Sacla Prince of Smoke were form'd and made . That by the Serpent , ( he who first betrayd Those our first Parents ) Christ himselfe was meant , Who bad them taste the Apple , to th' intent That they the Good from what was Ill might know . And that his body meerely was in show Phantasticall , not Reall . That the Trine Sent him to saue the Soule that was Diuine ; But not the Flesh and Body , because they Were made of impure stuffe , Dust , Earth , and Clay . Of which Absurds I 'le make no more narration , Vnworthy mention , much more confutation .

Tribus modis in veritate peccatur ; 1. Veritatem prae timore tacendo : 2. Veritatem in mendatium comutando . 3. Veritatem non defendendo .

Chrisost. Explicit Metrum Tractatus quinti.
Theologicall , Philosphicall , Poeticall , Historicall , Apothegmaticall , Hierogliphicall and Emblematicall Obseruations , touching the further illustration of the former Tractat.

TThe Consimilitudes and Concordances betweene the seuerall degrees of Angels , and the Heauens and Planets , I doubt not but is sufficiently manifested . Whosoeuer desireth to be further & more fully instructed in the Motions and courses of the Spheres I refer him to peruse Iun. Higinus Libertus his Poëticon Astronomicon , where hee discourseth learnedly of the World , the Spheres , the Centre , the Axis , the Zodiacke , Circle , Earth , Sea , &c. of Ar●tos Maior & Minor , the Serpent Arctophilax , Corona , Eugonasia , Lyra , Olor , Cepheus , Cassiopeia , Andromeda , Perseus , Heniochus , Ophiuchus , &c. Or else let them peruse his book De Signis Coelestibus . Or reade Aratus the Greeke Poet his Phaëonomena , excellently interpreted in Roman Verse by Caesar Germanicus . Or learned Proclus , De Sphaera , Axi , Polo , Horozonte , and such other .

I passe from that , to enquire of those three Religions before-named ; and to sift the examine them , to finde out and make it apparant , which must of necessitie be the truest and best . To the which before I enter , it shall not be amisse to speake something of Truth her selfe .

Pierius Valerius telleth vs , Of Truth . Li. 44 pag. 430. That there is but one Truth , whereof the Hierogliphycke is the Sunne , being but one only : for all duplicities or multiplicities are opposite to Truth , there being but one Truth simple of it selfe , which wheresoeuer or whensoeuer it appeareth , is of extraordinarie splendor . The AEgyptians figured her in a Persique Apple leaning vpon one leafe ; the form thereof representing the Tongue and the Heart . Intimating , That as they were so annexed , the heart should not conceaue one thing , and the tongue vtter another .

Cornelius Nepos remembreth vs of one Tytus Pomponius Titus Pomp. ( for his excellencie in the Greeke tongue syrnamed Atticus ) a Romane Knight , and the familiar friend of Marc. Cicero , who was neuer known to speake an vntruth ; neither ( but with great impatience ) heare any related : his vprightnesse being so apparant , that not onely priuat men made suit to commit their whole estates to his trust ; but euen the Senat themselues besought , that hee would take the mannagement of diuers offices vnto his charge .

Idor-Abies . Heraclides in his Historie speaketh of the Abbot Idor , who so much affected Truth , that of three things hee was neuer knowne to be guilty : the first , That hee neuer told lye : the second , That he neuer spake ill of any man : and the third , That he spake not at all but when necessitie required . And the Theban Epaminondas , Lib. 9. Cap. 19. Epaminondas . as Alex. ab Alex. deliuereth vnto vs , was so true a Sectarie thereof , that he was carefull left his tongue should any way digresse from truth , euen when he most sported .

Papias . Papias in a great Disputation held about Religion , hearing the Truth to be mangled , and thereby called into some suspition ; cried out aloud , We must not giue care vnto those which labor to speake much , but vnto such as striue to speake vnto purpose ; not to them that question Truth , but that sincerely deliuer it . For so Eusebius reporteth of him , lib. 6. cap. 10. in Histor. Ecclesiast . And King Agesilaus hearing a Rhetorician much commended , King Aglesiaus because from a small seeming ground he could deriue many arguments , by amplifications and vnnecessarie circumstances ; I ( saith hee ) for my part approue not him for an expert Shoo-maker , that will fit large Shooes to little feet . Implying , That it is not the flourish and ostentation of much speaking , but the sincere object of Truth , which is plain and simple in it selfe , which ought chiefely to be respected .

Thales . Thales being asked how much a Truth differed from a Lie ? answered , As far as the Eye differeth from the Eare. Inferring thereby , That those things onely wee may boldly affirme for truth , of which we are eye witnesses and see done ; but not euery vaine and idle noueltie which we heare reported . Maxim . Serm. 39.

AEschines . AEschines affirmed Truth to be of that incomparable strength , that it did easily conuince all other humane cogitations . And Demosthenes being demanded , Demosthenes . What Man was endowed with , by which he might be likened to the gods ? replied , To do well , and to loue the Truth . Stobae . Serm. 11. It was a saying of Democritus , Democratus . That our religious pietie ought publiquely to be declared , and the sinceritie of Truth by vs constantly defended . Anton. Serm. de Veritate . To lye or sweare ( saith Saint Ambrose , Ambrose . Ad Caelsum ) let not the tongue be acquainted with ; but let so great a loue of Truth possesse thee , that whatsoeuer thou vtterest may be beleeued as an Oath . And Bernard , Bernard . De Grat. Human. There be three degrees or staires of Truth : to the first we ascend by the labour of Humilitie ; to the second , by the tendernesse of Compassion ; to the third , by the practise of Contemplation . In the first she is Seuere ; in the second , Holy ; in the third , Pure . To the first , Reason leadeth vs , by which we may examine our selues : To the second , Affection guideth vs , by which we commiserate others : To the third , Purity draweth vs , by which we are eleuated to contemplate things Mysticall and invisible . Simplex est sermo Veritatis , saith Euripides . And Plautus in Mistellaria , Nolite assentire mihi , &c. Ego vero amo verum ; volo dici mihi Mendacium odi . Delude me not by flattering me ; for I Loue Truth , to heare it spoke : I hate a Ly.

And one of the Greeke Comicke Poets is thus interpreted : Est tempore omni vera proloqui optimum , Hoc facere adhortor , &c. To speake the truth at all times doth become : To this I counsell thee . Better be dumbe , Than vtter ought that 's false : Truth hath great strength , And shall thy line of life draw to the length .

Another thus : Haud Arte tantam Pictor vllus assequi , Statuariusque , &c. No Painter by his Art shall e're attaine , ( Albeit his colours be of purest staine ) Or Caruer of that cunning , to compose A statue of that exc'lence to inclose ( Though therein onely they consume their yeares ) Halfe the perfection that in Truth appeares .

You may reade Martial thus , lib. 8.75 .

Oras Gallice , merogásque semper ; Durum est me tibi quod petis negare , &c. O Gallicus , thou dost entreat and aske ; And for me to deny , 't were an hard taske : Attend thou what doth true as Truth appeare ; Truth , Gallicus , thou willing wouldst not heare .

Lib. de Virtut . & vitijs , ca. 8. Concerning Truth , you may reade Cardinall Pascalis thus : Culturae nostrae , id est , Virtutis primum instrumentum est Veritas , &c. Of our culture or ornament , that is , of Vertue , the first instrument is Truth : neither can any vertue be attained vnto but by her only , who is of that sacred Societie the most choice & perfect ; whom the wisest and best vnderstanding men haue so highly magnified , that they haue stiled her the Mother of all Vertues , the most certaine , the most perfect amongst them , and therefore the Summum Bonum : than which there is nothing more manifest , in respect of those things which in our humane condition , are vncertaine , doubtfull , and fading . In the earth there is nothing permanent ; those things which now are , in a small space haue no being ; and what is future , is concealed from vs : which no sooner happeneth , than vanisheth . Truth alone standeth vpon her owne strength , remaineth in the same state , stable in her selfe , subiect neither to increase nor decrease ; repaire shee needeth not , impaire shee suffereth not : her Knowledge is the gift and secret of the Almightie . Truth is the absolute habit of the Minde , vnwearied , kindled by Diuine Light , all-knowing : Shee expresseth her selfe in Words , Gestures , and Actions , alwayes and euery where ; her voice in all honest ears is the most excellent harmonie : She is the Guide and Conduct through the Labyrinth of humane affaires , to bring the Minde the right and straight way to the Mansion of the other Vertues . It is her sole Character , To aduance man vnto Dignity : and so granted to him from God , That hee is borne vnto one Truth ; She is the onely food of the Minde , the sole repast of the Soule . Apparant it is , That all humane actions , not only by Boasting or Ostentation , but by Simulation or Dissimulation , are as with furious and tempestuous windes troubled and tossed . But both these are no better than Liers ; the one by adding too much , the other offering too little . But Truth triumpheth ouer both ; she is liable to no prescriptions , neither to space of time , the Patronage of persons , nor the Priuiledge of Countries : the dulled Sences she restoreth , the Deceiued shee directeth , the Erronious she reconcileth ; her Strength all Vaine things treads vnder foot ; all Lies convinceth , all Errors confoundeth . Euen her Enemies acknowledge Her , as oft as they are brought within her Sentence : She is the sole rule by which all Knowledge is guided ; for nothing can be truly knowne but Truth onely : for Falshood being excluded , and Shee admitted , the way lieth open vnto true felicitie .

In Her all the dignitie of humane life is contained ; and hee that is possessed of her , no Force can deiect him , no Deceit circumvent him , no Trouble of minde afflict him , no Heresie intrap him : She is the strength of Resolution , and soliditie of Purpose ; in whose presence no Vanitie can stand , no Insolence dares appeare ; vnto whom Humane condition is more indebted than to all the other Vertues . Who could distinguish Fortitude from Rashnesse ; Constancie from Peruersenesse ; Liberality from Profusenesse ; Friendship from Flatterie ; Sanctitie from Hipocrisie ; but by inspection to her Mirrhor , in which , Vertue is clearly discerned , and Vice palpably discouered . Who is so bold , that without her light or guidance dareth to conclude or determine any thing ? since she is only conuersant in perspection , exactly to find out what is sollid , what sincere , and punctually to discouer the causes , the beginnings , and the progresse and proceedings of all things . As all those things which fall within dimension are not comprehended but within measure ; so whatsoeuer by Gods permission doth illuminate , ●each , or instruct the minde , is by Truth defined and circumscribed . That which in things bought and sold in our common commerce , wee call Number , Weight , and Measure ; the same in all things is Truth : she distinguisheth betwixt the delirements and enormities of Vices , and those effects which are proper and peculiar to Vertues . False Opinions shee refelleth , things doubtfull shee resolueth ; as obscure things shee inlightneth , so that which is luminous she declareth . Hence ariseth that old Adage , Solest Veritas , & è converso Veritas est Sol ; ( i. ) The Sun is Truth , and by conuersion , Truth is the Sun : that is , which hidden things reuealeth , and things manifest maketh more perspicuous , &c. You see the constancie and stabilitie of Truth , when all things else vnder the Sun are obnoxious to Vicissitude and Change .

Saith Horrace , lib. 4. Ode 7.

Diffugere nives redeunt iam gramina Campis , Arboribusque Comae . Mutat terrae vices , &c. The Snow is melted , and the fields , late bare , Are cloath'd in Grasse ; the bald Trees gaine their haire : The Earth doth change her course ; the Channels , dry , Fill vp their empty banks , the Floud swell high ; The gentle South winde doth the cold allay : Summer succeeds the Spring ; nor there doth stay , But is by Apple-bearing Autumne ' noyd ; And Autumne next by Winter is destroy'd .

The like is extant in Ovid , ad Pisonem , Ipsa natura vices subit , variat aque curs●● : Ordinat inversis , &c. Ev'n Natures selfe this change doth vndergo , Which th' inverst order of the Yeare doth show : Not alwayes doth ( with dropping shewres ) the Aire Obscure the Stars , but sometimes it is faire ; The Winter ceaseth , and the timely Spring Dries those moist locks which you before might wring : It then giues place to Summer ; on whose heele Autumne doth tread : and then soone after feele The hoary Winters vncontrolled power , In many'a cold blast and tempestuous shower .

Propertius , lib. 2. Eleg. 9.

Omnia vertuntur , ceriè vertuntur amores ; Vinceris aut vincis hac in amore rota est : Magni saepe duces , &c. All things are wheel'd and turn'd about , And so it is in Loue , no doubt : Thou , Victor or else vanquisht art ; No Loue but in this change hath part . Great Dukes haue falne , great Tyrants been put downe ; Rich Thebes once stood , braue Troy was ouerthrowne .

To the like purpose , as intimating the mutabilitie incident vnto all humane actions , Plantus in his Amphict . doth seeme to allude : Nam in hominum aetate multa eveniunt huiusmodi , Capiunt voluptates , mox rursum miserias , &c. In th' age of Man , oft many such things fall , First we taste fugred pleasures , and then gall : In bitter miseries , Rage doth constraine Spleenefull and harsh words ; and we then againe Grow to a friendly peace : then our Spleene , o're Our Amitie growes stronger than before .

Hauing in some sort searched what Truth is ; it next followes , not onely to finde out Religion , Religion and the Truth thereof . but also to examine the truth thereof . Saint Augustine , lib. de Civitate Dei 2. Cap. 7. saith , Religio nihil aliud est quam Divinus cultus : i. Religion is nothing else but Diuine Worship . And in his Booke De Vera Relig. Religio est Studium Sapientiae ; Religion is the study of Wisedome . And Isidor . lib. de Etymolog. 18. defineth it in these words ; It is therefore called Religion , because by it we binde our selues to obey one onely God , and to serue him in our mindes with Diuine Worship . Abundans est pauperi Religio , &c. ( saith Hugo , De Cla●st . Anim. lib. 3. ) Religion is to the poore man abundant , to the meane estated sufficient , to the rich man tolerable , to the Weak liberall , to the Delicate compatient , to the Strong moder at , to the Poenitent mercifull , to the Peruerse correctiue .

Against those that make Religion but a meere vaile or cloake for their abuses and vanities , wee reade Hierome in his Epistle to Nepotianus thus : Thou buildest Monasteries , and erectest Religious houses , and by thee many poor men are relieued through the Isles of Dalmatia ; but better were it for thy Soules health , if thou thy self among holy men didst leade an holy life . And in another sent to Eustochium ( saith he ) There be some men of our Order , who for no other cause make suit to be admitted into the Deaconship and Priesthood , than that thereby they might haue the greater priuiledge , and incur the lesse suspition , to enter into the familiaritie and acquaintance of faire women : The chiefest study such employ themselues in , is , that their shooes sit neate and close , their garments smell of perfume , their haire be queintly kembed and crisped , and that their fingers shine with gold and gemmes . But when thou shalt look vpon any such vaine person , hold him not for a Priest , but rather a Bride-groome . And in a third Epistle to Heliodore he vseth these words : They are richer being Monkes , than when they were secular men : They possesse wealth vnder Christ , who was alwayes poore ; which they enioyed not vnder the Diuell , who was euer rich . The Church supporteth them in wealth , whom the World confined to beggerie . Therefore ( saith Lactantius Firmianus ) Heauenly Religion consisteth not of earthy or corrupt things , but of the vertues of the Minde , which are solely aimed at Diuine Contemplations . For that onely may be called True Worship , when the heart and minde meet together to offer vnto God an immaculate offering : for whosoeuer confineth himselfe to be a true Sectarie of the Coelestiall Precept , may attaine vnto the name of a true and sincere Worshipper ; being such an one , whose Sacrifices are the humblenesse of minde , the innocence of life , and the goodnesse of action . And that man so often offereth vp vnto God an acceptable Sacrifice , as he doth any good and pious worke .

Diogenes feasting in a Temple , when stale and mouldy bread was brought before him , he not onely rejected it , but in great anger rose from the table and cast it out of doores : saying , That nothing which was base and for did should bee brought into any place where ought sacred was offered vnto the gods . We likewise reade of Alexander the Great , when in a solemne Sacrifice to Iupiter , he offered Incense with both hands at once , he was thus reprehended by Leonides for so doing : O King , when thou hast conquered and subdued those Countries and Kingdoms whence these sacred Fumes and Odors are brought , then it will become thee to vse such prodigalitie and waste ; but till then it shall not be amisse if thou shewest thy selfe more sparing . In processe , Alexander being victorious ouer Saba , and calling to minde what had before passed betwixt him and Leonides ; he writ vnto him in these words : We haue sent vnto thee Myrrhe and Frankincense in aboundance , to the intent , ô Leonides , that hereafter thou be no more so sparing toward the gods . Christians need not be ashamed to make vse of these examples from the Ethnicks . And as concerning all such Hipocrites , who onely sloathfully and coldly tender their religious seruice , you may reade in Anthol . sacr. Iacob . Billij as followeth : Munera dant gemini fratres , at munus Abelis Excipitur , munus spernitur alterius . Two gifts are to God offred by two Brothers , The one 's accepted , and despis'd the others : Cain with an euill heart , that which was vile Tendred to his Creator ; and the while , Kept to himselfe the best of all his store . Him such resemble , who giue God no more Than needs they must do by some others motion , Worshipping more for fashion than deuotion . These men ( as in their actions you may note ) Seeme to loue God , whilest on the World they dote .

What the Religion of the Iewes is , who hath not read ? And what that of the Mahometans is , who but with great terrour and detestation can almost endure to heare ? First therefore concerning our Christian Religion , I shall quote you some passages and places cited by diuers Ethnyck Authors , and those learned and approued . After the Birth , Life , Doctrine , and Passion of the Sauiour of the World , Three opinions concerning Christ . there were three opinions of him ( I omit the Euangelists and Apostles , whose Scriptures and Miracles are vnquestionable , and proceed to others : ) Of the first were those that sincerely and vnfeignedly professed Christ and his Gospell ; many of which gaue apparant testimonie of the Truth : some by their blessed Martyrdome , The first , Holy beginners . others by their Writings ; and among these were Dionysius Areopagita , Tertullian , Lactantius , Firmianus , Eusebius , Paulus Orosius , &c. Others there were which violently opposed the former ; The second , Wicked Contemners . of which number were Porphyrius , Iulian Apostata , Vincentius Celsus , Africanus Lucian , &c. Against whom wrot very learnedly , Cyprian , Origen , Saint Augustine , and others . The third were such , as either for seruile feare , or worldly preferment , durst not , The third , Fearful Time-seruers . or would not openly professe themselues to be Christians ; or howsoeuer , they were such in their hearts : yet to temporise with their Superiors and Gouernors ; if at any time discourse was had of those whom they called the New Sect , they would mangle Christs Miracles , cauill at his Doctrine , and mis-interpret the Scriptures to their owne fancies . Notwithstanding which , and that they laboured to abolish and exterminate the Profession , yet which way soeuer they aimed their words or their works , somthing still might be gathered from them , by which their malice was easily discouered , and the lustre of the Truth more apparantly discerned . Such Power hath the Word of God .

For example ; Iosophus Ben Gorion , Iosephus de Antiq. lib 2. not onely a Iew by Linage , but in his Religion , vseth these words ; At the same time ( saith he ) liued Iesus , a wise man , if it be lawfull to terme him a man ; because indeed he did wonderfull things , and was a Master and Doctor vnto all such as made enquirie after the Truth . He was followed by great troupes and multitudes both of Iewes and Gentiles ; and hee was Christ : and although he was afterwards accused by the principall men of our Faith , and crucified , yet he was not abandoned of those who formerly followed him ; but three dayes after his death he appeared aliue vnto them , according as the holy Scriptures had foretold and prophecied concerning him . Which was 40 yeres after his Passion . And euen in these our dayes , the doctrine of Christ and the name of Christian is dispersed through the World . And this was that Iosephus who was present at the destruction of Ierusalem , and wrot the whole Historie thereof .

Pontius Pilat , Pilat a witnes of Christ . who gaue sentence against the Sauiour of the World , reported so largely of his innocuous Life , Doctrine , and Miracles , to the Emperor Tiberius , that he consulted with the Senat , to know whether they would admit of this Iesus Christ to be their God : and though they did not assent vnto the motion , yet hee gaue expresse commandement , that none of that Profession should suffer persecution or injurie .

To this let me adde the excellent Epistle of Publius Lentulus , the Roman Proconsul ; in which the person of our Sauior is most accurately described . The very words being faithfully interpreted , which he sent to the Senat and people of Rome , during his abode in Ierusalem , according to Eutropius .

There appeared in these our times ( and hee is yet to be seene ) a Man of great vertue , by the name of Iesus Christ ; who is called by the Nations ; A Prophet of the Truth ; by his Disciples stiled The Sonne of God : who raiseth the Dead , and healeth all Infirmities and Diseases . A Man of a middle stature , vpright , and begetting admiration ; of a venerable aspect , whom his beholders may easily both loue and feare : his haires of a Chestnut colour full ripe , plaine and smooth to his eares , and from thence neat , somewhat crisped and shining in their flowing from his shoulders , diuiding themselues aboue in the middle , according to the manner of the Nazarites ; hauing a most cleare forehead , a face without wrinckle or spot , a beard somwhat thicke , and neuer shorne , of the same colour with the haire of his head ; not long , but parted in the middle , of a plaine and mature aspect : his eyes somewhat greene and cleare ; his nose and mouth no way to be reprehended ; whom a moderate blush doth sweeten : in rebuking , terrible ; in admonishing , gentle and gratious ; his looke pleasant , with a referued grauitie ; who was neuer knowne to laugh , but sometimes to weepe ; of stature spread and straight , his armes and hands delectable to behold ; in discourse graue , excellent , and modest ; beautifull aboue the Sonnes of Men.

Plin. lib. 1. Pliny writeth thus : In the time of the Emperour Tiberius , the quaking of the earth was much greater than euer before . By which ( saith another ) twelue Cities in Asia , with infinite other famous and goodly Buildings were subuerted and ruined . De Antiq. li. 2. Of the rending the Vaile of the Temple , Iosephus ( before named ) giueth faithfull testimonie . Of the cruell and bloudy massacre performed by Herod on the harmelesse Innocents , mention is made by Philo a Iew , ( an Historian of great authoritie ) in his Abridgement of Times ; where hee saith , Herod commanded many Children to be slaine , and among them his owne Sonne , because hee had heard , That the Christ ( a King promised vnto the Hebrewes ) was about that time borne . This Philo liued in the time of the other Herod , called the Tetrarch . The historie of those slaughtered Innocents is more amply discoursed by Macrobius a Latine Historiographer . Dion likewise , in the life of Octavian Caesar , hath these words ; The Emperor Augustus hauing heard of Herods barbarous inhumanitie against his owne Childe and others ; said openly , I had rather be an Hog in Herods family , than a Sonne .

Plinius Secundus being Proconsull of Asia , in an elegant epistle writ vnto Traian the Emperor , demanded of him , How hee would haue the Christians punished ? For ( saith he ) they arise at certain houres in the night , and assemble themselues to sing Hymnes and Songs of praise and thankesgiuing to Iesus Christ , whom they honour as their God . They make solemne Vowes , to do no euill or harme to other men : They steale not , they are no Adulterers , they will neither falsifie their oath nor promise , they deny nothing that is left in their charge , &c. And this testimonie hee gaue of them , who was an Infidell and an Idolater , and liued sixty yeares after the Passion of our Sauiour . Vnto whose Letter the Emperor Traian returned this answer :

For asmuch as they be accused for none other euill doing or abuse , let them in no case be punished or afflicted with any seuerity or rigor ; neither make any further inquisition against them . Neuerthelesse , when they shall be brought before thee , do thy vtmost endeauour with all humanity , to persuade and draw them from their . Religion but if they constantly persist therein , and will in no wise forsake it , yet see that thou off●rest them not the least iniurie .

His Nephew Adrian succeeded him in the Imperiall Purple ; who ( as AElius Lampridius reporteth ) at his first inauguration permitted them freely to exercise their Religion ; and hee himselfe with diuers of his Nobilitie worshipped Christ : vnto whose honour they caused Temples to be erected . Yet afterwards hee fell from that Religion , prouing a cruell and mercilesse Persecutor : for he was persuaded , That if hee should seeme to fauour or any way conniue at their Sect , the whole World would be conuerted to the Faith , and so the superstition and idolatry of the Gentiles be vtterly ouerthrowne . Yet Petrus Crinitus writeth ( in the life of Saturninus ) that an Epistle was sent from Severinus the Consull , vnto the same Adrian ; wherein he declared vnto him , That there were many Christians in Egypt , among whom some called themselues Bishops , and others Deacons and Priests ; of which not any was found idle , but all deuoutly employed in some religious Exercise ; as in visiting and relieuing the Sicke , Lame , and Blinde . That all of them liued by their labours , were of courteous and gentle behauiour , and worshipped one onely , who ( as they said ) had been crucified by the Iewes .

It is also deliuered vnto vs by the histories of those times , That Seranus Eranius Embassador to the same Emperor , wrot vnto him from the Prouince where he was then imployed ; informing him , That the great crueltie in persecuting the Christians ( being accused of nothing else saue their Constancy in the Religion which they professed , and could not iustly be charged with any other crimes or misdemeanors ) deserued mitigation . Vpon which information , the Emperour inhibited Minutius Tondanus , then Pro-Consull in Asia , from condemning any Christian for the profession of his Faith , vnlesse he were otherwise conuicted of some criminall or capitall offence .

It is a thing worthy remarke in Alexander Seuerus ; who , after many bloudy Persecutors , succeeding in the Empire , began much to fauour them , and suffered them to haue sundry Oratories and Temples in the Citie : who notwithstanding hee was a meere Ethnyck , and vntutered in the Christian Faith ; yet ( as AElius Lampridius reporteth of him ) when diuers Cookes and Tauerners had petitioned vnto him , complaining of the Christians , saying , That they had taken their lodgings and houses from them , in which they made exercise of diuers superstitions and hypocrisies ; and that they obserued a Religion quite contrarie from that which was then in vse with the Romans . The Emperour to their complaint made this following answer ; ●●hinke ( saith hee ) it is more conuenient and necessarie that God should be in those places deuoutly honored , than your affaires and prophane vocations be vainly followed .

As worthy an obseruation is that of Maximinus , successor to Severus , and companion with Dioclesian in the Empire , about two hundred yeares after our Redemption ; part of the copy of one of his Letters I will acquaint you with , being to this effect :

Caesar Maximinus ; Invincible , Great High-Priest , of Germany , AEgypt , Thebes , Sarmatia , Persia , Armenia , Carpia , and victorious besides ouer the Medes ; and for his Conquests named , Nine times Emperour , Eight times Consull , Father of his Countrey , &c. At the beginning of our Empire , we commanded all things to be done according to the conformitie of our Lawes , ( the publique discipline of Rome still conserued : ) In which we gaue expresse commandement , vtterly to abolish and extinguish the Christian Religion ; allotting death with torture to the Professors thereof : enioyning them to obserue those antient Customes and Laws established by our Predecessors . But since they voluntarily rather expose their bodies to all manner of tortures , than to renounce that faith which they professe , without any will or intent to honour and adore any of our Roman gods : We therefore now mindefull of our wonted grace and clemencie , purpose to expresse the same towards these Christians ; freely permitting them to haue places for their Assemblies , and to erect Temples , in which to offer vp their Sacrifices and Prayers . Which licence and faculty we grant vnto them , vnder condition , That they shall attempt nothing against our Publique-weale and Religion ; and that in all other things they shall keepe and obserue our Lawes and Ordinances . Moreouer , That in gratefull acknowledgement of this their free permssion , they shall stand obliged to pray vnto their God Iesus for our life and safetie , as likewise for the prosperity of the Roman Commonwealth , and our Cities continuance in peace and flourishing estate .

Of Cublay Emperour of Tartarie . To these I adde what I finde recorded in the Tartarian Historie , of the great Emperour Cublay , who was a meere Infidel , honoring and acknowledging no other God than the Sun , the Moone , and the Starres . This King was of incomparable greatnesse and wisedome , not to be paralelled by any Prince of that Age in the which he liued : Who hauing dispatched his puissant Captaine Ba●aim , to conquer the almost inuincible Prouince of Maugy , ( which included the rich and inestimable Countrey and City of Cinquemay ) it hapned that in the absence of this mighty Captaine ( who had taken with him in that seruice the prime soldiers in all his Dominions ) two of his Nephews , the one called Naim , the other Cadue , Princes of great power and command vnder him , reuolted and grew into open rebellion , and affronted him in battell . But this magnanimous Emperour , as politique in warre , as prudent in peace , ( commanding from the great Armenia , vnto the borders of Calicut a kingdome in the East-India ) gaue them battell , surprised the Rebells , and put their Army to flight . But that which I especially obserue in this historie is , That the people reuolting after this manner , were for the greater part Christians , his Tributaries and seruants ; howsoeuer tainted with diuers heresies , for some were Nestorians , some Armenians , some Abessines , &c. Hereupon the Iewes and Mahumetans , being victorious vnder the pay of Cublay , surprised of them to the number of fifteene thousand , and hauing first disarmed , and then with many bitter scoffes and taunts ●erided them , they presenred them before the Emperour , expecting when he would command them to be cut in pieces , and they attending ready to play the Executioners . But hee ( quite contrarie to their expectation ) being at that time mounted on a strong Elephant , vpon whom he sate in his seat Royall ; their insolencies and mockeries being appeased , and silence commanded , he caused the Christian Prisoners to troupe about him , to whom he deliuered an Oration to this purpose :

Though I confesse my great Victorie this day gotten , The Oratian of Cubley to the Christians . was by the power and fauour of my gods , the Sunne , the Moone , and the Starres , abiding in the glorious Firmament of Heauen ; yet because the Prisoners , being all or most of them Christians , appeare before me not onely despoyled of their Armes , but mocked and taunted of the Iewes , Mahumetans , and others , vpbraiding them with their god Iesus , who was sometimes fastned vnto a Crosse by the fore-fathers of these Iewes : notwithstanding they haue opposed me in battell , & that so many of their Ensignes lye here prostrate at my feet ; yet that all the Nations and Languages that liue vnder our Principalitie and Dominion , may know , that Wee and our Grace can finde as soone Will to pardon , as Power to punish ; from this day forward , we forbid , and strictly charge all Nations vnder vs , of what Qualitie or Religion soeuer , That they neither deride , iniure , or oppresse any of these captiue Christians , vpon penaltie to be depriued of their Armes , and disgracefully scourged with rods . The maine reason inducing vs to see this exactly performed , being no other , but that their God Iesus is highly esteemed and honoured by Vs , as being one of the greatest among the Coelestiall Deities , full of all equitie and justice : for he knowing those Christians injuriously to raise themselues against Vs , as being our sworne Subiects , and wee their Protector and Soueraigne ; hee therefore in his great justice hath permitted me to win the honour of this day , which otherwise I had not power to do , because I haue heard him stiled the God of Battels , &c.

I giue you further to vnderstand , That if any in this my victorious Army hath kept backe any Christian Prisoner not here presented before me , he shall not dare to offer him the least affront or violence whatsoeuer , but immediately set him at libertie , deliuering him vp into their Quarter armed , and with all equipages to him belonging : and this to be performed vpon paine to passe through the danger of the Armies . Now our Imperiall Charge imposed on these Christians for their delinquencie , is , That they pray vnto their God for our prosperitie and preseruation , and doe vs nine moneths seruice in our intended war against the King of Nixiamora , who denieth to pay vs Tribute , and striueth to equall himselfe with our Greatnesse ; receiuing for the same equall wages with the rest of the Soldiers in our Army .

This great honor done vnto the name of Christ , and vnto Christians for his sake , by the Heathen and Infidels , pu●●eth mee in minde of that which the Psalmist saith , Psal. 8. ver. 8. Out of the mouthes of babes and sucklings hast thou ordained strength , because of thine Enemies , that thou migtest confound the Enemie and the Auenger , &c.

We shall enquire further of the Messias , in whom we build our Faith , and in whom the hope of our saluation consisteth , and find him out by his Miracles . The word Miraculum importeth a thing mouing stupor and admiration : for those which behold a Miracle , stand amased , Valer. Maxim . as confounded at the effects , when they cannot apprehend the causes . Or else it is a thing , which from whence it comes , or by what meanes , passeth apprehension : for whatsoeuer happeneth beyond the course of Nature begetteth admiration . Saint Augustine saith , Lib de Civit. Dei . 21. As it was possible for God to appoint a certaine course for all Natures , according to his Diuine will and pleasure ; so it is not impossible vnto him to alter that course , and change those Natures as him best liketh . Lib. 11. de Civ . Dei . And elsewhere : We know that God is able to doe all things , though we cannot conceiue the meanes by which he worketh them . And in Miracles , all the reason that can be giuen of the thing done , is onely the power of the Doer . And in his booke , De Confess . We wonder at the bredth and height of the Mountaines , the ebbing and flowing of the Ocean , the windings and turnings of Riuers , the motions of the Spheres and Planets ; yet neuer wonder at our selfe , when Man in himselfe is a greater miracle than all the miracles that can be wrought by Man .

Greg. in Homil. saith , That all Diuine Miracles ought to be meditated on by Study , not examined by Reason : for to enquire into the secret purpose of the Almighty , is to be too arrogant and saucy in his Counsels .

Lipsius , ex Greg. M. vseth these words ; Diuine Miracles are to be considered , not disputed . And againe , True Miracles witnesse one true God ; but false Impostures acknowledge many , and those euill .

Ca. 11. Hom. 29. Chrisostome vpon Math. saith , As the Morning precedeth the Sun , and Darkenesse goeth before the Night : so at the comming of Christ , the Prophets before him , and the Apostles with him and after him ( by the help of the Holy-Ghost ) did great things ; and in the comming of Antichrist , the Pseudo-Christiani ( i. false-Christians ) before him , with him , and after him , by the aid of the wicked Spirit did maruellous things .

And in another place commenting vpon the same Euangelist ; As when a man telleth thee a Tale which thou art not willing to heare , the more he speaketh , the lesse thou bearest away . Or trauelling in haste , when thy minde is otherwise occupied , though in thy speed thou meetest many , yet thou takest not notice of any that passe thee : so the Iewes dealt with our Sauiour ; for though they saw many signes and maruellous things done by him , yet notwithstanding they demanded a signe from him , because they heard such things as they marked not , and saw such things as they tooke no pleasure to behold .

Hugo , De Operib . 3. Dierum speaketh thus : Res multis modis apparant mirabiles , &c. Many wayes things appeare maruellous , somtimes for their greatnesse , sometimes for their smalnesse ; some for their rarietie , others for their beauty . First according to their greatnesse , as where any creature doth exceed the proportion of it's own Kinde ; so we admire a Gyant amongst Men , a Leviathan or Whale amongst Fishes , Wonders in Nature . a Gryphon amongst Birds , an Elephant amongst foure-footed Beasts , a Dragon amongst Serpents , &c. The second for their smalnesse ; as when certaine creatures are scanted of that dimension proper vnto their Kinde , as in Dwarfes , small Beagles , and the like : or in Moths , small Worms in the hand or finger , &c. which how little soeuer , yet they participate life and motion with those of larger dimension and size ; neither are they any way disproportionate in their Kinds , but the one as well declareth the power and wisedome of the Creator , as the other . Consider therefore whether thou shouldst more wonder at the tuskes of the Boare , than the teeth of a Worme ; at the legs of a Gryphon , or a Gnat ; at the head of an Horse , or a Locust ; at the thighes of an Estrich , or a Fly . If in the one thou admirest the greatnesse and strength , in the other thou hast cause to wonder at the smalnesse and dexterity ; as in the one thou maist behold eyes so great that they are able to daunt thee , in the other thou mayst see eyes so small , than thine are searce able to discern them : and euen in these little creatures thou shalt find such adiuments and helps of nature , that there is nothing needfull or defectiue in the smallest , which thou shalt finde superfluous in the greatest , &c. We wonder why the Crocodile when he feeds , moueth not his lower chaw ; how the Salamander liueth vnscorched in the fire ; how the Hedgehog is taught , with his sharpe quills to wallow and tumble beneath the Fruit trees , and returne home laden with Apples to his resting place ; who instructed the Ant to be carefull in Summer to prouide her selfe of food for Winter ; or the Spider to draw small threds from it's owne bowels , to insidiate and lay nets for the Flies ? All these are infallid testimonies of the wisedome and power of the Almighty .

Of Miracles . These are only wonders in nature , but no Miracles . Chrisostom supr. Math. saith thus : Quatuor sunt mirabiles imitatores , &c. There be foure miraculous Imitators made by Christ : A Fisherman to be the first Shepheard of his Flocke ; a Persecutor the first Master and Teacher of the Gentiles ; a Publican the first Euangelist ; a Theefe that first entred into Paradise . And further : That of three things the World hath great cause to wonder ; of Christs resurrection after death , of his ascention to heauen in the Flesh ; and that by his Apostles , being no better than Fishermen , the whole world should be conuerted . But if any thing strange or prodigious hath beene heretofore done by Mahomet or his associates , they haue been rather imposterous than miraculous . Or admit they were worthy to be so called , yet do they not any way iustifie his blasphemous Religion . For you may thus reade Iustine Martyr , De Respons. ad Quest. 5. fol. 162. As the Sun rising vpon the Good and Euill , the Iust and Vniust , is no argument to confirme the euil and injust man in his wickednesse and injustice : so ought it not to confirme heretiques in their errors , if at any time miraculous things be done by them . For if the effect of a miracle be an absolute signe and demonstration of pietie , God would not then reply vpon the Reprobate and Cursed at the last day ( when they shall say vnto him , Lord , haue we not in thy Name prophesied and cast out diuels , and done many Miracles ? ) I neuer knew you , depart from me ô ye Cursed , &c.

Christ was miraculous in his Incarnation , his Natiuitie , his Life , Doctrine , Death , and Resurrection , as will easily appeare : but first it shall not be amisse to speake a word or two of his blessed Mother .

Ser. 143. of the Blessed Virgin Mary . Petrus Chrisologus writeth thus : Vnexpressible is the sacrament of the Natiuitie of our Lord the God of Life , which wee ought rather to beleeue , than to examine . A Virgin conceiued and brought forth , which Nature affourded not , Vse knew not , Reason was ignorant of , Vnderstanding conceiued not : This , at which Heauen wondred , Earth admired , the Creature was stupified , what humane Language is able to deliuer ? Therefore the Euangelist , as he opened the conception and birth in an human phrase , so he shut it vp in a Diuine secret . And this he did to shew , That it is not lawfull for a man to dispute that which he is commanded to beleeue .

Serm. 148. And againe : How can there be the least dammage vnto modestie , where there is interessed a Deitie ? Where an Angell is the Messenger , Faith the Bride-maid , Chastitie the Contract , Vertue the Despouser , Conscience the Priest , God the Cause , integritie the Conception , Virginitie the Birth , a Maid the Mother ? Let no man therefore iudge that thing after the manner of Man , which is done by a diuine Sacrament : let no man examine a coelestiall mysterie , by earthly reason ; or a secret nouelty , by that which is frequent and common . Let no man measure that which is Singular , by Example ; nor deriue contumely from Pietie ; nor run into danger by his rashnesse , when God hath prouided saluation by his Goodnesse .

Origen vpon Mathew , Cap. 1. Hom. 1. moues this Question ; What was the necessitie that Mary the blessed Virgin should be espoused vnto Ioseph ? but either because that mysterie should be concealed from the Diuell , and so the false Accuser should finde no cauil against her chastitie , being asfied vnto an husband ; or else that after the Infant was borne , he should be the mothers Conduct into AEgypt and backe againe . For Mary was the vntouched , the vnblemished , the immaculate Mother of the onely begotten Son of God , Almighty Father , and Creator of all things : of that Sonne , who in Heauen was without a Mother , in Earth without a Father ; in Heauen ( according to his Deitie ) in the bosome of his Father , in Earth ( according to his humanitie ) in the lap of his Mother .

Gregorie the Great saith , Lib. 18. Moral . In Iob Cap. 35. Though Christ Iesus be one thing of the Father , another of the Mother ; yet hee is not one person of the Father , another of the Virgin , but hee is eternall of the Father , and temporarie of the Virgin ; the same who created , and was made ; He , the beautifullest amongst men , according to his Diuinitie ; and He , of whom it is written , He is despised and reiected of Men : He is a Man full of sorrowes , and hath experience of infirmities ; we hid as it were our faces from him ; He was despised , and wee esteemed him not , according to his Humanitie . He that was before all worlds , of a father without a mother ; Hee came towards the end of the world , of a Mother without a Father . He was the Temple of the Builder , and the Builder of the Temple : Hee was the Author of the Worke , and the Worke of the Author : remaining one Substance , yet consisting of two Natures ; but neither confused in the commixtion of Natures , nor doubled in the destruction of Natures .

Chrisostome speaketh thus : Homil. de Ioan. Bapt. The holy and blessed Mary , a mother and a Virgin ; a Virgin before shee was deliuered , a Virgin after . Wilt thou ( saith he ) know how hee was borne of a Virgin ? and how after his birth she remained a Virgin ? I answer thee thus ; The dores were shut and Iesus entred .

Christ was miraculous in his Incarnation : for as S. Augustine writing against the Iewes , Aug. de incarnat . Domin . saith , O you Iewes , looke vpon the Harpe , and obserue what a sweet musicall sound it yeelds ; to make vp which there be three necessarie instruments or helps , Art , the Hand , and the String ; Art dictates , the Hand toucheth , the String soundeth : all three worke together , but amongst them the String is onely heard , for neither the Art nor the Hand make any audible harmonie : So neither the Father nor the Holy-Ghost tooke humane Flesh vpon them , and yet they haue an equall coooperation with the Sonne : the sound of the String is only heard , and the Sonne is onely seene in the Flesh ; yet the effect and melodie consisteth of them all : and as it solely belongeth to the String to make a sound , so it belongeth to Christ onely to take humane Nature vpon him . Further I demand of the incredulous Iew , How Aarons dry Rod sprouted with leaues and bare Fruit ? And when he resolueth me that , I will tell him how a Virgin conceiued and brought forth a Sonne . But indeed , neither can the Iew make manifest the one , nor I giue warrantable reason of the other .

Serm. 3. in Vigil . Natiuit . Saint Bernard writeth to this purpose : Three Workes , three Mixtures hath the Omnipotent Maiestie made in the assumption of our Flesh , all miraculously singular , and singularly miraculous ; Three such things , Three Wonders . as neuer the like before were , nor shal the like hereafter happen vpon the face of the earth . They are interchangeably God and Man ; The first . a Mother and a Virgin ; Faith , and the Heart of Man : for the Word , the Spirit , and the Flesh met in one person , and these Three are One , and that One is Three , not in the confusion of Substance , but vnitie of Person ; and this is the first and super-excellent Commixtion . The second is , The second . a Virgin , and a Mother , alike admirable and singular : for it was not heard from the beginning of the world , that a Virgin conceiued , and that a Mother remained a Virgin . The third . The third is the co-Vnion of Faith with the Heart of Man ; and this , though it seeme inferiour , yet may it appeare euery way as powerfull , if wee truly consider it : For wonderfull it is , that the Heart of Man should giue beleefe to the former . For how can humane Vnderstanding conceiue , That perfect God should be perfect Man ? Or that she should remaine an vntouched Virgin , who had brought forth a Sonne ? As Iron and a Tyle-sheard cannot be moulded and made into one body ; so the other cannot be commixed , vnlesse the glew and soder of the Spirit of God incorporat them .

He was miraculous in his Natiuitie : for as Ambrose saith , Contra Heretic . It is impossible for me to search into the secret of his generation ; at the consideration of which , my fences faile , & my tongue is silent ; and not mine only , but euen those of the Angels : It transcendeth the capacities of the Potestates , the Cherubims , and the Seraphims ; it is aboue conception ; for it is written , The Peace of Christ passeth all vnderstanding . Thou therefore lay thine hand vpon thy mouth , since it is not lawfull for thee to enquire into these supernall Mysteries . It is granted thee to know that hee is borne , but how he is borne it is not granted thee to be inquisitiue ; for to doe so is fearefull , since vnspeakeable is his generation : according to the words of the Prophet Esayas , Who can tell his Generation .

Concerning the place of his birth , Sup. Mat. 2. saith Ioan. Chrisostome , vpon these words , Intrantes Domum , invenerunt puerum , &c. Did they finde a Pallace raised on pillars of Marble ? Found they a princely Court furnished with Officers and Attendants ? Found they guards of armed and well accommodated souldiers ? or Horses in rich and shining trappings ? or Chariots adorned with gold and ivorie ? Or did they finde the Mother crowned with an Imperiall Diadem ? or the Childe swathed in Bisse and Purple ? Surely no , but rather a poore and base Cottage , a vile and contemptible Stable , more fit for beasts than men ; a Childe wrapped in sordid swathings ; and the Mother in an ordinarie garment , prepared not so much for ornament , as to couer nakednesse . Yet the Nobility of Christs birth ( saith Saint Augustine ) appeared in the Virginitie of the Mother , Sup. Ioane and the Nobilitie of the Mother was manifest in the Diuinitie of the Sonne . Ser. Sup. Epiph. And in another place ; Gold was offered him as to a potent King ; Frankincense , as to a great God ; and Myrrhe , as to a mercifull Redeemer , who came to offer vp his life for the saluation of all Mankinde . The Heauens were his Heralds , Angels his Proclaimers , Wise-men his Worshippers .

Saith Gregory vpon these words , Homil. Sup. Mat. 10. Cum natus esset Iesus in Bethlehem , &c. To this King borne we offer Gold , when we shine in his sight by the claritie of Diuine wisedome : Wee offer Frankincense , when by holy and deuout prayers we burne the cogitations of the Flesh , vpon the altar of our hearts , which ascend a sweet sauour by our heauenly desires : We offer Myrrhe , when we mortifie all carnall affections through abstinence .

And Leo Pap. Ser. de Appar . The Wise-men and Kings of the East adored the Word in the Flesh , Wisedome in Infancie , Strength in Infirmitie , the Lord of Majestie in humane Veritie . And to giue infalled testimonie of their faith , what they beleeued with their hearts , they professed by three guifts , Myrrhe to a Man , Gold to a King , Frankincense to a God .

Hee was miraculous in his Life , as being without sinne ; miraculous in his Doctrine , for neuer man spake as hee did . And of his Miracles we thus reade Claudian : Angelus alloquitur Mariam , quo praescia verbo , &c. Th' Angell to Mary speakes , and saith that she Shall beare a Sonne , and yet a Virgin be . Three Chald'ae an Kings to him three Presents bring ; Myrrhe to a Man , and Gold vnto a King ; Incense to'a God . To proue himselfe Diuine , In Cana he turn'd Water into Wine . Fiue Loaues two Fishes haue fiue thousand fed , When surplusage remain'd of meat and bread . To the borne-Blinde he shew'd the Suns bright rayes , Who on th' vnknowne light did with wonder gaze . He caus'd the light on Lazarus to shine , After he foure dayes in the graue had ly'ne . With his right hand he fainting Peter stay'd ; But with his word , his faith more constant made . She that the bloudy Issue had endur'd For many Winters , by her Faith was cur'd . The palsied man , who had been bedrid long , Took vp his bed and walkt thence whole and strong . He cast out Diuels by his Word sincere : He made the Dumbe to speake , and Deafe to heare .

He it was of whom some thinke Virgil prophecied , Eclog 4. in these words : Vltima Cumaei venit iam Carminis atas . The last day 's come of the Cumaean Ryme ; A great One's now borne , from the first of Time . The Virgin is return'd with Saturnes Crowne , And now a new Birth is from Heav'n let downe .

Sup. Cant. Serm. 15. He was miraculous in his death . Of whom elegant S. Bernard thus speakes : How sweetly , Lord Iesus , didst thou conuerse with men ? how aboundantly didst thou bestow many blessings vpon man ? how valiantly didst thou suffer many bitter , hard , and intollerable things for man ? hard words , hard strokes , more hard afflictions ? O hard hardned and obdure Sonnes of Adam , whom so great sufferings , so great benignitie , so immense an ardour of loue cannot mollifie ! Againe ; God loued vs sweetly , wisely , valiantly : sweetly , in assuming our Flesh ; wisely , in auoyding sin ; valiantly , in suffering death ; but aboue all , in that Cup which he vouchsafed to taste , which was the great worke of our Redemption : for that , more than all , challenges our loue ; it gently insinuateth our deuotion , more iustly exacts it , more strictly binds it , more vehemently commands it . And in another place : In the Passion of our Sauiour , it behoueth vs three things more especially to consider ; the Worke , the Manner , the Cause . In the Worke , his Patience ; in the Manner , his Humilitie ; in the Cause , his Charitie . Patience singular , Humilitie admirable , and Charitie vnspeakeable . And now me-thinks I heare the Redeemer and Sauiour of the World thus speake from the Crosse.

Huc me sidereo discendere fecit Olympo , His me crudeli vulnere fixit Amor , &c. Loue drew me hither from the starry Round , And here hath pierc'd me with a cruell wound . I mourne , yet none hath of my griefe remorse : Whom Deaths dire Lawes in vaine intend to force . Loue brought me to insufferable scorne , And platted on my head a crowne of Thorne : It was meere loue , thy wounded Soule to cure , Made me these wounds vpon my flesh t' endure . It was my Loue ( which triumphs ouer all ) That quencht my thirst with Vineger and Call . The loue which I to Mankinde could not hide , With a sharpe Speare launcht bloud out of my side . Or'e me ( Loue ) onely me , of Kings the King , Doth now insult ; who hither did me bring For others gaine , to suffer this great losse , To haue my hands and feet nayl'd to the Crosse. Now what do I for all this loue implore ? Loue me againe , and I desire no more .

Thinke ( saith Thomas de Kempis ) of the dignitie of the Person , and greatly lament , because God in the Flesh was so contumeliously handled . Ecce Altissimus supra omnes , infra omnes deprimitur . Nobilissmus dehonestatur ; Speciocissimus sputo inquinatur , &c. Behold how the most-High aboue all , is depressed below all : The most Noble is vilified . The most Faire spit vpon . The most Wise derided . The most Mighty bound . The most Innocent scourged . The most Holy crowned with Thornes . The most Gentle buffetted . The most Rich impouerished . The most Bountifull despoyled . The most Worthy blasphemed . The most Good despised . The most Louing hated . The most Knowing reputed foolish . The most True not beleeued . The most Innocent condemned . The most skilfull Physitian wounded . The Sonne of God crucified . The Immortall subiect to death and slaine . The Lord of heauen and earth dying for the redemption of wretched and ingratefull seruants .

Sic de Cruce suo Christus loquitur .

Vide Homo qua pro te patior , Vide Cla●es quibus conf●di●r . Vide poenas quibus afficior , Cum sit tantu● dolor exterior , Interior planctus est gravior , Dum ingratum te sic experior ? See what I for thee endure , Nail'd to the Crosse by hands impure . Behold the paines I suffer here ! Since outward griefe doth such appeare , How great then is my griefe within , Whilest thou ( ingrate ) abid'st in sin ?

Briefely , The whole Passion of Christ , according to the sentence of Dionysius , was for imitation , compassion , admiration , contemplation , inflammation , and thanksgiuing . According to that of Thomas à Kempis ; It is of diuine Loue the Incendiarie , of Patience the Doctrine , in tribulation the Comfort . It is the solace of dissolution , the substance of holy compunction , the exercise of internall deuotion , the exclusion of desperation , the certaine hope of remission , the support of sharpe reprehension , the expulsion of peruerse cogitation , the repression of carnall temptation , the consolation of corporall imperfections , the contempt of temporall aboundance , the abdication of our proper affections , the restraint of superfluous necessitie , the exercise of honest conuersation , the inflammation to amendment of life , the induction to coelestial consolation , the approbation of brotherly compassion , the reparation of diuine contemplation , the argumentation of future blessednesse , the mitigation of paines present , the purgation from the fire future , and the great satisfaction for all our sinnes and offences whatsoeuer . Briefely , the Passion of Christ is of a godly and religious Soule the Mirrhor , of our life the Director , of the way to heauen the Load-starre , of all tempests the shadow and protector , and of all Soules ( in the houre of death ) the comfort and supporter .

The Passion of Christ ( saith Rabanus de laude Crucis ) sustaines heauen , gouerneth the world , pierceth hell : in the first the Angels are confirmed , in the second the people redeemed , in the third the Enemie subdued . Saint Augustine in his Sermon De Natali Domini , saith , That the Maker of man was made Man ; that he which gouerned the Stars , should sucke the breast , that the Bread should be hungry , the Fountaine thirsty , the Light should be darkned , the Way should be weary , the Truth should suffer by false witnesse , the Iudge of the liuing and dead should by a mortall man be iudged , that Iustice by injust men should be condemned , that Discipline it selfe should be scourged , the prime Branch crowned with thornes ; he that made the Tree , be hanged on the Tree , Strength weakned , Health wounded , and Life made subiect vnto death .

Saint Bernard in his first sermon De Nativit . Christi , vseth these words ; Vt in Paradiso terrestri quatuor fuere fontes , &c. As in the earthly Paradise there were foure Riuers which watered the whole earth ; so in Christ , who is our Paradise , wee may finde foure Fountaines : the first is the fountaine of Mercy , to wash away our sinnes by the waters of Remission : the second is the fountaine of Wisedome , to quench our thirst with the waters of Discretion : the third is the fountaine of Grace , to water the plants of good Works with the springs of Deuotion . &c.

Twelue most grieuous and intolerable sufferings of Christ are obserued from the Euangelicall historie ; Twelue grieuous sufferings of Christ . his Agonie sad and bloudy , than which spectacle , nothing since the Creation of the World hath beene more admirable . Secondly , That for so vile a price hee should be sold and deliuered vp to his wicked and bloud-thirsty enemies , by one of his owne Disciples . 3. That with his hands bound , hee should be led like a captiue through the publique street . 4. That like a slaue hee should be so inhumanely scourged . 5. That his browes should be pierced with Thornes . 6. That hee should be affronted with so many contumelies and injuries , as his face spit vpon , his cheekes buffetted , his head strooke with a rod , his party-coloured Vesture , and hee brought to be arraigned at the Bar for a Malefactor . 7. That he was held more vile and vnworthy than the murtherer Barabas . 8. That vpon his wearie and bruised shoulders he should be forced to beare that Crosse on which he was to suffer . 9. That hee was adiudged to suffer so long and lingering a death . 10. That when he was nothing but sorrow and anguish , and paine all ouer , yet he should be so scornefully derided of his enemies . 11. That he beheld his most innocent Mother present in all his torments . 12. That when his most holy body hung in the Aire and Sunnes meridian heate , bloudy all ouer , the fountaines of his veines being emptied , and his bowels dried vp ; demanding but a little water , they offered him gall and Vineger . Who euer heard such things ? Who euer suffered the like things ?

Bonaventure in his sixtieth Sermon , De Tempore , obserueth his sufferings to be vnspeakeable , from ten circumstances : First , the Nobilitie of the Sufferer . 2. The sensibilitie of the patient Members . 3. The atrocitie of the punishment . 4. The crudelitie of the Afflicters . 5. The iniquitie of the Iudges . 6. The multiplicitie of the torments . 7. The vilitie of the place . 8. His societie forsaking him . 9. The diuturnitie of the paine . 10. The varietie of his contumelies . The multiplicitie and vniuersality of his torments may appeare by that which is spoken , He was afflicted in his whole body , he was bound vnto a pillar , and scourged all ouer : he suffered in euerie member by it selfe ; in his head , by being strook with a Reed , and wearing a crowne of Thornes ; in his eyes , by being blinded , and b● his often weeping ; in his cares , by the peoples acclamations and loud blasphemies ; in his face , by buffets and spitting ; in his tast , by drinking vineger and gall ; in his hands and feet , by the nailes strook thorow them , by which he was fastned to the Crosse. The meditation wherof ought to begin in compassion of his grief and sufferings , to make vs the more inflamed with the loue of Him so mercifull a Redeemer .

Cap. 27. ver. 41. At whose death , wee reade in the Euangelist Saint Matthew , That from the sixth houre there was darkenesse ouer all the land vnto the ninth houre . And Verse 21. The Vaile of the Temple was rent in twaine from the top to the bottome , and the earth did quake , and the stones were clouen , and the graues did open themselues , and many bodies of the Saints which slept , arose and came out of the graues after his resurrection , and went into the holy City , and appeared vnto many , &c. Now concerning this great Eclipse and Earthquake , Of the great Eclipse at the death of our Sauiour . there be diuers testimonies out of Ethnyck writers . Phleganius a Greek Author , ( of whom Suidas maketh oft mention ) hath these words , In the fourth yere of the two hundred and fourth Olympiad ( which was in the eighteenth yeare of the reigne of Tiberius Caesar , in which our Sauiour suffered ) there was an eclipse of the Sun , the greatest that had euer before been seene , or found to be recorded in writing ; which continued from the sixt vnto the ninth houre : and during this Eclipse , the trembling of the earth was so great in Asia and Bithynia , that infinite structures of great magnificence and strength were vtterly demolished .

Concerning this Eclipse , you may reade Bellarmine , lib. 2. De Septem verbis , thus : Saint Mathew saith there was darknesse ouer the face of the earth , from the sixth houre to the ninth . And Saint Luke , cap. 23. And the Sunne was darkned : Three difficulties ( saith he ) are here to be explained ; The first Difficulty . First , that the Sun vseth to be deficient in his light , by reason of the interposition of the new moon , when she is directly interposed betwixt it and the earth ; which could not happen at the death and passion of our Sauior , because it was not then conioyned with the Sunne , which hapneth in the new Moone onely , but was opposed to the Sunne as being in her plenitude or fulnesse ; for then was the feast of Easter among the Iewes , which according to their Law beginneth the fourteenth day of the first moneth . The second Difficulty . Againe , If in the Passion of Christ the Moone were conioyned with the Sun , yet the darkenesse could not continue the space of three houres , that is , from the sixt houre to the ninth ; for the totall Eclipse of the Sunne cannot endure long , especially if it be obscured all ouer , so that it shadoweth the whole body of the Sun , and that his dimnesse cannot properly be called Darkenesse : for the Moone is moued with more swiftnesse than the Sunne in it's owne proper motion , and for ●hat cause cannot obumbrate the Sunne but for a short season , for it quickely giueth place , leauing the Sunne free to his owne proper lustre . The third Difficulty . Lastly , It can neuer happen , that by reason of the conjunction with the Moone , the Sunne can leaue the world in vniuersal darkenesse : for the Moone is much lesse than the Sun , nay not so great in compasse and quantitie as the earth , and therefore by the interposition of it's body the Moone cannot so shadow the Sun , to leaue the whole earth in darknesse . Now if any shall obiect and say , That the Euangelist spake onely of the vniuersal land of Palestine ; that likewise may be very easily refuted .

First , By the testimonie of Dionisius Areopagita , Dionysius Areopag . who in his Epistle to holy Polycarpus affirmeth , That he himselfe beheld that defection of the Sun , and the horrible darkenesse then spred ouer the earth , being at the same time in the city of Heliopolis , which is scituate in AEgypt . Moreouer , Phlegon . Phlegon a Greeke Historiographer , and a Gentile , saith , That in the fourth yeare of the two hundred and fourth Olympiad , a great and remarkable defect of the Sun was obserued , the like neuer before seene ; for the day at the sixth houre was turned into tenebrous night , insomuch as the Starres were visibly seene in the Firmament . And this Historian liued in Greece , and far remote from Iudaea . Origines against Celsus , and Eusebius in his Chronicle , to the thirty third yeare of Christ cite this Author .

Lucianus Martyr . Of the same witnesseth Lucianus Martyr , saying , Seeke in your Annals and you shall finde , that in the time of Pilat , the Sunne being banished the day , gaue place to darkenesse . These words Ruffinus vseth in his translation of his Ecclesiastical History into the Latine tongue . So likewise Tertullian , in Apollogeticon : and Paulus Orosius in his historie .

But all these doubts may be decided , and these difficulties be easily made plaine : for where it was said , That the defect of the Sunne still happeneth in the new Moone , and not when it is at the full , most true it is in all naturall Eclipses : but that which happened at the death of our Sauior was singular and prodigious , which could onely be done by him who created the Sunne , the Moone , the Heauens , and the Earth . For Dionysius Areopagita , in the place before cited , affirmeth , That himselfe , with one Apollophanes , saw the Moon about mid-day , with a most swift and vnusuall course haste vnto the Sunne , and subiect it selfe vnto it , and as it were cleaue thereunto , vntill the ninth houre , and then by the same way returne to it 's owne place in the East .

Concerning that which was added , That no defect in the Sun could possibly continue for the space of three houres together , so tha● darkenesse might ouershadow the whole earth : it is thus answered , Most true it is , that in an vsuall and naturall Eclipse it remains infallibly so ; but this was not gouerned by the Lawes of Nature , but by the will of the omnipotent Creator , who as he could carry the Moone with a swift course from the Orient , to meet with the Sunne in the meridian , and after three houres returne it backe into it's owne place in the East ; so by his power he could bring to passe , that these three houres hee could stay the Moone with the Sunne , and command her to moue neither more slowly nor swiftly than the Sun .

Lastly , where it was said , That it was not possible this Eclipse should be seene ouer the face of the whole earth , considering that the Moone is lesser than the earth , and therefore much lesse than the Sunne ; there is no question but true it is , if we reflect but vpon the interposition of the Moone alone : but what the Moone of it selfe could not do , the Creator of the Sunne and Moone had power to do . For things created can doe nothing of themselues , without the aid and co-operation of the Creator . And whereas some may obiect and say , That through the darkenesse made by the thicke and dusky clouds , the light might be obscured from the vniuersall face of the earth . Neither can that hold currant ; for then those foggie and tenebrous clouds had not only couered the Sunne and the Moone , but those very Stars also , which by reason of that darkenesse were visible , and manifestly discouered to shine in the Firmament .

Now there are diuers reasons giuen , why it pleased God Almightie , that at the passion of our Sauior the Lord of life , such darkenesse should be ; Leo. serm. 10. and two especially : The first was , To signifie the apparant blindenesse of the Iews , which was then , and doth still continue . According to the Prophecie of Esay , Isay. 60. ver. 2. For behold , Darkenesse shall couer the earth , and thicke darknesse the people , &c. The second cause was , To shew the great and apparant sinnes of the Iewes : which Saint Hierome in his Comment vpon Saint Mathew doth thus illustrate ; Before , ( saith he ) euill and wicked men did vex and persecute good and just men : but now impious men haue dared to persecute and crucifie God himselfe , cloathed in human flesh . Before , Citisens with Citisens had contention ; strife begot euill language , ill words , and sometimes slaughter : but now , seruants and slaues haue made insurrection against the King of Men and Angels , and with incredible audacitie nailed him vnto the Crosse. At which the whole World quaked and trembled , and the Sunne it selfe , as ashamed to looke vpon so horrible and execrable an act , withdrew his glorious lustre , and couered all the aire with most terrible darknesse .

Thus you haue heard the Incarnation , Life , Doctrine , Miracles , and Death of the blessed Redeemer of the World , God and Man ; from whom we ground our Christian Religion . Now because I had occasion to speake of the Turkish Alcaron , and the apparant absurdities contained therein , it shall not be amisse to insert somthing concerning the Authour thereof ; that comparing his life with his doctrine , the basenesse of the one may make the blasphemies of the other appeare the more odious and abhominable .

Platina writeth , The life of Mahomet . That he was descended nobly : but his authoritie is not approued . Therefore I rather follow Pomponius Lata , in his Abridgement of the Romane Historie : who , agreeing with other authentik Authors , deriues him from an ignoble , vile , & obscure Linage . Some say he was an Arab , others a Persian : nor are either of their opinions to be reiected , because at that time the Persians had the predominance ouer Arabia . His Father was a Gentile and an Idolater ; his Mother a Iew , and lineally descended from Ismael the son of Abraham by his bond-woman Hagar .

He was of a quicke and actiue spirit , left an Orphant , and being yong , was surprised by the Scenites , who were of the Arabs in Africa , and liued as Theeues and Robbers . Being by them sold vnto a rich Merchant named Adimonepli , because the Lad was wel featured and quicke witted , hee vsed him not as his slaue , but rather as his sonne . Who accordingly mannaged all his masters affaires with great successe , trading dayly both with Iewes and Christians ; by reason of which hee came to be acquainted with both their Lawes and Religions . His master died without issue , leauing his Widow who was about fifty yeares of age , named Ladigna , wonderous rich : shee after tooke Mahomet to husband , by which mariage hee suddenly became , of a poore slaue , a wealthy master of a family .

About that time one Sergius a Monke , a debosht fellow , of a spotted life and base condition , ( who for maintaining of sundrie dangerous heresies , was fled out of Constantinople , and for the safegard of his threatned life , thought to shelter himselfe in Arabia ) in processe of time grew into great acquaintance and familiaritie with Mahomet ; who consulted together and began to proiect great matters . Now Mahomet hauing before been entred into the study of Magicke or Necromancie , resolued to persuade the Gentiles that he was a Prophet . To prepare which , hee had practised diuers iugling trickes , by which his wife and his owne houshold were first abused . To further which credulitie , hee was troubled with the Falling Sickenesse : at which his wife and the rest of her Neighbours being amased , he made of that this diuellish vse , to persuade them , That at such time as the fall took him , the Angell of God came to confer with him , and hee being but mortall , and not able to endure , his diuine presence , was forced into those sudden agonies and alterations of spirit .

This being generally reported , and confidently beleeued , his wife soon after died , leauing him her vniuersall heire of great possessions and mighty summes of money : which both emboldened and strengthened him in his diabolicall proceedings ; so that by the assistance of Sergius the Monke hee now openly proclaimed himselfe a Prophet , and sent of God to prescribe new lawes vnto the Nations . And hauing before made himselfe skilfull in all their Lawes , the better to countenance and corroborate this his Innouation , he thought to accord with the Iewes in some points , to continue them his friends ; and in some things with the Christians , lest he should make them his enemies . He likewise complied with diuers Heretiques : with the Macedonians he denied the Holy-Ghost to be God ; with the Nicolaitans , he approued the multiplicitie of Wiues , &c. On the other side , he confessed our Sauiour Christ to be an holy man , and a Prophet ; and that the Virgin Mary was an holy and blessed woman , whom in his Alcaron he much extolled . With the Iews he held circumcision ; with many other of their ceremonies . Besides , his Religion gaue all the abhominable vices of the flesh , free scope and libertie : which drew vnto his new Sect much confluence of people from many Nations and Languages , to be his abettors and followers . His booke he called the Alchoran : and lest his diuellish impieties and absurd impostures should be examined , and by that meanes discouered , hee made it a penaltie of death for any man , To argue or make difficultie of any Tenent contained therein : making protestation , That they ought to be supported & maintained by Armes , and not by Arguments . His first attempt was , To set vpon the confines of Arabia ; Heraclius being then Emperor , who held his seat at Constantinople , at the same time Boniface the first was Pope , and Honorius his successor .

The newes of this great insurrection comming to the Emperors eare , he prepared to suppresse it with all speed possible ; and to that end he entertained into his Pay the Scenites , a warre-like people of Arabia , who before had in their hearts much fauoured Mahomet ; by whose aid , in the first bloudy Conflict he was victorious , and dispersed this new Sect , and had hee followed his present fortune , he had quite abandoned it from the face of the earth . But supposing them by this first defeat sufficiently disabled , and himselfe secured , hee failed to keepe promise with the Scenites , and detained their pay : who in meere despight , that they had bin deluded and so injuriously dealt with , ioyned themselues with Mahomets dis-banded Forces , and by reason of his former r●putation , elected him their Captaine and Generall , growing in time to that strength and boldnesse , that they attempted diuers places in the Roman Empire , entring Syria , and surprising the great city Damas ; inuading Egypt , Iudaea , with the bordering prouinces : persuading the Saracins and people of Arabia , That the Land of Promise solely appertained vnto them , as the legitimate successors vnto their father Abraham and Sarah , from whom they deriued their Name .

Thus animated by the successe in these wars , he was suddenly puft vp with a vain glorious ambition to conquer and subdue the whole world . His next expedition therefore he aimed against the Persians , a Nation at that time very potent , and held to be inuincible . His first aduenture succeeded ill , for his army was defeated : but after hauing re-allyed his forces , in his second attempt fortune so fauoured him , that hee compelled them to embrace his Religion . Briefly , ( and to auoid circumstance ) after he had run through many hazards , and prosperously ouercome them , he was poysoned , and dyed ( according to Sabellicus ) in the fourtieth yere of his age . And because he had told his complices and adherents , That his body after his death should ascend into heauen , they kept it for some dayes vnburied , expecting the wonderment ; so long , till by reason of the infectious stench thereof none was able to come neere it . At length they put it into a chest of iron , and carried it to Mecha a City of Persia , where it is stil adored , not onely of the people of the East , but the greatest part of the world , euen to this day .

And so much concerning the Impostor Mahomet . With which relation the most approued Authors agree ; as Platina in the liues of the Popes , Blond●● in his booke of the declining of the Roman Empire , Baptista Ignatius , in the Abridgement of the Emperours , the Annals of Constantinople , Nauclerus Antoninus , and others .

And now when I truly consider the stubborne Atheist , the misbeleeuing Mahumetan , and stiffe-necked Iew , it putteth mee in minde of that of the Psalmist , Psal. 58. Is it true , ô Congregation ? Speake ye iustly , ô sonnes of men ? iudge ye vprightly ? yea rather ye imagin mischiefe in your hearts , your hands execute crueltie vpon the earth . The Wicked are strangers from the wombe , euen from the belly haue they erred and speak lies : Their poyson is euen like the poyson of a Serpent , like the deafe Adder that stoppeth his eares , which heareth not the voice of the Inchanter , though he be most expert in charming . Breake their teeth , ô God , in their mouthes , breake the jawes of the yong Lions , ô Lord ; let them melt like the waters , let them passe away : when he shooteth his arrows , let them be broken ; let them consume like a Snaile that melteth , and like the vntimel● fruit of a woman , that hath not seene the Sunne , &c.

Amongst Theodore Beza's Epigrams , those which by a more peculiar name he inscribeth Icona's , I reade one of Religion , in the manner of a Dialogue .

Quae nam age tam lacero vestita incedis amictu ? Religio summiver a patris sorholes , &c. What art thou in that poore and base attyre ? Religion . The chiefe Father is my Sire . Why in a robe so thread-bare , course , and thin ? Fraile Riches I despise , which tempt to sin . Vpon what Booke do'st thou so fix thine eyes ? My Fathers reue'rend Law , which I much prise . Why do'st thou go thus with thy breasts all bare ? It fits those best that Truths professors are . Why leaning on a Crosse ? Because indeed It is my welcome rest , none else I need . But wherefore wing'd ? Because I looke on high , And would teach men aboue the starres to fly . And wherefore shining ? It becomes me well , Who all grosse darknesse from the minde expell . What doth that Bridle teach vs ? To restraine All the wilde fancies of the brest and braine . But wherefore Death do'st thou beneath thee tread ? Because by me ev'n Death it selfe lies dead .

This shewes the qualitie and estate of true Religion and the Professors thereof , which is builded on the Messi●● , whom the peruerse and obstinate Iewes will not euen to this day acknowledge . Concerning which I obserue an excellent saying from Gregorie , Pap. The Iewes ( saith hee ) would neither acknowledge Iesus Christ to be the Sonne of God , by the words and testimonie of his Heralds and fore-runners the Prophets , not by his infinite Miracles ; and yet the Heauens knew him , who leant him a bright star to light him into the world . The Sea knew him , who against it's own nature made it selfe passable for his feet . The Earth knew him , which shooke and trembled at his Passion . The Sun knew him , who hid his face and withdrew his beames from beholding so execrable an obiect . The Stones and Buildings knew him , who split and rent themselues asunder . The Graue and Hell knew him , the one by yeelding vp the Dead , the other by witnessing his descension .

Thus according to my weake Talent ( Crassa Minerva ) I haue spoke something generally of those three Religions still continued in the world . As for the differences betwixt our Church and the Church of Rome , I must needs confesse my weaknesse no way able to reconcile them , or determin betwixt them : and therefore I leaue that to those of greater knowledge and iudgement . But as touching Iudaisme and Mahumetisme , I conclude with an Epigram transferred out of the Greeke tongue into the Latine , and by me thus paraphrased : Pinxisti pulchrae super , Pha●tonta tabella : Altera Deucalion picta tabella tua est , &c. A Painter on one table figured had Yong Phaet●● , as he the guidance had Of the Sunnes Chariot . In another stood Dencalion , as hauing scap'd the Flood . These hauing done , he call'd an Artist forth , And ask'd him what he thought these two were worth ? Who after he had both considered well , Answer'd , What they be worth I cannot tell : But if what they be worthy , you desire To know , th' one , Water ; the other 's worthy Fire .

The Emblem .

Catsius . lib. 3. Embl. 2. IT representeth a man amongst rockes and concaue mountains , speaking softly vnto himselfe when the Woods and Groues are silent ; but when he eleuateth his voice into a loud clamor , the Echo with a re-doubled sound resulteth vpon him . According with that of Saint Bernard , Quando fidelis , & humilis , & fervens oratio fuerit , Coelum hand dubie penetrabit , vnde certum est quod vacua redire non potest . i. Where thy Prayer is humble , faithfull , and feruent , it doubtlesse pierceth the heauen , from whence most certaine it is that it cannot returne empty . As also that in the Apostle Saint Iames , vers . 16. Acknowledge your faults one to another , and pray one for another , that you may be healed ; for the prayer of a righteous man availeth much , if it be fervent . And Luke 11.9 . And I say vnto you , Aske and it shall be giuen vnto you , seeke and ye shall finde , knocke and it shall be opened vnto you● for euery one that asketh receiueth , and he that seeketh findeth , and to him that knocketh it shall be opened . According to the Psalmist , Psal. 33.2.3 . Praise the Lord with Harpe : sing vnto him with Viol and Instrument of ten strings . Sing cheerfully with a loud voice , &c. Cl●●●verunt Iusti , & Dominus exandivit eos . The Motto to this Emblem is , Ora & d●bitur . Vpon which the Composer thus writes : Intensis opus est clamoribus , vt sonet echo , Dum strep●● exigno murmure , nympha silet ; Nympha tacet , tacitis : sed surgat ad athera clamor Mox , responsa tibi , vel geminata dabit Vota quid effundis , summis innata labellis ? Ad , tepidas Coeli , non patet Aula preces : Tende lat us clamore , Deus responsa remittet , Hic pia mens , hic vox fervida pondus habent .

Thus paraphrased Onely loud clamors make the Echo speake ; Whisper to her , and silence shee 'l not breake . Shee 's to the Mute , mute : let thy voice sound hye , And thou shalt heare her doubly make reply . Why with close muttering lips then do'st thou pray ? Thy luke-warme words to heav'n can make no way . But stretch thy lungs in clamor , Prope est Dominus omnibus inuocantibus cum in veritat . Psal. 144. and God then Will answer and re-answer thee agen .

An excellent Morall from the same Emblem may be collected to this purpose ; Seneca in Hippol . Vbi . percontator , ibi est garrulus . Agreeing with that of Seneca , Alium silere cum volis , prius sile . i. When thou desirest that another man should be silent , hold thou thy peace . And Phocion saith , Silence is a gift without perill , and a treasure without enemies . And Salust , Silence is more safe than speech , especially when our enemies are our auditors . And of women it is said , They are much more apt to conceiue children , than conceale secrets . But of men Archimides saith , He beareth his misery best , who hideth it most . Non vnquam tacuisse nocet , nocet esse loquitum : i. Of silence it hath neuer repented me , but of speech often . And Lactantius informeth vs concerning the vertue of silence , That as the Viper is torne asunder when shee produceth her yong , so secrets proceeding from their mouthes which are not able to conceale them , are for the most part the vtter ruin of those which reueale them . According to that of the Poet ; Quaerit aquas in aquis , & poma fugantia captat Tantalus , hoc illi garrula lingua dedit . Tantalus his punishment in hell for his too much loquacity , was , To be thirsty in the midst of water , and hungry where there was plenty of Fruits . Nature hath afforded vs double eyes and eares to behold all objects , and to listen vnto all voices and sounds : but to warne vs that we should be sparing in our speech , shee hath afforded man but one tongue , and that portall'd with lips , and percullis'd with teeth ; neere to which are placed all the fiue Sences , to signifie vnto vs , That we ought to speake nothing rashly without their connsell and aduice ; with the helpe of the faculties of the Soule , which are Reason and Vnderstanding , which haue their residence in the braine .

Vpon the like occasion you may reade Iacobus Catsius speaking thus : Muta sub obscuris habitaret vallibus echo , Percontatorem fuge , nam garrulus Idem est . Ni foret alterius garrulitate loquax : Illa silet , quoties presso silet ore viator . Discit & à populo praetereunte loqui : Ora loquax premeret , nisi percontator adesset ; Hoc duce , tentat opus livida lingua suum . Probra creat qui multa rogat , qui commodat aurem : Turpia sinistris furta receptor alit .

Thus paraphrased : Dumbe would the Echo in darke Vallies lye , Did not the prating Traueller passe by : Let him be silent , and she talke forbeares , For nothing she relates but what she heares . Did no man aske , no answer she would make ; And neuer spoke to any but that spake . Who lists to bad things may be thought a Chiefe : For , Where is no Receiuer , there 's no Theefe .

A Meditation vpon the former Tractate . I. IF I into my Selfe turne not mine Eyes , Not possible that I my Selfe should know . Or if I looke within Me , then I show So foule and monstrous , I my Selfe despise ; II. Because I nothing can praise-worthy finde , But rather subiect vnto reprehension : There , Vice with Vertue are at loud contention , And hath the conquest both of Heart and Minde . III. The more my Conscience I examine , still The more corrupt it to my Sence appeares ; So stain'd , so spotted , that not all my Teares Can wash it cleane from the least thought of Ill. IV. From the first houre that I began to sin , I haue gon on without the least cessation , Neglecting all the meanes of my saluation : Nor ending yet where I did first begin . V. How horrid my Offenres be , I know , And how dis-tastefull in my Maker's sight : Yet chuse the wrong path , and forsake the right , And willingly vnto my ruin go . VI. I commit blushing sinnes , and without shame , Sinnes grievous ; yet lament them not at all . Wrath I deserue , yet for no Mercy call : How then , that which I seeke not , can I claime ? VII . And therefore haue deserv'd torments perdurable : For I am a dead Limbe , sencelesse of paine ; And where's no feeling , Surgeons art 's in vaine : For all that are so gangren'd are incurable . VIII . I am a dissolute wretch , yet do not I Seeke to correct that which I finde amisse . The aime I haue is to attaine to Blisse , And yet the meanes by which 't is gain'd , I fly . IX . Vnto those sinnes of which I late repented , And quite abiur'd , with greedinesse I turne : And when for them I was about to mourne , My waiward Will to sport and mirth consented . X. The pit I late fell in , I cannot shun ; To which my Neighbour I together drew : I follow onely that I ought to'eschew , And meerely into things forbidden run . XI . When I should weepe , and pray with great deuotion , For pardon of Ills done , and Good neglected ; I finde my cogitations interjected , Ready to banish thence each god●y motion . XII . Gods Wisedome , Goodnesse , and his Pow'r I see , The World to Make , to Order , and Protect : But I that great and glorious Worke neglect , Yet knowing it created was for me . XIII . A Concordance most permanent and stable , 'Twixt the blest Angels and the Heav'ns I find , In what an Vnion they are all combin'd : Yet I to make mine owne peace am not able . XIV . I , 'twixt the stubborne Iew , and stupid Turke , A profest Christian , in the middlerest : I know their Errors , and their Ills detest , Yet cannot I my selfe do one good Worke. XV. And though I am not ( like the other ) bold By Arguments or Armes Thee to oppose , As one of thy profest and open Foes ; Yet in thy Seruice I am weake and cold . XVI . Though I ( like them ) do not with might and maine Make me of thy contempt the common Theme , And wilfully thy Dietie blaspheme ; O yet , how oft take I Thy Name in vaine ! XVII . Which of vs then deserues the harder lot ? They , who through ignorance Thy mercy fly , Or else perchance would honour Thee ? or I That know my Masters will , and do it not ? XVIII . Strengthen my weakenesse then , my shrinking stay ; Support me falling , with Thy powerfull hand , So onely shall I able be to stand , To serue Thee truly , and Thy Will obey . XIX . So shall no Schisme , no Heresie , no Error , Thy chosen Temple ( this my brest ) inuade : So I Thy constant Champion shall be made , Free from all present Feares , and future Terror . Agnoscit Reus . Ignoscit Deus .

Ey sumptib : CHRISTOPH : BEESTON . Generos :

THE ARGVMENT of the sixth Tractate . THe Heart of Man bee'ng so adverse To Goodnesse , and so apt to pierce Things most Retruse ; a course exprest , On what it chiefely ought to rest . A Scruteny made , where , and when The Spirits were created . Th●n , Of Lucifer , the chiefe and prime Of Angels , in the first of Time : His Splendor , Pride , and how he fell In battell by Prince Michael : Their Fight , their Armes ; the Triumph great Made in the Heav'ns for his defeat . Their Number that revolted , and How long they in their Grace did stand . Some other Doubts may plaine appeare , Which to this Argument cohere .
The second Argument . THe mighty Pow'r of God was showne , When the great Dragon was o'rethrowne .
The Powers . THan th' Heart of man ( since made by sinne impure ) A discourse of the Heart of Man . There 's nothing more inconstant and vnsure ; Through all incertainties trauelling still ; For nothing can it's empty corners fill . Wandring in Deviations crook'd and blinde , Enquiring after things it cannot finde . As oft as any vaine thoughts thence arise , One growing to a second , multiplies ; Till they at length to infinites extend , And then not one , but doth our God offend . They hourely toile and labour in vnrest , And yet when all are sum'd vp , Bad 's the Best . The Inconstancy of mans thoughts . The Hearts vaine thoughts are in continuall warre , Dissonant 'mongst themselues , and hourely jarre : They thinke of past things , cast what 's to ensue ; Old projects they destroy , and build vp new : What 's ruin'd , to erect ; and then the same This way and that way diuersly to frame . They will not now , and then againe they will ; Altring the purpose , changing counsels still : A Simile . First this , then that , now early , and then late ; And neuer remaine constant in one state . And as the Mill , that circumgyreth fast , Refuseth nothing that therein is cast , But whatsoeuer is to it assign'd , Gladly receiues , and willing is to grynd ; But if the violence be with nothing fed , It wasts it selfe : ev'n so the Heart mis-led , Still turning round , vnstable as the Ocean , Neuer at rest , but in continuall motion ; Sleepe or awake , is still in agitation Of some presentment in th' imagination . If to the Mill-stones you shall cast in sand , It troubles them , and makes them at a stand ? If Pitch ? it chokes them : or if Chaffe let fall ? They are employ'd , but to no vse at all . So , better thoughts molest , vncleane thoughts staine And spot the Heart ; when those idle and vaine , Weare it , and to no purpose . For when 't is Drowsie , and carelesse of the future blisse , And to implore Heav'ns aid , it doth imply How far is it remote from the most-High . How many wayes the Heart is Insidiated . For whilest our Hearts on Ter●hen things we place , There cannot be least hope of Diuine grace . Now in this wretched state of our Humanity , We are besieg'd first by this Mundane Vanitie . Then , Curiositie one way persuades , Pleasure vpon the other side inuades : Here Lusts assault , there Enuy makes his battery : On this part Pride's intrencht● and on that , Flattery : Then Sloth corrupts it , or Ambition swells it ; Wrath burnes it , else base Auarice compells it To dote on Drosse ; Deceit seekes to disguise it , And all the deadly Sinnes at once surprise it . And why ? To retaine God it hath no will Of it's sole power , it 's empty Round to fill . And that 's the cause it deviates and strayes By curious searching into vnknowne wayes , To finde what best might sate it ; but in vaine : For till it shall returne to Him againe By whom it was created , ( the Sole-Blest ) It well may seeke , but neuer shall finde rest . Now God , as He commands , so doth persuade To make that onely His , which he hath made . But we are ( whilest we from his Precepts vary ) Rebellious to our selues , and contrary : Neither can we our stubborne hearts subdue , Till we submit vs to the onely true And liuing God . And that 's the reason why , About , our wandring Cogitations fly , Fashioning more Chimaera's in one hower , Than we to compasse in an Age haue power . For whilest not vnto Him vnited , we Must in our selues of force diuided be : To Whom we cannot come , tow'rds Whom not moue , But by the steps of Charitie and Loue . In Whom no int'rest we can haue , vnlesse In all things we Humilitie professe : Nor can we humble be , so to aspire , Vnlesse by Industry the Truth t' acquire . And therefore we must in this sincere Truth How the heart may be reconciled to the Creator . Our selues examine , How we spend our Youth , Manhood , and Age ; and then by searching finde How fraile weare , how'vnstedfast , and how blinde . And next , when we our miseries haue skan'd , Sifting all actions that we take in hand , How vaine they are ; Necessitie will leaue That Consequent behinde , That we must cleaue Onely to that great Pow'r , nor from it shrinke , Without which , we nor moue , nor speake , nor thinke . And because we haue falne from Him by Sin , To intimate , There is no way to win Our peace and reconcilement , or dispence With our transgression , but true Penitence . I thus proceed : Great hath the Decertation Bin 'mongst the Learned men , 'bout the Creation Of blessed Angels . Some of them haue said , They many Worlds before this World were made , To'attend th' Almighty . Others haue againe , So curious a scrutinie held vaine , Sundry opinions concerning the Creation of Angels And almost irreligious ; aiming still To penetrate into his secret Will Without his Warrant : and conclude , That they Had with the Light subsistence the first day ; Were ( with it ) made of Nothing , had no Being At all till then . The Fathers disagreeing About this point , some haue opinion held , ( But by the later Writers since refel'd ) As Hierome , Ambrose , Gregory Nazianzen , Cassianus , Damascenus , Origen , Hilary , Basil : These with others , were Resolv'd , That because nothing doth appeare From Moses , in his Booke of things created , Concerning them , That they were fabricated Long time before . Againe , Because Saint Paul ( Writing to Titus ) saith , God first of all , Before the World , th' Hope of Eternall life Promis'd to vs , [ &c. ] Hence they maintaine this strife , Interpreting the Text , Er'e the Creation . Which words include ; If Before God did fashion All things that Being haue in earth or heauen , There must be some to whom this power is giuen , And those the Angels . But on this Assertion Learned Saint Austin layes a great aspersion : Affirming them with th' Heav'ns Emperiall made , And that before , they no existence had . Saint Paul interpreting ; Th' Almighty gaue This Promise and blest Hope , Mankinde to saue From all Eternitie , to elevate Mans Fall , in that pure Lambe Immaculate , His Sonne and our deare Sauiour . And thus Opinion'd were graue Athanasius , Gregory , Theodoret , Epiphanius , With diuers others : Which no sooner mov'd Was in the Lateran Councell , but approv'd Of all the Bishops , as of both the best . Which in the sacred Scripture is exprest : For thus 't is writ , God ended the seventh day The Worke He made , Gen. 2.2 . ( for so doth Moses say ) And in the day whch He his Sabbath nam'd , Rested from All the Worke which he had fram'd . Which vniuersall word perforce doth carry Spirituall things , as well as Elementary . Such as before the World thinke them created , In many doubts themselues haue intricated . I would ( besides ) haue them resolue me , How ( Vnlesse his Worke imperfect they allow ) It can with reason stand , that if they were In Time before Time was , and with sincere Faith and Obedience had so long aboad , They onely then revolted from their God ? Should this be granted , it must needs inferre Strong argument , a second way to erre ; Namely , That no Coelestiall Hierarchy , Subiects of that eternall Monarchy , ( Who haue remain'd , as by the World appeares , In blest estate so many thousand yeares ) But , notwithstanding the great grace th' are in , May slide like Lucifer , and fall by Sin . Which the Church holds erronious . Be it then Granted , That God did make the Angels when Th' Imperiall Heav'ns were fashion'd , at first pure And without sin , for euer to endure ; Had they not falne through Proud Imagination , By which they then incur'd his Indignation . For nothing Euill can from Him proceed ; So much the Text implyes , where we may reade , God said , when he his rare Worke vnderstood , All things that I haue made be greatly good . Gen. 1. And lest the Church might that way be deluded , 'T is in the Lateran Councell thus concluded : All Spirits were created pure at first ; But by their selfe-will after made accurst . To make things cleare : Although we must confesse , That Moses doth not in plaine termes expresse , When , how , and in what order Angels were At first created ; yet it will appeare , How that their Essences , and Natures bright Were signified by names of Heav'n and Light . S. Aug. Sup. Gen. And though they seeme forgotten in that Text , Obserue how other Scriptures are connext , To giue them Name and Being . In that Oad In which the three blest Children prais'd their God Daniel 3. ver. 57.58.59 . In the hot flames ; to giue to vnderstand , That Angels were the Worke of his great Hand , O all ye Workes of God the Lord ( say they ) Blesse , praise , and magnifie his Name for aye : Praise him ye Heav'ns , ye Angels praise the Lord . Let vs to Daniels adde the Psalmists word , Psal. 48.2 . Praise Him all ye his Angels . Some haue said , That Angels were the last worke that God made ; But most absurdly . He in Iob thus sayes ; Iob 58.7 . When the Stars of the Morning gaue me praise , Then all the Angels ( of my Sonnes the choice ) Extold my Name with an exalted voice . Now when the Great and most Diuinely Wise , Did the rare Fabricke of the World deuise , And by the vertue of his Word create The Heav'n and Earth in their so goodly state ; He made the Angels in the first of Time , Of Substances most noble and sublime . Amongst which Lucifer was chiefe ; and hee , As he might challenge a prioritie In his Creation , so aboue the rest A supereminence , as first and best : For he was chiefe of all the Principalities , And had in him the three stupendious qualities Of the most holy Trinitie , which include First , Greatnesse , Wisedome next , then Pulchritude . The Greatnesse of the Sonne and holy Spirit , The Father is , which they from him inherit . Now of the Father and the Holy-Ghost , The Wisedome is the Sonne , ( so stiled most . ) The Father and Sonnes Pulchritude is he That 's the third Person in the Trinitie . And though of Angels the great pow'r be such As hath in Scripture been extolled much , For their nobilitie and excellence : As first of Michael , whose pre-eminence Daniel 10. Daniel relates , as naming him for one Of the prime Angels that attend the Throne . Tobit . 12. As Raphael , who told Tobit , Of the seuen That still before th' Almighty stand in Heav'n , Himselfe was one . Or as the Seraphim , Who ( as the holy Prophet speakes of him ) With a cole toucht his lips , ( from th' Altar tooke . ) Or as of Gabriel , whom the holy Booke Mentions ; who to the earth made proclamation , Of our most blessed-Sauiors Incarnation . Yet aboue these was Lucifer instated , Dr. Strozza lib. de Spirit . & Incant . Honor'd , exalted , and much celebrated . And therefore many of the Learned striue , His greatnesse from Ezechiel to deriue : Ezechiel 28. v●r . 12. For thus he saith , ( and what he doth infer 'Gainst Tyrus , they conuert to Lucifer . ) Thou sealst the Sum vp , art in Wisedome cleare , Thy beauty perfect doth to all appeare : Thou hast in Eden , Gods faire Garden , been ; Each pretious stone about thy garment's seene , The Ruby , Topaz , and the Diamond , The Chrysolite and Onyx there were found ; The Iasper and the Saphyr , dearely sold , The Emerald , the Carbuncle with Gold . The Timbrel and the Pipe were celebrated For thee in the first day thou wert created . Thou art th' anointed Cherub , made to couer , Thee I haue set in honour aboue other , Vpon Gods holy Mountaine placed higher : Thou walked hast amidst the stones of fire . At first , of thy wayes , perfect was the ground , Vntill iniquitie in thee was found : Ver. 17. Thy heart was lifted vp by thy great beauty , Therein tow'rds God forgetfull of thy duty , By reason of thy Brightnesse , ( being plac't 'Boue them ) thy Wisedome thou corrupted hast . But to the ground I 'le cast thee flat and cold , Lay thee where Kings thy ruin may behold : In thy selfe-wisedome thou hast been beguild , And by thy multitude of sinnes , defil'd Thy Holinesse : A Spirit still peruerse , Stain'd by th' iniquitie of thy commerse . Therefore from midst of thee a fire I 'le bring , Which shall deuour thee : into ashes fling Thee from thy height , that all the earth may see thee . This I haue spoke ; and who is he can free thee ? Their terror , who did know thee heretofore , ( Most Wretched ) thou shalt be , yet be no more . In this , the Prophet ( as these would allude ) Striues in this first-borne Angell to include All Wisedome , Pow'r , Gifts , Ornaments , and Graces , Which all the rest had in their seuerall Places . God , this precelling Creature hauing made , With all the Host of Angels , ( some haue said ) He then began the Vniuersall Frame , The Heav'ns , Sun , Moon , and Stars , and gaue them name . Then , Earth and Sea , his Diuine Will ordain'd , With all the Creatures in them both contain'd . The Creation of Man . His last great Workemanship , ( in high respect , Of Reason capable , and Intellect , But to the Angels natures much inferior , Who with th' Almighty dwell in th' Heav'ns superior , To all Eternity sounding his praise ) Man , ( whom from Dust he did so lately raise ) The Soule of Man . Subsists of Soule and Body : That which still Doth comprehend the Vnderstanding , Will , And Memorie , namely the Soule , ( Partaker Of those great Gifts ) is th' Image of the Maker . The Bodie of Man . The nature of the Body , though it be Common with Beasts , yet doth it disagree In shape and figure ; for with Eyes erected It beholds Heav'n , whilest Brutes haue Looks deiected . What Man is . This compos'd Man is as a ligament , And folding vp in a small continent , Some part of all things which before were made ; For in this Microcosme are stor'd and layd Connexiuely , as things made vp and bound , Corporeall things with incorporeall . Found There likewise are in his admired quality , Things fraile and mortall , mixt with Immortality . Betweene those Creatures that haue Reason , and Th' Irrationall , who cannot vnderstand , There is a Nature intermediate , That 'twixt them doth of both participate . For with the blessed Angels , in a kinde , Man doth partake of an intelligent Minde ; A Body with the Beasts , with Appetite , It to preserue , feed , cherish , and delight , And procreate it 's like in shapes and features . Besides , Man hath aboue all other Creatures , That whereas they their Appetites pursue , ( As solely sencible of what 's in view , And gouern'd by instinct ) Mans eminence Hath pow'r to sway his Will from common Sence ; And ( besides Earthly things ) himselfe apply To contemplate things mysticall and hye . And though his Excellence doth not extend To those miraculous Gifts which did commend Great Lucifer at first , in his Majoritie , Yet in one honour he hath iust prioritie , Before all Angels to aduance his Seed : Since God from all eternitie decreed , That his owne Sonne , the euerlasting Word ( Who to all Creatures Being doth afford , By which they first were made ) should Heav'n forsake , And in his Mercy , humane Nature take . Not that he by so doing should depresse The Diuine Majestie , and make it lesse ; But Humane frailtie to exalt and raise From corrupt earth , his glorious Name to praise . Therefore he did insep'rably vnite His Goodhood to our Nature , vs t' excite To magnifie his Goodnesse . This Grace showne Vnto Mankinde , was to the Angels knowne ; The Incarnation of Christ reuealed vnto the Angels . Epist. 1. to Tim. That such a thing should be they all expected , Not knowing how or when 't would be effected . Thus Paul th' Apostle testates : 'Mongst the rest , Without all opposition , be 't confest , Of Godlinesse the mysterie is high ; Namely , That God himselfe apparantly Is manifest in Flesh , is iustify'd In Spirit ; by the Angels clearely ' espy'd ; Preacht to the Gentiles , by the World beleev'd ; Into eternall Glory last receiv'd . With Pride and Enuy Lucifer now swelling Against Mankinde , whom from his heav'nly Dwelling , He seemes in supernaturall Gifts t' out-shine , ( Man being but Terrene , and himselfe Diuine ) Ambitiously his Hate encreasing still , Dares to oppose the great Creators Will : As holding it against his Iustice done , That th' Almighties sole begotten Sonne , Mans nature to assume purpos'd and meant , And not the Angels , much more excellent . Therefore he to that height of madnesse came , A stratagem within himselfe to frame , To hinder this irrevocable Deed , Which God from all eternitie decreed . And that which most seem'd to inflame his spleene And arrogance , was , That he had foreseene , That many Men by God should be created , And in an higher eminence instated , Of place and Glory , than himselfe or those His Angels , that this great Worke ' gant t' oppose . Disdaining and repining , that of Men One should be God Omnipotent ; and then , That others , his Inferiors in degree , Should out-shine him in his sublimitie . Lucifers first Rebellion . In this puft Insolence and timp'anous Pride , He many Angels drew vnto his side , ( Swell'd with the like thoughts . ) Ioyntly these prepare To raise in Heav'n a most seditious Warre . He will be the Trines Equall , and maintaine , Ouer the Hierarchies ( at least ) to raigne . Isay. 14.13 . 'T is thus in Esay read : I will ascend Into the Heav'ns , and there my Pow'r extend ; Exalt my Throne aboue , and my aboad Shall be made equall with the Stars of God . Aboue the Clouds I will my selfe apply , Because I will be like to the Most-Hye . To this great Pride , doth the Arch-Angell rise In boldest opposition , and replies , ( Whose name is Michael ) Why what is he , That like the Lord our God aspires to be ? In vaine , ô Lucifer , thou striv'st t' assay , That we thine innovations should obey ; Who know , As God doth purpose , be , it must ; He cannot will , but what is good and iust : Therefore , with vs , That God and Man adore , Or in this place thou shalt be found no more . This strooke the Prince of Pride into an heate , In which a Conflict terrible and great Began in Heav'n ; the Rebell Spirits giue way , And the victorious Michael winnes the day . The Battel betwixt Michael and the Diuel . Reuel. 12.7 . Thus Iohn writes of the Battell : Michael Fought , and his Angels , with the Dragon fel : The Dragon and his Angels likewise fought , But in the Conflict they preuailed nought ; Nor was their Place in Heav'n thence-forward found , But the great Dragon that old Serpent bound , ( They Diuell call'd , and Sathan ) was cast out ; He that deceiueth the whole World about : Ev'n to the lowest earth being tumbled downe , The Fall of Angels . And with him all his Angels headlong throwne . This victorie thus got , and he subverted , Th' Arch-Angell with his holy Troupes , directed By Gods blest Spirit , an Epiniceon sing , Epinic . a Song of praise and thanksgiuing . Reuel. 15.3 . Ascribing Glory to th' Almighty King : Miraculous thy Workes are , worthy praise , Lord God Almighty ; iust and true thy waies , Thou God of Saints . O Lord , who shall not feare , And glorifie thy Name , who thy Workes heare ? Thou onely holy art : henceforth adore Thee All Nations shall , worship , and fall before Thee ; Because thy Iudgements are made manifest . This Song of Vict'rie is againe exprest Thus : Now is Saluation , now is Strength , Gods Kingdome , and the Power of Christ . At length Reuel. 12.10 . The Sland'rer of our Brethren is refus'd , Who day and night them before God accus'd . By the Lambes bloud they ouercame him , and Before Gods Testimonie he could not stand ; Because the Victors who the Conquest got , Vnto the death their liues respected not . Therefore reioyce you Heav'ns , and those that dwell In these blest Mansions . But shall I now tell The Weapons , Engines , and Artillerie Vsed in this great Angelomachy . No Lances , Swords , nor Bombards they had then , The weapons vsed in this Battell of the Angels . Or other Weapons now in vse with men ; None of the least materiall substance made , Spirits by such giue no offence or aid . Onely spirituall Armes to them were lent , And these were call'd Affection and Consent . Now both of these , in Lucifer the Diuell And his Complyes , immoderate were , and euill . Those that in Michael the Arch-Ange'll raign'd , And his good Spirits , meekely were maintain'd , Squar'd and directed by th' Almighties will ( The Rule by which they fight , and conquer still . ) Lucifer , charg'd with insolence and spleene ; When nothing but Humilitie was seene , And Reuerence towards God , in Michaels brest , By which the mighty Dragon he supprest . Therefore this dreadfull battell fought we finde By the two motions of the Will and Minde ; Which , as in men , so haue in Angels sway : Mans motion in his body liues , but they Haue need of no such Organ . This to be , Aver . Met. 12 . 7.4● . Both Averroes and Aristotle agree . It followes next , that we enquire how long Arist. de Anim. 3.48 . This Lucifer had residence among How long Lucifer remain'd in glory . The blessed Angels : for as some explore , His time of Glory was six dayes , no more ; ( The time of the Creation ) in which they ( I meane the Spirits ) seeing God display His glorious Works , with stupor and ama●e Began at once to contemplate and gase Vpon the Heav'ns , Earth , Sea , Stars , Moone , and Sunne , Beasts , Birds , and Man , with the whole Fabricke done . In this their wonder at th' inscrutabilitie Of such great things , new fram'd with such facilitie ; To them , iust in the end of the Creation , He did reueale his blest Sonnes Incarnation : But with a strict commandement , That they Should ( with all Creatures ) God and Man obey . Hence grew the great dissention that befell 'Twixt Lucifer and the Prince Michael . Note . The time 'twixt his Creation and his Fall , Ezechiel thus makes authenticall : In midst of fierie stones thou walked hast , Straight in thy wayes , ev'n from the time thou wast First made ; ( as in that place I before noted . ) To the same purpose Esay too is quoted ; How fell'st thou , Lucifer , from Heaven hye , That in the morning rose so cherefully ? As should he say , How happens it that thou , O Lucifer , who didst appeare but now , In that short time of thy blest state , to rise Each morning brighter than the morning skies Illumin'd by the Sunne , so soone to slide Downe from Gods fauour , lastingly t' abide A necessary obseruation . In Hells insatiate torments ? Though he lost The presence of his Maker , in which most He gloried once ; his naturall Pow'rs he keepes , ( Though to bad vse ) still in th' infernall Deepes : For his Diuine Gifts he doth not commend Vnto the seruice of his God , ( the end To which they first were giuen ) but the ruin Of all Mankinde ; Vs night and day pursuing , To make vs both in his Rebellion share : And Tortures , which for such prepared are . Of this malignant Spirits force and might , Iob in his fourtieth Chapter giues vs light And full description , liuely expressing both , In person of the Monster Behemoth . The Fall of Adam , by fraile Eve entic't , The Fall of Adam . Was his owne death , ours , and the death of Christ . In whose back-sliding may be apprehended Offendors three , three ' Offences , three Offended . The three Offendors that Mankinde still grieue , Were Sathan , Adam , and our Grandam Eve . The three Offences , that Sin first aduance , Were Malice , Weakenesse , and blinde Ignorance . The three Offended , to whom this was done , The Holy Spirit , the Father , and the Sonne , Eve sinn'd of Ignorance ; and so is said , Against the God of Wisedome to haue made Her forfeit ( that 's the Son : ) Adam he fell Through Weakenesse , and 'gainst him that doth excell In pow'r ( the Father ) sinn'd . With his offence And that of hers , Diuine Grace may dispence . Malicious Hate , to sinne , did Sathan moue , Against the Holy-Ghost the God of Loue ; And his shall not be pardon'd . Note with me , Mark 3.23 . How God dealt in the censuring of these three : He questions Adams Weakenesse , and doth call Eve to account for th' Ignorance in her fall ; Because for them he mercy had in store Vpon their true repentance : and before He gaue their doome , told them he had decreed A blessed Sauiour from the Womans seed . But Sathan he ne're question'd , 't was because Maliciously he had transgrest his Lawes . Which sinne against the Spirit he so abhor'd , His Diuine Will no mercy for him stor'd . Moreouer , In the sacred Text 't is read , A necessary obseruation . The Womans Seed shall breake the Serpents head . It is observ'd , The Diuell had decreed To tempt our Sauiour , the predicted Seed , In the same sort , though not the same successe , As he did Eve our first Progenitresse . Iohn 1.2 15. All sinnes ( saith Iohn ) we may in three diuide , Lust of the Flesh , Lust of the Eye , and Pride . She sees the Tree , and thought it good for meat ; The Fleshes lust persuaded her to eat : She sees it faire and pleasant to the eye , Then the Eyes lust inciteth her to try ; She apprehends that it will make her wise , So through the Pride of heart she eats and dies . And when he Christ into the Desart lead , Bee'ng hungry , Turne ( said he ) these Stones to Bread : There 's Fleshly lusts temptation . Thence he growes To the Eyes lust , and from the Mountaine showes The World , with all the pompe contain'd therein ; Say'ng , All this great purchase thou shalt win , But to fall downe and worship me . And when He saw these faile , to tempt him once agen , Vsing the Pride of heart , when from on hye He bad him leape downe , and make proofe to flye . And as the Woman yeelding to temptation , Made thereby forfeit of all mans saluation , And so the Diue'll , who did the Serpent vse , Was said by that the Womans head to bruse ; So Christ the Womans Seed , making resist To these seduceme●ts of that Pannurgist , Pannurg . a deceiuer or subtil person . Because by neither Pride nor Lust mis-led , Was truly said to breake the Serpents head . Angels bee'ng now made Diuels , let vs finde What place of Torment is to them assign'd . First of the Poets Hell : The dreadfull Throne Tibull . lib. 2. Eleg. 3. Where all Soules shall be sentenc'd stands ( saith one ) At scelerata iacet sedes in nocte profunda , &c. In a sad place , with obscure darkenesse hid ; About each roome blacke waters , such as did Neuer see day : Tysephone vp takes A scourge , her vnkemb'd locks craule with liue Snakes ; Of such aspect , th' Immortall eyes abhor her . She in her rage doth driue the Ghosts before her . Ixion there , turn'd on his restlesse Wheele , Followes and flies himselfe , doth tortures feele For tempting Iuno's Chasti'ty . Titius stretcht Vpon the earth , and chain'd , whose body reacht In length nine acres ; hath for his aspiring , A Vulture on his intrals euer tyring . Starv'd Tantalus there 's punisht for his sin , Ripe Fruits touching his lip , fresh Waues his chin ; But catching th' one to eat , th' other to drinke , The Fruit flies vp , the Waters downeward shrinke . There Danaus Daughters , those that dar'd to kill Their innocent sleeping husbands , striue to fill ( With waters fetcht from Lethe ) leaking tunnes , Which as they poure out , through the bottom runnes . Another thus : The Ghosts of men deceast Virg. AEneid . 6 Ergo exercentur poeni● veterumque malorum , supplicia expe●dunt , &c Are exercis'd in torments , ( hourely'encreast ) Where ev'ry punishment's exactly fitted , According to th' offence in life committed . Some you shall there behold hang'd vp on hye , Expos'd to the bleake windes , to qualifie Their former hot Lusts. Some are head-long cast Into deepe gulfes , to wash their sinnes fore-past . Others are scorcht in flames , to purge by fire , More cap'itall crimes , that were in nature higher . They with the lesse delinquents most dispence ; But mighty plagues pursue the great offence . For all men suffer there as they haue done , Senec. in Herc. Fur. Quod quisque facit patitur , Authorem scalus repetit , &c. Without the least hope of euasion : The sinne doth call th' offendor to the Bar , The Iudges of the Bench vnpartiall ar' ; No Nocent there the Sentence can evade , But each one is his owne example made . For when the Soule the Body doth forsake , Val. Fla● . Argo●ant . 3. Quippe nec inulio● nec in vltima soluimur ossa , Ira manet , &c. It turnes not into Aire , as there to make It's last account . Nor let the Wicked trust , Their Bodies shall consume in their owne dust : For meet they shall againe to heare recited All that was done since they were first vnited ; And suffer as they sinn'd , in wrath , in paines , Of Frosts , of Fires , of Furies , Whips , and Chaines . Yet contrary to this some Authors write , Lucret. li. 3. de nat. deor . ( As to the first opinion opposite ) — Post mortem denique nostram : numquid ibi horribile apparet ? Who to that doubt and diffidencie grow , To question if there be such place or no. After our deaths ( saith one ) can there appeare Ought dreadfull , when we neither see nor heare ? Can ought seeme sad by any strange inuention , To him that hath nor fence , nor apprehension ? Shall not all things , involv'd in silence deepe , Appeare to vs lesse frightfull than our sleepe ? Or are not all these feares confer'd vpon Th' infernall Riuers , Styx and Acheron , After our deaths , in this our life made good ? No miserable Ghost plung'd in the floud , Feares any stone impending , full of dread , Each minute space to fall vpon his head : 'T is rather a vaine feare that hath possest vs , ( Poore Mortals ) of the gods pow'r to molest vs ; That in this life may , by the helpe of Fate , Our fortunes crush , and ruine our estate . No Vulture doth on Titius intrals pray , 'T is a meere Emblem , that we fitly may Confer on passionat Tyteru●s , and inuented To perso'nate such as are in Loue tormented , Or with like griefe perplext , [ &c. ] Heare Seneca : Senec. in Here. Turent , verane est tam inferis , &c. Is the fame true ( saith he ) that to this day Holds many in suspence ? That in the jawes Of Hell should be maintain'd such cruell Lawes ; That Malefactors at the Bar bee'ng try'de , Are doom'd such horrid torments to abide ? Who is the Iudge , to weigh in equall skale The Right or Wrong ? Who there commands the gaile ? Thus say the Ethnycks : but we now retyre , And from the Scriptures of this place enquire . Of Hell according to the Scriptures and Fathers . S. Aug. Hell is the Land of Darknesse , desolate , Ordain'd for Sinne , to plague the Reprobate : All such as to that dreadfull place descend , Taste death , that cannot die , end without end ; For life begets new death , ( the mulct of sin ) And where the end is , it doth still begin . Th' originall name , we from the Hebrewes haue , How Hell is called . Sceol , which is a Sepulchre or Graue ; Which nothing else but Darknesse doth include . To which , in these words , Iob seemes to allude : Iob 10.21.22 . Before I go , not to returne againe , Into the Land where Darkenesse doth remaine , ( Deaths dismall shadow : ) to that Land I say , As Darkenesse darke , where is no sight of Day , But Deaths blacke shadow , which no order keepes , For there the gladsome Light in Darkenesse sleepes ; The place where euerlasting Horror dwells . Gehenna . 'T is call'd Gehenna too , ( as Scripture tells ) The word it selfe imports , The Land of Fire , Not that , of the knowne nature , to aspire , And vpward flame ; this hath no visi'ble light , Burnes , but wasts not , and addes to Darknesse , Night . 'T is of invisi'ble substance , and hath pow'r Things visible to burne , but not deuour . A Maxime from antiquity 't hath been , There 's nothing that 's Immortall can be seen . Nor is it wonder , that this fire we call Invisible , yet should torment withall : For in a burning Feuer , Canst thou see The inward flame that so afflicteth thee ? In Hell is Griefe , Paine , Anguish , and Annoy , The torments of Hell . All threatning Death , yet nothing can destroy : There 's Ejulation , Clamor , Weeping , Wailing , Cries , Yels , Howles , Gnashes , Curses , ( neuer failing ) Sighes and Suspires , Woe , and vnpittied Mones , Thirst , Hunger , Want , with lacerating Grones . Of Fire or Light no comfortable beames , Heate not to be endur'd , Cold in extreames . Torments in ev'ry Attyre , Nerve , and Vaine , In ev'ry Ioint insufferable paine . In Head , Brest , Stomake , and in all the Sences , The torments of the Sences . Each torture suting to the soule offences , But with more terror than the heart can thinke : The Sight with Darknesse , and the Smel with Stinke ; The Taste with Gall , in bitternesse extreme ; The Hearing , with their Curses that blaspheme : The Touch , with Snakes & Todes crauling about them , Afflicted both within them and without them . Hell 's in the Greeke call'd Tartarus , because Tartarus . The torments are so great , and without pause . Of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. not to see . 'T is likewise Ades call'd , because there be No objects that the Opticke Sence can see . Because there 's no true temp'rature , Avernus : Avernus . And because plac'd below , 't is styl'd Infernus . Infernus . The Scriptures in some place name it th' Abisse , Abiss . A profound place , that without bottom is . Tophet . As likewise Tophet , of the cries and houles That hourely issue from tormented Soules . There the Soules faculties alike shall be Tormented ( in their kindes ) eternally . The Memory , to thinke of pleasures past , Which in their life they hop'd would euer last . The Apprehension , with their present state In horrid paines , those endlesse without date . The Vnderstanding , ( which afflicts them most ) To recollect the great joyes they haue lost . Poena sensus , Poena Damni . And these include Hells punishments in grosse , Namely the paines of Torment , and of Losse . This dialogue is called Necyomantia , viz. a answer from the Dead . If we enquire of Lucian after these , Betwixt Menippus and Philonides ; His Dialogue will then expressely tell , How he and such like Atheists jeast at Hell . The Dialogue . Menippus . HAile to the front and threshold of my dore , Which I was once in feare to●haue seene no more . How gladly I salute thee , hauing done My voyage , and againe behold the Sunne . Philonides . Is that the Dog Menippus ? Sure the same , Vnlesse I erre both in his face and name . What meanes that inso'lent habit he is in ? Hauing an Harpe , Club , and a Lions skin ? I 'le venture on him , notwithstanding all . Haile , good Menippus , 't is to thee I call : Whence cam'st thou now , I pray thee ? and how is t ? For in the City thou hast long been mist. Men. I am return'd from hauing visited The Cavernes and sad places of the Dead , Whereas the Ghosts infernall liue and moue , But separated far from vs aboue . Phil. ( O Hercules ! ) Menippus I perceiue , Dy'de from amongst vs , without taking leaue , And is againe reduct . Men. You iudgement lacke : Hell tooke me liuing , and return'd me backe . Phil. But what might the chiefe motiue be ( I pray ) To this thy new and most incredible way ? Men. Youth and Audacitie , both these combin'd , Inciting me such difficult steps to find . Phil. Desist , ô blest man , thy cothurnate stile , And from these forc'd Iambicks fall a while ; Giuing me reason in a phrase more plaine , First , what this habit meanes ? and then againe , The reason of this voiage late attempted ? Since 't is a way that cannot be exempted From feare and danger : in it no delight , But all astonishment and sad affright . Men. Serious and weighty was the cause ( ö friend ) Which vrg'd me to the lower Vaults descend : But to resolue thee what did moue me most , 'T was to aske counsell of Tyresia's Ghost . Of him ? Phil. Thou mock'st me ; 'T is indeed a thing To me most strange , thou to thy friend should sing Thy minde in such patcht Verses . But be that Men. No wonder , ( man ) for I of late had chat With Homer and Euripides below . Since when ( but by what meanes I do not know ) I am so stuft with Verse and raptures rare , As that they rush out of my lips vnware . But tell me , on the earth how matters runne , And in the city hath of late been done . There 's nothing new , Phil. Menippus ; As before , They rape , extort , forsweare , ( with thousands more , ) Oppresse , heape Vse on Vse . O wretched men , Men. Most mise'rable ! It seemes they know not then , What against such that in those kindes proceed , Amongst th' Infernalls lately was agreed : The Sentence is denounc'd , ( which Lots did tye ) And they ( by Cerberus ) can no way flye . What saith Menippus ? Phil. Is there ought that 's new Of late determin'd , which we neuer knew ? By Iove , Men. not one , but many ; to betray Which to the World ( Philonides ) none may : I shall incur the censure of impiety , To blab the secrets of the lower Diety , ( By Rhadamant . ) Menippus do not spare Phil. To tell thy Friend , who knowes what secrets are , ( Bee'ng in the secrets of the gods instructed ) How these affaires are mannag'd and conducted . Thou do'st impose things difficult and hard , Men. Safe no way , as all vtterance debar'd ; Yet for thy sake I 'le do 't : 'T is then decreed , That all such money-Masters as exceed In Avarice , and Riches in their power Abstrusely keepe , like Danaë in her Tower . &c. Further of that Decree , Phil. blest man forbeare , Till thou relat'st ( what gladly I would heare ) The cause of thy discent , and who thy guide , ( Each thing in order ) what thou there espy'de , And likewise heard . Most likely 't is that thou ( Whom for approued iudgement most allow Curious in objects ) sleightly wouldst not passe All that there worthy thy obseruance was . Men. To thy desire I then thus condiscend ; For what is it we can deny a friend ? When bee'ng a childe , I gaue attentiue care To Homer first , and next did Hesiod heare ; Who of the demi-gods not onely sung , But of the gods themselues , with Pen and Tongue , Their Wars , Seditions , with their Loues escapes , Whoredomes , Oppressions , Violences , Rapes , Reuenges and Supplantings , where the Sonne Expells the Father ; and next , Incests done , Where Sisters to the Brothers are contracted , And those approv'd in Poëms well compacted : I thought them rare , they did me much accite , And I perus'd them with no small delight . But when I now began first to grow Man , And had discretion , I bethought me than , How quite from these our Ciuill Lawes do vary , And to the Poets taught quite contrary : Namely , That mulct and punishment is fit For the Adult'rous , such as Lust commit : Of Rapine or Commotion who is cause , Hath a iust Fine impos'd him by the Lawes . With hesitation here I stood confounded , As ignorant in what course to be grounded . I apprehended first , the gods aboue Would neither whore , nor base contentions moue ; And leaue example to be vnderstood By men on earth , but that they thought it good . Againe , That when the Law-giuers intent Was to teach vs another president , To th' former quite oppos'd , he would not doo That 'gainst the gods , but thinking it good too . I doubted then , and better to be●instructed , My speedy apprehension me conducted To the Philosophers , into whose hands I gaue me freely , to vnloose those bands Which gyv'd me then . I bad them as they pleas'd To deale with me , so they my scruples eas'd , And shew me , without circumstances vaine , The path to good life , simplest , and most plaine . These things advis'd , I to the Schooles proceed , As was my purpose ; ignorant indeed , I tooke a course repugning my desire , As flying smoke , to run into the fire . For such with my best diligence obseruing , I nothing found but Ignorance ; they sweruing From what I sought , and ev'ry thing now more Litigious and vncertaine than before : So much , that I an Ideots life prefer Before a prating vaine Philosopher . One bids , That I in nothing should keepe measure , But totally addict my selfe to pleasure ; Because Voluptuousnesse and Delicacy Include the soueraigne felicitie . Another , he persuades me to all paine , Trauell and labor ; saith , I must abstaine From all things tastefull , and my selfe enure To Hunger , Thirst , late Watching , and endure All meagrenesse , no contumely fly , But run into contempt assiduately . An in myne eare indulgently rehearses Those accurate and much applauded Verses Of Hesiod , touching Vertue , which display A steepe Hill , and to that the difficult way , Attain'd to by Sweat onely . One will teach To'abandon Wealth , thrust Riches from our reach ; And if already of good Meanes-possest , To hold it vile , indifferent at best . Come to another , ( contradicting this ) He saith the worlds Wealth is the soveraigne blisse . Now for the World , of their opinions , what Should I dilate at all , when all is flat Foolerie ; of their Idaea's , Instances , And Bodies , such as haue no substances , Their Atoms and their Vacuum , such a rabble Of varying names , as that I am not able In their origi'nall natures to expresse them , Though I for fashion sake did once professe them . Of all Absurds , the most absurd reputed Was , That of Contraries they still disputed , And Pro's and Contra's , not to be refuted ; So forcibly and pregnantly , that hee Who maintain'd Hot in such and such degree : When in the same another Cold suggested , Both were so confident , that I protested I knew not which was which , nor durst be bold To distinguish Cold from Heate , or Heate from Cold. And yet I knew it corresponded not , That the same thing should be both cold and hot . And therefore the like posture I did keepe In hearing them , that men do that would sleepe ; As I distasted , or did rellish well , ( Nodding ) my head this way or that way fell . Yet most absurd aboue these , when their actions I well observ'd , it bred in me new factions ; To apprehend how each mans word and deed Repugnant were , and in no point agreed . Such as seem'd Wealth-contemners , I did marke , 'Boue others avaritiously to sharke ; Professing Temp'rance , yet no time affoording From base extortion and continuall hoording : For seruile hi●e some Art or Trade professing , Contentious , and with might and maine oppressing ; Thinking nought ill that 's done to purchase Coine , Be it to bribe , to cheat , or to purloine . In those that most seeme Glory to despise , Pride in their hearts doth swell and tympanise . Pleasure , there 's no man but doth seeme t' eschew , And yet in secret his delights pursue . My hopes againe thus frustrate , I was troubled , And by that meanes my discontentment doubled : Yet onely chear'd my selfe , that more beside , In Wisedome , Iudgement , and Discretion try'de , Like Fooles and Ideots , stand at the same stay , Who know the place , but cannot finde the way . Long pausing , after serious contemplation About a more exact investigation , I'gan a sudden course to thinke vpon , And trauell ev'n as far as Babylon , To meet of the Magitians some great Master , Who had been scholler to learn'd Zoroaster : For I had heard , these with inchanting Verse The very jawes of Hell haue pow'r to pierce , ( With myst'ries added ) and haue free dispence To beare men thither , and to bring them thence . Therefore ( as my best course ) I had intent To cov'nant with some such for my descent , Of graue Tyresius to be counselled ; Who being wise , a Prophet , and well read , Might tutor me , which of all liues was best , And by the Vertuous fit to be profest . To Babylon my swift course I applye , Where once arriv'd , I chanc'd to cast mine eye On a Chaldaean graue , but in his art Miraculous , complete in ev'ry part ; His haire mixt white , his beard both full and long , Of vene'rable aspect , ( for I 'le not wrong His presence ) and to tell thee true , his name Mythrobarzanes : Vnto him I came , Humbly'entreating , but with much ado , My earnest suit he would giue eare vnto ; Though I then promis'd him sufficient hire To pathe the way I did so much desire . At length he yeelds , then instantly new coynes me , And for full fiue and twenty dayes enioynes me , Iust as the Moone ( as neere as I can guesse ) Begins to bathe her selfe in Euphrates , To wash with her . Each morning early then He to a place conducts me , where and when I must expose me to the Sunnes vprise ; When , mumbling to himselfe in a strange guise , A tedious deale of stuffe , ( but bad or good I knew not , for no part I vnderstood . ) As foolish Criers I haue knowne , so hee Spake at high speed , his volu'ble tongue was free , Without delibe'rat period , not a word Certaine , or least distinction did afford : It seemes he'invok'd some dead Ghost to the place . That charme bee'ng done , he spit thrice in my face ; So brought me backe againe without more let , Turning his eye vpon no man he met . Our food was onely Mast drop't from the Oke , We had to drinke ( when thirst did vs prouoke ) Milke , Wine , with Honey mixt , ( a liquor good ) With Water new drawne from Choaspes flood : Sauing the Grasse , we had no other Bed . Our Bottles and our Scrips thus furnished ; And we so victual'd , in the dead of night To Tygris flood he guided me forthright : There I was washt againe and dry'de . A brand He kindled then , such as I vnderstand They vse in purging sacrifice ; then takes Vp a sea-Onion , and of that he makes ( With like ingredients ) a most strange confection , Mutt'ring againe , for our more safe protection , His former Magicke Verse , inchanting round The circled place in which we then were bound . And next he compast me with many a charme , Lest I from fearefull Spectors should take harme ; Then brought me backe , hauing made preparation In the Nights last part , for our Navigation . An exorcised robe ( such as the Medes Are vs'd to weare ) he then puts on , and leades Me to his Wardrobe , and there furnisht me With this disguised habit that you see , Namely a Lions skin , a Club , and Lyre ; Charging me , that if any should desire To know my name , I by no meanes should say I was Menippus , and my selfe betray ; But either the faire-spoken man Vlysses , Orpheus , or the great Club-man Hercules . Ph●l . Resolue me yet more plainly , friend , Whence came This forrein habit , with thy change of name ? Men. I 'le make 't perspicuous . Thus much he intended , If I like those who liuing had descended Before our times , my selfe could truly shape , I might perhaps th' Inquisitiue eyes escape Of AEacus , and so haue free admission In a knowne habit , without prohibition . The day appear'd , the Lake we hauing entred , And through a gloomy vault our selues aduent'red , For he had all things ready there , the Barge , The Sacrifice , the mixt Wine , and the charge Of each concealed mysterie that needed ; All these bee'ng safely stow'd , we next proceeded , To place our selues , both full of teares , and sad ; Yet through the floud we gentle passage had ; And in short space to a thicke Wood we came , Much like a Wildernesse , and in the same A Lake , in which deepe Euphrates is hid . That likewise past , as our occasions bid , We anchor'd in a Region , where we view'd Nothing but Trees , Darknesse , and Solitude . Where landing ( for my Guide conducted still ) We dig a pit first , then fat Sheepe we kill , And with their luke-warme bloud besprinke the place . Now the Magitian after some small space Kindles againe his brand , whispers no more , But with a clamorous voice aloud 'gan rore , And invocates those Daemons , such as we Call Penae , Erinnes , and sad Heccate ; Who in the night hath pow'r next Proserpine , And with their dreadfull names doth interline Words many-syllabl'd , of obscure sence , Barb'rous , absurd , deriv'd I know not whence . These spoke confusedly , crannies appear'd , Through which the hideous yelling throats were heard , Of Cerberus , ev'n Orcus seem'd to shake , And frighted Plato , in his Throne to quake . Straight many places to be gaz'd vpon Lay ope to vs , as Perephlegeton , With many spatious Regions . Sinking next Into that yawning Gulfe , we found perplext , Sterne Rhadamant , with terror almost dead . Now from his Kennell , where the Dog lay spread , Cerberus rows'd himselfe and barkt : when I This Harpe into myne hand tooke instantly , And with my Voice and Strings such measure kept , The Curre was charm'd therewith , sunke down , and slept . When to the Lake for waftage we were come , No passage we could get for want of roome ; The Barge had her full fraight of wretched Soules , In which was nothing heard saue shriekes and houles . For all these Passengers had wounded bin , Some in the brest , some in the thigh and shin , And in some one or other member ; all These in a late-fought battell seem'd to fall . But exc'llent Charon when he saw me clad In these rich Lions spoiles , a great care had To haue me plac'd vnto mine owne desire , Then wafted me without demanding hire , Mistaking me for Hercules . And when We toucht the shore , he was so kinde agen , As point vs out the way . Blacke darknesse now Involv'd vs round , neither discern'd I how To place one foot ; but catcht hold of my Guide , And follow'd as he lead . Vs fast beside ( Through which we past ) a spatious medow was , More full of Daffodillies than of Grasse : Here many thousand shadowes of the Dead With humming noyse were circumfus'd and spread , Still following vs . On still we forward trudge , Vntill we came where Minos sate as Iudge , In a sublime Tribunall : on one hand The Paines , the Furies , and the T●rtures stand , With th' euill Genij . On the oppo'sit side Were many Pris'ners brought , in order ty'de With a long cord ; and these were said to be Accus'd for Whoredome and Adulterie , Bawds , Cut-throats , Claw-backes , Parasites , and such As in their life time had offended much , And of these a huge rabble . Now apart From these appear'd , with sad and heauy heart , Rich men and Vsurers , megre-lookt , and pale , Swolne-belly'd , Gouty legg'd , each one his Gaile About him had , bee'ng fastned to a beame , Barr'd and surcharged with the weight extreame Of two maine pond'rous talents of old ●ron . Now whilest these Pris'ners Min●'s Seat inviron , We standing by , the while ( nothing dismaid ) Behold and heare all that is done or said ; And after many curious inquisitions , How th' are accus'd by most strange Rhetoricians . Phil. And what are they , by Iove I'entreat thee tell , ( Deare friend Menippus ) that can plead so well ? Men. Hast thou observ'd such Shadowes as appeare To dog our Bodies , when the Sun shines cleare ? Phil. Yes frequently . Men. We are no sooner laid Asleepe in our cold graues , but these are made The witnesses against vs , and permitted To testifie each sinne by vs committed : Ev'n these , that there reproue vs , are the chiefe ; Nor are they ( Friend ) vnworthy all beleefe , As they who night and day about vs wait , Bee'ng from our bodies neuer separat . Now Minos after strict examination , And iustly ' informed by their accusation , Contrudes them all vnto the sad society Of such as are condemn'd for their impiety ; With them incessant torments to endure , A iust infliction for their deeds impure . But against such he is incensed most , Who whilest they liv'd did of their Riches boast ; Whom Dignity and Stile swell'd with ostent , Who in their proud hearts could haue been content To haue had Adoration . He hates Pride , And doth such haughty insolence deride , As short and momentary ; because they knowing Themselues vnto their Marbles hourely growing , As being Mortals : yet in their great glory Thinke not their wealth and riches transitorie . But all these splendors they haue now layd by , Wealth , Gentry , Office , Place , and dignity ; Naked , sad-lookt , perplext with griefe extreame , Thinking what past in life-time a meere Dreame . To behold which I tooke exceeding pleasure , And was indeed delighted aboue measure . If any one of them by chance I knew , As priuat as I could I neere him drew , Demanded what before was his condition , And whether , as the rest , swell'd with Ambition ? About the dore there was a throng of such By Pluto's Ministers offended much , Beaten and thrust together all about , Who , as it seemes , would gladly haue got out . To these he scarcely mouing , in a gowne Which from his shoulders to his heele flow'd downe , Of Scarlet , Gold , and diuers colours mixt , Casting his head that way , on some he fixt An austere eye ; such counting it a blisse , To whom he but vouchsaft a hand to kisse : At which the others murmur'd . Minos then Setling himselfe vpon his Throne agen , Some things with fauor sentenc'd . There appear'd The Tyrant Dionysius , ev'lly chear'd , Not knowing what excuses to rely on , Being of heinous crimes accus'd by * * The Historiographer . Dion : The Stoicks testates were to that conviction . And he now ready to be doom'd to'infliction . But Aristippus Cyrenaeus now In th' interim comes , whom all the Ghosts allow , And giue him before others the prioritie , As bearing sway , and of no meane authoritie . The Tyrant , sentenc'd to Chimaera , hee By oratory'acquitted and set free ; As prouing , That he Learning did admire , And gaue to the Professors libe'rall hire . From the Tribunall , we our course extend Vnto the place of Torments , where ( ô Friend ) Infinite miseries at once appeare , All which we freely might both see and heare , Together with the sound of stripes and blowes ; Loud ejulations , shri●ks , teares , passionate woes Echo'd from those wrapt in invisible flames , Wheeles , Racks , Forks , Gibbets ; to tel all their names , Not possible . Here Cerberus besmeares His triple chaps in bloud , rauens and teares The wretched Soules : the fell Chimaera takes Others in her sharpe phangs , and 'mongst them makes A fearefull massacre , limbe from limbe diuiding . Not far from thence , in a darke place abiding . Were Captiues , Kings and Prefects , ( of these store ) And with them mingled both the Rich and Poore ; These all t●gether , and alike tormented , Who now too late haue of their sinnes repented : And some of them whom we beheld , we knew , Who dy'de not long since . Such themselues withdrew , And as asham'd to be in torments seene , In darke and obscure noukes their shadowes skreene ; Or if they doubtfully cast backe their eyes , Blushes are seene from their pale cheekes to rise : And onely such themselues in darknesse shroud , Who were in life most insolent and proud . As for the Poore , whom they in life did scoff , Halfe of their punishment in Hell 's tooke off , As hauing intermission from their paine , And after rest tormented are againe . What by the Poets is in Fables told Of Phrygian Tantalus , I there behold ; Of Sisiphus , Ixion , and the son Of our great Grandam Earth , bold Tytion : O ye iust gods , ( like as I oft haue read ) How many acres doth his body spread ! These Objects hauing past , at length wee come Vnto the Field call'd Acherusium . No sooner there , but straight we hapt among The demi-gods , the Heroës , and a throng Of sev'rall troupes , ( it seemes in Tribes sequestred ) Some appear'd old and feeble , as if pestred With Cramps and Aches . These ( as Homer writes ) Thin vanishing Shadowes : Others , Youthfull Sprites , Sollid and sound , vpright , and strongly nerv'd , As if their bones had better been preserv'd Beneath AEgyptian structures . And now most Difficult 't was for vs to know one Ghost From other , for their bones alike were bare ; Distinguish them we cannot , though we stare With leaue and leasure : neither wonder was 't , They were so'obscurely and ignobly plac't , Shadow'd in holes , our better view t' escape , And keeping nothing of their pristine shape . So many fleshlesse bones at once appeare , Peeping through holes in which their eyes once were , Who wanting lips , their teeth now naked show . I 'gan to thinke , by what marke I might know Thersites from faire Nereus ; as desirous , From great Corcyra's King to point out Irus . Or else distinguish Agamemnons looke , From Pirrhia's , the fat and greasie Cooke . Now remaines nothing of them to be seene , By which the eye may iudge what they haue beene ; All of one semblance , Incorporeall , But not to be distinguished at all . These things beholding , I consid'red than , How fitly to compare the life of Man Vnto a lingring Pompe , of which ( who knowes her ) Fortune is made the Guide and free disposer , To prouide Robes and Habits , and indeed All properties and toyes the Actors need . On him whom she most fauors , she bestowes A Kingly vesture : To his head she throwes A stately Turban , giues him Knights and Squires , With all such ornaments his pompe requires , ( According to her pleasure ) and with them , Perhaps a rich and stately Diadem . The habit of a seruant poore and bare She puts vpon another : makes him faire , The next deform'd , and to the Stage a scorne , ( A spectacle ) in which she doth suborne All kinde of People , Sexes , and Degrees , Many of which their States and Garments leese In the mid-Scoene , nor suffers them to run In the same passage that they first begun , But changing still their garment : Croesus graue She forceth to the habit of a Slaue . Meandrides then , sitting 'mongst his Groomes , She brings into the rich and stately roomes Of Tyrant Polycrates , seemes to smile , And lets him there perchance abide a while , Clad in those Regall ornaments : but when The time of his great pompe is ouer , then Each Actor must his borrow'd sute restore , As by him , after to be worne no more ; Now being as at first , and in the end Nought differing from his Neighbour or his Friend . Yet some through ignorance , loth to lay by Those painted Robes in which they late lookt hy , Are on the sudden ev'n as pensiue growne , As had they put off nothing but their owne They being of anothers goods possest , In which they had no claime or interest . I know thou hast seene often in a Play , Amongst the Tragicke Actors , how still they In ev'ry passage , as the project 's laid , One in this Dramma is a Craeon made ; A Priam that , an Agamemnon hee : Perhaps the same too ( as the chance may be ) Cecrops or Ericthoeus before playd , And of them both a true resemblance made : Yet he ( if so the Poet but assent ) Next day a seruile Groome shall represent . But when the Play is done , and that each one Resignes the golden Vesture he put on ; With that , the person likewise represented , His pantofles and all : he is contented , Bee'ng from the Stage acquitted , to walke forth A priuat man , it may be nothing worth . Nor doth he looke like Agamemnon now , The great Atraea's sonne ; neither ( I vow ) Resembles Craeon , Menicaeus heire ; Polus he may , a fellow leane and spare , Of Cariclaeus Samosensis bred ; Of Satyrus , from Theogiton ( dead ) Descended . Such as I beheld them then , Appear'd to me th' affaires of mortall Men. Phil. One thing , Menippus , tell me I entreat ; Those that haue Tombes magnificent and great Here on the earth , with Columnes , Pictures , and Inscriptions large ; haue these no more command , Nor honors done them , than to such as ar ' Priuat , and with the rest familiar ? Thou sport'st with me : Hadst thou Mansolus seene , Men. So much affected by the Carian Queene ; Him , o're whose rotten bones erected is So famous and so rich a Pyramis ; Thou wouldst thy very bulke with laughter swell , To see how in an obscure nooke of Hell He lies contruded and oppressed sore , Skulking himselfe amongst a thousand more . The greatest benefit that I conceiue His so great Monument to him can leaue , Is , That he there below takes lesser rest , As with so huge a burden ouer-prest . For ( Friend ) when AEacus to each one dead ( As Hells old custome is ) chalkes out his bed , The quantitie of ground that he doth score Is but the measure of one foot , no more : Therefore perforce they must contracted ly , When to that small space they themselues apply . But much more thou wouldst long ( in mine opinion ) To see those that haue had such large dominion , ( I meane the Kings and Great Men ) Salt-fish sell , Opprest with want , teach igno'rant Ghosts to spell , And learne their ABC : to all disgraces Subject , their cares boxt , beaten on the faces , Like Slaues and Captiues . As I lookt vpon Philip the mighty King of Macedon , I could not chuse but smile , in a small nooke , To see how busie , and what paines he tooke , Cobling old Shooes , for a poore hire compeld . Others in high-wayes begging I beheld ; As Xerxes and Darius : besides these , Many , and amongst them Polycrates . Thou tell'st me ( ô Menippus ) of these Kings Phil. Newes vnbeleeuable , miraculous things . Of Socrates and of Diogenes what Is ( with the Wise ) become ? resolue me that . For Socrates , he still repeating is Men. What in Mans life time hath bin done amisse . With him are conuersant Nestor , Vlysses , And Naul●● sonne , the wise Palamides ; With all such as were voluble in tongue , Yet in their Beeing spake to no mans wrong . But by his poys'nous draught , which life expel'd , I might behold his legs tumor'd and swel'd . But excellent Diogenes his seat He hath already tooke vp , by the great Assyrian Monarch : Phrygian Midas there Hath residence , where infinites appeare Of like condition , costly fellowes all : Whom when he heares aloud to shrieke and yall , ( Comparing with the present , their first state , Before so blest , now so infortunate ) He laughs and grinnes , and lying with his face Vpward , chants thousand things to their disgrace . They willing still some other place to chuse To lament in , whom still the Dog pursues . Phil. Of these enough . But touching the Decree Of which thou spak'st at first , what might that be , Publisht against the Rich ? Men. Thou call'st me well To my remembrance ; what 't was I shall tell . But Friend , I feare me I haue done thee wrong , From what I purpos'd to haue stayd so long . Whilst I converst there , th' Officers of State Call'd an Assembly , to deliberate Of things behoofull for the Common good . A mighty Conflu'ence gather'd there , I stood Thronging among the Dead , to heare what newes : They ( after many things debated ) chuse That of Rich Men : all other things or'e-past , They make it the most serious and the last . For many Crimes against them bee'ng objected , As those whose vilenesse was at length detected , Their Violence , Extortion , Inso'lence , Pride , Rapine and Theft , with other things beside ; One ( as it seemes a prime amongst the Dead ) Starts vp , and by command this Edict read : The Decree . Because ( saith he ) these Rich Men , when of late They breath'd on earth , did great things perpetrate , Ravening , extorting , hauing in derision The Poore , of whose Estates they made division : Therefore both to the Court and Comminalty , Who haue concluded it vnanimously , It seemes expedient , That when such be dead , Their Bodies be to the sad places lead , To suffer with the Wicked equall paine , But that their Soules shall be return'd againe Vnto the vpper world , and each one passe And shift into the body of an Asse ; Subiect vnto his Dulnesse , Toile , and Feares , Full fiue and twenty times ten thousand yeares . From Asses borne of Asses by succession , O're whom the basest and most vile profession Shall haue command , with heauy burthens lade them , And as they please , with whips or staues inuade them . That time expir'd , they shall againe returne , That the dull Soules may with the Bodies burne . This Sentence through Calvarius lips did passe , He that the sonne of Aridellus was , A Manicensian borne , and of the Tribe Of learn'd Alibantiades the Scribe . This bee'ng denounc'd by publique Proclamation , Had from the Princes first an approbation : The Plebe with the motion seem'd content , Proserpine smil'd , and Cerb'rus howl'd consent : And thus all matters must establisht bee , Which the Infernals 'mongst themselues agree . Such and no other than I haue repeated , The causes were on which the Court entreated . But now my selfe I recollect together , Touching the motion which first brought me thither : I spy Tyresias , and to him I go , Tell him my purpose , and entreat him show What kinde of life was best in his opinion ? At which the little blinde old man ( now Minion To Rhadamant ) at first began to smile ; Then with a low voice ( hauing paus'd a while ) Bespake me thus : The cause is knowne to mee Of this thy sad doubt and perplexitie , From th' hesitation of the Wise proceeding , Their vaine Disputes nothing saue cauils breeding : Nor do'st thou well to search these things too far , Which to divulge , the Dead forbidden ar' . Not so , my most deare father , I reply'd ; Onely in this , thy judgement do not hide , But ( as I know thou canst ) instruct me well , Who walke on earth more blinde , than thou in hell . He tooke me then aside , and in mine eare Thus softly whisper'd , so that none might heare : The best of liues ( if thou dar'st trust the Dead ) Is that which meerely Fooles and Ideots leade . Abjure the madnesse of all such as teach To apprehend things high aboue their reach . Study no insight into things forbidden , Nor striue to finde what Nature would haue hidden : Enquire no close conceptions or darke ends : All trifling Syllogismes , on which depends Nothing of weight , cast off with expedition ; And , with them , all things of that vaine condition . These Precepts in thy more stayd life pursue , Catch at the present , aime at nothing new : Shun Curiositie , be at nothing troubled , Grieue not at all , so shall thy ioyes be doubled . This hauing spoke , he suddenly withdrew Into the place where Daffodillies grew ; So left me . Night grew on , when I affraid , Thus to my Guide Mythrobarzanes said ; Why do we longer in these Shades remaine , Not instantly returne to life againe ? To which he answer'd , Prethee doe not feare , ( Menippus ) for a way more short and neare I 'le shew thee . So conducts me to a Road Darker than that in which we late aboad , And with his finger pointed me forthright ( But afarre off ) vnto a glimpse of light Which broke through a small crannie ; That ( saith he ) Is the direct and plaine path by which we , Descending by Boëtia , passage finde To where Trophonias Temple is assign'd . Climbe vp those steps as I direct thine ey , And then in Greece thou shalt be instantly . Pleas'd with these words , saluting the Magitian , Vnto that place I made all expedition ; And creeping through that straight and narrow way , Was at an instant in Lebadia . Humanum est errare . Diabolicum perseverare . Explicit Metrum Tractatus sexti .
Theologicall , Philosphicall , Poeticall , Historical , Apothegmaticall , Hierogliphicall and Emblematicall Obseruations , touching the further illustration of the former Tractat.

COr , is the Heart of Man , and commeth of the Greeke word Kardia , as , which is often taken for the Minde ; from whence comes the word Recordor , which is as much as to say , I recall my selfe into my Heart or into my mind , that is , I remember my selfe . Hence is the word Socors , i. sine Corde , without a heart : and Socordia , which intimates Sloath ; and Concors , which is , Of one Heart or of one Minde . And so much for the word . Saint Augustine super Ioan. saith , That the Gluttonous man hath his Heart in his Belly ; the Lasciuious man , in his Lust ; the Couetous man , in his Lucre or Gaine . Of the Heart of Man . Hugo , lib de Anim. hath these words ; The Heart is a small thing , yet desireth great matters ; it will scarce suffice a Kyte for a breake-fast , yet a spatious World can scarce suffice the appetite thereof . For amongst all the Creatures subiect to haue commerce with mundane vanities , than the Heart of man nothing more noble , nothing more sublime , nothing more like vnto the Creator : And therefore , ô Man , He reciprocally desireth from thee nothing so much as thy Heart . Man examineth the Heart by the words , but God ballanceth the words by the Heart . What is an hard and obdure Heart ? ( saith Saint Bernard , 5. de Consider . ) It is that which by Compunction is not wounded , by Pietie is not mollified , by Prayers is not moued , by Threats is not changed : by Afflictions it is hardned , for Benefits receiued ingratefull , in Counsels committed Vnfaithfull , in judgements pittilesse , in Immodest things impudent , in Dangers improuident , in Humane things inhumane , in things Diuine rash & prophane ; of Past things forgetfull , of Present things neglectfull , of Future things vnmindefull . It is indeed that thing , of which only it may be said , Of Past things , all things passe it saue injuries ; and of things Future there is nothing expected , but how to reuenge them . Hierome , sup. Mat. 5. saith , When God leaueth the Heart it is lost , when He filleth it , it is found ; neither by depressing of it doth he destroy it , but rather by departing from it , leaue it to it 's owne perdition . I will shut vp the Sentences of the Fathers introduced to this purpose , with that of Saint Bernard , in Serm. lib. 2. de Injurijs ; The Heart of man is diuided into foure Affections , What thou louest , What thou fearest , What thou reioycest in , and What thou art sorry for . But the puritie of the Heart consisteth in two things , first in acquiring the glory of God ; and next in seeking the profit of our Neighbour .

I come now to the Poets . Manlius lib. 4. Astronom . hath these words : — Projecta jacent Animalia cuncta In terra , vel mersa vadis , vel in Aëra pendent &c: . All Animals that be , projected lye , Or in the Earth , the Water , or the Skye ; One Rest , one Sence , one Belly , ( like in all ) Which they communicate in generall . But Man subsists of Soule and Body linkt , The Ambition of the Heart . Of Counsels capable , of Voice distinct ; He into Naturall causes hath inspection , And knowes both to aduise , and take direction . Science and Arts into the World hee brings , Able to search into the birth of things . The stubborne Earth hee to his Will subdues , And all that it brings forth , knowes how to vse . The rebell Beasts he at his pleasure bindes , And in the Sea vntrodden paths he findes . He onely stands with an erected brest , As Lord and Victor ouer all the rest . His starre-like eyes hee in the Starres enquires , And what is it can satiate his desires ? He seekes out Iove ( in his ambitious Pride ; ) In vaine the gods from him themselues can hide : Who not content to looke them in the faces , But he will ransacke their most secret places . Such is the height of his all-daring minde , He hopes himselfe amongst the Starres to finde .

At such sublimities aimeth the vnlimited Heart of Man ; but vnto all such as are proudly bold , or prophanely impudent , I propose that of the excellent Poet Claudian to be weightily considered of , in Lib. 3. de Rapt . Proserp .

Quid mentem traxisse Polo ? Quid profuit altum Erepisse caput ? pecudum si more , &c. What profits thee to say , That from the Skye Thy minde 's deriv'd ? or that thou look'st on hye ? Since that , of all thy glory is the least , If thou a Man , beest sensuall like a Beast .

The substance of which Mankind subsists , is nothing but stone : as Ovid ingeniously insinuateth , Lib. 1. Metam . being repaired by Deucalion and his wife Pyrrha , the sole remainder after the deluge . His words be these : Discedunt , velantque caput , tunicasque recingunt ; Et jussos Lapides , sua post vestigia mittunt , &c. They part , their heads vaile , then their garments binde About them close ; the stones they cast behinde : These stones ( which who would credit , vnlesse we May for our proofe produce Antiquitie ) Began to lose their hardnesse , soft to grow ; And when they had a space remained so , To gather forme : soone as they did encrease , The ruder matter by degrees 'gan cease , And a more pliant temper they put on , As sometimes you may see flatues of stone Halfe wrought , yet promising the shapes of men ; Such an vnperfect Worke they appear'd then . What part affoorded any humid juice , And was of earth , turn'd to the Bodies vse ; And the more sollid substance of the Stones , Too sollid to be wrought , was chang'd to Bones . The Veines still keepe their name , and these are they That through the body do the bloud conuey . Thus by the helpe of pow'r Diuine , at last Those that the man did o're his shoulders cast , Attain'd Mans figure ; and those which she threw Behinde her backe , they both , for women knew . " How hard our natures be , may here be read , " For in our liues we shew whence we were bred .

The instabilitie and corruption of mans Heart is liuely disciphered in Iuvenals 13 Satyre : Mobilis & varia est ferme natura malorum ; Cum scoelus admittunt , superest constantia , &c. — Mouing and various is the nature still Of corrupt Men : yet when they purpose ill , In that th' are constant ; which when they haue long Practis'd , they then begin to thinke what 's wrong ; But yet repent it not . Their Natures ( stacke In any goodnesse ) bids them to looke backe Vpon their damned manners , and ( what 's strange ) Remaines immutable , and free from change . For who hath to himselfe propos'd an end Of sinning , and the high Pow'rs to offend ? Who of his life doth reformation seeke , After the blush be once exil'd his cheeke ? Shew me a man through all the large extent Of the whole earth , that 's with one sinne content ?

I may conclude with Claud. lib. 2. in Eutrop.

— Parvae poterunt impellere causae In scoelus , ad mores facilis natura reverti .

Now concerning the Creation of the Angels , when and where they were made , let vs wade no farther , than to reconcile the Scriptures by the Scriptures ; and conferring the Text of Moses with that of the Prophet David , the Truth will the more plainely manifest it selfe . It is thus written in Genesis ; Gen. 1.3 . Then God said , Let there be Light , and there was Light . To which the Psalmist alludeth , Psal. 33. vers: 6. Psal. 33.6 . By the Word of the Lord the Heauens were made , and all the Host of them by the breath of his mouth . Now who or what can be more properly stiled the Host of Heauen , than the Angels ?

Aug. sup. Gen. lib. 7. cap. 21. Saint Augustine is of opinion , That the Angels and incorruptible Soules were created the first day ; and that the Soule of Adam was created before his body , like as the Angels were , and afterwards breathed and infused diuinely into him . For the creation of the Angels is vnderstood in the Light , being at the same time made partakers of the life eternall . Rupert . de operib . sacr. spir . cap. 2. For so also doth Rupertus expound that place , in his booke of the Workes of the Holy-Ghost ; saying , There was then no Light at all seene to be made , sauing the brightnesse and illustration of the Aire . But many worthy and learned Fathers haue better vnderstood the place , viz. That the name of Light signified the Angelicall nature ; not for any similitude , but for a certain truth , That when Light was commanded , then the Angels were created .

And when it is said , That God separated the Light from the Darknesse ; by that diuision is likewise vnderstood the dreadfull and terrible iudgements of God against the Diuell and his Angels ; who were created good in nature , but they would not continue in that excellent puritie : and therefore of Angels of Light , through their owne Rebellion and Pride they were made Diuels of Darknesse .

We reade in Ecclesiasticus , Eccles. 18.1 . Qui vivit in aeternum creavit omniae simul . i. Hee that liueth for euer , created all things together or at once . To which Saint Basil , Saint Augustine , Dionys. Ambros. Reuerend Bede , and Cassiodor . assent , saying , That God created and brought forth all things together .

Peter Lombard , Pet. Lumb . li. 2. distinc 2. ( syrnamed Master of the Sentences ) by authoritie deriued from Ecclesiasticus , maketh this exposition ; The bodily nature and matter of the foure Elements was created with the spiritual Creatures , that is to say , with the Soule and the Angels , who were created together . To approue which he produceth the testimonie of Saint Augustine , Aug. sup. Gen. saying . That by Heauen and Earth ought to be vnderstood the spirituall and corporeall Creatures created in the beginning of Time .

In another place of Ecclesiast. it is said , Eccles. 1.4 . Prior omnium ertata est Sapientia : Wisedome hath been created before all things . Yet hereby is not to be vnderstood that God himselfe is meant , or his Sonne Christ , who is the Wisedome of the Father : for God was not created at all ; the Sonne was begotten , and therefore neither made nor created at all : and the holy Trinitie is but one Wisedome .

Iesus the sonne of Syrach , in that place , by this Wisedome vnderstandeth the Angelicall Nature , often termed in the Scriptures , Life , Wisedome , and Light . For the Angels are called and said to be Vnderstanding : and though they were created with the Heauen and Time ; yet are they said to be first created , by reason of their Order and Dignity , being the most worthy and excellent Creatures . Neither were these Angelical Powers ( saith he ) made for any need or necessitie that the Almighty God had of them ; but to the intent that he might be contemplated , praised & magnified , and his liberalitie and bounty be the more aboundantly knowne throughout all generations .

And whereas it is written , That God created all things together ; being elsewhere said in Genesis , That he produced all those bodily Substances by pauses and distinction of dayes : Dionys. Rihell . lib. de Great . Mundi , ca. 2. Dionysius Rihellus to that hath giuen a sufficient answer , namely , That the Substances of things were created together , but not formed and fashioned together in their seuerall distinct kindes . They were disgested together by substance of matter , but appeared not together in substantiall forme , for that was the worke of six dayes .

Moreouer , when Moses in his first Chapter of Genesis saith , That things were created in euery one of the six dayes seuerally : in the second chapter of the same Booke he speaketh but of one day only , by way of Catastrophe or Epilogue . All which hee had before distinctly described , saying , These are the generations of the Heauen and the Earth when they were created , in the day that the Lord God made the Earth and the Heauens . Neither is this any contradiction ; for we must not take the dayes according to the distinction of Times ; for God had no need of Time , as being first made by him : but by reason of the works of Perfection , which is signified and compleated by the number of Six , which is a most perfect number . Moreouer , ( as the Psalmist saith ) A thousand yeares are vnto him but as one day . Philo lib. de Operib . Dei . Avenzor the Babylonian saith , That he which knoweth to number well , knoweth directly all things . Neither was it spoken in vaine , but to the great praise of Almighty God ; Omnia in mensura , Wisdom 11.17 : & Numero & Pondere disposuisti . i. Thou hast disposed all things in Number , in Measure , and in Weight . It is moreouer said in Eccles. 1 2. Who can number the sands of the Sea , and the drops of the raine , and the dayes of the world ? Who can measure the height of the Heauen , the bredth of the Earth , and the depth ? Who can finde the Wisedome of God , Eccles. 1.2 . which hath beene before all things ? &c.

It is worthy remarke , which one ingeniously obserues : Two wayes ( saith he ) we come to the apprehension and knowledge of God ; by his Workes , and by his Word : by his Works we know that there is a God , and by his Word we come to know what that God is : his Workes teach vs to spell ; his Word , to reade . The first are his backe-parts , by which we behold him afarre off : the later represent him vnto vs more visibly , and as it were face to face . For the Word is as a booke consisting of three leaues , and euery leafe printed with many letters , and euery letter containeth in it selfe a Lecture . The Leaues are Heauen , the Aire , and the Earth , with the Water : the Letters ingrauen , are euery Angell , Starre , and Planet : the Letters in the Aire , euery Meteor and Fowle ; those in the Earth and Waters , euery Man , Beast , Plant , Floure , Minerall , and Fish , &c. All these set together , spell vnto vs , That there is a God .

Moses in the very first verse of Genesis refuteth three Ethnycke opinions : first , Those that were of opinion the World was from eternitie , and should continue for euer ; in these words , when hee saith , In the Beginning . Secondly , he stoppeth the mouth of stupid and prophane Atheists , in this phrase , Elohim created . Thirdly and lastly hee opposeth all Idolaters , such as held with many gods ; for the saith in the conclusion of the same Verse , Elohim , He created Heauen and Earth ; vsing the singular number . It is the opinion of some antient Diuines , That the Creation of the Angels was concealed by Moses , lest any man should apprehend ( like those Heretiques spoken of by Epiphanius ) that they aided and assisted God in the Creation . For if the day of their Creation ( which as the best approued Theologists confesse , was the first day ) had beene named by Moses , wicked and vngodly men might haue taken them to haue been Agents in that great and inscrutable Worke ; which indeed were no other than Spectators . Therefore as God hid and concealed the Body of Moses after his death , lest the Israelites ( so much addicted to Idolatry ) should adore and worship it ; so Moses hid and concealed the Creation of the Angels in the beginning , lest by them they should be deified , and the honour due to the Creator , be by that meanes attributed and conferred on the Creature . Rabbi Salom affirmeth them to be created the first day : and some of our later Diuines , the fourth day ; but their opinions are not held altogether authenticall .

It is likewise obserued , That God in the creation of the world beginneth aboue , and worketh downwards . For in the first three dayes he layd the foundation of the world ; and in the other three dayes he furnished and adorned those parts . The first day he made all the Heauens , the matter of the earth , and commeth downe so low as the Light . The second day he descendeth lower , and maketh the Firmament or Aire . The third , lowest of all , making a distinction betwixt the Earth and Water . Thus in three dayes the three parts or body of the World is laid ; and in three dayes more , and in the same order , they were furnished . For on the fourth day , the Heauens , which were made the first day , were decked and stucke with starres and lights . The fift day , the Firmament ( which was made the second day ) was filled with Birds and Fowles . The sixt day , the Earth ( which was before made fit and ready the third day ) was replenished with Beasts , and lastly with Man . And thus God Almighty in his great Power and Wisedome , accomplished and finished the miraculous worke of the Creation .

Rabbi Iarchi vpon the second of Genesis obserueth , That God made superior things one day , and inferiour another . His words being to this purpose : In the first day God created Heauen aboue , and Earth beneath : on the second day , the Firmament aboue : on the third , Let the dry land appeare beneath : on the fourth , Lights aboue : and the fift , Let the waters bring forth beneath , &c. On the sixt day he made things both superior and inferior , lest there should be confusion without order in his Work . Therefore he made Man consisting of both , a Soule from aboue , and a Body from beneath , &c.

An Allegorie drawne from these is , That God hath taught vs by the course he took in the framing and fashioning of the world , how we must proceed to become a new Creation , or a new Heauen and Earth , renewed both in soule and body . In the first day he made the Light ; therefore the first thing of the new man ought to be light of Knowledge : for Saint Paul saith , He that commeth to God must know that He Is. Heb. 12. On the second day he made the Firmament , so called because of it's stedfastnesse : so the second step in Mans new Creation must be Firmamentum Fidei , ( i. ) the sure foundation of Faith . On the third day , the Seas , and Trees bearing Fruit : so the third step in the New man , is , That he become Waters of relenting teares , Mat. 3. and that he bring forth fruit worthy of Repentance . On the fourth day God created the Sunne , that whereas on the first day there was light without heate , now on the fourth day there is Light and Heate ioyned together . So the fourth step in the new creation of the New man , is , That he joine the heate of Zeale with the light of Knowledge ; as in the Sacrifices , Fire and Salt were euer coupled . The fift dayes worke was of Fishes to play in the Seas , and the Fowles to fly and soare towards Heauen . So the fift step in a New Creature , is , To liue and reioyce in a sea of Troubles , and fly by Prayer and Contemplation towards Heauen . On the sixth day God made Man : now all those things before named being performed by him , Man is a new Creature . They are thus like a golden Chaine concatinated into seuerall links by Saint Peter ; Adde to your light of Knowledge , the firmament of Faith ; to your Faith , seas of repentant Teares ; to your Teares , the fruitfull Trees of good Workes ; to your good Workes , the hot Sun-shine of Zeale ; to your Zeale , the winged Fowles of Prayer and Contemplation . And so , Ecce , omnia facta sunt nova , Behold , all things are made new , &c.

Angels immutable . Further concerning the Angels . Basil , Hom. sup. Psal. 44. saith , The Angels are subject to no change ; for amongst them there is neither Child , Yong-man nor old , but in the same state in which they were created in the beginning , in that they euerlastingly remaine : the substance of their proper nature being permanent , in Simplicitie and Immutabilitie . Euery Soule hath his Angell to attend it . And againe , vpon Psal. 33. There is an Angel of God assistant to euery one that beleeues in Christ , vnlesse by our impious actions wee expell him from vs . For as Smoke driueth away Bees , and an euill sauour expelleth Doues ; so our stinking and vnsauory sinnes remoue from vs the good Angell , who is appointed to be the Keeper and Guardian of our life .

Hier. sup. Mat. 13. Magna dignitas fidelium Animarum , &c. Great is the dignitie of faithfull Soules , which euery one from his birth hath an Angell deputed for his Keeper . Bernard in his Sermon super Psalm . 12.19 . vseth these words ; Woe be vnto vs , if at any time the Angels by our sinnes and negligences be so prouoked , that they hold vs vnworthy their presence and visitation , by which they might protect vs from the old Aduersarie of Mankinde , the Diuell . If therefore wee hold their familiarities necessarie to our preseruations , wee must beware how wee offend them ; but rather study to exercise our selues in such things in which they are most delighted , as Sobrietie , Chastitie , Voluntarie Pouertie , What best pleaseth the Angels . Charitie , &c. but aboue all things they expect from vs Peace and Veritie . Againe hee saith , How mercifull art thou , ô Lord ! that thinkest vs not safe enough in our weake and slender walls , but thou sendest thine Angels to be our Keepers and Guardians .

Isidor . de Sum. Bon. Ang●ls gouerneth Nations . It is supposed that all Nations haue Angels set ouer them to be their Rulers ; but it is approued , That all men haue Angels to be their Directors . He saith in another place , By Nature they were created mutable , but by Contemplation they are made immutable ; in Minde passible , in Conception rationall , in Stocke eternall , in blessednesse perpetuall . Greg. in Homil. Novem esse Ordines Angelorum testante sacro eloquio scimus , &c. i. We know by the witnesse of the holy Word , That there are nine degrees of Angels , namely , Angels , Arch-Angels , Vertues , Potestates , Principates , Dominations , Thrones , Cherubim , and Seraphim . And proceedeth thus ; The name of Angell is a word of Office , not of Nature : Angella name of Office , not of Nature . For these holy Spirits of the Coelestiall Countrey are euer termed Spirits , but cannot be alwayes called Angels ; for they are then onely to be stiled Angels , when any message is deliuered them to be published abroad . According to that of the Psalmist , Qui fecit Angelos suos Spiritus . Those therefore that deliuer the least things haue the title of Angels ; but those that are imployed in the greatest , Arch-Angels : for Angeli in the Greeke tongue signifieth Messengers , and Arch-Angeli , Chiefe Messengers . And therefore they are character'd by particular names , as Michael , Gabriel , Raphael , &c.

We likewise reade Nazianzen thus , Orat. 38. Atque ita secundi Splendores procreati sunt , primi splendoris Administri , &c. i. So the second Splendors were procreated , as the Ministers of the first Light ; whether of Fire quite void of matter and incorporeall , or whether of some other nature comming neere vnto that matter : yet my minde prompteth me to say thus much , That these spirits are no way to be impelled vnto any euill , but they are stil apt and ready to do any good thing whatsoeuer , as alwaies shining in that first splendor wherein they were created , &c.

The same Nazianzen , Carmine de Laude Virginitatis , writeth thus : At talis Triadis naturae est vndique purae , Ex illo puro certissima lucis origo Coetibus Angelicis ; mortali lumine cerni , Qui nequeunt , &c. Such is the nature of the purest Trine , In whom th' originall Light began to shine , From whence the Host of Angels we deriue , Such Lights as can be seene by none aliue . The Seat of God and his most blessed Throne They alwayes compasse , and on him alone Th' attend ; meere Spirits . If from the Most Hy Sent , through the pure aire they like Lightning fly , And vndisturb'd , be the winde rough or still , They in a moment act their Makers Will. They marry not ; in them 's no care exprest , No griefe , no troubled motions of the brest : Neither are they compos'd of limbes , as wee , Nor dwell in houses ; but they all agree In a miraculous concord . Euery one Is to himselfe the same ; for there are none Of diffrent nature ; of like soule , like minde , And equally to Gods great loue inclin'd . In daughters , sonnes , or wiues , they take no pleasure , Nor are their hearts bent vpon Gold or Treasure . All earthy Glories they hold vile and vaine ; Nor furrow they the spatious Seas for gaine : Nor for the bellies sake plow they , or sow , Or study when to reape the fruits that grow . The care of which hath vnto Mankinde brought All the mortiferous Ills that can be thought . Their best and onely food is , to behold God in his Light and Graces manifold .

Hauing discoursed sufficiently of the Creation of Angels ; it followeth in the next place to speake something of the forming and fashioning of Man . The sixt day God created the four-footed Beasts , Of the forming & fashioning of man . male and female , wilde and tame . The same day also he made Man ; which day some are of opinion was the tenth day of the Calends of Aprill . For it was necessarie ( saith Adam arch-Bishop of Vienna , in his Chronicle ) That the second Adam , sleeping in a vivifying death , onely for the saluation of Mankinde , should sanctifie his Spouse the Church , by those Sacraments which were deriued out of his side , euen vpon the selfe same day , not onely of the weeke , but of the moneth also , wherein hee created Adam our first Father , and out of his side brought forth Evah his wife , that by her helpe the whole race of Mankinde might be propagated .

God made Man after his owne Image , to the end that knowing the dignitie of his Creation , he might be the rather incited to loue and serue him . Not that hee should proudly ouerweene , That the shape and figure of God is answerable in a true and iust conformity with his owne ; for the word Image is not so to be vnderstood , to accord & correspond with the exterior shape or similitude , but rather with the spirituall Intelligence , which consists of the more pretious part , namely the Soule . For as God by his vncreated Power is wholly God , gouerning and giuing life to all things ; ( for as the Apostle saith , In Him we liue , moue , and haue our Being ) euen so the Soule by his prouidence giueth life to the bodie , and vnto euery part thereof ; and is said to be the Image of God , like as in the Trinitie : for though in name it is but one Soule , yet hath it in it selfe three excellent dignities , The three dignities of the Soule . The Vnderstanding , the Will , and the Memorie .

And as the Son is begotten of the Father and the Holy-Ghost , and proceedeth both from the one and the other ; in like manner is the Will ingendred of the Vnderstanding and Memorie . And as the three persons of the Trinitie are but one God , so these three powers and faculties of the Soule make but one Soule .

Man then was created according to the Image of God , The end , why Man was created . that euerie Like delighting in his Like , hee should euermore wish to bee vnited vnto his Similitude , which is God : first , to acknowledge him : next , in knowing him , to honor him ; and in honoring him , to loue him ; Why God made man vpright . and in louing him , to serue and obey him . For this cause he made him with an vpright and erected body , no● so much for his dissimilitude vnto beasts , ( who be stooping and crooked , hauing their eyes directed to the earth ) as to eleuate his lookes , and to mount his vnderstanding toward heauen his original ; leauing all the obiects of terrestriall vanities , and exercising his faculties in the contemplation and speculation of things sublime and permanent .

God when he created Man , Three gifts bestowed vpon Man in his Creation . bestowed vpon him three especiall good gifts : the first , His owne Image : the next , That hee made him after his owne similitude : the third , That hee gaue him the Immortalitie of the Soule . Which three great blessings ( saith Hugo S. Victor ) were conferred by God vpon Man , Ecerp . lib. ● . cap. 2 , 3 , 4● both naturally , and by originall justice . Two other gifts hee hath inriched Man with ; the one vnder him , the other aboue him : vnder him , the World ; aboue him , God . The World as a visible good , but Transitorie : God , as an invisible Good , and Eternall .

Three opposite Evils . There be three principall Hurts or Euils , which abuse and corrupt the three before-named Blessings : the first , Ignorance of Goodnesse and Truth : the second , an appetite and desire of Euil and Wickednesse : the last , Sicknesse and infirmity of the body . Through Ignorance the Image of God hath beene defaced in vs ; by Carnall desires , his Similitude blemished ; and by Infirmities , the body for the present made incapable of Immortality . For these three Diseases there be three principall Remedies , Wisedome , Vertue , and Necessitie : to ouercome Ignorance , we are to make vse of Wisedome , that is , to vnderstand things as they are , without idle curiositie . To suppresse the appetite to do euill , we are to embrace Vertue , which is the habitude of the Soule , after nature conformable with Reason . To make Necessitie tread down Infirmitie , is meant of absolute Necessitie , Necessity absolute & conditionall . without which , things cannot be done ; as without eyes wee cannot see , without eares heare , without feet walke , &c. There is another kinde of Necessitie which is called Conditionall ; as when a man is to trauell a journey , he vseth an horse for his better expedition . And so the like .

Theoricke . Practicke . Mechanicke . For these three Remedies , all Arts and disciplines in generall haue been deuised and inuented : as first , to attain vnto Wisdome and Knowledge , the Theoricke or Contemplatiue : for the atchieuing vnto Vertue , the Practiuqe and Actiue : and to supply Necessitie , Mechanicke , which is that which we call Handicraft , or Trading ; which as Iohannes Ludovicus in his Booke called The Introduction to Wisedome , saith , Vtile indumentum excogitavit necessitas , &c. i. Necessitie found out Garments profitable , pretious , light , neat , and vaine .

The iust measure of mans Body . Man consisteth of the Body and the Soule . The true exact measure of Mans body wel proportioned , is thus defined ; His height is foure cubits or six feet , a cubit being iust one foot and an halfe : the foot is the measure of foure palmes or hand-bredths ; a palme is the bredth of foure fingers ioyned . The armes being spread abroad , the space betweene the end of the one longest finger , vnto the other , is the iust measure from the plant of the foot , to the crowne of the head ; according to Pliny , lib. 7. cap. 17. The parts of the Body are thus proportioned ; the face , from the bottom of the chinne , to the top of the forehead , or skirt of the haire , is the tenth part of the height or length thereof : the same is the bredth of the forehead from one side to the other . The face is diuided into three equall parts , one from the bottom of the chinne , to the lowest tip of the nose ; the second , from thence vpward to the eye brow ; the third , from thence to the top of the forehead . The length of the eye , from one angle opposed to the other , is the fiue and fortieth part : the like proportion beareth the distance and space betwixt the one eye and the other . The length of the nose is the thirtieth part , and the hollow of the nosthrill the hundred and eightieth . The whole head● from the bottome of the chinne to the crowne of the head , the eighth part : the compasse of the necke , the fifteenth : the length of the breast and stomack , and so the bredth , almost the sixt part . The Nauil holdeth the mid seat in the body , and diuideth it selfe into two equall distances . The whole length of the thighes and legs , to the plant or sole of the foot , is little lesse than the ●alfe part : the length of the foot the sixt part : so also are the armes to the cubit , and the cubit to the hand : the hand is the tenth part . Vitruv. lib. 13. Cardan . lib. 11. de Subtilitate , &c.

Plotinus the Platonicke Philosopher being earnestly solicited by the cunning Painter Emutius , that he would giue him leaue to draw his picture , would by no meanes suffer him ; but made him this answer , Is it not enough that wee beare this image about vs whilest we liue , but we must by way of ostentation leaue it for posteritie to gaze on ? For he was of the opinion of Pythagoras , who called the Body nothing else but the Case or casket of the Mind ; and that hee saw the least of Man , who looked onely vpon his bodie . And Diogenes the Cynicke was wont to deride those who would keepe their Cellars shut , barred , and bolted , and yet would haue their Bodies continually open by diuers windowes & dores , as the mouth , the eyes , the nosthrils , and other secret parts thereof . Stoboeus , Serm. 6.

The Body is described by Lucretius in this one Verse : Tangere enim aut tangi , nisi corpus nulla potest res ; i. Nothing is sensible either to touch or to be touched , but that which may be called a Body .

God created three liuing Spirits , Three sorts of liuing Spirits created by God . saith Gregor. lib. Dialog . The first , such as are not couered with flesh : the second , that are couered with flesh , but doth not die with the flesh : the third , both with flesh couered , and with the flesh perisheth . The first , Angels ; the second , Men ; the third , Brutes . The wise Socrates was accustomed to say , That the whole Man was the Minde or Soule , and the Body nothing else but the couer , or rather the prison thereof ; from whence being once freed , it attained to it 's proper jurisdiction , and then onely began to liue blessedly .

Erasm. ( in Declamat . de Morte ) and learned Seneca saith , That as he which liueth in another mans house is troubled with many discommodities , and still complaining of the inconuenience of this room or that ; euen so the Diuine part of Man , which is the Soule , is grieued , now in the head , now in the foot , now in the stomacke , or in one place or other . Signifying thereby , That he liueth not in a Mansion of his owne , but rather as a Tenant , who expecteth euerie houre to be remoued from thence .

Of the Soule of Man . The Soule of Man , saith Saint Augustine , aut regitur à Deo , aut Diabolo ; It is either gouerned by God or by the Diuell . The Eye of the Soule is the Minde : it is a Substance , created , inuisible , incorporeall , immortall , like vnto God , and being the Image of the Creator : Lib. de Definition . Anim. Et sup. Genes. addit , Omnis Anima est Christis Sponsa , aut Diaboli Adultera : Euery Soule is either the Spouse of Christ , or the Strumpet of the Diuell .

Saint Bernard , Serm. 107 , vseth these words ; Haue you not obserued , That of holy Soules there are three seuerall states ? the first , in the corruptible Body ; the second , without the Body ; the third , in the Body glorified . The first in War , the second in Rest , the third in Blessednesse ? And againe in his Meditat. O thou Soule , stamped in the Image of God , beautified with his Similitude , contracted to him in Faith , endowed in Spirit , redeemed in Bloud , deputed with the Angels , made capable of his Blessednesse , heire of Goodnesse , participating Reason ; What hast thou to do with Flesh , than which no dung-hill is more vile and contemptible .

Saint Chrisostome likewise , De Reparat . Laps . If wee neglect the Soule , neither can we saue the Body : for the Soule was not made for the Body , but the Body for the Soule . He therefore that neglecteth the Superior , and respecteth the Inferior , destroyes both ; but hee that doth obserue order , and giueth that preheminence which is in the first place , though he neglect the second , yet by the health of the first he shall saue the second also .

Isiod . Etymol . 11. The Soule whilest it abideth in the Body to giue it life and motion , is called the Soule : when it purposeth any thing , it is the Will : when it knoweth , it is the Minde : when it recollecteth , it is the Memorie ; when it judgeth truly , it is the Reason : when it breatheth , the Spirit : when passionate , it is the Sence . And againe , Lib. 1. de Summo Bono : O thou Man , Why dost thou admire the height of the Planets , and wonder at the depth of the Seas ; and canst not search into the depth of thine owne Soule ?

The Philosophers concerning the soule . We haue heard the Fathers : let vs now enquire what the Philosophers haue thought concerning the Soule . There is nothing great in Humane actions , saith Seneca in Prouerb . but a Minde o● Soule that disposeth great things . Thus saith Plato , in Timaeo : To this purpose was the Soule ioyned to the Body , that it should furnish it with Vertues and Sciences ; which if it doe , it shall be gently welcommed of the Creator : but if otherwise , it shall bee confined to the inferior parts of the earth .

Aristotle , lib. 2. de Animal . saith , The Soule is more noble than the Body ; the Animal , than that which is Inanimate ; the Liuing , than the Dead ; the Being , than the Not being . Three things ( saith Macrob. lib. 7. Saturnal . ) there be which the Body receiueth from the prouidence of the Soule : That it liueth , That it liueth decently , and That it is capable of Immortalitie .

Of Soules ( saith Cicero , 1. Tuscul. Quast . ) there can be found no originall vpon the earth ; for in them there is nothing mixt or concrete , or that is bred from the earth , or framed of it ; for there is nothing in them of substance , humor , or sollid , or fiery . For in such natures there is nothing that can comprehend the strength of Memorie , the Minde or Thought ; which can record what is past , or foresee things future ; which do altogether participate of a Diuine nature . Neither can it euer be proued that these Gifts euer descended vnto Man , but from God himselfe .

And in another place ; There is nothing admixt , nothing concrete , nothing co-augmented , nothing doubled in these Minds or Soules . Which being granted , they can neither be discerned or diuided , nor discerpted , nor distracted . And therefore they cannot perish ; for perishing is a departure or surcease , or diuorce of those parts , which before their consumption were ioyned together in a mutuall connexion .

Phocillides in his Precepts writeth thus : Anima est immortalis , vivitque perpetuò , nec senescit vnquam . i. The Soule is immortall , liueth euer , neither doth it grow old by Time . And Philistrio : The Soule of a wise man is ioyned with God , neither is it death , but an euill life , that destroyeth it . And Egiptius Minacus , when one brought him word that his father was dead ; made the Messenger this answer , Forbeare , ô Man , to blaspheme and speake so impiously : for how can my father be dead , who is immortall ?

Nicephorus ex Evagrio . Panorm . lib. de Alphons . Reg. gestis , relates , That the King Alphonsus was wont to say , That he found no greater argument to confirme the immortalitie of the Soule , than when he obserued the bodies of men hauing attained to their full strength , begin to decrease and wax weake through infirmities . For all the Members haue the limits and bounds of their perfection , which they cannot exceed , but arriuing to their height , decline and decay . But the Mindes and Intellects , as they grow in time , so they encrease in the abilitie of vnderstanding Vertue and Wisedome .

Elian. lib. 11. de Varia Historia , reporteth of Cercitas Megala Politanus , who falling into a most dangerous disease , and being asked by such friends as were then about him , whether hee were willing to dye ? O yes ( said he ) by any meanes ; for I desire to depart this world , and trauell to the other , where I shall be sure to meet with men famous in all kindes of Learning : of the Philosophers , with Pythagoras : of the Historiographers , with Hecataeus : of the Poets , Homerus : of Musitions , Olympius : who by the Monuments of their judgments & learning haue purchased to themselues perpetuitie .

Note . AEneas Sylvius reporteth of the Emperour Fredericke , That sojourning in Austria , it hapned that one of his principall Noblemen expired ; who had liued ninety yeares in all voluptuousnesse and pleasure , yet was neuer knowne to be either diseased in body , or disquieted in minde , by any temporall affliction whatsoeuer . Which being related vnto the Emperour , he made this answer ; Euen hence we may ground that the Soules of men be immortal : for if there be a God , who first created , and since gouerneth the World , ( as both the Philosophers and Theologists confesse ) and that there is none so stupid as to deny him to be iust in all his proceedings ; there must then of necessitie be other places prouided to which the Soules of men must remoue after death : since in this life we neither see rewards conferred vpon those that be good and honest , nor punishments condigne inflicted vpon the impious and wicked .

Cicero , in Caton . Maior . reporteth , That Cyrus lying vpon his death bed , said vnto his sonnes ; I neuer persuaded my selfe , ô my Children , that the Soule did liue whilest it was comprehended within this mortall body : neither that it shall die when it is deliuered from this fleshly prison .

Anaxarchus being surprised by Nicocreon the Tirant of Cyprus , he commanded him to be contruded into a stone made hollow of purpose , and there to be beaten to death with iron hammers . In which torments he called vnto the Tyrant and said , Beat , batter , and bruise the flesh and bones of Anaxarchus , but Anaxarchus himselfe thou canst not harme or damnifie at all . The excellent Philosopher intimating thereby , That though the Tyrant had power to exercise his barbarous and inhumane crueltie vpon his body ; yet his Soule was immortal , and that no tyrannie had power ouer , either to suppresse or destroy it . Brusonius , Lib. 2. Cap. 3. ex Plutarc .

Of lesse constancie was Iohannes de Canis a Florentine Physition of great fame for his practise : who when out of the Principles of Mataesophia , he had grounded the Soule to be mortal with the Body , and in his frequent discourses affirmed as much ; yet when his last houre drew on , he began to doubt within himselfe , and his last words were these : So , now I shall suddenly be resolued whether it be so or no. Iohan. Bapt. Gell. Dialog. de Chimaerico .

As ill if not worse , Bubracius , lib. 28. reporteth of Barbara , wife to the Emperour Sigismund ; who with Epicurus placed her Summum Bonum in voluptuousnesse and pleasure : and with the Sadduces beleeued no resurrection or immortalitie of the Soule , but God and the Diuell , heauen and hell , equally diuided .

From the Philosophers , The Poets concerning the Soule . I come now to the Poets . Ovid , lib. Metam. 15. saith , Morte carent Animae , semperque priore relicta Sede : novis domibus vivunt , &c. The Soules can neuer dye ; when they forsake These houses , then they other Mansions take .

Phocilides the Greeke Poet , Anima autem immortalis & insenesibilis vivit per omne tempus . i. For the Soule is immortall , not subject vnto age , but surviveth beyond the date of Time . And Menander ; Melius est corpus quam Animam aegrotare . i. Better it is for thee to be sicke in body than in Soule : and howsoeuer thy Body fare , be sure to physicke thy Soule with all diligence .

Propert. 4.7 .

Sunt aliquid manes , let hum non omnia fiunt : Luridaque evictos , effugit vmbra rogas . Sp'rites something are ; Death doth not all expire : And the thin Shadow scapes the conquer'd fire .

The ingenious Poet Tibullus , either inclining to the opinion of Pythagoras , or else playing with it , ( who taught , That the soule after death did transmigrate and shift into the bodies of other persons and creatures ) we reade thus : Quin etiam meatunc tumulus cui texerit ossa , Seu matura dies fato proper at mihi mortem : Longa manet seu vita , &c. When these my bones a Sepulchre shall hide , Whether ripe Fate a speedy day prouide ? Or that my time be lengthned ? when I change This figure , and hereafter shall proue strange Vnto my selfe , in some shape yet vnknowne ; Whether a Horse of seruice I be growne , Taught how to tread the earth ? or Beast more dull Of speed , ( the glory of the herd ) a Bull ? Whether a Fowle , the liquid aire to cut ? Or into what Mans shape this Spirit be put ? These Papers that haue now begun thy praise , I will continue in those after-dayes .

Manl. lib. 4. de Astronom . is thus quoted : An dubium est habitare Deum sub pectore nostr● , In coelumque redire ; Animas coeloque venire ? Who doubts but God dwells in this earthly Frame ; And Soules returne to Haev'n , from whence they came ?

And Lucretius we reade thus : Cedit enim retro de terra quid fuit ante In terra , sed quod missum est ex Etheris oris , Id rursum Coeli fulgentia templa receptus , &c. That which before was made of earth , the same Returnes backe vnto earth , from whence it came . But that which from th' aethereall parts was lent , Is vp vnto those shining Temples sent .

Of Man in generall . I haue hitherto spoke of the two distinct parts of Man , the Soule and the Body . A word or two of Man in generall .

Homo , Man , is Anima Rationalis , or Mortalis ; A Creature reasonable and mortall . Not so denominated ab Humo , as Varro would haue it ; for that is common with all other Creatures : but rather of the Greeke word Omonoia , that is , Concordia , or Consensus , Concord or Con-societie , because that Man is of all other the most sociable . The Nobilitie of Man in regard of the sublimitie of his Soule , is expressed in Genes. 1. Let vs make Man after our owne Image and similitude , &c. The humility which ought to be in him , concerning the substance whereof he was made , Genes. 2. The Lord made Man of the slime of the earth . The shortnesse of his life , Psal. 102. My dayes are declined like a shadow , and I am as the Grasse of the field . The multiplicitie of his miseries , Gen. 3. In the sweat of thy browes shalt thou eat thy bread , &c.

Gregory Nazianzen in Oration . 10. vseth these words ; What is Man , that thou art so mindefull of him ? What new miserie is this ? I am little and great , humble and high , mortall and immortal , earthly and heauenly ; the first from this world , the later from God : the one from the Flesh , the other from the Spirit .

Tertullian , An excellent Argument against such as deny the Resurrection . Apollogetic . advers. Gentil . cap. 48. hath this Meditation : Dost thou aske me how this dissolued Matter shall be again supplied ? Consider with thy selfe , ô Man , and bethinke thy selfe what thou wast before thou hadst Being : Certainely nothing at all ; for if any thing , thou shouldst remember what thou hadst beene . Thou therefore that wast nothing before thou wert , shalt againe be made nothing when thou shalt cease to be . And why canst thou not againe from Nothing haue Being , by the wil of the same Workeman , whose will was , That at the first thou shouldst haue existence from nothing ? What new thing shall betide thee ? Thou which wast not , wert made ; when thou againe art not , thou shalt be made . Giue me ( if thou canst ) a reason , how thou wert created at first ; and then thou mayst resolue mee how thou shalt be re-created againe . Obserue how the Light this day failing , shineth againe tomorrow ; and how the Darknesse , by giuing place , succeedeth againe in it's vicissitude . The Woods are made leauelesse and barren , and after grow greene and flourish . The Seasons end , and then begin : the Fruits are first consumed , and then repaired most assuredly : the Seeds prosper not and bring forth before they are corrupted and dissolued . All things by perishing are preserued : all things from destruction are regenerated . And thou ô Man , thinkest thou that the Lord of the Death and the Resurrection will suffer thee therefore to dye , that thou shalt altogether perish ? Rather know , That wheresoeuer thou shalt be resolued , or what matter soeuer shall destroy , exhaust , abolish , or reduce thee to nothing , the same shall yeeld thee vp againe and restore thee : For to that God , the same nothing belongs , who hath all things in his power and prouidence . The whole frame of heauen ( saith Saint Ambrose in Psal. 119 ) God made and established with one hand ; but in the creation of Man he vsed both . He made not the Heauens to his Similitude ; but Man . He made the Angels to his Ministerie , but Man to his Image .

Saint Augustine , The Liues of Beasts , Men , and Angels . super Ioan. Serm. 18. saith , One is the life of Beasts , another of Men , a third of Angels . The life of irrational Brutes desireth nothing but what is terrene : the life of Angels , onely things coelestiall : the life of Man hath appetites intermediate betwixt Beasts and Angels . If he liueth according to the flesh , he leadeth the life of Beasts : if according to the Spirit , hee associateth himselfe with Angels .

Hugo in Didasc . lib. 1. speaking of the birth of Man , saith , That all Creatures whatsoeuer ( Man excepted ) are bred and born with naturall defences against injuries and discommodities ; Of the Birth of Man . as the Tree is preserued by the Barke , the Bird is couered with her Feathers , the Fish defended with his Skales , the Sheepe clad with his Wooll ; the Herds and Cattell , with their Hides and Haire ; the Tortoise defended with his Shell , and the skin of the Elephant makes him fearelesse of the Dart. Neither is it without cause , that when all other Creatures haue their muniments and defences borne with them , Man onely is brought into the World naked and altogether vnarmed . For behoofull it was , that Nature should take care of them who were not able to prouide for themselues . But Man borne with Vnderstanding , had by his natiue defects the greater occasion offered to seeke out for himselfe ; that those things which Nature had giuen to other Animals freely , he might acquire by his Industry : Mans reason appearing more eminent in finding out things of himselfe , than if they had freely bin bestowed vpon him by another . From which ariseth that Adage , Ingeniosa fames omnes excuderit Artes.

To the like purpose you may thus read in Chrisostome vpon Mathew ; God hath created euerie sensible Creature armed and defended ; some with the swiftnesse of the feet , some with clawes , some with feathers , some with hornes , some with shells , &c. but he hath so disposed of Man , by making him weake , that he should acknowledge God to be his onely Strength ; that being compelled by the necessitie of his infirmitie , he might still seek vnto his Creator for supply and succour .

The Ethnicks concerning Man . To come to the Ethnycks : Solon being asked , What Man was ? made answer ; Corruption in his birth , a Beast in his life , and Wormes meat at his death . And Silenus being surprised by Mydas , Silenus . and demanded of him , What was the best thing which could happen to Man ? after a long pause , and being vrged by the King for an answer , burst out into these words ; The best thing , in my opinion , that Man could wish for , is not to be borne at all : And the next thing vnto that is , Being borne , to be soone dissolued . For which answer he was instantly released and set at libertie .

Phavorinus . Phavorinus was wont to say , That Men were partly ridiculous , partly odious , partly miserable . The Ridiculous were such , as by their boldnesse and audacitie aspired to great things beyond their strength . The Odious were such as attained vnto them : the Miserable were they who failed in the atchieuing of them , Stoeb . Serm. 4.

Alphonsus . King Alphonsus hearing diuers learned men disputing of the miserie of Mans life , compared it to a meere Comedie , whose last Act concluded with death . And ( saith he ) no such is held to be a good Poet , who doth not wittily and worthily support his Scoenes with applause euen to the last catastrophe .

Aristotle the Philosopher being demanded , Aristotle . What Man was ? made answer , The example of Weakenesse , the spoile of Time , the sport of Fortune , the image of Inconstancie , the ballance or scale of Enuy and Instabilitie Stobae . Serm. 96. Man ( saith an other ) hath not power ouer miseries , but miseries ouer him ; and to the greatest man the greatest mischiefes are incident . Cicero saith , That to euery man belong two powers , a Desire , and an Opinion ; the first bred in the body , acciting to pleasure ; the second bred in the Soule , inuiting to goodnesse . And that man ( saith Plato ) who passeth the first part of his life without something done therein commemorable and praise-worthy , ought to haue the remainder of his life taken from him , as one vnworthy to liue .

From the Philosophers , we come next to the Poets . We reade Homer in his Iliads to this purpose interpreted : Hom. of Man , with other Poets . Quale foliorum genus , tale & hominum , &c. As of Leaues is the Creation , Such of Man 's the Generation : Some are shak'd off by the winde , Which strew'd vpon the earth we finde ; And when the Spring appeares in view , Their places are supply'd with new . The like of Mankinde we may say ; Their time fulfil'd , they drop away . Then they the Earth no sooner strow , But others in their places grow .

Claudian writeth thus : — Etenim mortalibus ex quo Terra caepta coli nunquam sincera bonorum , &c. To mortall men , by whom the earth began First to be cultur'd , there is none that can Say , hee 's sincerely happy ; or that Lot Hath design'd him a temper without spot . Him to whom Nature giues an honest face , The badnesse of his manners oft disgrace . Him whom endowments of the Minde adorne , Defects found in the body make a scorne . Such as by War their noble fames encrease , Haue prov'd a very pestilence in Peace . Others , whom peacefull bounds could not containe , We oft haue knowne , great fame by Armes to gaine . He that can publique businesse well discharge , Suffers his priuat house to rome at large . And such as fault can with another finde , To view their owne defects seeme dull and blinde . He that created all , ( and He alone ) Distributes all things , but not all to one .

Iacobus Augustus Thuanus , in his Title Homo Cinis , you may reade thus : Disce Homo de tenui Constructus pulvere , qua te Edidit in lucem conditione Deus , &c. Learne , ô thou Man , from smallest dust translated , On what condition God hath thee created : Though thou this day in Gold and Purple shine , And scorning others , thinkst thy selfe Diuine ; Tomorrow of thy pompe art dis-array'd , And in the Graue ( aside ) for wormes meat layd . Why doth thy tumerous heart swell thus in vaine ? Things both beyond thee , and deny'd , t' attaine ? Why in Mansolean Structures aime to sleepe ? Thinking thereby thy rottennesse to keepe From the ( lesse putrid ) earth ? O foolish man ! Be not deceiv'd ; for know , Before thou can Aspire a glorious place aboue to haue , Thou must ( as all ) lie rotten in thy Graue .

Adages . Adages concerning man ; and their good or bad affections one towards another , are these : Homo Homini Deus : Homo Homini Lupus . One Man , to Man a god we see : Another a meere Wolfe to be .

Amongst many other ingenious and accurate Emblems written by Anton. F. Castrodunensis , I haue onely selected one to this purpose : Ornamenta gerens , Cornix aliena superbit , &c. Emblem . The Crow trickt vp in borrow'd plumes , growes prowd , And thinkes her selfe , with what 's her owne endow'd . But when each Bird doth for her feather call , Dis-rob'd , she growes a publique scorne to all . Man , whilst he liues , to be that Crow is knowne , Who nothing that he weares can call his owne : Death summoning , and you stript naked , then Alas , what haue you to be proud of , Men ?

The Hierogliphycke of Man is the Palme tree ; Hierogliphick and that for a twofold reason : first , Because it bringeth forth no fruit , vnles the male be planted neere and in sight of the female . By which it is imagined they haue a kinde of Coitus or copulation ; the boughes being full of masculine gemmes , like seed . And next , because in the vpper part thereof there is a kinde of braine , which the Hebrewes call Halulab , and the Arabs , Chedar , or Gemmar ; which being bruised or tainted , the tree instantly withereth , ( as man dieth presently when his braine is perished ) which is onely to be found in this Plant. Besides , in the top or head thereof there is that which resembleth haire . The branches grow after the manner of the armes and hands , extended and stretched forth ; and the fruit thereof is like fingers , and therefore are called Dactili , or Digiti , Erudit . quid . lib. 2. Hierogl . Collect.

Concerning Hell and the torments thereof , Of Hell . wee reade the Fathers thus . Gregory , Moral . lib. 9. saith , In horrible manner it hapneth to those wretched Soules , who haue Death without death , End without end , Defect without defect : because Death euer liueth , the End alwayes beginneth , and Defect knoweth not how to be deficient : Death slayeth , but killeth not , sorrow excruciateth , but easeth not ; the flame burneth , but consumeth not . And the same Father , Lib. 4. Dialog. The Soule confined thither hath lost the happinesse to be well , but not to Be : for which reason it is compelled to suffer death without death , defect without defect , end without end ; because vnto it , Death is made immortall , Defect indeficient , and End infinite . And Saint Augustine , lib. de Agenda cura pro Mortuis ; speaking of the Rich man tormented in Hell , saith , That his care of the Liuing , whose actions hee knew not , was like ours of the Dead , or whose estate wee are ignorant . Isiod . lib. 1. de Summo Bono , saith , That the fire of Hell giues light vnto the Damned , so farre as they may see whereat to grieue , but not to behold from what they may draw comfort . And the same Author in his Meditation , Gehennalis , supplicij ; Consider all the paines and afflictions of this World , all the griefe of torments , the bitternesse of sorrowes , and grieuousnesse of afflictions , and compare them with the least torment of Hell , and it is easie which thou sufferest : for the punishment of the Damned is in that place doubled ; for sorrow burneth the heart , and the flame the body . And Hugo , lib. 4. de Anima ; The infernall Lake is without measure , it is deepe without bottome , full of incomparable heate , full of intollerable stench , full of innumerable sorrowes : there is miserie , there is darkenesse , there is no order , but all confusion ; there is horror eternall , no hope of any good , nor termination of euill .

Saint Chrisostome , Hom. 48. de Ira , vseth this similitude : I would not haue thee to thinke , ( saith he ) that as it is in this life , so it is in the other ; That to haue partners and companions in grief can be any comfort or abatement to thy sorrow , but rather of the contrarie . For tell me , If a father condemned to the fire , shal behold his sonne in the same torment , will not the very sight thereof bee as another death vnto him ? For if those who be in perfect health , at the sight of others torments faint , and are ready to depart with life ; how much more shal they be afflicted and excruciated , when they are fellow-sufferers of the same tortures ? Mankind is prone to compassion , and wee are easily moued to commiserate other mens grieuances : Therefore how can the Father take comfort to behold his sonne in the same condemnation ; the husband the wife , or the brother the brother ? &c. rather it doth adde vnto their miseries , and make their griefe the greater , .

Saint Origen , in Matth. cap. 16. vseth this comparison ; As euery gate of a city hath it's proper denomination ; so may wee say of euery port or dore that opens into Hell : one may be called Scortatio , or Whoring , by which Whore-monghrs enter : another , Swearing , by which Blasphemers haue accesse . And so of Enuy , Gluttony , and the rest ; euery one bearing name according to the nature of the offence .

The Ethnicks concerning Hell . Bion was wont to say , That the passage vnto Hell was easie , because men might finde the way thither blinde-fold , or with shut eyes . For so it fareth with all dead men : from whence wee reade that in Virgil : — facilis discensus Averni , Noctes atque dies patet atri janua ditis .

The same Bion was wont to jest at the punishment of the daughters of Danaus in Hell , who are forced to carry water in bottomlesse pales to fill a leaking Vessell ; saying , The torment had beene greater if their pales had been whole and sound , for so their burdens had been the heauier . Laërtius , lib. 4. cap. 7.

And Demonax being demanded of one , What he thought the estate and condition of the Soules departed was , in the other World ? made answer , That he could not as then resolue him , but if hee had the patience to stay till hee had beene there , hee would write him newes thereof in a letter . Intimating thereby , That hee beleeued there was no Hell at all . Erasmus , Lib. Apotheg . Sophocles , in Oëdip . calleth Hell a blacke Darknesse . And Euripides , in Aristid . An obscure House or Pallace , shadowed from the bright beames of the Sunne . Theogius giues it the name of the Blacke Gates . And Eustathius , in 1. Isliad , saith it is a dark place vnder the earth . Saint Basil , sup. Psal. 33. calleth it a darke Fire that hath lost it's brightnesse , but keepes it's burning . And Saint Gregory , Moral . lib. 9. cap. 46. It burneth , but giueth no light at all .

The antient Poets , in regard of the tenebrositie thereof , compare Hell to a territorie in Italy betwixt Baiae and Cumae , where a people called Cimerij inhabit ; which is so inuironed with hills and mountaines , that the Sunne is neuer seene at any time of the yeare to shine amongst them . From whence grew the Adage , darker than the darkenesse of Cimeria .

Hell is called in the Scriptures by the name of Abyssus , The Locall place of Hell . which implyeth a deepe and vast gulfe or a bottomlesse pit , from which there is an ascent vp vnto the earth , but no descent lower . Nicolaus de Lyra , vpon Esay , holdeth it to be in the centre of the earth .

Rabbi Abraham , The Rabbius of Hell . in cap. 2. Iona , saith , Sheol ( a Graue ) is a deepe place , and directly opposed to Heauen , which is aboue . Rabbi Levi , in cap. 26. Ioan. affirmeth , That Sheol is absolutely below , and in the Centre . Moses saith , Fire is kindled in my wrath , ( speaking of God ) and shall burne to the bottome of Hell . The Psalmist calleth it the Pit of Perdition , Psal. 55. And Psalm . 140.10 . Let him cast them into the fire , and into the deepe pits , that they rise not again . Saint Iohn , Prov. 9. Revel. 20. calleth it a burning Lake . And Solomon speaking of the depth of this place , saith , that The Guests of an Harlot are in the depth of Hell . Prov. 15.24 . And elsewhere , The way of Life is on high , to auoid Hell beneath .

Hell is likewise called Tophet , which was a Valley neere vnto Ierusalem , ioyning to the Fullers Poole , and the field Acheldema , scituate on the South side of Sion . It is called likewise Gehinnon , of the Valley of Hinnon , because the place was the habitation of one Hinnon ; and for that it was once in his possession , therefore euen to the dayes of our Sauior it bare his name . Such is the opinion of Aretius : and in this Valley did the Iewes ( following the abhomination of the children of Ammon ) sacrifice their children in the fire to the Idoll Moloch .

Montanus , vpon Esay , is of opinion , That vnder the name of Moloch was signified Mercury . Others , ( as Scultetus writeth ) that it was Saturne , whom the Poets feigne to haue eaten and deuoured his owne children . It was a brasen Image , hollow within , and figured with his hands spread abroad , ready to receiue all such infants as through their cursed Idolatry were tortured in the fire , and sacrificed vnto him . Snepfsius describeth this Idoll to be made of Copper , and stretching forth his armes and hands in manner aforesaid .

The Figure of a Moloch . The Iewes write of this Idoll Moloch , That he was of a large and mighty stature , fashioned like those vsed amongst the Serronides the antient Inhabitants of Gaule , ( now France . ) Hee had within his bulke or belly seuen seuerall roomes or chambers ; the first was to receiue all such meat as was offered vnto him ; the second , Turtle Doues ; the third , a Sheepe ; the fourth , a Ramme ; the fist , a Calfe ; the sixt , an Oxe ; the seuenth , a Childe . This Idoll ( as the Talmudists write ) had a face of a Calfe , in the imitation of the Idolatry which their fore-fathers had seene vsed in AEgypt . His Priests ( Reg. 2.23 . ) were called Chemarimes , because they were smoked with the Incense offered vnto that Idoll . This Tophet or Valley of Hinnon , amongst many other abhominations , was put downe by the good King Iosiah , and in meere detestation thereof , dead Carrion and the filth and garbage of the City cast therein . The Iewes likewise report , That in this Valley of Tophet there was a deepe ditch or caue called Os Inferni , the Mouth of Hell , which could neuer be filled ; into which the Chaldaeans , hauing ouercome the Israelites in battell , cast their dead carkasses , which were neuermore seene . And to trace my Author a little further : Some thinke this word Tophet to haue deriuation , à Tophis lapidibus , from the Topaz stone , which like to the Punicke nourisheth fire . But this he holdeth not to be altogether authentique ; but rather of the Hebrew word Toph , which signifies a Tabret or loud Instrument : because when they sacrificed their children , they strooke vpon their Tabrets , that their noise might drowne the shriekes and clamors of their Infants , when they past through the fire : For so saith Piscator vpon Esay .

The Argument of Sir Thomas Moore vpon this Dialogue . To the Dialogue of Lucianus before recited , ( intitled Nyceomantia , or an Answer from the Dead ) the most learned and neuer to be forgotten Sr Thomas Moore hath left this Argument :

Lucian ( saith he ) would leaue that chiefely to be remembred vnto vs , which towards the conclusion of the Fable is whispered in the eare of Menippus by the Prophet Tyresias : namely , That a priuat and retyred life is the most contented and secure of all other . Which the Grecians seeme likewise to allude vnto into their old Adage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For Riches , Glory , Power , Potency , with things of like nature and condition , which the World seemeth most to acquire , are most fraile and vncertaine . But chiefly the liues and fortunes of Rich men , as they are the most subject and obnoxious to casualtie and disaster ; so they haue the greatest correspondence with solemne Pomps and tragick Fables ; which in many of their miserable ends is frequent and apparant . Which the World giueth vs cleerely to vnderstand , by that Decree made in Hell against auaritious and rich men : in their bodies are not onely designed to diuers pains and tortures , but euen their minds and soules transmigrated and shifted into Asses and brute beasts . By which he insinuateth vnto vs , That these couetous men be for the most part barren of learning , sloathfull , and wanting iudgement . It is inscribed , An Answer commanded from the Ghosts or the Dead : by which is manifest , That hee obserueth the selfe same course in this Dialogue , which ariseth from that which was before proposed to be learned from Tyresias . For alwayes in these or the like titles , some aime at the noblenesse of the person , some at the dignitie of the Argument : after the manner of Plato , whom Lucian in this Dialogue seemeth most to imitate . It consisteth of a long narration , in which he commemorateth both the cause and the manner of his descent into the darke and lower Regions ; and the withall the occasion why so peremptory and strict an Edict was denounced against the Rich men of the world . The maine and most illustrious things in this Fable contained , are , The frivolous and vncertaine doctrines and documents of the Philosophers ; the superstition and power presupposed to be in Magitions and Magicke : The seuerall roomes and corners of Hell , with the torments and punishments inflicted vpon the miserable and wretched Ghosts ; with the equalitie of the persons there . And lastly , a cgmparison of Humane life , with the affinitie it hath to vaine Pompe , and the Fables deuised by the Tragicke Poets . The occasion and beginning being deriued from the habit and known absence of Menippus , &c.

And now being so far entred into Lucian ( though not pertinent to the Argument in hand ) I will commend another of his Dialogues vnto your reading . Incited thereunto by reason of the elegancie thereof : and the rather , because the Scoene lies in Hel.

The Argument . Three mighty Men amongst themselues contend , To which of them preeedence shall be given . The strife , sad Minos vndertakes to end : So the great odds betwixt them is made even .

The Speakers be Alexander , Minos , Hanibal and Scipio .

The Dialogue . Alex. THou Lybian , I before thee am in fame , And therefore iustly a precedence claime . Hanib . To which I 'le neuer yeeld . Alex. Minos the Wise And most iust Iudge , this Quarrell comprimise . Minos . What are you , speake ? Alex. This , Hanibal : I , son To mightie Philip King of Macedon , Call'd Alexander . Minos . Glorious , by my life , Both of you are ; now tell me what 's your strife ? Alex. 'T is for prioritie : for he auerres Himselfe the better Captaine ; but he erres . For I , ( as all report ) not him alone In prowesse haue exceeded ; but Times gone , And scarce remembred , cannot speake that name Able to equall my vnlimited fame . Minos . Speake interchangeably your best and worst , And freely too ; but thou , ô Lybian , first . Hanib . Yet one thing I am proud of , To haue got The Greeke tongue here , and my Antagonist not In that before me . Next , I am of minde , The worthier place should be to him assign'd Who bee'ng at first but low , and meanly stated , Hath ev'n from thence great glories propagated ; Making himselfe most potent , in state hye , And capable of Principalitie . I with an hand-full Spaine did first inuade , A bare sub-Consull , to assist and aid My Brothers , in those Puny dayes : yet fir'd T' attaine the height to which I since aspir'd . Ere long I tooke the Celtiberians , and Subdu'd the Gaules with this all-conquering hand . Huge mountaines ( and vnpassable before ) I cut , and those I led my Armies o're . The Floud Eridanus , swift aboue measure , I did command , and crost it at my pleasure : Vpon which , many Cities I ore'threw , And did in time all Italy subdue ; Through which I made my Sommers Progresse still , And visited Romes suburbs at my will . Nay more , in one pitcht battell I fought there , The Battell of Cannas . So many warlike Romans slaughter'd were , ( And these too of the valiantest and most stout ) Their very rings in bushels were mete out : Made of their bodies bridges to passe flouds , And lakes on land grew from their reaking blouds . All these did I , yet neuer had the pride To be call'd Ammons sonne , or deify'de ; I feign'd my selfe no god , nor had th' impietie To make my mother strumpet , though to'a Dietie . I still profest my selfe a man , and fought 'Gainst Princes of ripe iudgement , such as thought Themselues no more than mortall ; Souldiers too Both bold and valiant . I had not to doo With Medes and cold Armenians , a base Crew , Such as still fled before he could pursue ; And if a man but set a face , and dare , Poore wretches they his easie conquest are . This Alexander was a Prince borne hye , And his dead fathers kingdome did supply ; Fortune his large demaines encreasing still , With force impetuous , almost 'gainst his will . Who when the Wretch Darius was o'rethrowne At Issa and Arbela , as his owne He'appropriated all ; was not content To keepe within his fathers competent And moderat bounds , but must be needs ador'd . The Medes lost loosenesse he againe restor'd , Nay more , profest it : in his lauish boules , Of his best subiects rending out the Soules From their torne bodies , ( paying Natures debt ) He after such as slew them did abet . I was my Countries Father , and when aid They claim'd of me , I instantly obey'd ; Encountring an huge Nauy , all prepar'd To inuade Carthage : hauing all this dat'd Most willingly , the word they had but sed , And I my selfe soone gaue both lost and dead . This did I a Barbarian , and thought rude , Vnexpert of your Greekish plenitude . I neuer read his Homer , nor was sutor The Sophist Aristotle should become Tutor To Hannibal : such helps I counted vaine ; What came from me was mine owne brest and braine . And these are they by which I still prefer My selfe before the Greeke King Alexander . But if you thinke this yong man ought take place Before me , cause a Diadem doth grace His temples ? This I'am sure , It might shew well In Macedonia , but not here in Hell : Nor therefore now should be before me chus'd , Who haue my selfe and mine owne fortunes vs'd . Minos . He neither hath like one ingenerous sayd , Nor hath a Lybian barbarisme betrayd : His smoother stile , his eloquence , flies hye . Now Macedonian , what canst thou reply ? Alex. Silence , ô Minos , would become me best , Rather than I at this time should contest 'Gainst one so impudent and rash : my griefe Is , That this Hanibal , so great a Theefe , Against so great a Conqueror should hold This difference . But grow he ne're so bold , ( O thou most just of Iudges ) note me well , And thou shalt know how much I antecell . Who being but a yong man , tooke on mee The mannage of a mighty soueraigntie ; As my first justice , ' reaving those of breath , Who had been actors in my fathers death . Hauing subuerted Thebes , I then became To whole Greece such a terror , and my name 'Mongst them so famous , that the Princes all Chose me with vnite voice their Generall . Nor did I hold it fit to be confin'd Within one kingdomes bounds , my'vnlimited mind Aspir'd vnto more amplitude ; the rather , Because in all things to exceed my father . A World was my ambition , not content Till I had made my knowne name eminent In ev'ry part . Asia by force I entred , And by the riuer Granicus aduent'red A mighty battell , vanquisht and pursu'd , In that one fight whole Lydia I subdu'd . Iönia and Phrygia then I tooke : And passing thence ( by Iove ) I could not looke On any durst oppose me ; conquering euer , Where e're my Army mov'd , ev'n to the riuer Of Issa , where the King Darius then Attended me with infinites of men . What there I did , thou Minos canst tell best , How many in one day I lent to rest : Charon well knowes , his Barge that time vnable , And Styx scarce for such numbers nauigable ; Forc'd was he then , strange Ferry boats to hire , And all too little . This out of the fire Of mine owne spirit I did ; my dauntlesse breath Still daring wounds , and boldly out during death . I passe great acts by me in person done , What I at Tyrus and Arebela woon . India ( till then vnknowne ) I did inuade , And of my Empire , the vast Ocean made Th' vnbounded limits . The Elephants most rude I tam'd ; King Porus hauing first subdu'd . The Scythians , ( souldiers not to be despis'd ) A Mars-starr'd people , no way ill advis'd , Hauing past Tanais , I did soone subdue , And with my troupes of horsemen ouerthrew . And as my rage vnto my foes extends , So still my loue and bounty grac'd my friends . That me a Man , those gaue what was diuine , And call'd a god , none justly can repine : For by the greatnesse of my deeds amaz'd , ( In others neuer knowne ) their wonders rais'd Me to that glory ; yet no helpe it can , For I a god and King , dy'de like a man . This Hannibal was left a Wretch , confin'd To Lybia and Bithynia ; of a mind Barb'rous , and meerely inhumane , puft with pride , Who as he basely liv'd , he poorely dy'de . How Italy he conquer'd I omit , By malice , falshood , guile , not Vertue , it Was brought so low ; he bee'ng perfideous still , And before others Worths vaunting his Will. Now where he with effoeminacie brands My looser life ; none here but vnderstands How he in Capua liv'd ; where this chast man , So temperat and abstemious , nothing than But whor'd and surfetted , wantonning and playing , The very soule of Discipline betraying . Yet if what I i' th West parts had atcheev'd , Things aboue wonder , scarce to be beleev'd , Had not too little thought , I had not bent My purpose to the Easterne Continent : Who without bloud-shed , and with small adoo , Could haue tooke in Romania , Lybia too ; Ev'n to the Isle of Gades , vnconquer'd yet , Where mighty Hercules , Non vltra writ . I held them scarce worthy my paines , since they To my great name already seem'd t' obey . Of many infinites let these suffice ; I now haue said : judge ( Minos ) thou art wise . Scipio . Not before me ( ô Minos ) thou dost heare . Min. Resolue me what thou art ? how born ? & where ? That with these mighty Captaines dar'st compare ? Scip. I , Roman Scipio , who left Carthage bare Of riches and of souldiers : I subdu'de Of Africans th' vnnumber'd multitude , In many and great battels . Minos . And what now Hast thou to say ? Scip. To th' Macedon I bow , As my superior ; but my selfe preferre Before this Hannibal ; judge if I erre . Nor from him do I challenge more than right , As hauing once put him to shamefull flight . How comes he then so impudent and bold As to contend 'gainst him with whom I hold No competition ? Yet of all 't is knowne , This Hannibal by me was ouerthrowne . Minos . By Iove , the Roman Scipio hath spoke well ; And thus I judge : You Alexander excell And haue prioritie . The second place , Scipio , belongs to thee . Nor is 't disgrace Or least affront , ô Hannibal , to thee , That thou art numbred one amongst the three .

But from the Poets , it behooues mee to looke backe vnto the Theologists ; for with the torments in Hell there is no jesting . Bullinger in Esay , with other approued Diuines , hold the fire of hel to be true and substantiall fire . God punished with fire in this world , Greenwood vpon Tophet . Sodom and Gomorrha , and the Murmurers , Numb . ca. 11. and the name of the place was called Thabberah , because the fire of the Lord burnt amongst them . And Christ shall come to judgement with fire , Esay 66. Which shall haue two properties ; to burne , which shall punish the Wicked ; to shine , which shall comfort the Saints : for so saith Theoderet , Psalm . 96. And what shall hinder a fire to be in Hell , when all the extremities of torment shall be put vpon the Damned ?

Saint Augustine affirmeth this fire to be corporeall . Quest. Now here a question may arise , being corporeall , whether it tormenteth the body onely , or body and soule together ? and , How a corporeall fire can worke vpon a spirituall Substance . Saint Bernard , De Interior . Domo , cap. 38. saith , Ignis exterius carnem comburit , vermis interius Conscientiam corrodit . i. The fire without burneth the body ; the worme within tormenteth the Conscience . And Isiod . de Sum. Bon. lib. 1. Duplex est poena Damnatorum ; quorum mentem , vrit tristitia , & corpus flamma . i. Double is the punishment of the Reprobate , whose Minde sorrow burneth , whose Body , the flame . In which they seeme to proue . That the fire fastneth on the body ; but make question , Whether it haue power ouer the Soule . But Zanchy , De Operib . Dei , Part. 1. lib. 4. cap. 19. is of opinion , That the Diuels , with mens bodies and souls , are tormented with fire euerlasting . For as they were ( like Simeon and Levi ) brethren in the same euill ; so both of them shall be tormented in the same fire . Iustine Martyr , Apolog. 1. pro Christian. affirmeth , That the Diuell shall suffer punishment and vengeance , inclosed in euerlasting fire . The truth of which is ratified by our Sauiour himselfe , in these words ; Mat. 25.41 . Depart from me ye Cursed , into euerlasting fire prepared for the Diuell and his Angels . And is also apparant by the speech of Dives : fo● it is no parable , but an historie ; as Saint Chrisost. saith , Parabola sunt vbi exemplum ponitur tacenter nomina . i. Those are Parables , Lukes . 16.24 . where the examples are propounded , but the names are concealed ; but here the name is expressed .

On such Atheists as will not beleeue this , may be conferred the words of Ruffinus ; Si quis neg at Diabolum aeternis ignibus mancipandum , partem cum ipso oeterni ignis accipiet , & sentiat quod negavit . i. Hee who denieth the Diuell to be doomed to euerlasting fire , shall haue part with him in those eternall flames , and so be sensible of that which hee would not beleeue . But after what manner this corporeall fire shall torment the Diuels and the damned Ghosts , Hugo . it is not for vs to define . And , Melius est dubitare de occultis , quam litigari de incertis , compescat igitur se humana temeritas , & id quod non est non quaerat , ne illud bonum quod non est inveniat . i. Better it is to doubt of things hid , than to contend of what is vncertaine . And let no man rashly meddle about things that are not reuealed , lest he findeth not the profit of those things that are reuealed .

It being probable , In fiue properties , the Fire of Hell differeth from our Fire Elementary . That that fire is substantiall and corporeal , vexing and tormenting the soules of the Damned , let vs see how it differeth from this of ours which is elementarie . First , They are said to differ in respect of heat ; for this here , compared with that there , is but as fire painted . For the Prophet Esay speaking of that terrible fire , saint , Who is able to dwell in this deuouring fire ? or Who shall be able to dwell in these euerlasting burnings ? Secondly , In regard of the light ; for ours is luminous , chearfull , and comfortable ; but the fire of Hell giueth no lustre at all . For as Gregory , Mor. cap. 46. saith , Cremationem habet , lumen vero non habet . i. It burneth , but lighteth not . Thirdly , our elementall fire consumeth the body onely , but that of Hell burneth both body and soule . Fourthly , Our elementary fire confirmieth only that which is cast into it ; but that of Hell doth alway burne , but neither wasteth it selfe , nor that which it burneth . Fiftly , The one may be quenched , the other can neuer be extinguished and put out : The Chaffe ( saith the Text ) shall be burned with vnquenchable fire . Mat. 3. Esay 66. Their worme shall neuer die , their fire shall neuer be put out . It is internall , externall , and eternall ; and as there is nothing that maintaineth it , so there is nothing that can extinguish it . We reade , Revel. 8. Vae , Vae , Vae ; three Woes : Vae pro amaritudine , Vae pro multitudine , Vae pro aeternitate , p●earum : Woe for the bitternes , Woe for the multitude , Woe for the eternitie of the paines and torments . Concerning which , we may read Aquin. Minima poena inferni , major est maxima poena hujus mundi . i. The least torment in hel is greater than the greatest punishment that can be inflicted in this world .

Indicis in lite , brevis est vox , Ite , Venite : Dicetur Reprobis , Ite ; Venite Probis . Aspera vox Ite , vox est benedicta Venite ; Quod sibi quisque s●rit praesentis tempore vitae . Hoc sibi messio crit , cum dicitur Ite , Venite .

Three reasons , to proue the perpetuite of the Torments of the damned . There were some comfort to the damned Souls , if their torment might haue end ; but that shall neuer be , and no torment greater than that of perpetuitie . The reason of this perpetuity is threefold : the first drawn from the state and condition of the Majesty offended . The second , from the state and condition of the Reprobates ; for as long as they remaine sinnefull , so long shall they remaine tormented for sinne . But in Hell they euer remaine sinnefull ; and sinne is like oile , and the wrath of God like fire ; as long as the oile lasteth , the fire burneth ; and so long as sinfull , so long tormented , and therefore damned for euer . For most sure it is , That in Hell there is neither grace nor deuotion . The Wicked shall be cast in exteriores tenebras , extra limitem Divinae misericordiae ; i. Into vtter darknesse , without the limits of Gods mercie . For though their weeping in Hell may seeme penitentiall ; yet they do but Lugere poenas , non peccata ; lament their punishment , but not their sinne . The third reason is drawne from Gods justice ; for when life was offered them , they refused it : and therefore justly , when in Hell they beg it , they go without it .

I shut vp the premisses in the succeeding Emblem .

The Emblem .

IT is reported by the Poets and some antient Historiographers , That in Dodonia ( a Forrest in Greece , Dodonia quercus . famous for the Okes there growing , and therefore dedicate to Iupiter ) there is a Fountaine or Well , into which whoso putteth a Torch lighted or flaming , it is presently extinguished : but take one vnlighted , which neuer came neere the fire , and it is instantly kindled . The Motto which the Author of this Emblem groundeth hereon , is , Sie rerum inver●●tur ordo . Hauing some consimilitude with that of Gregory , 14 Moral . Hostis noster , quanto magis nos sibi rebellare conspicit , quanto amplius expugnare contendit : Eos autem pulsare negligit , quos quieto iure se possidere sentit . i. Our spirituall Enemy the Diuell , the more he perceiueth we rebell against him , the greater his opposition is against vs : but spareth to trouble or molest such as he knoweth to be already in his quiet possession . The Deu●lls , two maine Engin● . The two maine Engins by which the Diuell seeketh to vndermine Mankinde , are Desperation and Presumption . Concerning the first S. Bernard saith , Comfort against Desperation . Let no man despaire of grace , though he begin to repent in his later age ; for God iudgeth of a mans end , not of his past life : for there is nothing so desperate which Time cannot cure , nor any offence so great which Mercy cannot pardon .

Livy telleth vs , That of all the perturbations of the minde , Despaire is the most pernicious . And Lactantius informes vs , That if he be a wicked and wilfull homicide that killeth any man wittingly ; needs must he be the same or worse , who layeth violent hands vpon himselfe dispairingly . For what is Dispaire , but the feare of punishment , and distrust in Gods mercy ; by reason of which , man making himselfe his owne judge , becomes his owne Executioner . For as Stobaeus saith , The dread and terror of inevitable punishment is the sole cause of desperation . Against which irremittable sin , Seneca , in Medaea , thus counsels vs ; Qui nihil potest sperare , nihil desperet : He that hath nothing to hope for , let him nothing feare . And Ovid , lib. 2. de Ponto ; Confugit interdum Templi violator ad Aram ; Nec petera offensi numinis , horret opem . Sometimes Church-robbers to the Altars fly , And to the injur'd gods for mercy cry .

Against the sinne of Presumption . Concerning Presumption , Saint Augustine saith , Nulla praesumptio est perniciostor , quam de propria justitia & scientia superbire ; ô superba praesumptio , ô praesumptuosa superbia . i. No presumption is more dangerous , than to be proud of our owne righteousnesse or knowledge : ô proud presumption ! ô most presumptuous pride . Philo telleth vs , That one prime occasion why leuen was forbidden the Iewes at the solemne Feast of Easter , was to teach them to haue a great care to keepe themselues from pride and presumption , into which they were apt to fall , who held any extraordinarie conceit or opinion of themselues ; their hearts being suddenly swelled therewith , as the dough is puft vp with the leuen .

Claud. de 4 Honor. Cons. saith , Inquinat Egregios adiuncta superbia mores : i. Where Pride sets in it's foot , Presumption bred from Pride . it corrupteth the best manners . It is said to deuour gold , and to drink bloud , and to climbe so high by other mens heads , til at length it fall and breake it 's own neck . Plutarch calls it a vapour , which striuing to ascend high , presently turneth into smoke and vanisheth . Therefore commendable was that modestie in the sonne of King Agesilaus ; who hearing that Philip the father of Alexander the Great , much gloried in a victorie not long before gained ; sent him word , That if hee pleased to measure his shadow , he should finde it no greater after his Conquest , than it was before .

I conclude with Seneca , in Hercul , fuerent : Sequitnr superbos victor à tergo Deus . And now come to the Author vpon the former Emblem , most pertinent to this purpose : Fax limphis Dodona tuis immersa , necatur Quae micat igne : nitet , quae sine luce fuit . Fons sacer iste deo , ( sic pristina credidit aetas ) At Deus hic stigij rex Acheontis erat . Patrat idem , cum fonte suo , regnator Averni Ordinis inversi , gaudet & ille dolis ; Nempe pios rigidae percellit Acumine legis Blanditurque malis , sanguine Christe tuo .

Thus paraphrased : A Taper without fire in Dodon drencht , Is kindled : But if lighted , as soone quencht . Which Well , the men of Old in their blinde piety Made sacred to a god , but no true Diety . The Diuell keepes this Fountaine , nor doth leaue By inverst order , Mankinde to deceiue : Good men with the Lawes rigor still pursuing ; Flattring the Bad with Mercy , to their ruin .

A Meditation vpon the former Tractate . I. THou Great God , now and euer blessed , Thy Seruants wretched and distressed , Assist with thy Diuinest aid : Lest We ( like Those that did rebell , And head-long were throwne downe to Hell ) Be Reprobates and Out-casts made . II. O Thou , who Heav'n and Earth dost guide , And aboue all sinnes hatest Pride , ( Because soone after the Creation , The first bright Angell led the way , And then our two first Parents , They Trod the same path , to our Damnation . ) III. There is no Sinne that can be nam'd , But with a strange selfe-loue inflam'd , Originall'tis , and In-nate . And since that time , it is ( wee finde ) Dispersed into all Mankinde , To ouerthrow our blest estate . IV. He that is with this Sinne infected , Hath both Thy Loue and Feare reiected . Although Thou bee'st the onely Holy , And that Thy Maiestie and Might , With Thy great Glory shining bright , Are still to be adored solely . V. The Heart that 's obstinate shall be Eccles. cap. 3. vers. 29.30 . With sorrowes laden heauily . He that is wicked in his wayes , What doth he but heape sinne on sin ? Which where it endeth , doth begin : Whom nothing ( being downe ) can raise . VI. To the persuasion of the Prowd No remedie there is allow'd : His steps shall faile , that steddy seem'd : Sinnes Root in him is planted deepe , And there doth strong possession keepe ; He therefore shall not be esteem'd . VII . We know the Sinne from whence it grew ; We know the Torment thereto due , And the sad place for it assign'd . And yet the more we seeme to know , The more we dull and stupid grow ; As if we sencelesse were , and blind . VIII . Ope then our hearts , our eyes vnmaske , And grant vs what we humbly aske : So much of Thy Diuinest Grace , That we may neither erre nor stray ; But finding out the perfect way , We may evade both Paine and Place IX . Though Atheists seeme to jest at Hell , There is a Tophet , we know well : ( O Atheismes pestilent infection ! ) There 's a Gehinnon , a sad Graue , Prepar'd at first for such as haue No hope in the blest resurrection . X. Three times our Sauior wept , we read : When he heard Lazarus was dead , Bewailing Humane frailty then . When to Ierusalem he rid , And a poore Asses Colt bestrid ; At the grosse folly blinding men . XI . He wept vpon the Crosse againe , 'Gainst Humane Malice to complaine ; Seeing their insolence and pride , When in such bitter grosse despight They crucify'd the Lord of Light , Him who for Mans redemption dy'de . XII . How necessarie then are Teares , To free vs from all future feares Of Death , of Torment , of Damnation ? Teares that can wash our Soules so white , To bring vs to Eternall light , Instating vs in our saluation . XIII . A contrite Spirit , a broken Heart , Moist eyes , whence many dew drops start , O grant vs then , thou heav'nly King : So we with Hearts and Tongues vnited , May with the Psalmist be accited , And Praise and Glory to Thee sing . XIV . Ye Sonnes of Men , with one accord All Strength and Glory giue the Lord : You that are Sonnes to men of Fame , Giue them the Lord , they are his due . For know that it belongs to you , To magnifie his holy Name . XV. Within his glorious Temple Hee Deserueth Worship on the knee : O kneele then at His sacred Shrine . His Voice is on the Waters great , His Glory thunders from his Seat ; His Pow'r doth on the Waters shine . XVI . His Voice is mighty , glorious too , For all things the Lords Voice can doo . The strongest Cedars He doth breake ; When the Lords Voice from him is gon , The Cedars ev'n of Lebanon , ( Torne as they stand ) his Pow'r can speake . XVII . His Voice them of their leaues can strip , He makes them like yong Calues to skip . Nor doth the stedfast Mountaine scorne , Or Hermon , for his Dew so prais'd ; But when his voice aloft is rais'd , To skip like a yong Vnicorne . XVIII . When the Lords Voice is lifted higher , It doth diuide the flames of fire : It makes the Wildernesse to quake , Ev'n the great Wildernesse of all , The Desart which we Kadesh call , It doth compell to moue and shake . XIX . His Voice doth make the Hinde to beare , And all those Forrests that cloath'd were , Stand at his pleasure nak'd and bare . And therefore in his Temple now All meet , and to his Glory bow , With Sacrifice of Praise and Prayer . XX. The Lord the raging Seas doth sway , The mighty Flouds to Him obay ; And neuer shall his Kingdome cease . The Lord shall giue his People strength , And will deliuer them at length , And blesse them with his ioyfull Peace . Non Delinquenti , sed peccata relinquenti , condonat Deus . Ambros.

THE PRINCIPAT

Ex muner g : glouer sculpt :

THE ARGVMENT of the seuenth Tractat. OF Gods great Works a serious view , ( For which all praise to him is due . ) The seuerall Classes that are held Amongst the Angels that rebel'd . Of Lucifer the principall , And his strange figure since his Fall . Of Such as most in Power excell , And of their Gouernment in Hell : Their Orders , Offices , and Names , And what Prioritie each claimes . The List of Those that fell from Blisse . The Knowledge that in Daemons is , And how far stretcht . Next , of their Wrath Tow'rds Mankinde , and what Bounds it hath . Discouery of those Ginnes and Snares They lay t' entrap Men vnawares . Of Compacts common in these Ages ; And of the Astrologomages .
The second Argument . IN Heav'n , in Earth , in Hell , some sway : Others againe are taught t' obay .
The Principats . GOds wondrous Works that haue before me beene , Eccles. 42.15 . I will record , and speake what I haue seene ; ( Saith Wisedome ) No Worke present , or decay'd , But by his pow'rfull Word at first was made : The Sun that shines , and doth on all things looke , What is it else but an illustrious booke , In which th' Almighties Glory may be read ? Hath not the Lord , who hath accomplished All things in season , made each thing so rare , That all his Saints his Glory shall declare ? These wondrous Workes , surpassing humane sence , T' expresse his Maiestie and Excellence ? The Heart he searcheth , and the depth of man , In his pre-Science , knowing all he can Or thinke or act ; the wonders of the Skies , And each obscure thing 's plaine before his eies : Things past nor future can escape his brest , All secret paths to Him are manifest . Iob 4.4 . No thought can Him escape , ( of that be'assur'd ) Isay. 29.15 . Nor can the least word be from him obscur'd . His Wisedomes exc'lent Works He doth extend From Euerlasting , Neuer to haue end . He needs no Counsellor , his Will to act ; To Him can none adde , no man can detract . O how delectable ( Thou Lord of All ) Are thy stupendious Workes in generall ! By vs to be consider'd , from things higher , Ev'n to the very common sparks of Fire . They liue , by Thee created firme and sure , And they to euerlasting shall endure : And when he calls them to a reck'ning , still ( As His ) they are obseruant to his Will. Doubled they are , one set against another , And there is nothing his rare Works can smother ; The one , the others workmanship commends . How far then , ô thou Mighty God , extends Thy wondrous Pow'r ? or Who ( to Earth ally'd ) With thy great Glory can be satisfy'd ? Ecclesiast. Cap. 43.1 . Behold this high and sublime Ornament , The beauty of the Heav'ns , the Firmament , The Sun . So glorious to the eye ; in it , the Sunne , A maruellous Worke , by the Creator done , Which in it's dayly progresse through the Skie Points vnto vs the hand of the Most-Hye . He burnes the Soile from his meridian seat , And who is he that can abide his heat ? Three times more hot the mountaine tops he makes , Than he that with his great care vndertakes To keepe a furnace in continuall ●lame . His fiery vapors He casts out , the same In their owne kinde so luminous and bright , As that they dazle the beholders sight . Great is the Lord that made the Sunne indeed , And by his Word commands it run with speed . Genes. 1.16 . The Moone He likewise made , in substance cleare , The Moone . According to the Season to appeare ; That it should be a future declaration Of Time , and the Worlds Signe to ev'ry Nation : Feasts are by it appointed , the Moneths claime Exod 12.2 . Proper denomination from her Name ; Waining or growing , be she bright or dull , In her continual Change shee 's wonderfull . Shee 's a lampe plac'd aboue our heads , and thence Sends downe her shining beames in excellence . The beauty of the Heav'ns , perceiv'd from far , Is ev'ry great or lesse refulgent Star : The Stars . These , lustre to the Firmament afford , And shine in the high places of the Lord . From whose command they no way dare rebell , But all night long keepe watch and sentinell . Looke on the Rain-bow in it's mixed hew , Gen. 9 , 13 , 14. Obserue how beautifull it is in view , The Rainbow What sev'rall colours , with what cunning layd , And praise Him who so great a Worke hath made : He into such a spacious arch extends it , It is the hand of the Most-High that bends it . Esay 40.12 . At his command the Snow makes haste from hye : The Snow . The Lightnings of his judgements swiftly flye . The Lightning . When He vnlocks his Treasure , Clouds repaire , And like so many Fowles soare in the aire ; His Pow'r doth giue them strength . When he but speaks , The mighty Hail-stones into small he breaks . The Haile . At his dread sight the mountaines skip like Roes . The Mountaines . 'T is at his pleasure that the South winde blowes . The Wind. His Thunders sound the trembling Earth doth beat , The Thunders . As doth the stormy North the fields entreat . The Whirle windes , like so many feather'd Fowle , Scatter the Snow , the white flakes downeward rowle ; As if so many Grashoppers together Should light-on th' earth , brought in by stormy weather . The Eye admires the whitenesse : The Rayne . and the Braine Cannot conceiue the beauty of the Raine . The Frost . The Frost like Salt vpon the ground he powres , Which hardned , stickes vpon the Herbs and Floures : When the bleake North winde from his Quarter blowes , The Ice . A congeal'd Ice vpon the Water growes ; Vpon the gath'ring of the waues it rests , And with a chrystall couering armes their brests . The Mountaines it deuours , the Desa●ts burnes , And ( like the Fire ) what 's greene , to nothing turnes . Yet by a melting Cloud , and timely Raine , These , seeming dead , are soone refresht againe . He by his Word the blustring Windes doth still , The Seas . The Seas rough Surges , All obey his Will. He in the vnknowne Deepes foundations layes , And in the midst thereof doth Islands raise . They that the Ocean saile , ( which hath no bound ) Tell of the wonders that are therein found : Which so miraculous to vs appeare When they are told , we stand amas'd to heare . The Whales : For there be his rare Works of Beasts and Whales , Begetting terror from their sinnes and scales . Through Him all things are aim'd as blessed ends , And his establisht Word his Worke commends . When we haue spoken most , yet all ' ● but raine ; We neuer to their knowledge shall attaine . This is the sum of all , That He alone Must be the sole All , and besides Him none . Of his true Praise how can we giue account , Since He ( we know ) doth all his Works surmount . Psal. 96.4 . The Lord our God is terrible and great ; Who shall his Pow'r and marv'lous Acts repeat ? Praise , laud , and magnifie him all we can , Yet doth He far exceed the thoughts of Man . Exalt Him in our strength , and be not tyr'd , Yet shall not his ●east , fully be admir'd . Iohn . 1.15 . Who is 't hath seene Him , that his shape can tell ? Psal. 106.2 . Or who can praise him as He doth excell ? For greater things haue yet escapt our view , And of his rare Works we haue seene but few . The Lord hath made all things in Earth and Heav'n , And vnto such as feare Him Wisdome's giv'n . The Orders , Names , the Qualities , and Charge The quality and condition of the malignant Spirits . Of the blest Angels , we haue spoke at large . It followes next , to touch the true condition Of those malignant Sp'rits , whose proud Ambition Cast themselues head-long both from the blest Place First made for them , and from th' Almighties Grace . Nor is it to be doubted , but that those Who in their peruerse malice durst oppose Their glorious Maker , and against Him war ; But that they likewise still intentiue ar' , And their peruersenesse totally enclin'd To Gods contempt , and ruine of Mankind . Now since those disobedient Sp'rites that fell ( With their grand Captaine ) downe from heav'n to hell , Were out of all the Hierarchies extruded ; It therefore as a Maxime is concluded , ( Not to be question'd ) That as th' Angels blest , Who still inhabit their faire place of rest : So likewise those by Lucifer mis-guided , Are into sev'rall Ternions diuided , And haue amongst them Orders and Degrees . And though the benefit of Grace they leese , Yet still that naturall pow'r and force retaine , The Diuels still retaine their first Natural Faculties . At first bequeath'd them : bee'ng reduc'd againe To Order , and their Offices still keepe , As once in Heav'n , so in th' infernall Deepe . To this , the Fathers with one voice agree . For one writes thus ; In the great Hierarchie Of the blest Sp'rits , some are employ'd to tell Things futurely to come : others excell In working Miracles ; Dionys. Areopag . de Coelest . Hierar . ( for no portent Is done on earth , but by some Angell sent . ) Some ouer others haue predominance , Employing them Gods honor to aduance . By executing Mysteries Diuine , Others in greater pow'r and eminence shine ; Hauing vnnumber'd Armies in their sway , Vnto whose Hests the lesse degreed obay . Some are so plenteously endu'd with grace , That God himselfe in them hath chus'd a place In which t' enhabit : and these haue profest His secret judgements to make manifest . Others are with so sacred links entir'd Vnto their Maker , and withall inspir'd With such re-pur'd zeale , there appeares not much Place intermediat betwixt Him and Such : By what degrees they do precell the rest In ardent loue , so much more interest They challenge with acutenesse to behold His Wisedome , Iustice , and Grace manifold . The degrees among Divels Now as these sev'rall Functions are aboue With Those that still persever in their Loue : So 'mongst the Disobedient is remaining Like order still , their naturall pow'rs retaining . For till the World be quite consum'd and gon , It is a Maxim to be built vpon , Angell o're Angell , ( which none alter can ) Diuell o're Diuell , Man shall rule o're Man . Lucifer prince of Diuels . Of the Rebellious , Lucifer is prime Captaine and King ; who in the first of Time , From out the seuerall Classes had selected Legions of Angels , with like pride infected , Against Iehovah ; and with expedition Hurld them with himselfe headlong to perdition . And as in his Creation he was fram'd Lucifer quasi lucem ferens . More glorious far than others before nam'd ; More goodly featur'd , beautifull , and bright , And therefore had his name deriv'd from Light : So since his Fall , there 's nothing we can stile So ougly foule , abominably vile ; The putred Fountaine , and bitumenous Well , From whence all Vice and malefactures swell . Whose horrid shape , and qualities infest , Are by the Poet Dantes thus exprest : L' Imperador del Doloroso Regno , Da mezo l petto vsciva Della Gliaccia . Et pin eli ch'un Gigante , i● ti conuegno Che Giganti , nouo fan conte sue ●raccia Vedi Hoggimai quant' esser Dee quel tutto Ch' a Cosi fatta parte si consaccia Se fu si bell● come e Hora brutto E contra al suo fattore alzo le Ciglia Ben de ●a lui procedor ogni lutto , G quanto parve a me gran meraviglia Quando vide tre faccie a l●suatesta L' una dana●zia , & quella era vermiglia De l'altre due ches' agginuge ano a questa , Sour esso almeza Di Ciascuna spalla , Es ' agginuge ano al somno de la Cresta La destra mi parea trabianca & gialla . La sinistra al vedere , era tal quali Vegnon di la onde ' l nilo s' aunalla Sotto Ciascuna vsciuan Due grand Ali Quanto si Convenina a tanto ocello Vele di Mar , non vidi Mai Cotuli Non Havean penna Ma di vespertello , Era lor modo & quelle ni su Alzana . Si che tre venti si movean de ello Quindi Cocito tutto s' Aggellava Con sei sei occhi piangena , & con tre menti Gocciava il pianto & sanguinosa Baua . In which Description he first notes the place Lucif . Figure . Where this great Prince of Darkenesse , shut from Grace , Is now tormented , namely , 'a congeal'd Lake . His mighty stature next , which he doth make Two thousand cubits . By his Crest is meant His Enuy , Arrogance , and proud of●ent , Three Faces with three sev'rall colours stain'd , Import in him three Vices still maintain'd : One , fiery red , Wrath and Exorbitation Denotes to vs , with the Spleenes inflammation . The pale and meagre , Auarice implies . From the third , blacke and swarthy , doth arise Vnprofitable Sloath. From the two eyes Which to each face belongs , we may deuise All Appetites immod'rat . In the growth Of these three Ills , Ire , Avarice , and Sloath , Two Wings , two great accitements to those Sinnes Propose to vs : The first of them beginnes In Turbulence and Fury ; from hence grow The windes of Crueltie that hourely blow . Rapacitie and Gripplenesse are they That to the Misers Avarice obey . The horrid blasts that hence proceed , include The most vnnat'urall sin , Ingratitude . Sorrow with Negligence on Sloath attend : Th' immoderat gusts of Hatred hence ascend . Those windes of Wrath , Ingratitude , and Hate , With fearefull stormes trouble and agitate Cocitus streames , withall suppressing quite Those good and godly motions which accite Either to Faith , or vnto Hope and Charity , Lest any should in them claime singularity . The greatnesse of his Wings improue th' elation Of his swel'd heart and proud imagination . That ev'ry face hath a wide mouth and throat , So much the Morall doth to vs denote , That all whom such blacke sinnes contaminate , His jawes and rav'nous throat ingurgitate . His Teares , which he did neuer yet imploy , But ( as the Crocodile vseth ) to destroy , Imports to vs , that wretched Sinners state , Whose slacke Repentance euer comes too late . And so far Dantes . I must now enquire , To what sphere these Refractories retyre : Or in what place more seruile they remaine , Who , as they Knowledge more or lesse retaine , Accordingly their faculties are squar'd . One euill Angell takes into his gard Priority among the Diuels . A Kingdome ; he , a Prouince , and no more . One lesser gifted , hath predom'nance o're A City ; and some other but a Tower : Some ouer one particular man hath power : Some of one only Vice , and limited there . Nor striue they in lesse eminence t o'appeare , Either subuerting Man , Forts to demolish , Cities subuert , good Statutes to abolish , T' encourage forreine or domesticke strife ; Than are the Angels , the blest Sonnes of Life , Each of them in their seuerall Place and Calling , Either industrious to keepe men from Falling , Preseruing Cit'adels , instituting Lawes Wholsome and good ; or bee'ng th' immediat cause To secure Cities , Countries , and encrease ( Home and abroad ) happy and prosp'rous Peace . A necessary obseruation . Nor do the lower of bad Spirits obey Those of superior office , because they Or loue them , or esteeme them . The cause why They yeeld themselues to such priority , Is , for that th' other haue more pow'r , and can With greater subtiltie insidiate Man : For in their Fall th' are stain'd with all impuritie , From whose temptations there is no securitie : Crafty they are , and prone to all iniquity , No place debar'd , bee'ng pow'rfull in vbiquity . With man they are at deadly opposition , And into all his wayes make inquisition ; First , tempt , and then accuse hourely prepare , By day them to intrap , by night ensnare : His sences they peruert , his thoughts estrange From better vnto worse , ( a fearefull change . ) They bring Diseases , Tempests , Troubles , Feares , Not one of them but at his will appeares . By transformation , a blest Spirit of Light They challenge also as their proper right , A Diuine pow'r . And though these Daemons bee Amongst themselues at hostile enmitee ; Yet by conspiracie striue all they can , How with vnanimous force to destroy Man . Yet this ( worth obseruation ) we may reade A second obseruation . In holy Scripture , That such as mis-leade Our humane frailty , haue not might a like With the good Spirits , nor such force to strike , As the blest Angels , who the pow'r retaines To take and binde old Sathan fast in chaines . One story I haue chosen , out of many , The Diuell striues to imitate God in his workes , to the perdition of Mankind . To shew , the Diuell doth th' Almighty zany For in those great works which all wonder aske , He is still present with his Anti-maske . A man of Greece was with three children blest , An excellent History , wherin to the life is exprest the instability of Fortune . To him so deare all , it could scarce be ghest , Which he was most indulgent o're . The first A sweet and hopefull Boy , and therefore nurst Not with a common care ; for his estate Was great , his birth did him nobilitate . Two Daughters he had more : the elder faire And well accomplisht ; but the yongest rare , Not to be paralel'd : for she was one Whom none was euer knowne to looke vpon , But with such admiration , that he said , Nature surpast her selfe , when she was made . For all ingredients of her choice perfection Appear'd both in her feature and complexion , ( So faire she was . ) Three Lustres being spent , Lustrum , according to Livy , the space of fiue yeares . And not a day but adding ornament Both to her growth and beauty ; now fifteene , ( An age we cannot properly call greene , Nor fully ripe , not mellow , scarce mature ) Not yet resolv'd , a Virgin to endure , Nor fancy Man , but staggering betwixt Both agitations , and her minde not fixt ; But sensible ( as being much commended ) How far she others of her Sex transcended , Though quite sequestred from the common road , Yet much delighted to be seene abroad . And 'cause emergent Venus from the Seas Was said to rise ; her humor best to please , It was her dayly custome to rise early , To greet the goddesse whom she lov'd so dearly : She was call'd Dea Spannigena ; because orta salo , i. borne of the Sea . And hearing what of her the Poets sung , To view the ●ome from which 't is said the sprung . Stirring betimes one morning with the Cocke , Pyrats had hid their ship behinde a rocke , And as she tooke her pleasure on the shore , The youngest Sister stoln by Pyrats . Snacht her away : and then with faile and oare Made speed from thence , and proud of such a Peece , Hurry'd her to the farthest part of Greece , So far remote from her owne habitation , That almost it appear'd another nation . We leaue her there . The father hauing mist His Darling , in whom chiefly did consist The solace of his age ; hauing most care Of her , because she was so matchlesse faire : At first some strange disaster gan to doubt , The Father● feare for the losse of his Daughter . And sent to seeke her all the Isle about . At once hee 's troubled with a thousand feares ; As sometimes dreading , that her vnripe yeares Might be seduc'd , and that some sprightly Youth Had train'd her thence : ( but far alas from truth . ) Againe , he doth imagin a wilde beast Might seise on her ; which more his griefe encreast . But of such feare there was no certaine ground , Because no part of her torne limbes was found . If drencht by falling from a Riuers brim , Her gall bee'ng burst , she would be seene to swim . But when no Hill , no Valley , Rocke , nor Caue , Least signe of her , or of her garments gaue ; A strong suspition in his thoughts did breed , Pyrats had stolne her thence : ( as 't was indeed . ) Thus confident , he homeward backe returnes ; His breast with ardent inflammation burnes : To trauell in her search none can dissuade him , Nor in his quest may sonne or daughter aid him . His trauell to finde her . Himselfe he will commit to his owne fate , So parts , and leaues to them his whole estate ; With a strict vow , he neuer more will tread Vpon that ground , till finde her liue or dead . Suppose him in his voyage , and decreed ( That in his purpose he might better speed ) To saile to Delphos , and that he may take Instruction thence , in haste doth thither make . His Offring past , and all things done with grace , ( Best suting with the custome of the place ) This answer from the Delphian Priest he had : " Thou carefull Father be no longer sad , His answer from the Oracle . " But from henceforth exhilerate thy minde ; " One Daughter thou hast lost , but two shalt finde . This saying much perplext him ; he withdrew , Long pondring with himselfe , because he knew He lost but one , he held that answer vaine , And in that thought return'd to sea againe . The elder sister seeing both so gone , A passage of the elder sister The house left desolate , she now alone , Saue with her Brother , whom nought could persuade From sighes and sorrow , by their absence made ; The place grew tedious to her , since no cheare Did in him or the family appeare . She therefore after some deliberation , Purpos'd and did prouide for Nauigation . A Barke she hyr'd , ( disguis'd ) to sea she makes , And vndergoes a strict vow for their sakes ; From which she neuer will her selfe vnbinde , Till she her father or her sister finde . By chance she lands at Delphos , and bee'ng there , Desires to know what she might hope or feare . When ( all the ceremonious Rites bee'ng done ) The Oracle thus spake : Her answer from the Oracle . " Thou that dost runne " This desp'rat course , if thou expect'st successe " In this thy journey , then thy selfe professe " One of my Priests ; in comely greene attyre thee , " Get Bow and Shafts , and note how I 'le inspire thee : " And those loose lockes that 'bout thy shoulders flow , " Winde vp in curles , like yong Apollo go . No more he spake : she held his words for true ; Encourag'd , her aduenture to pursue , And search ( so shap'd ) all forrein seas and lands . We left the yonger in the Pyrats hands : Who after many a dangerous billow past , By crossing sundry channels , came at last To a safe Harbor , with intent to stay Till they had made sale of so choice a Pray : The younger sister offred to sale . And for no other cause kept her from staine , But that thereby to raise the greater gaine . They brought her to the open market , there Merchants from sev'rall coasts assembled were : And in those dayes , than Beauty ( much commended ) Nothing more soone bought , or more dearely vended . They set her in an eminent place for view , When soone a great concourse about her grew , Thronging to gaze : The first thing they then did , They tooke the vaile off , which her face had hid ; At which the very aire seem'd to grow proud ; As when the Sunne new breakes out of a Cloud , To shine with greater fulgence doth appeare , Than had the Sky in ev'ry part been cleare . No sooner was the vaile drawne from her face , But her bright eyes illumin'd all the place : The Effects of her beauty . At once they with such admiration gaze , As what they onely thought to merit praise , Doth now beget a wonder . Some suppose , That a new Goddesse is amongst them rose , To be ador'd : for most of them agree , That of a mortall straine she cannot bee . But they of better iudgement , and more stayd , Finding what change of face her feare had made , Because the Rose and Lilly in her cheeke For mastry stroue ; they need no further seeke , Since they perceiue sad griefe her minde perplex , But that she is the wonder of her Sex , Meerely humane : as knowing , To Diuinitie , Passions cannot truly be said to be in the Deities . Passions and troubled lookes haue no affinitie . And that she is no other , they may ghesse , Because a Pyrat , after an O-Yes , With a loud clam'rous voice , and count'nance bold , Proclaimes her for a Captiue to be sold. By which resolv'd , the Merchants neerer grow , And some demand of them her price to know ? Of whom the couetous Slaues set such a rate , As would haue shooke a common mans estate . Yet some there were most willing to haue payd The entyre summe , to haue enjoy'd the Maid ; So it might with securitie be done . But now a whisper is amongst them runne , ( Which with it some suspitious feare did bring ) That she was onely ●itting for some King . And being of so choice a jemme possest , If such should heare her fame , ( it might be ghest ) She might be forc'd from him . For Tyrants make Their Will their Law : And what , for Beauties sake , Will those leaue vnattempted , that sit hye ? This was the cause few cheapned , none did buy . The Market ends ; and now begins her fame , The brute of which vnto the Kings eare came : Whose rarenesse had such generall confirmation , ( With such additions too in the relation ) That he begins to loue , The entrance into her Fortune . before he see her , And hath a purpose , from the Slaues to free her . He sends , they come ; the Prince lookes , and admires , Within his amorous brest he feeles new fires : His loue turnes almost into adoration , And all the Beauties now of his owne nation He vilifies , finding in her no want Of any grace , to make her parauant . Ten thousand Drachma's are her price ; 't is payd , The Rouers thinke they good exchange haue made . O , but the King 's so with his bargaine pleas'd , As if he had a second Empire seis'd ; No price could part him , The King inamored . since he hop'd to finde , The more she cost , the more she would proue kinde . She first was to a Princely chamber brought ; Hung with Attalicke Ar●●s richly wrought : So cal'd from King A●talas : tht first who was known to vse rich Arras hangings and brought them to Rome . There she was seated in a chaire of state , And Ladies readie at her call to wait . A Queen-like robe was sent her from the King , His chiefest Eunuch brought it , with a ring Of exc'lent life and quicknesse : both she tooke , With such a modest and a gracefull looke , As did amase the bringer . These put on , And with her answer he no sooner gon , But straight in comes another , and presents A Casket full of rich habiliments ; As Carquenets stucke full of shining gems , Fit to haue grac'd most glorious Diadems ; A jewell for her fore-head , bright and faire , With other stones t' entangle in her haire : A pendant Vnion to adorne her eare , Rarer no Queene was euer seene to weare : Some for her necke , and others for her brest . Ornament addeth to beauty . And being in all these compleatly drest , Wonder in them , no change in her doth breed , But mildely she attends what would succeed . When through a priuat doore in comes the King , A description of the King . A youthfull Prince , apparel'd like the Spring , When he would court bright May : his yeares twice ten , And somewhat more ; you shall not see 'mongst men A goodlier presence . And when to her view He giues himselfe , th' Attendants straight withdrew . She riseth from her chaire , and with so low Obeisance made , as if she meant to throw Her selfe beneath his feet ; spreading the place ; By which he knew her breeding was not base . His first courting her . He takes her by the hand , and bids her rife , Which ( by his helpe ) she did , whilst from her eyes Some few pearles drop , which pitty seem'd to craue , Or else no change at all her visage gaue● The Prince is pleas'd , those jewels he had sent Should to her beauty adde such ornament : If but praise-worthy it appear'd before , These adjuncts had encreast it ten times more ; Appearing to him of such speciall note , If then he lov'd , he now of force must doat . He studieth next , some grace from her to haue ; For he hath quite forgot she is his Slaue , Rather a goddesse dropt downe from some Sphere , To depose him , and she to gouerne there . He grasps her fingers , soft , and white as Bisse , And then presents her with a modest kisse : One he bestowes , a second then doth seeke ; Both she receiues , and neuer turnes her cheeke , But with such modesty she gaue them still , As if part with , and part against her will . The Prince hath now to her a further sute , But still as he would moue it , he growes mute : Yet in his face such Rhet'oricke she doth spye , As if his tongue were speaking in his eye . At length he 'gan entreat her to accept A Traitor , to betray the Fort she kept , The maiden Tow'r , which though some had assail'd , Yet neuer any in th' attempt preuail'd . Her rare Modesty . Which was a motion she so ill could brooke , That such a blush into her face it strooke , As none could truly iudge from whence it came , Whether from sudden Anger , or from Shame . But when he saw her , with de●ected eye Fixt on the ground , to yeeld him no reply ; Yet he so far pursu'd it , to persuade An answer to the motion he had made . Shee 's so far distant from all putrid sin , That though she knew the bondage she was in , Hereditarie Vertue ( in her bred ) Courage infus'd , and thus to him she sed : From that sad Fate ( Great Sir ) which hath made mee Her Answere . Thus wretched , the great'st Princes are not free . Ev'n I not many months since did deride That Fortune which so far doth now diuide Me from my Countrey . Yet ( in some part ) since She makes amends , t' expose me to a Prince So royall , to whose vnexampled feature If his minde sute , the earth affords no creature That can out do his goodnesse . But if ●a case Of such a golden out-side , enclose base And sordid mettall ; I must tell you then , These Presents I thus throw you backe agen : They are not myne , receiue them all in grosse , And add● not these vnto your former * * Hauing relation to the price hee had payd for her ransome . losse . Which said , like one now almost in despaire , She tore those gems from necke , brest , brow , and haire , ( But with a modest anger , as 't was meet ) And humbly lay them at his Highnesse feet . Then spake , I haue one jewell I more prise Than all the wealth that in your Treas'ry lies : Which ( spight of all disaster ) I will keepe Vnblemisht ; ( and with that began to weepe . ) Put me to any test , and you shall finde , My body you may kill , e're slaue my minde . But why should I in such vaine doubts proceed , True Vertue hardly to be corrupted . When of the least suspition there 's no need ? Since from your sweet aspect there growes such cheare , A modest Insinuation . Chastitie need not start , nor Innocence feare . And this reply she vtter'd with such grace , ( His constant eye bee'ng fixt still in her face , And listni●g to her soft and musicall tongue , Which nothing else saue Truth and Goodnesse sung ) He grasp'd her tender waste his armes betweene , And vow'd thenceforth t' acknowledge her his Queene . Where we instated leaue her , and she rather , Shee is made Queene . Because we now must haste to seeke her Father . Whom no surge frights , how rough soeuer curl'd , The Fathers successe in his trauels . His purpose is to wander 'bout the world , To crosse all seas , throug ev'ry land to stray , For if not home , he cannot misse his way . Who now after a long peregrination , As hauing sought in many'a forrein nation , ( Some so remoat , scarce heard of him before ) At length he came within the sight of shore Where his faire Daughter , bu● a Captiue late , Was now aduanc'd vnto a Regall state . ( Indulgent Father ) this had 〈◊〉 but knowne , Into the Sea himselfe he would haue throwne● With desp'rat haste , hi● choice Delight to finde ; Thinking the Tyde too slow , too slacke the Winde . The Instability of Fortune . O but obserue● Whe● Fa●e intends to crosse , Our joy to sorrow 〈◊〉 , our gaine to losse ; And when we to our wishes come most ●●ere , It often falls we haue most cause to ●eare . For suddenly a mighty tempest rose , With many a stubborn 〈…〉 winde blowes ; His Barke the hillo● 〈…〉 sh●lues , The Father shipwrackt . The poore men forc'd to swim and saue themselues On planks and 〈◊〉 to the shore they make , And them the I stande●● for Pyrate ●●ke Taken for a Pyrat . ( Haplesse Misprision ● ) For they troubled long With such sea-Rouen , who oft 〈◊〉 strong , Had many outrages committed 〈◊〉 And these they thought to suffer such hard fate By Diuine Iustice , for such 〈◊〉 and spoile As had been late committed on their soile . In this suspition , 〈…〉 Weary'd and faint , and now ●earce able more To helpe themselues● th' Inhabitants surprise Them one by one , as on the Beach he lies . But Him , because both by his graue aspect And habit , he the rest seem'd to direct , They held for Captaine hearing him most hard ; For ouer him they for 〈◊〉 strongest gard Hail'd him to th' Dungeon and so hatefull made him , Imprisoned . That they with heauy gyue and fetters lade him : His hands they manacle , and harshly speake , As fearing he the prison walls would breake . Which , had it but arriv'd his Daughters eare , She soone had rid him both from paine and feare . Here we haue lost him , wretched and vnknowne , Till robes proue rags , his head and beard o're-growne . Where haue we left the elder all this while ? The successe of the elder Sister in her trauels . ( I now remember me , ) In Delphos Isle ; Clad like Endymion vpon Latmos hill , On whom the Moone could neuer gaze her fill . Or like Amintas in Arcadian greene , The very next day he had Phillis seene . Or like Adonis , fitted to the chase , Whom Venus met , and sweetly did embrace . Had she had wings , as she had Shafts and Bow , Saue in her stature , you could hardly know Her from the Loue-god Cupid . Now her minde She fresh and suting with her shape doth finde , Ceasing her former losses to bewaile . Thus with a sprightly courage she fets saile : At ev'ry Coast she landeth she enquires , But findes no answer fram'd to her desires . Twelue times the Moone had wain'd , and fill'd her round , And yet her sister no where to be found . At length vpon the fortunat Isle she lands , Where then her wretched father was in bands ; And the bright Damsell new instated Queene . Not many dayes before , the King had beene Inuited , two great Princes to attone ; The King absent . In whose forc'd absence she now reignes alone . In which short int'rim , newes is brought to Court , Of a strange ship new landed in the Port : But chiefely , That one passenger therein Is of a choice aspect , whose beardlesse chin No manhood shewes ; they tooke him at first sight To be no other than Ioves Catamite : ( For such was Ganimed , by all account , What time he snatcht the Boy from Ida Mount. ) The Queene ( all spirit before ) is now growne fiery To know him better by more strict enquiry , Answer 's retun'd , his person is Diuine , As one made sacred at Apollo's Shrine ; And there 's no greater sacriledge , than wrong And that to Apollo shall belong . A Lord is sent the yong Priest to inuite : Her Intertainment at Court . He comes , and she affects him at first sight . For Nature hath a secret working still , And to her owne ends swayes the captiv'd will . Nor is it wonder she so soone is woon , Since such neere bloud in both their veines doth run . The Delphian Idoll , when he saw the state Pregnant reasons why the one Sister did not know the other . The Lady bore , was much amas'd thereat ; Her princely habit , and her numerous Traine , The distance that she kept , thereby to gaine The more obseruance , seated in a Throne , And marking with what gems her garments shone ; The Diamonds that were wouen in her haire , And ev'ry thing about her then so rare : For she in all respects so far surpast His fathers Daughter , when he saw her last , It neuer once could sinke into his minde , Seeking a Captiue , he a Queene should finde . Besides , her port , her gesture , garments strange , Suting that Countrey , bred in her such change : The disguis'd Priest hath quite forgot her face , And apprehends some goddesse is in place . Againe , The Delphians habit did so blinde The Princesse eyes , she little dream'd to finde ( Though else he hardly could her knowledge scape ) A woman or a Sister in that shape . And though they make a serious inter-view , Looking both oft and long , yet neither knew : Though an alternate sympathie appear'd , That one vnto the other was indear'd . She feasts the Priest , and with such sumptuous cheare , As if Apollo's selfe had then been there . Some short discourse they had , the banquet ended , But nothing to their owne affaires that tended . All the choice fauors she can well affoord She freely giues : night growes , he hasts aboord ; But shee 'l not suffer him to lye so hard , For in the Court his lodging is prepar'd ; And in that Island whilst he makes aboad , He is to her as welcome as his god . Now ( curteously compel'd ) Time calls to bed , And they are both to sundry lodgings led : His chamber rich , and his Attendants great . She now retyr'd , A strange apprehension in the Queene . begets a stronge conceit ; Which may in her the better be allow'd , Since there 's no Faire-one but is somewhat proud . Thinks she , My beauty is of such rare note , That all who looke on me , from liking , dote . My royall husband , Soueraigne of the land , Swayes all his Subiects ; and I him command . If any of my feature make relation , His praise he soone turnes into admiration . I am not seene in publique , but they cry , She is descended from some Deitie . But what 's all this , if onely these allow My Beauty , such as neuer tooke strict Vow ? Here 's one that 's to the Votaries ally'd , By a religious Oath from Venus ty'd : Now were there in my face such vertue found , To pierce his chaste brest with an vnseene wound ; Should it tempt him , whom all lust doth abjure , To gaine the Palme by merit , I am sure . But till of such , a tryall I haue made , To be still equal'd I am much afraid . Shee 's now resolv'd to put her to the test , And the next morning sends to see her guest . The Queene courteth her Sister . Hee 's brought into her presence ; whom she spies No sooner , but she courts him with her eyes : Next , change of blushes in her lookes appeare , As if she would say something , but did feare . She then began to wooe him with her hand ; But that he would not seeme to vnderstand : Then with her sighes , but all the while was mute , And she no whit the neerer in her suit . But to breake silence she is now decreed ; Knowing , Who spares to speake , oft failes to speed . To proue how far bright beauty can preuaile , She to this purpose frames a passionate Tale. No Sex , ( saith she ) no Age , Degree , or State , But all are subiect to the will of Fate : A cunning Apologie . Their pow'r so strong ( I cannot say so just ) As what they bid we shall do , that we must : Our Wills are not our owne , nor can we do But meerely that which they enforce vs to . That their strict Lawes no Mortals can evade , Ev'n I this day am an example made ; Who apprehend the best , and would pursue it , But 'gainst mine owne best nature must eschew it . With that she blusht , and turn'd her cheeke aside , As if the loue she shew'd , she faine would hide . Proceeding thus ; I that am now a wife , Did once resolue to leade a Vestall life ; Many Women alledge these things wantonly which shee doth only wittily . And gladly would haue kept it to this hower , But my chast Will they alter'd by their power . After my Virgin girdle was vnty'de , And that I was made both a Queene and Bride ; My best endeauors I did then imply To keepe vnbroken our conjugall Ty. But they haue brought thee from I know not whence , To make me with my nuptiall Oath dispence● They haue enforc'd my Lord to a fa● Clime , To sort to vs conuenient place and time : If to do what ? Thou dost desire to heare , Looke in my face , and thou mayst reade it there . And if I to my Lord proue thus ingrate , What is it but our fortunes , and his fate ? My loue-sicke thoughts are thus before thee layd ; And know , she sues that must not be gain-sayd ; For vnresistable is my desire : Pause , but returne short answer . I 'le retyre . This spoke , ( as much asham'd ) away she flings . Now the yong Priest conceiues a thousand things : The Delphian strangely intangled . What say or do , he doth both feare or doubt ; Insnar'd he is , and no way can get out . Such a Dadalian Mase should Theseus try , He ne're could finde the dore he entred by . He apprehends , what strange malicious spleenes Meane women ( loue-crost ) haue ; then , what 's in queens : By them he may coniecture , as to swell More , by how much in greatnesse they excell . And than a woman , who hath greater art To search and diue into a womans heart ? As better finding how the cards were dealt , By the like passions she her selfe had felt . But for a while I must her Sex forget , For by no means I must disclose her yet . Casteth all doubts . He knowes he is a stranger , and alone , That to support him 'gainst the Queene there 's none : How doubly now his life is layd to gage . For if oppose her suit ? her insenc't rage May proue implacable . And then againe , To yeeld to her late motion were but vaine ; Since Nature ( in the moulding ) did deny To lend her that which should the Queene supply . If say he was a Woman , and disclose His Sex to her ? The Princesse might suppose He was some strange Impostor , to abuse Apollo's name , which nothing could excuse . But that which mov'd him most , It might preuent The aime at which his trauell first was bent . And in that shape , some hope he still doth gather , In time to finde a Sister or a Father : To compasse which he will make future triall , And giue the lustfull Queene a flat deniall . In which resolue he waits what shall succeed ; When in the Queene comes , The Queenes courting habit . hauing chang'd her Weed , Which now flies loose about her , her bright haire More wantonly display'd , her breasts quite bare , Saue with a slender thin transparent Lawne ( Scarse visible it selfe ) before them drawne . Indeed I cannot to the life expresse The art she vsed in her carelesse Dresse : An Habit more for dalliance than for state , And yet as rich as that she put off late . In which , great care was mingled , with neglect , And each thing added to her sweet aspect . By this , let no man rashly apprehend , That Lust and hatefull Spouse-breach was her end ; An Apologie for the Queen . Asperse her spotlesse vertues let none dare , Since she was ev'ry way as chaste as faire . It onely was an innate foeminine pride Which euermore to beauty is ally'de : For where is a supposed Singularitie , There ( for the most part ) can be brookt no paritie . And in the least kinde should the Youth but bow To her feign'd motion , and so breake his Vow ; She would haue held him impiously base , And so dismist him branded with disgrace . Yet further she is constantly inclin'd , Like Gold to try him , that 's by fire refin'd . And therefore she appear'd in that loose vesture , With passionate looks , and an effoeminate gesture ; All things so sutable , as if she came An Icy-vein'd Hippolitus to inflame . He on his elbow sadly leans the while ; But shee affronts him with an amorous smile , And plucks him by the sleeue , bids him be'of cheare , Tells him the way to pleasure is made cleare : Intreats ( withall ) an answer , since she knowes There 's nothing can their purpose interpose . He then , as one awakened from a transe , Rowseth himselfe , and casts a scornefull glanse Vpon the Queene , striuing to make appeare Wrinkles in that smooth brow which none could beare . The Delphians answer . Then said , Is 't possible that one so yong Should be so wicked ? That so sweet a tongue Can vtter such harsh discords ? Or to finde In a rare Feature so deform'd a Minde ? Or may it be , that such as to their Will Haue Pow'r annext , should stretch both to do ill ? Great Ones on earth we to the gods compare , And whilst they keepe their Goodnesse such they are : But they , if once they swerue from Vertue , then In the gods sight are worse than common men . For my part , proue you ill as can be ghest , Or worse than yet you haue your selfe exprest , ( Which scarse can be ) I 'am stedfast in my will , Constant vnto my Vow , and shall be still . So turnes aside . At which she seemes inrag'd , The Queenes counterfet passion . And calls to such as were to her ingag'd In the Kings absence , with a brow austere Said , Am I not your Queene , and now most neere To extreme danger ? You who haue dependance And meanes from vs ; I through your weake attendance Might miserably haue suffer'd . See! this Guest , Whom almost I had tooke into my brest , Because of his strict order ; gaue him all Respect and reuerence canonicall : Nay had his god been present , ( as 't is said He once came downe , either to court some Maid On whom he doated ; else , when th' Earths proud Race In mighty battell had the gods in chase , Apollo 'mongst the rest , not least affeard , This was in that great Gigomantia , or the battell betwixt the Titanoys and the gods . Fled to the earth , and kept Admetus Herd Till that great Broile was ouer : ) had he than Been cast vpon this shore , as this yong man ; Nay , had I lookt in his best fulgence on him , No greater fauors could I cast vpon him , Than on his Priest I' haue done , ( let me proclaime Him to the world vnworthy such a name ) For he , who but adult'rates such a stile , ( I know not whether I should frowne or smile ) To vtter it ) would such a deed haue done , As had at that time his owne god the Sunne By accident beheld his Priest so base , Behinde a Cloud he would haue shrunke his face . My meaning you may ghesse : it was a deed So heinous and so horrid , that it need No further tongue ; my modestie ( alas ) Cannot endure to tell you what it was : Onely imagin it of such distaste , I had dishonor'd been , the King disgrac't . This said , her selfe into a chaire she threw , In such an angry posture , that none knew But all was serious , and about her came , Asking what seruice she from them would claime , T' auenge her in the absence of the King ? When suddenly she from her seat doth spring , Like an insens't Virago , and then bad , A sharpe two-edg'd sword quickely might be had . Scarse had the Princesse spoke , but it was brought : " Engins for ill are found as soone as sought . Which peising in her hand , Take this ( saith she ) Who of you all loues best the King or me , And sheath it in the breast of that Imposter , Whose simple lookes doth many mischiefs foster : Hasty and bold was his attempt on me ; So , sharpe and sudden my reuenge shall be . At this they started and drew backe : for tho All generally are affraid to lay violent hands on persons enterd into holy orders . They held the Queene chast , and did likewise know Her strict impose ( although seuere ) was iust , As due infliction for such capitall lust ; And that a speedy vengeance was most fit : Yet none was pleas'd to haue a hand in it , Because they held it impiously prophane , To wrong such as had holy Orders ta'ne . She seeming more insenc't now than before , Said , Must I then my subiects aid implore , In absence of a Soueraigne ? and their pride Or neglect such , a Queene must be den'yd ? Hath he all his true-breasted tooke along , And left no one to right our mutuall wrong ? I now remember me , some nine months past , How desp'tat Rouers on this shore were cast , Villeins debosht and bloudy , sterne and bold ; And what is it for freedome or for gold These will not act ? or both these ioyn'd together ? Goe fetch the Captaine thence , and bring him hither ; Knocke off his gyues , say I propose his peace , With large reward added to his release . A Messenger is sent , who makes what speed He can t' excuse the rest from that blacke deed : For ev'ry one in deepe amasement stood , As loth to dip their hands in sacred blood . A short digression . Pray giue me leaue to make a short digression , Of a most needfull note to make expression ; Fitly'inserted here , t' auoid confusion . Which else might be some maime to the conclusion . She was no sooner Partner in the Throne , But fearing how her father would bemone The Queene euery way vertuous . Her desp'rat losse ; shee 's willing that her state He and her friends should all participate . And therefore Letters were dispatch'd with speed , To signifie how all things did succeed : The journall of her trauels she recites , With ev'ry circumstance , and then inuites Her Father , Brother , Sister , ( hauing past So many dangers , and now come at last To such an eminent fortune ) they would please To leaue their natiue Soile , crossing the seas , To giue her a wisht visit , since all joyes , Pleasures , delights , and honors , seem'd but toyes And idle dreames ; nay ev'n the Diadem It selfe , if not worne in the sight of them . Too late this newes was , for vpon her losse Immediatly the good man needs would crosse To Delphos : then the Sister him pursues , Of him or her t' enquire some certaine newes ; Resolv'd , abroad their trauels how to frame . So both were absent when these letters came . The Brother prepareth for trauell . But the glad tydings when the Brother h'ard , He for a voyage instantly prepar'd : For till he saw her in her state appeare , Each day an Age seemes , ev'ry houre a yeare . Imagin him arriv'd vpon the Coast Where she whose presence he desired most , Waits till the Captaine of the Pyrats can Be thither brought ; who meagre , pale , and wan , The Father appeares at Court . Enters , but like the picture of Despaire , His head , browes , cheekes , and chin o'regrowne with haire ; His Cloathes so ragg'd and tatter'd , that alas No one could ghes●e him for the man he was . Besides , consider but their severall change , No wonder each to other seem'd so strange : For none of them could haue least expectation To meet there , after such long separation . Therefore the Queene conceiues not the least doubt , But that he was the same he was giv'n out : For a meere desp'r●t Ruffian she doth take him , And in the open co●●●uence thus bespake him : Thou of the Seas , a Rouer and a Theefe , The Queenes speech to her Father . And of these late w●ackt Pyrats , head and chiefe ; By the Heav'ns iust doome throwne vpon our borders , And for your outrages and base disorders Doom'd vnto lasting durance ; if this day I shall propose to shee a certaine way By which thou may it thine owne inlargement gaine , With all the rest of thine imprisoned traine , Wilt thou accept it ? He who had not seene The Fathers answer to the Queene . The Sun of long , till then , casts on the Queene A stedfast looke , and with some admiration Of her rare beauty , makes this protestation : Angell , or goddesse whether ? 'T is my feare To question which you are ? for you appeare To be the one or other ; since that face Had neuer breeding from a mortall Race : O , but your language , tun'd to such a motion , Makes me beleeue you' are she who from the Ocean Venus . Was thought to be emergent . Elce that Maid Pallas . Who of the braine of Iupiter was said To be conceiv'd ; not borne ( although there bred ) Till Vulcan with an hatchet cleft his head . Elce Iuno , she that 〈◊〉 Hymens fires , The Queene of Marriage and of Chast desires . Iuno syrnamed Prombu . One of these three vnto your lot must fall , Who stroue on Ida for the golden Ball. You speake of my inlargement : Set me cleare , And were 't to coape a Tygre or a Beare , With Theseus Minotaure , or Perseus Whale , That huge sea-Monster , who had 〈◊〉 scale Lesse penetrible than brasse ; set me vpon A fierce Chimaera , as Bellerephon Was once implov'd , ( three horrid shapes commixt ) An Hiena and a Crocodile betwixt , But since I needs must into mischiefe runne , Your Will is Law , and something must be done . Yet first beare record , you and all your Traine , I am no such base Ruffian , as to staine My hands in innocent bloud : I haue nor skill Nor practise , how to rauish , rob , or kill . No Pyrat , but a Father much distrest , He discloseth himselfe . By Neptune's fury shipwrackt in the quest Of a lost Childe , whom might I liue to see , Death ( now alas ) would be new life to mee : But that 's past hope . In search of her I came , Epyre my Countrey , Thestor is my name : And be you Testates all of you , how I A wretched Father , Fortunes Martyr dy . No sooner had he vttred that last word , And ready now to fall vpon the sword ; But out the Priest steps from amongst the rest , And snatcht the weapon from her fathers brest . The elder Sister saueth her Father with purpose to kill the Queene her Sister . Which forc'd out of his hand , she said , No , father , There is no cause why you should die , but rather This lustfull Queene ; Then aim'd to strike her dead : Who stands amas'd at what her father sed . A Courtier next her the keene point put by ; When suddenly the Queene was heard to cry , O Father , I am she you long haue sought : And with that word , about his necke him caught . This when the elder Sister ( wondring ) sees , Her haire with strugling fell below her knees ; The Delphian Priest by accident discouered . Seeming to those which did this change behold , As were she mantled in a shroud of gold : Which made her Sex apparant to their view ; So by degrees each one the other knew . How should my barren Braine or Pen be able T' expresse their joyes , which are not explicable ? For extasies arising from the heart By sudden chance , surcharging ev'ry part Of the Soules faculties , in most strange fashion Make rapture to proceed from admiration : In such a pleasing diffidence they grow , Sudden ioyes not suddenly exprest . They scarce beleeue what they both see and know ; Of what all are assur'd , no one but feares , Till joyes affects breed the effect of teares . Much would be said , but none can silence breake ; All full of matter , but none pow'r to speake . The brother arriued at Court . In this distraction there 's a rumor growne Of a yong man a stranger , and vnknowne , Arriv'd at Court ; who hearing the great fame Of that braue Queene , as far as Epire came To visit her . At the word Epire they Are startled all : the Princesse bids make way To giue him entrance . O what expectation Had they then to behold one of their Nation ! Seuerall distractions . By reason of her Letters , the Queene she Might happily conjecture who't might be . But the two other could not apprehend What man should be employ'd , or who should send . Therefore new scruples in their thoughts begin , When by a Lord-like Eunuch vsher'd in , Hee 's brought into the Presence , and soone knowne , Because assuming no shape but his owne . Then suddenly they all vpon him runne ; The Sisters cry out , Brother ; Thestor , Sonne : And all at once their armes about him cast ; But were so chang'd from that he saw them last , To haue retyr'd himselfe was his intent , Not vnderstanding what such greeting meant : Because the elder Sister at first sight Appear'd to him a strange * * Which was by reason of her doubtfull shape . Hermophrodite : Nor of the other could he knowledge haue , The Sire so ragged , and the Queene so braue . But finding them persist in their embraces , And seriously then looking in their faces ; Partly by that , part by their tongues , at length His timerous doubts begin to gather strength . Assur'd at last , e'r either Sister greet , He casts himselfe low at his fathers feet : A Blessing is no sooner crav'd but had . The Queene commands her Father to be clad In a rich habit suting his estate . Which whilst her seruants haste t' accommodate , The Brother now hath leisure to impart Cordiall salutes from an vnfeigned heart , ( With his faire Sisters now no longer strange ) Which they with him as freely interchange . By this , the Queene is giv'n to vnderstand , The returne of the King . The King her Lord and Husband is at hand , With those two Princes , 'twixt whom he had made Such peace , not one the other should inuade . Whom by his wisdome , after long hostilitie , He had reduc'd vnto a faire ciuilitie , Contracting league betwixt them ; and as Guests To Triumphs , to Ovations , and high feasts Inuited them : his sole and maine intent , To make that league more firme and permanent . The King , before he can approch the Court , Of all the former newes hath full report , Of Father , Brother , Sister ; and so met , As that the Island shall remaine in debt To all posteritie , where hee 's instated , To haue the bruit from Age to Age related . For where the place he liv'd in was obscure , The memory of this shall make 't endure , Whilst there 's a Summer to succeed the Spring , Or Winter , Autumne ; whilst vpon his wing Time hath a feather : and shall credit win , Till Lachesis haue no more thred to spin . The patient Reader I am loth to cloy , T' expresse their meeting , jubilee , and joy ; Who doubtlesse will conceiue it to be such , Though more than need , yet was not thought too much . Besides , in Feasts and Banquets ( knew I when ) I 'de rather blunt my knife , than tyre my Pen. These and the like occasions were the cause , The originall of Idolatry . Men to their good successe gaue such applause , That one , vnto the Oracle indeer'd , A stately Temple to Apollo rear'd . And Thestor , who through Neptune had the fate To finde his best lov'd childe , did consecrate To him an Altar , thinking so to please The Pow'r that wrackt , then sav'd him from the Seas . And so the Queene , since Fortune was so kinde To haue her in all troubles still in minde , She in a new-built Temple yearely prais'd her , Who to that height from her dejection rais'd her . Such as in woods and forrests haue by chance Escap'd wilde beasts , through their blinde ignorance , Haue had a strong conception there might bee A Genius or some Sp'rit in ev'ry Tree , To whom their safety they ascrib'd . If passe A brooke or riuer where least danger was ; This or that water-Nymph , they durst protest , Had leant them aid when they were most distrest . And thus the Diuell did the Ethnycks foole , That would o're ev'ry Groue , Lawne , Streame , or Poole , Instate goddesse or god , on whom to call ; That Pow'r neglecting , who created All. The Diuels first course of Idolatry . At Diuine worship hath been still his aime , For all Idolatry from him first came . Nine Classes of Diuels . Of the Rebellious there be Orders nine , As corresponding with the Spirits Diuine . 1 1 Order . In the first eminent place are those install'd As would on earth be worshipt , and gods call'd . As he that did his Oracles proclaime In Delphos , Shadow'd by Apollo's name : He that the Pythian Prophetesse inspir'd , As likewise those th' AEgyptians so admir'd , D. Stroz. Veneti● lib. de sperit . & Incant . Ascribing to themselues Honour and Feare ; And those in sundry Idols worshipt were : And of these Belzebub is Lord and Master . 2 2 Order . Prince of the second is that great Distaster Of Sanctitie and Truth , Author of Lies , Who alwayes speakes in doubts and fallacies ; 3 3 Order . Hee 's Python styl'd . The third Classe comprehends Vessels of Wrath , who haue no other ends Than to to deuise all Mischiefes ; Belial hee Is call'd , for his approv'd Iniquitie . 4 4 Order . I' th fourth Forme are such Spirits as conuince Man in his sinne , then punish him ; their Prince 5 5 Order . Is Asmodeus . The fift Scale comprises Deceiuers full of fraudulent disguises ; And 't is their function , office , and condition , T' attend the deform'd Witch , and damn'd Magition : 6 6 Order . And of these Sathan's chiefe . The sixt containes The airy Potestates , who Hailes and Raines , Thunders and Lightnings haue great dom'nance in : And of these the prime Lord is Merasin . 7 7 Order . In the sev'nth are the Furies ; they giue life To Discord , War , Strage , and contentious Strife , Then cast them vpon Man in their fierce wrath : Abaddon ouer these dominion hath . 8 8 Order . The eighth includes Explorers that accuse : Those Astaroth doth as his Vassals vse . 9 9 Order . The ninth and last , Tempters who ambush Soules , Those Maimon in his Principat controules . Now of these Cacadaemons we haue ground For many names , in sacred Scripture found . The word Diabolus doth signifie Diabolus . A false Accuser full of calumnie . Belial is likewise read there , and the word Belial . Imports an Out-Law without Yoke or Lord . Knowledge acute , Daemonium implies : Daemonium . And Beelzebub is the King of Flies . Beelzebub . Sathan , an Aduersarie ; Bohemoth , a Beast : Sathan . Leviathan , where grosse sinnes are increast , Bohemoth . And builded vp . Such from Abaddons race Leviathan : Abaddon . Be styl'd , as are extermined from grace . We finde in Dantes these by obseruation , The names of Diuels according to Dantes Alchino , i. Vnto Vice an inclination . Then Calchabrina , i. One who doth despise All Diuine Grace . Neither did he deuise Vainly these names . An euill-biting Dog Cagnazzum ; Coriato , a fat Hog ; Barbariccia , i. Fraudu'lent and Vniust : And Libicocco , One inflam'd with Lust. Faraffel doth a Trifler intimate ; And Rubicante , Fir'd with Spleene and Hate . Briefely to passe their names o're , it would well Become this place , to speake how many fell In that great Conflict ; and 't is my desire , As far as leaue permits me , to enquire . Most probable it is , and best agreeing Concerning the number of Angels that fell . With common Sence , since all things that haue Beeing , By naturall instinct their Pow'rs extend , And faculties , all aiming at the end For which they first were made ; and Nature still Her ordinarie course striues to fulfill : So that all Births which out of order come Are monstrous and prodigious , of which , some ( Although not many ) in each Age we see : As likewise that Sinne still doth disagree With Diuine nature , and therefore their Fall And proud Rebellion most vnnaturall , As meere Extrauagants , these reasons may Induce vs to beleeue , and thinke that they Are more in number that remaine in Blisse , Than those cast headlong to the deepe Abisse . Some learned Rabbins haue opinion held , The number of the Angels that rebell'd , And in one Conjuration then compacted , Out of each sev'rall Ternion extracted , Equall one Chorus . Saint Iohn doth auer , Apoc. 12.14 . That he beheld the Dragon Lucifer , The third part of the Stars with his Taile draw By starres are meant intelligences or spirits . From the high Heav'ns , ( which he in Vision saw . ) But of the Angels , th' exact number who Shall vndertake to tell , he shall but grow From Ignorance to Error ; yet we may Coniecture , That as in perfection they Excell all other Creatures ; so conclude , That likewise they exceed in multitude Those that haue had , still haue , or shall haue Beeing . For diuers Authors are in this agreeing , More Angels than Men , more men than Animals . Mans generation hath been multiply'de Aboue all other Animals beside . Saith Daniel , Thousand thousands Him before D. Stroz. lib. de natural magis . Daniel 7.10 . Stand , and 'bout him ten thousand thousands more . Which Thousand he thus duplicates , to show Their countlesse number , which our dull and slow Nature wants facultie to aphrehend . As likewise when he further would extend Their Legions , Miriads he to Miriads layes : Noting to vs , of those that sound his praise The infinite Armies , like a Circle round , The number ending where it first was found . In Iohn 't is read , A mighty voice I heard Apocalip . Of many Angels , and their Troupes appear'd To be of thousand thousands . Iob said well , The number of his Souldiers who can tell ? 'Mongst others , one much daring , his bold Pen Seem'd to out-strip his Vnderstanding , when He would confine each Chorus to containe , Albert. magn . de Angel . num. ( The meere Chimaera of an idle braine ) Saying , To each belongs ( in these blest Regions ) Six thousand six hundred sixty and six Legions : Each Legion too doth ( bee'ng exactly told ) Six thousand six hundred sixty six Angels hold . But of their number let no man discusse Further than sacred Scripture warrants vs . Concerning the motion of the Angels . It followes that I next make inquisition Into the Angels motion , a Position Needfull to be examin'd . Know then , He Is not contain'd in place , as Brutes and we ; But Place it selfe he in Himself containes , Bee'ng said to be still where his Pow'r remaines . And though it passe our weake ingeniositie , Yet He is knowne to be of strange velocitie ; And without passing places , can with ease Or go or come at all times when he please : From heav'n to earth He can descend , and bee Aboue and here in space vnmomentarie : Hence , thence , He ( vndisturb'd ) hath passage faire Through both the elements of Fire and Aire , Without incumbrance or the least molest . And though it sinke not into th' Ethnycks brest , Hee 's without circumscription , vnconfin'd . For if these Spirits , Places had assign'd , And so from one into another shifted , How could they then so suddenly be lifted Into the vpper Heav'ns ? or thence apply Themselues to th' earth in twinkling of an eye ? It is agreed vpon , the Good and Euill , The blessed Angell , as the cursed Diuell , Haue all those faculties , and without aine Or passing intermediat things , can gaine To what they purpose , in one instant round The spatious world , and where they please be found . Those that the Mathematicke , Art prosesse Tell vs , That 'twixt th' eight Heav'n and earth's no lesse Than one hundred and sev'nty millions 100 and three The distance betweene the 8. Heauen and the Earth . Of spacious miles mete by Geometrie . By which account , the mighty space extending Is , from the watry and tenth Heav'n descending , Ten times so much at least : for if a stone Should from the starry and eight Heav'n be throwne , And ev'ry houre passe without intermission One thousand miles in it's swift expedition , In motion still , without stay or re-calling , It must be sixty fiue yeares in it's falling . To amplifie what hath before been said , With some moneths , daies and houres added . Some Sectifts haue their ignorance betray'd ; Affirming Angels are not : If they were , They , with the Soule , of force must likewise beare Bodies about them too , and so to bee Subiect vnto our visibilitie . How vaine this is it may be eas'ly ghest , When none that hath Philosophy profest , But hold , That there are Substances Diuine , Intelligence call'd , which neuer did incline The Intelligent Substances are incorpor●all . Into commixtion , or knowne to require Substance from th' Earth , the Water , Aire , or Fire . A second thing th' object , That if so great Their number be , as that the Aire 's repleat With infinit Armies ? 't must be needs confest , That they should hourely whole Mankinde molest . But these consider not , He that created All things out of meere Nothing , hath instated Them in such order , distance , and consent , One to another's no impediment . Neither is any of his great Works found That hath the pow'r to passe beyond his Bound : As in the Waters element , though far It'exceeds the Earth , yet keepes within it's ba● ; And though the proud waues with curl'd billowes rore , Threatning as if to swallow vp the shore ; Yet by th' Almighties hand their pow'r is stay'd , No Inundation or great Deluge made : Vnlesse his Wrath some sudden vengeance brings , Opening Heav'ns spouts , and letting loose the Springs . No maruell then , that Spirits be in number So many , that the very Aire they comber ; And they to vs , and we to them so odious , They neither hurtfull are nor discommodious : Their Malice not bee'ng able to withstand Those bounds prefixt by the Almighties hand . For so much in Iobs Historie is found ; Iob. cap. 1. When Sathan saith , he hath compast the earth round , He doth not say , In his large progresse hee Hath done to Man least discommoditie Or harme at all not that he wanted Will , But ( in himselfe ) the Pow'r to hurt or kill . Nor durst he touching Io● make inquisition , Till he from God himselfe had free permission ; Who gaue him limit , and his fury s●aid Vpon his outward Fortunes , when he said , Lo , all he hath now , at thy ●●●cy stand ; Onely against his person 〈◊〉 hand . Againe , when He 〈◊〉 Body to him gaue Captiue , his Life he did command him saue , Whence we may ground , Though this rebellious Prince Great Lucifer , with his Adherents , since Their Fall retaine th' abilitie and pow'r To measure th' Earth in least part of an houre ; Yet without leaue they neither dare nor can Vse the least violence on Gods creature Man . Next , touching the rare knowledge which insists In them by nature ; The admirable knowledge of Spirits . Some Theologists Affirme them pregnant in Theologie , Philosophie , Mathematicks , Astrologie , In Musicke they are skill'd , expert in Physicke , In Grammer , Logicke , and Arithmeticke . Nay , he that is among them the most low , Contemn'd and vile , more than weake Man doth know . Nor are their reasons vaine ; for in respect A Spirit is but a meere Intellect , Not burden'd with a body , of agilitie Nimble and quicke ; therefore with much facilitie In all materials he acquainted is , From the Earths superficies , to th' Abisse . He knowes such vertues as in Stones abide , Gems , Minerals , creeping Wormes , and Beasts ( for hide From him you nothing can ) for he doth vant Still in the Marble , Porphyre , Adamant , The Corall , Pumice , and the Chrysolit , The Smarage , Topaz , and the Margarit , The Onyx , Carbuncle , Gold , Siluer , Lead , Brasse , Iron , and Sulphur . He is likewise read In the proprieties of Creeping things , Ants , Toads , Snakes , Serpents , ( all that the earth brings . ) Of all the sev'rall Fishes he hath notion , Bred in fresh waters or the briny Ocean . Of Beasts the sundry qualities he findes , Lions , Beares , Tygres , Camels , Horses , Hindes , The Elephant , the Fox , Ape , Asse , Mule , Cat , Sheepe , Wolfe , Hare , Hedge-hog , with each other , that The Earth produceth . So in Herbs and Trees , Plants , Leaues , Fruits , Roots , Seeds , juices , Liquors , these No Artist hath like skill in . He can tell The sev'rall qualities of Fowles , and well Distinguish them ; as , such and such belong To the Earth , Aire , or Water . He is strong In further knowledge of the Elements , As in their pow'r , their natures , and extents , Of Thunder , Tempest , Meteors , Lightning , Snow , Chasemates , Trajections , of Haile , Raine . And so With piercing eyes he hath a deepe inspection Into the Sunne , Moone , Stars , the true direction Of all Stars fixt or wandring ; Zodiacke Lines , Articke and the Antarticke Poles , and Signes , The courses of the Heav'ns , the qualities , Their influence , their effects , and properties . And as they haue a vertuall pow'r to know All our inferior bodies here below ; So of the Sp'rits of Glory or Perdition , The Orders , Offices , and the Condition . Briefely , There is no Creature God hath made , From the first Chaos , but it may be said , Whether it be abortiue or full growne , That to the Angels nature it is knowne . Since then so great and so profound 's their skill , Infus'd into them by the Makers Will ; No wonder 't is , that they such strange things can , Beyond the weake capacitie of Man . We onely by things sensible attaine To a small knowledge , and with mighty paine ; And into error we may quickly fall : For in it is no certaintie at all . Sp'rits cannot erre and be deceiv'd , as we , Seeing and knowing all things perfectly , Where the knowledge of Spyrits is limited . In their true reall Essence : which is meant Onely of Naturall things , and hath extent No further . For , as Angels Creatures bee , Th' are limited in their capacitie ; In all such things as on Gods Pow'r depend , Or Mans Free-will , their skill is at an end , And vnderstand no further than reueal'd By the Creator : else 't is shut and seal'd . Hence comes it that the euill Angels are So oft deceiv'd , when as they proudly dare To pry into Gods Counsels , and make show By strange predictions future things to know . This makes their words so full of craft and guile , Either in doubts they cannot reconcile , Or else for cettainties , false things obtruding , So in their Oracles the World deluding . Whose answers either were so doubtfull , and So intricate that none could vnderstand , Or meerely toyes and lies for their words were , By interpointing , so dispos'd , to beare A double sence , and seeming truth to tell , Whether or this or that way the chance fell . But the good Angels they can no way erre : The Good Angels cannot erre . The reason is , That they themselues referre Wholly to Gods good pleasure , from which Square And perfect Rule they neuer wandring are . They iudge not rashly , hid things they desire not , And after future chances they enquire not ; Nor further of ought else to vnderstand , Than they are limited by his command . How many thousand traines hath Sathan layd , By which he dayly doth fraile man inuade ; Sundry Seducements of Sathan discouered . By entring Contract as a seeming friend , Thereby to draw him to more fearefull end ? Of which the Fathers witnesse ; for one saith , Cipr. de dupl. Martyr . The Diuell with Magitions compact hath . Another , August lib. 2. de doct. Christ . cap. 23. That all Magicke cov'nants bee Meere superstition and Idolatrie ; Which growes from a societie combin'd Betwixt the euill Daemons and Mankind . If these were not , Cap. de Malef. & Mathem . Why should the Ciuill Law , Firm'd by th' Imperiall sanction , keepe in awe Such damn'd Impostors ? For the words thus run ; Many ( we know ) abstruse Arts haue begun To put in practise , to disturbe the Aire : Vpon the innocent Soules these likewise dare Vomit their malice , and from the graues call Spirits from rest , by Diabolicall And cursed Spells . All such as shall rely On things preposterous and contrary To Natures course , Gods people to annoy , The Churches Curse , them and their Arts destroy . The like against these selfe-opinion'd fooles Is Articled in the Parisian Schooles . Artic. 3. Scol . Parisien . Esay cap. 28. Percussimus foedus cum morte , & cum Inferno fecimus pactum Of such like Miscreants 't is in Esay said , We haue strooke hands to league with Death , and made Cov'nant with Hell . Mathew 4. How can Man be exempt From this Seducer , he that dar'd to tempt The Sonne of God ? All these will I giue thee , If thou wilt prostrat fall and worship mee . Of these Compacts and Couenants we finde Two sorts , Of these compacts writes Sprangerus , Spinaeus , Nabarra , Grillaend Remgius , Sibilla , Mengius , &c. and both blasphemous in their kinde . The first , When willingly we seeke inspection Into that Art , and labour our direction From Magicke bookes , or vse their Circles , Lines , Their superstitious Characters and Signes . The second , when without maleuolence We search into that art , with no pretence Of Curiositie ; onely we vse it Knowledge to gaine , and got , not to abuse it . The manner of the Diuels temptations set downe , the better to avoid them . And that is dangerous too ; all Such compact League with the Diuell , as in word or act , Breathe words vnknowne , obscure , inserted vainly , Or such things as are holy , vse prophanely ; As by obseruing certaine Characters , Signes , Figures , Angles , Squares , Diameters , &c. Certaine Dayes , Houres , Stars , Planets , Constellations , Graines , Numbers , Instruments , of antique fashions , And these beyond their naturall operations . When Sacraments , or any thing that 's holy Shall be abus'd by their ridiculous folly : When Images of Wax or such like matter Are cast into a pot and boyl'd in water : When certaine Numbers , vnknowne Markes or Notes Writ in strange coloured paper , he deuotes To superstitious vse . When as to Coine Of gold or siluer , or of brasse , they ioyne Stamps of new Characters ; and this to bee When such a Planet is in such degree . Pasetis a great Magitian . Such Pieces did Pasetis vse to weare : What e're he bought , he neuer payd too deare ; Who parting from the Merchant , did but name The sum he payd , and backe to him it came . When holy Ceremonies ( through the Malicious ) Are made idolatrous and superstitious . When Linnen neuer washt is vs'd ; and hee Must hold a Wand that 's cut from such a Tree : With which he strikes the East , and then the West , The North or South , ( as to his purpose best . ) That all his Haire shaues off by night or day , Thinking thereby to driue the Div'll away . That takes dust from a Sepulchre , to vse ; Or from the Graue the Deads bones , to abuse . Or ought besides that shall seeme retrograde To Reasons course , or what 's by Nature made . Diuerse magick bookes were impiously fathered vpon good and godl● men . Further , Vnto this Cov'nant doth belong● All such as stand in their opinions strong , To meditate those fond Bookes bearing name From Ada , Abelus , Enoch , Abraham , Cyprian , Albertus Magnus , or Honorius Paulus , with those in Magicke still held glorious ; Who boast ambitiously with great ostent , This Art had both it's birth and ornament Either from Adams Custos , Razael ; Or else from Tobits Keeper , Raphael . Another strange Booke they produce , and say 'T was Salomons , call'd his Clavicula . Salom. Clauic . These Magi , by old Sathan thus misguided , Another Volume in sev'n parts diuided , Stuft with Spels , Charmes , Oblations , ( all Confusions Of Non-sence , and the Diuels meere obtrusions ) As a Worke learn'd and sacred , still prefer , To ev'ry curious yong Practitioner . All these are but his subtill traines , to draw Men from Gods Feare , and honour of his Law . For in this Art whoeuer striues t' excell , He strikes a lasting Couenant with Hell . And as in these , so likewise in past Ages , He wanted not his Astrologomages : Astrologomages For most of this prognosticating Tribe , Mettals vnto each Planet can ascribe ; Siluer vnto the Moone , to the Sunne was Gold sacred , vnto Iove Copper and Brasse ; Seuerall mettals ascribed to euery sundry Planet . To Venus , white Lead ; vnto Saturne , Blacke ; Iron and Steele to Mars ; nor doth there lacke Amber to Mercury . To each of them Electrum is either amber , or a mixture of gold & siluer . They likewise consecrate some seuerall Gem : Vnto the Sun the Carbuncle is due , And Hyacinth , of colour greene and blew . Seuerall gems consecrated to the Planets . Th' Adamant and Chrystall to the Queene of Night ; To Saturne , th' Onyx and the Chrysolite ; The Saphyr with the Diamond , to Iove ; The Iasper and the Magnet Mars doth loue ; Smaraged and Sardix Venus doth not hate ; Achates quod merorem & curat Abigal . Nor Mercury the Topaz and Achate . Now in these stones at set houres they would cut Faces , in which the Heav'nly Signes should put Strange vertue ; so that each impressiue fashion Should haue in it a sev'rall operation : ( The manner would seeme tedious ) These imprest , They held to be much nobler than the rest . As first , the signet of the Sun to haue The signet of the Sunne . Pow'r to make men wise , valiant , potent , graue , Moone . Happy , but full of Thoughts . The Moone 's to make Prosp'rous in Voyages they vndertake , Iupiter . And gratious amongst women . Ioves Seale-Ring Doth Friendship , Dignities , and Honours bring , To Riches , Office , into Princes grace , To peace of thoughts , Priesthood , and eminent place ; All these , if Saturne nothing shall oppose . Mars . The Seale of Mars makes pow'rfull ouer Foes , Victorious , full of Fortitude , audacious , If Mercury shall at that time be gracious . Venus● Th' impression that from Venus they deriue , Doth make men louely , gratious , to suruiue In Princes fauors , but in Womens best ; It helps in fortunat Mariage , doth inuest In gracefull Clergy , banisheth all care , And makes Man affable and debonaire . Mercury . Mercury's , works to be solicitous , Quicke , nimble witted , and facetious , Cunning in Trading , crafty , worldly wise , And apt for all Commerce and Merchandise , Ingenious in each Mechanicke trade , And fortunat in ev'ry bargain 's made . Saturne . Saturne's makes Man of a relenting straine , A thousand wayes insidiating gaine ; To Rich men deare , to hate Women aboue measure , And fortunat in finding hidden treasure . And these are the delirements practis'd still By those professing naturall Magicks skill . The absurditie of the former explained . In th' Heav'ns motion who so dull can bee , But knowes them of such quicke velocitie , That before they such pourtraitures can fashion , The Stars , that are still mouing , change their station . Nor can a Figure cut in Lead or Gold , Siluer , or other mettall , that doth hold No correspondence with the Stars , then take A second nature , and the first forsake : Adding to the Materiall a new Power , Which neuer it assum'd vntill that hower . But our Theologists and Doctors all ( Without exception ) this , plaine Magicke call . Bonavent . in Centileg . Saith one ; These Obseruations , from the first , Idolotrous are , by God himselfe accurst , And interdicted by the Church : for sure We are , That what they by the Stars procure . Is meere deception and illusion vaine , By Sathans cunning crept into Mans braine . The Schoole of Paris doth that Art thus tax ; All Magick condemned by the schoole of Paris . Those Images of Mettall or of Wax , Or other Matter wheresoeuer sought , Whether by certaine Constellations wrought ; Or whether they are figures that infer The words of the Cannon . Sculpture or forme of certaine Character ; Or whether that Effigies be baptis'd , Or else by Incantation exorcis'd , Or consecrate , ( or rather execrate ) Obseruing punctu'ally to imitate Bookes of that nature ; all we hold to bee Errors in Faith and true Astrologie . My Verse no longer shall your patience tyre ; The Prose may yeeld what further you desire .

Amor Dei est in Donatione , Condonatione , Missione . Remissione .

Explicit Metrum Tract . septimi .
Theologicall , Philosphicall , Poeticall , Historicall , Apothegmaticall , Hierogliphicall and Emblematicall Obseruations , touching the further illustration of the former Tractat.

Of wilfull ignorance . I Began the precedent Tractat with a Contemplation of the great Works of the Almighty ; I descend now to an apprehension , What Ignorance , ( or at least wilfull Ignorance ) is .

Seneca , in Octavia , saith , Inertis est nescire quod liceat sibi : It is the part of a sloathfull man to be ignorant of such things , to the knowledge of which he by his industry may attaine . It is a thing worthy remarke , to obserue how the Dull and Stupid emulate and enuy the Pregnant & Learned . One not vnfitly compared them to a Fox , Henv . Bibellius lib. facetiar. 1. who being hungry , and spying a Peare tree laden with ripe fruit , layd all his force to the root thereof ; but finding his strength too weake , and that by his vaine shaking thereof nothing fell from thence , he departed , saying , Fie vpon them , these Peares are a bitter fruit , and would neuer haue agreed with my stomacke . The same Fox looking vpon an Asse , and imagining that his hanging testicles would euery instant fall ; after he had followed him some miles , till he was wearie , and finding himselfe frustrat of his expectation , returned back with these words ; Now I consider better with my selfe , the stones of this Asse are stinking and loathsom , besides they are very hard of digestion . It may be thus applied : There is no wise or discreet man but doth honour all good Sciences and humane Learning ; To such onely they are in contempt and scorne , whose weaknesse of iudgement , and imbecilitie of braine finde themselues vnable to attaine to such noble Mysteries .

It is reported of one Daiglinus a Mimicke in the city of Constance , That hearing of a simple and ignorant man to be elected Consull , came to him in a kinde of gratulation for his new honour , in these words ; O Sir , I hold you to be a most fit man to vndertake this noble Office of Iudicature . The other demanding of him the reason why he thought so ? He made him this answer ; Because , Sir , you haue so husbanded your good words , and so treasured vp your wisedome , that hitherto neither of them hath been heard to proceed from you . Of such wise Senators there is a prouerbe amongst the Germans to this purpose ; If thou hast Wit which thou wouldst not be rob'd of , trust it with such an Alderman ; for there it shall be most safe , because no man will suspect any such thing from him . To be ignorant in such things as concerne euery man in his priuat estate , is not onely a blemish , but a mischiefe . According to that of Horace , Lib. 2. Sat. 6.

— Sed quod magis ad nos , Pertinet & nescire malum est , &c. Such things as most concerne vs , not to know , Is ill in vs ; and therefore we must grow , To search if those instated 'boue the rest , Be more in Riches than in Vertue blest . Next , thinke vpon the means that they accite To friendship , goodnesse , or to do what 's right : And then , not onely what is Good to finde , But to the soueraigne Good apply thy minde .

Of wilfull Ignorance saith Salomon , Qui evitat discere , incidit in mala : He that despiseth to learne , falleth into euil , Prov. 17. Therefore were my People lead captiue , because they had no knowledge ; saith Esay , cap. 5. And in Cap. 27. It is not a wise People , therefore hee will not haue mercy on them , that made them ; and Hee that fashioned them will not spare them . And Baruch , cap. 3. And because they had no wisedome they perished in their folly . We reade Saint Augustine thus : Of the euill mother Ignorance come two like bad Daughters , Deception , and Doubt ; the one wretched , the other miserable ; the first pernitious , the last pestilent . Bernard in one of his Epistles saith , Men are ignorant of many things needful to be known , either by the injurie of Knowledge , the sloathfulnesse in learning , or the backwardnesse in acquiring ; yet are none of these excusable . And the same Father , sup. Cant. The knowledge of God and thy selfe , are both necessarie to saluation : for as from the knowledge of thy selfe the feare of God ariseth in thee , and by that knowledge thou art taught how to loue him ; So on the contrarie , From not knowing thy selfe groweth Pride , and from not knowing God , Desperation . And in another place ; Ignorantia sui initium omnis peccati ; ignorantia Dei consummato omnis peccati , &c. The blockishnesse of the minde is the stupiditie of acute reason , bred from the grosse sences of carnall Intemperance . Hugo . Not euerie one that is ignorant is free from punishment : for such may bee excused who gladly would learne if they knew what to learn ; but such cannot be pardoned , who knowing from whom to learne , apply not their will and industrie vnto it . Seneca in one of his Proverbs saith , It is a more tollerable punishment not to liue at all , than not to liue a Knowing man . And in another of them ; It is no lighter thing to be altogether ignorant what is lawfull , than to do that which is vnlawfull . Socrates saith , Where there is no Capacitie , there Counsell is vainly bestowed . And Solon ; Ignorance hath euer the boldest face , nor is it easie to be truely discouered , till it be matched by Knowledge . The Inscious man may be knowne by three things : He cannot gouern himselfe , because he wanteth Reason ; nor resist his carnal affections , because he lacketh Wisedome ; nor hath he freedome to do what himselfe desireth , because he is in bondage to Ignorance . Idlenesse begetteth Ignorance , and Ignorance ingendreth Error . The three-shap'd Monster Sphinx is the emblem of Ignorance ; which is thus expressed : St●ltus quod perdat habet , sed in id quod oportet impendat non habet . Quid Monstrum id ? Sphinx est : cur candida Virginis ora , Et Volucrum pennas , crura Leonis habet ? Hanc faciem assumpsit rerum Ignorantia , tanto Scilicet est triplex causa & origo mali . What Monster 's that ? 'T is Sphinx . Shew me the cause Why a Maids face , Birds wings , and Lions pawes ? Such shape beares Ignorance , or want of skill ; And is the triple ground of so much ill .

Hauing somewhat discouered the defects of Ignorance , let vs a little looke into the excellencie of Knowledge . The excellencie of Knowledge . He that wanteth Knowledg , Science , and Nurture , is but the shadow of a man , though neuer so much beautified with the gifts of Nature . It is a saying of Socrates , That in war , Iron is better than Gold : And in the course of a mans life Knowledge is to be preferred before Riches . Excellent was that Apothegme of Pythagoras ; He that knoweth not that which hee ought to know , is a Beast amongst men : He that knoweth no more than he hath need of , is a Man amongst Beasts : But he that knoweth all that he ought to know , is a god amongst Men.

The first thing we ought to study , is truly how to know God : For we reade in Ieremy , Cap. 9. Let not the Wise man glory in his Wisedome ; Let not the Strong man glory in his Strength ; Let not the Rich man glorie in his Riches : But he that glorieth let him glory in this , that he knoweth Me , because I am the Lord who makes Mercy and Iugement and Iustice on the Earth . He is knowne by the consideration of his Creatures : Saith Iob ; Iob. 11. Aske the Beasts , and they will teach thee ; demand of the Fowles of Heauen , and they will declare vnto thee ; Speake to the Earth , and it will answer vnto thee ; the very Fishes in the Sea will tell thee : For who is ignorant that the hand of the Lord hath made all these ? We may know him by the Scriptures : Cap. 6. Search the Scriptures , ( saith Iohn ) because in them you thinke to haue life eternall ; and these are they that testifie of me . Againe , Cap. 17. For this is life eternall , to know thee to be the onely true God , and him whom thou hast sent , Christ Iesus . In the face of the Prudent , Prov. 17. Wisedome shineth , saith Salomon . And Ecclesiastes , Cap. 8. The Wisedome of man shineth in his countenance , and the most Mighty shall change his face .

Touching the Knowledge of our selues ; Of the Knowledge of our selues . Be mindefull of thine owne nature , ( saith Basil ) and thou shalt neuer be tumor'd with Pride : so oft as thou obseruest thy selfe , so oft shalt thou know thy selfe ; and the accurat knowledge of that , is sufficient to leade thee as by the hand , to the knowledge of God . For man to acknowledge himselfe ignorant ( saith Didimus ) is a great point of Wisedome : and of justice , to know himselfe to be vnjust . And Chrisostome saith , That hee best knoweth himselfe , who thinketh worst of himselfe .

Wise Socrates being demanded , Socrates . Why hee writ no Worke to leaue to future memorie ? with great modestie answered , That whatsoeuer hee could write was not worthy the paper which hee should write in . Stob. And Demonax being demanded , Demonax . When he first began to be a Philosopher ? replied , At the very first houre when I began truly to know my selfe . Stob. Serm. 21. Heraclitus being a yong man , Heraclitus . was therefore iudged to be most wise , because being asked , What he knew ? he made answer , That he knew only this , that he was able to know nothing . Ex Aristom . scriptis . Theocritus , Theocritus . demanded , Why being of such ability in learning and iudgment , he would write no famous Work to leaue vnto succession ? replied , The reason is , because to write as I would I cannot ; and to write as I can , I will not , Stob. ex Aristom . Bias , Bias. to induce men to the true knowledge of themselues , counselled euery man to looke vpon his owne actions in a myrrhor , that such things as appeared good and commendable , he might cherish and maintain ; but whatsoeuer sauored of suspition or deformitie , he might correct and amend . As the eye which discerneth all other obiects , yet cannot see it selfe ; so the corrupt heart of man can more accurately looke into the vices of other men , than their owne .

We reade of Placilla , Placilla the Empresse . the religious wife of the Emperour Theodosius , Still to admonish her husband after hee came to weare the Imperiall Purple , That hee would not forget that hee had beene once no better than a priuat man ; and that the title of Caesar should not make him thinke himselfe a god , as others before him had done : but rather calling still to minde his owne frailtie , by acknowledging himself to be Gods Seruant , he should proue the better Soueraigne . Nicephorus Calistius , lib. 12. cap. 42. Saith Terence , in Heuton . Terence . It an● comparatam , &c. Is the nature of men grown to that passe , that they can looke better into other mens actions , than they can iudge of their owne ? Or is the reason thereof , That in our proper affaires wee are hindered by too much joy , or too much griefe ? Horace giueth vs this counsell , Lib. 1. Sat. 3.

— Teipsum Concute , num tibi quid vitiorum Inseverit olim Perfectio est in tribus rebus , deuotio in religione patientia in adversis , & prudentia in vita . Natura , aut etiam consuetudo mala , &c. Sift thy selfe throughly , whether there be nurst Those wicked seeds of Vice which Nature first Did plant in thee ; Examining to know What other ills might from bad Custome grow . Fearne in neglected fields we see aspire , Though it be good for nothing but the fire .

Perseus in his first Satyr saith , — Nete quaesiveris extra .

And Iuv. Sat. 11.

— Illum ego iure Despicians qui scit quanto sublimior Atlas Omnibus in Libiae sit montibus : Hic tamen idem Ignoret quantum ferrata distat ab Arca Sacculus , è Coelo discendit * * Nosce Teipsum : Gnothi Seauton , &c. His iudgement I by good right may despise , Who for no other cause thinks himselfe wise , Than know the mountaine Atlas lifts his head Sapientissimus hominum est qui fi●es respicit . Aboue all other hills in Lybia bred : Yet I from him the difference cannot wrest , Betwixt a small Bag and an iron-barr'd Chest. To Know thy Selfe did first from Heav'n descend ; Of all thine actions then make that the end : Whether thou purpose Marriage to embrace , Or in the sacred Senat seek'st a place . Thersites aim'd not at Achilles Shield , Qui non discernit bonum ? malo , adiunge ●um cum bestijs . Which merit did to wise Vlysses yeeld . If being Consull , doubtfull causes come To be debated ; e're thou giue thy doome , Or without good aduisement silence breake , Examine first what 's in thee e're thou speake ; And what thou art : Ne crede tesap●entem esse , do nec eo animi robare fue●is vt possis regere cupiditates . Whether a Curtius , or A Matho , or some vehement Orator . Nay thou must be so carefull as to know The measure of thy cheekes , lest ought might grow Vnwares from thence ; and with like care entreat As well in euery small cause , as the great .

Thomas Aquin. in his Epistle of the meanes to acquire Knowledge ; A way to get Wisedome . Let this ( saith he ) be my admonition , and thy instruction , Shun verbositie , speake seldome , and then to the purpose ; haue a pure conscience , and pray often ; study much , and be familiar with few : shun superfluous discourse , follow the steps of godly and deuout men : Regard not from whom thou hearest what is good , and hauing heard it forget it not : What thou readest or hearest , cease not till thou dost vnderstand : Be resolued of doubts , and search not too far into things which are not lawfull for thee to know .

Knowledge is one thing , Of Wisdome . but Wisedome is a degree far aboue it ; for a man may know the World something , vnderstand himselfe a little , but be altogether forgetfull of God . For Salomon saith , Prov. 11. The feare of the Lord is the beginning of Wisedome . Therefore it shall not be amisse to enquire , What Wisedome is ? One calls it the knowledge of many and miraculous things . Arist. lib. Rhetor. And in another place , The knowledge of the first and most high causes . The difference betweene Knowledge and Wisdome . Aristot. lib. 1. Metaph. Apharab . lib. de Divis. Philosoph . saith it is the knowledge of things euerlasting . Wisedome differeth from Science in this respect , because Wisdome is the knowledge of things Diuine ; and Science , of things Human. Therefore we thus reade Saint Augustine , Corinth . 1. Cap. 11. Wisdome is the contemplation of things eternall ; Science is the occupation of things temporall . And in his booke De Trinit . wee reade him thus : This is the true distinction betwixt Wisedome and Knowledge , That the intellectuall knowledge of things eternall belongs to Wisedome ; the rationall knowledge of things temporall belongeth to Science .

The word Sapientia commeth of Sapio , The Etimologie of Wisdom which is , Truly to know : and those which in antient times professed it , were called Sophoi , i. Wise men . For so were those famous men of Greece called , namely , Thales Milesius , Solon Salaminius , Chilon Lacedaemonius , Pittachus Mytilinaeus , Bias Primaeas , Cleobulus Lyndius , Periander Corinthius . After whom succeeded Pythagoras , who in his modesty would not cal himselfe Sophus , but Philosophus ; that is , not a Wise man , but a louer of Wisedome . His reason was , That no man can truly call himselfe wise , because Wisedome solely appertaineth vnto the Creator of all things . All true Wisedome is to be asked of God ; as we may reade , Reg. 2. Cap. 3. And God said vnto Salomon , Because thou hast asked this thing , and hast not asked for thy selfe long life , neither asked Riches for thy selfe , nor hast asked the life of thine Enemies , but hast asked for thy selfe Vnderstanding , to heare iudgement ; Behold , I haue done according to thy words : Lo , I haue giuen thee a wise and an vnderstanding heart , so that there hath beene none like thee before thee , neither after thee shall the like arise vnto thee , &c. Wisedom ( saith Salomon in his Booke of Wisedome ) cannot enter into a wicked heart , Cap. 1. ver. 3. nor dwell in the body that is subiect vnto sinne . Bar. 3. vers. 10. What is the cause , ô Israel , that thou art in thine Enemies land ? and art waxen old in a strange Countrey ? and art defiled with the Dead ? and counted with them that go downe to the Graues ? Thou hast forsaken the Fountaine of Wisdome : for if thou hadst walked in the way of God , thou hadst remained for euer . And againe , Vers. 26. There were the Gyants , famous from the beginning , that were of great stature , and so expert in war ; these did not the Lord chuse , neither gaue he the way of Knowledge vnto them , but they were destroyed , because they had no Wisedome , and perished through their owne foolishnesse . Who hath gone vp to Heaven to take her , and brought her downe from the Clouds ? Who hath gone ouer the sea to finde her , and hath brought her rather than fine Gold ? No man knoweth her wayes , neither considereth her paths , &c. We reade also , Iob 38.36 . Who hath put Wisedome into the Reines ? and Who hath giuen the Heart Vnderstanding ? The excellencie of Wisdom &c. And Cap. 28. vers. 12. But where is Wisedome found ? and Where is the place of Vnderstanding ? Man knoweth not the price thereof , for it is not found in the land of the Liuing . The Depth saith , It is not in me : The Sea also saith , It is not in me : Gold shall not be giuen for it , neither shall Siluer be weighed for the price thereof . It shall not be valued with the wedge of the Gold of Ophyr , nor with the pretious Onyx , nor the Saphyr : the Gold nor the Chrystall shall be equall vnto it , nor the exchange shall be for plate of fine Gold : no mention shall be made of Corall , or of the Gabish . For Wisedome is more pretious than Pearles ; the Topaz of AEthiopia shall not be equall vnto it , neither shall it be valued with the wedge of pure Gold , &c.

The Wisdome of the Iust. The wisedome of the Iust ( saith one of the Fathers ) is to colour nothing by ostentation , to hide no sence by equivocation ; to loue Truth because it is true , to hate Falshood because it is false ; to distribute good things willingly , to suffer bad things patiently , to reuenge no injurie . But this simplicitie of the Iust will be derided ; because that of the wise men of the world , the puritie of Vertue is held to be foolishnes . For what to the worlds eye can sauour of greater folly , than to speake simply and truely , without mentall reseruation , and to practise any thing without crafty imagination ? To reuenge no injuries that are offered vs ? and to pray for such as speake euill against vs ? To desire pouerty , and despise riches ? Non est sapiens , donec cupiditates suas omnes vincat . Not to resist him that taketh violently from thee ? and when thou art strooke on the one cheeke , that the other should be offered by thee . Greg. 10. Cap. 27. Moral . Saint Bernard in one of his Epistles hath these words : O vtinam saperes & intelligeres , ac novissima provideres , &c. i. O that thou wouldst be wise and vnderstand , and prouide for the last things : thou shouldest be wise in those things which concerne God , thou shouldest vnderstand such things as belong to the World , and foresee all the dangers of Hell . By this means thou shouldst abhorre what is infernall , desire what is supernall , contemne what is terrestriall . Ricard . De Contempl. Cap. 1. saith , Nothing than Wisedome is more ardently beloued ; nothing more sweetly and delightfully possessed . From hence it growes , that many would , but few can be wise . All just men may be just , that truly desire to be so . Thou mayst loue Wisedome , and yet want it ; but the more thou dost loue justice , the more just thou shalt be . Hugo , de Claus. Anim. lib. 1. teacheth vs , That Idlenesse breedeth Folly , and Industrie begetteth Knowledge . The Labour to attaine vnto Knowledge is diuided into three , namely Discipline , Exercise , and Doctrine : In our Childehood is the labour of Discipline ; in our Youth , of Exercise ; in our Age , of Doctrine : that what wee knew not , in our Childehood we may learne ; what we learned in our Childehood , we may exercise in our Youth ; what wee exercised in our Youth , we may teach vnto others in our Age.

The Poets concerning Wisedome we may reade thus : The Poets concerning Wisdome . Wisedome and Vertue are the two wings by which we aspire & attaine vnto the knowledge of God . According to that of Boëth . lib. 4. Met. 1.

Sunt etenim pennae Volucris mihi , Quae Celsa conscendant Poli. Quas sibi cum velox mens induit , Terras perosas despicit . The Feathers of a Bird I wore , By which aboue the Poles I soare . Which when my swift Minde doth embrace , All earthly things I count as base .

A Wise man , by others , is held to be little lesse than Iupiter himselfe . As Hor. lib. 1. Epist. ad Mecen .

— Sapiens vno minor est Iove : Dives , Liber , Honoratus pulcher , Rex denique Regum . The Wise man somewhat is to Iove inferior , Rich , free , faire , honor'd , King o're Kings , superior .

And in another Epistle of his , ad Mecen .

Virtus est vitium fugere , & sapientia prima Stultitia caruisse . — Hee 's onely vertuous , that doth Vice despise ; And who hates Folly shall be counted wise .

We reade diuers of the Greeke Poets to the like purpose : Amongst the rest , Hesiod thus interpreted : Hic quidam optimus , qui per se omnia cognoscit Intelligens sequentia . — Qui seipsum habet pro sapiente , eum habent deus & homines pro ignare . Hee 's the best , who can challenge as his owne , To conceiue all things needfull to be knowne , ( Things due to vnderstanding ) and can call To minde before-hand , what may after fall . Hee 's likewise a good man , who doth not heed Warning , by others mischiefs to take ●eed ; But giues it of himselfe . But he whose pride Thinkes that his owne breast doth all Wisedome hide , And others iudgements to be vaine and weake , Who ( saue himselfe ) will list to none that speake . I hold that man is ev'ry way vnable , To others , and himselfe vnprofitable . Phocilides also we finde thus quoted : Sapientiam sapiens dirigit Artes Coartifex , &c. The Wise man knowes his wisedome how to vse : Th' Artificer , what Art is best to chuse . 'T is a true saying , and approued long , The Wise man is more worthy than the Strong : The fields he tills , the City he can guide , And for the Ships in tempests well prouide . And ingenuous Menander thus : Non est Sapientia possessio pretiosior , &c. Than Wisedome , no more rich possession ; 'T is of thy selfe to make expression , And in by thoughts descend so low To learne those things thou dost not know . Our speech which we so highly prise , Was first inuented by the Wi●e . Nor can we truly call him such● Who little doth , and speaketh much . Wisedome doth Riches far excell ; For that doth teach vs to liue well . By hearing Wise men , Wisedome 's caught , And none 's so wise , but may be taught . His proper losses he will hide , And make Discretion still his Guide . Yet I ●ha● Wise man needs must hate , Who shall neglect his owne estate .

All Ages haue afforded men to this day famous , Philip of Macedon . for their Vertues , Knowledge , and wise and witty sayings : I will giue you only a taste of some few , and those the least vulgar . One Smithicus complaining of Nicanor , That hee incessantly spake euill of the King , and therefore desired to haue him seuerely punished ; Philip of Macedon would no way assent thereto : but after hearing the same Nicanor to be in great indigence and want , he sent him a great summe of mony . Soone after Smithicus brought him word , That in all companies Nicanor spake well and nobly of him . To whom the King answered , Thou seest how much better a Physition I am than thou .

Two fellowes of notorious bad life accusing one another before the Kin● ; hee gaue sentence , That the one with all speed sho●ld depart● the kingdome of Macedonia , and the other with the like celeriti● follow him . The ●ame Philip hauing taken a full , and when he ●ose againe spying the print of his whole body in the dust ; signing said , O the great folly of Princes , whom many kingdomes ca●not content in their life , yet so small a piece of 〈…〉 suffice them in their deaths , &c.

When a faire yong woman was brought to Alexander late in the night , Alexander . and the King demanding , Why she stayd so long ? She 〈◊〉 a●swer , That she but tarried vntill she had got her husband to bed : He called to his seruants , and with an angry countenance●●ommanded them to conuey her backe to her house ; For ( said he ) by your defaul● I was but a little from being made an 〈…〉 . One Parillus , numbered amongst Alexanders friends , demanded a dowry of him towards the mariage of his daughters . To whom the King bad fifty talents should be presently deliuered . But he replying , That ten were sufficient . True , ( saith Alexander ) for thee to receiue , but not for me to giue . When he sate in judgement , he euer vsed to stop one ●are whilest the Accuser told his tale . And being asked the reason ? Because ( saith he ) I reserue still one eare for the Defendant . Hauing made a journey to Delphos , and at that time the Prophetesse ( being a day prohibited ) would by no intreatie solicit the god for any answer : Aristotle haled her into the Temple perforce ; and by his violence being drawne thither whether she would or no , she vttered these words , Thou art inuincible my sonne . At which word hee dismissed her , saying , It is enough for Alexander , I receiue these words as an answer from the Oracle , &c.

Antigonus . It is said of Antigonus the first King of Macedonie , That being asked , Why in his youth being no better than a Tyrant , in his age he gouerned with such clemencie & gentlenesse ? his answer was , That in his youth he stroue to get a kingdome , and in his age hee desired to keepe it . The Poet Hermodotus in one of his Poems had called the King , the sonne of Iupiter . Which when the King heard , he said , Surely he that attends me in my chamber when I am forced to do the necessities of Nature , was neuer of that Fellowes counsell .

Iulius Caesar : When the Souldiers and men at Armes that followed Scipio in Africa were fled , and Cato being vanquished by Caesar at Vtica , had slaine himselfe ; Caesar said , I enuy thy death vnto thee , ô Cato , since thou hast enuied vnto me the sauing of thy life . In a great battell , when one of his Standard-bearers was turning his backe to haue fled● Caesar tooke him by the shoulders , and turning him about , said , See Fellow , yonder be they whom we fight against . When many dangerous conspiracies were abroch , and diuers of his friends wished him to be chary of his safety ; hee answered , Much better it is to die at once , than to liue in feare alwayes .

The Inhabitants of Tarracon , as a glad presage of prosperous successe , brought tydings to Augustus , August . Caesar. That in his Altar a young Palme tree was suddenly sprung vp . To whom hee made answer , By this it appeareth how oft you burne Incense in our honour . When hee had heard that Alexander hauing at two and thirtie yeares of age ouercome the greater part of the knowne world , and had made a doubt what he should finde himself to do the remainder of his life : I maruell ( said Augustus ) that Alexander iudged it not a greater act , to gouern well what he had gotten , than to purchase so large a dominion . It was hee who said , I found Rome made of Brickes , but I will leaue it of Marble . Which saying putteth me in mind ( considering the vncertaintie and instability of things ) of an excellent Epigram composed by Ianus Vitalis , de Roma antiqua , Of antient Rome : Quid Romam in media quaeris , novus Advena Roma , Et Romae in Roma nil reperis medio ? Aspice murorum molas , praerupt aque saxa , Obrutaque horrenti vasta Theatra situ : Haec sunt Roma , &c. New Stranger to the City come , Who midst of Rome enquir'st for Rome , And midst of Rome canst nothing spye That lookes like Rome , cast backe thine eye ; Behold of walls the ruin'd mole , The broken stones not one left whole ; Vast Theatres and Structures high , That leuell with the ground now lye . These now are Rome , and of that Towne Th' Imperious Reliques still do frowne , And ev'n in their demolisht seat The Heav'ns aboue them seem to threat . As she the World did once subdue , Ev'n so her selfe she ouerthrew : Her hand in her owne bloud she'embru'd , Lest she should leaue ought vnsubdu'd : Vanquisht in Rome , Invict Rome now Intombed lies , as forc'd to bow . The same Rome ( of the World the head ) Is Vanquisher and Vanquished . The riuer Albula's the same , The riuer Tyber first called Albula . And still preserues the Roman name ; Which with a swift and speedy motion Is hourely hurry'd to the Ocean . Learne hence what Fortune can ; what 's strong And seemeth fixt , endures not long : But more assurance may be layd On what is mouing and vnstayd .

Phocion a noble Counsellor of Athens , Phocion . of high wisedom , singular prudence , noble policie , incorrupt manners , and incomparable innocencie and integritie of life , of such admirable constancy of minde , that he was neuer known to laugh , weepe , or change countenance : He , knowing the ignorance and dissolute manners of the people ; vpon a time hauing made a very excellent Oration , much commended and highly applauded by the multitude , hee turned to his friends and said , What is it that I haue spoke amisse , or otherwise than well , for which the people thus extoll mee . To Demosthenes the Orator ( who said vnto him , The Athenians will put thee to death one day , Phoci●n , when they shall grow to bee mad ) he replied , Me indeed when they are mad ; but thee most certainly when they come to be in their right wits againe . Alexander sending vnto him an hundred talents , hee demanded of the messengers that brought it , For what cause the King was so bountifull to him aboue others ? They answered , Because hee iudged him , of all the Athenians , to be a iust and honest man . When refusing the gold , he said , Then let him suffer me not onely to be so reputed , but to proue me to be such an one indeed , &c.

Pompey the Great . Pompey being yong , and hauing done many worthy and remarkable seruices for Sylla , ( who was now growne in yeares ) demanded a Triumph ; which Sylla opposed . But after Pompey in a great confluence of people had said aloud , Sylla , Art thou ignorant that more people adore the Sun at his rising , than his going downe ? Sylla with a loud voice cried out , Let him triumph .

Cicero . To one Caius Pompilius an ignorant Lawyer in Rome ; who being brought to giue euidence in a Cause , and saying , That hee knew nothing , nor could speake any thing in the matter ; Cicero replied , You thinke perchance , Pompilius , that you are asked a question about some point in the Law . Pompey and Caesar being at great debate and variance , he said , He knew not whose part to refuse , or whose side to follow . After the great battell fought in Pharsalia , when Pompey was fled , one Nonius a great Captain thinking to incourage the Souldiers , bad them to be of good comfort , for there were yet seuen Eagles left . To him Cicero replied , Thy chearing , ô Nonius , might proue very aduantageous vnto vs , if we were now to fight against Iayes . Of one Cuminius Revelus ( who was chosen Consull , and within two houres displaced , by reason hee was tainted of Perjury ) he said , That he had one chance hapned him aboue all other in that place ; for the Records were searched , in which Consuls time he was Consull . To one Iulius Curtius , belying his age because hee would be still esteemed young ; Cicero said , Then it appeareth , That at the same season when you and I were yong schollers first , and exercised Orations together , you were not borne . And to one Fabia Dolabella , ( affirming shee was but thirty yeares old ) hee replied , Indeed Lady I haue heard as much as you speake , twenty yeares ago .

Demosthenes . Demosthenes being one of the tenne whom the Athenians sent Embassadors to Philip King of Macedon ; at their returne , when Eschines and Philocrates ( whom Philip had entertained with extaordinary courtesie aboue the rest ) had spoken royally and amply in his commendations ; praising him especially for three things , That he was of an extraordinarie beautifull aspect , That hee had a fluent and eloquent tongue , and , That he was a liberall and free Drinker ; Demosthenes interrupted them , and auouched publiquely , That not one of all those was seemely in a King : For the first ( he said ) belonged to Women ; the second appertained to Sophists and Rhetoricians ; and the third to Sponges . Being banished the City , in his way he looking backe , lifted vp his hands toward heauen , saying , O Pallas , thou Lady of this City , why takest thou such delight in three the most vnluckie Monsters of the world , the Owle , the Dragon , and the People . Being reuiled by an injurious prating Companion , and being forced to make reply in his owne behalfe , ( by which , scolding and loud language must needs arise ) I am now compelled ( said hee ) to vndertake such a combat , in which he that hath the vpper hand getteth the worst ; and whoso ouercommeth shall be most sure to lose the Victorie , &c.

It was a saying of the Emperour Sigismund , That those Courts were onely happy , Sigismund Imperat . where proud men were depressed , and meeke men aduanced . The same Prince being asked , What man he held worthy of a Diadem ? Onely such an one ( saith hee ) whom prosperitie puffeth not vp , neither can aduersitie dismay . To one who praised him aboue measure , so farre hyperbolising , that hee would needs make him more than mortall ; the Emperour much displeased with such palpable flatterie , strooke him two or three blowes vpon the cheeke . Who saying to the Emperor , Why do you strike me ? Mary ( quoth the Emperour ) because thou didst bite me , &c.

Fredericke the Emperor being demanded , Freder . Emper. Which of his Subiects and Seruants he loued best , and that were dearest vnto him ? made answer , Those that feare not me more than they feare God . The same Emperor , when one asked him● What hee thought to be the best thing that could happen to a man in this world ? Replied , To haue a good going out of the World ?

Rodulphus Caesar , Rodulph . Caesar. the first that traduced the Empire into the Austrian Family● when one asked of him , Why generally all men despised the exercise of such Arts as they had been taught ? but to rule and gouerne ( which was the Art of Arts ) no man refused ? That is no wonder , ( said hee ) because they thinke all such to be Fooles , that cannot rule ; and there is no man that thinks himself a Foole.

But what are all these , where the wisedome to seeke after God shall be in the least kinde neglected ? Wisd. 7. ver. 28. God ( saith Salomon ) loueth no man , if he dwelleth not with Wisedome : for shee is more beautifull than the Sunne , and is aboue all the order of the Starres , and the Light is not to be compared vnto her ; for Night commeth vpon that , but Wickednesse cannot ouercome Wisedome .

I end this Argument with these few lines extracted Ex Antholog . Sacr. Iacob . Billij : Pythagoras olim quid sensuerit , &c. Not what Pythagoras in times past thought , Not sharpe Chrisippus by his study sought ; What Plato's , or what Zeno's censure was , Or what th' opinion of Protagoras : What Anaxagoras brought forth to light , Or Aristotle , the learn'd Stagerite : How many heathen gods there were to show , Or goddesses : shall we call this , To Know ? He that for such cause shall himselfe aduance , Can brag of nothing but blinde Ignorance . He onely can of Wisedome truly bost , Who knowes the Father , Sonne , and Holy-Ghost .

Of things prodigius . Many things are found to be monstrous & prodigious in Nature ; the effects whereof diuers attribute to sundry causes : some , either to defect , or super-aboundance in Nature ; others , to the power and operations of Daemons , Plin. lib. 9.6 . cap. 14. good or bad . We read , That when Lucius Martius and Iulius Sextius were Consuls in Rome , two mountaines remoued from their proper places , and so impetuously met together , that hauing vented a great quantitie of fire and smoke into the aire by the violence of their encounter , they returned backe againe into their owne scituation , first hauing destroyed many Villages which lay betwixt them , killing much cattell : where many Roman Knights too aduenturous perished by the same prodegie . Plin. 9. cap. 10. The same Author relateth , That in the time that Nero Caesar wore the Imperiall Purple , Vessus Marcellus , whom the Emperour had sent into the Kingdome of Naples , had two fields , distant the one from the other certaine furlongs ; the one was a faire greene medow , the other planted with Oliue trees , which miraculously changed places ; for the Oliue field was transported where the medow was , and the medow to the place where the Oliues grew : And this was supposed to be done by an Earthquake . This is approued for a truth by the Annals of sundry Learned men , bur especially remembred in the booke of the Mountaines .

It hath been likewise obserued , that in the sacrifice of Beasts no hearts haue beene found in the bodies : For so it happened when Caesar the Dictator first sate in the golden Chaire . Plin. lib. 14. ca 7. Cicero de Devin . cap. 9. Cicero and Pliny both report , That Caius Marius offering sacrifice at Vtica , no heart was found in the beast : which the Priest coniectured proceeded from no naturall cause . And therefore it may be thought to be the imposture of euill Spirits , who to delude and abuse the people , stole the heart away from the Altar ; inspiring the Priest to say something thereupon , as partly foreseeing what was likely to succeed after .

It is recorded also , That in the sacrifice which Marcus Marcellus made before he was slain in the battell fought against Hannibal , That the first day the Priest could finde no heart in the beast ; and the second day opening another , he found two .

Aulus Gellius telleth vs , Aul. Gel. lib. 16. cap. 15. That vpon the same day when Pyrrhus died , after the heads of the sacrificed beasts were cut off , they licked vp their owne bloud which was spilt vpon the ground . As also , That the same yeare when Hannibal was vanquished by Scipio ( Publ. AElius and Cneius Cornelius being Consuls ) wheat was seene to grow vpon trees . Many more I could alledge to the like purpose , &c.

Ficin . Epist. lib. 11. vseth these words ; Prodegies hapning before or at the death of Princes , Philosophica Sententiae . come not by fortune , because they obserue order : nor by Nature , by reason they are diuers amongst themselues . If therefore neither accidentally nor naturally , it must needs inferre , they arise by a more sublime Intelligence , exuperant aboue the power or strength of Nature . And they are referred vnto three chiefe causes . For there is Person , which is the Daemon Familiar , which the Theologists call Angelus Custos . Then there is a Power , called the Keeper or Gardian of the Place , the House , the City , or the Kingdome ; and this is tituled by the name of Principate . Aboue these is the sublime Order or Chorus of Powers , Daemons , or Angels ; into which number or lot , by the similitude of Office , the excellent Minde or Soule is to shift , as it were into it's owne Star , there to remaine as a Collegue in the same office . And as there are three Authors of prodegies , so there are three kindes : The sublime Classe kindleth the crested or bearded Comets , prouoketh Thunder , casteth out Lightning , causeth Incendiaries and falling Starres . The Power of the Prouince , shaketh the Prefect , ouerturneth buildings , declareth Oracles , and designeth violent Heats and Vapours . The Familiar Custos or Daemon begetteth Dreames , causeth or disturbeth sleepes , and taketh charge of man as well in his priuat chamber , as in the streets or fields . The first giueth vs to know , That excellent Spirits are not by Death extinguished or neglected , but are rather transmigrated from the earth , to reigne with the Powers aboue . The second fore-shewes the calamitie of a People new left destitute of a Prince or Gouernor ; thereby fore-warning them to preuent and prepare themselues against all imminent perils . The third giues vs warning , that the time of the last expiration being come , his friends and Allyes should take notice of the Diuine fauour , that his body dying , his Soule still suruiueth , and that hee is not lost to his friends and familiars . This was the opinion of some Philosophers . Iamblic . de Myster . saith , That as God oftentimes from the mouth of Fooles produceth wisedome , declaring thereby , that Man speaketh not , but God himselfe : so by euery sleight and vile thing hee portendeth what is to ensue , keeping still his owne super-eminence , and thereby instructing our weake vnderstanding . And Guliel . Pachimer . Hist. lib. 6. saith , Prodigium est Divinae irae signum , &c. A Prodegy is a signe of the wrath of God ; but whether it portendeth or looketh vpon things past or present , is beyond our apprehension . But this is an argument which I desire not too long to insist vpon , &c.

In the discourse of Lucifer and his Adherents , newly fallen from grace , it will not be impertinent to speake something of his first and greatest master-piece , in tempting our first Parents to sinne , by which came death . For Death was not made by God , being nothing els ( as Saint Augustine against the Pelagians saith ) but a priuation of life , Ang. contra pelag. cap 9. hauing a name , and no essence ; as Hunger is said to be a defect of food , Thirst a want of moisture , and Darknesse the priuation of light . It therefore hauing a name , and no Being , God was neither the Creator nor Cause thereof . Salomon saith , Wisd. 1. v. 13.14 . God hath not made Death , neither hath he any pleasure in the destruction of the Liuing : for he created all things that they might haue their Being , and the generations of the world are preserued . And in an other place ; Wisd. 2. ver. 24. Through enuy of the Diuell came Death into the world . He then being the author of Sin , is likewise the author of Death . And yet though he had power to tempt man to Sinne , ( Man hauing Free-will ) he could not constraine him to giue consent .

This proud Angell by his owne insolence being cast from heauen , began to enuy mans felicity vpon earth ; and to that purpose entred the Serpent , Gen. 3.1 . which is said to be more subtill than any beast of the field . Lib. 3. cap. 2. And as Rupertus super Genesis saith , Before the Serpent was made the Diuels Organ , hee might haue beene termed most wise and prudent : Math. 10. v. 16. for it is said in Mathew , Be ye therefore wise as Serpents . Chris. sup. Gen. Homil. 15. Him ( as Saint Chrisostome writes ) the Diuell found best sitting for his hellish enterprise , and in his spirituall malice ( by meanes of his Angelicall presence and excellent nature , abusing both as instruments of his falsehood and treacherie ) hee wrought with , to speake to the woman , being the weaker Bodie , and therefore the lesse able to resist temptation . Neither did the Serpent speake vnto her , but the Diuell in him ; as the good Angell did in Balaams Asse : Numb. 22.28 . for the good Angels and euill work like operations , but to diuers effects .

Petrus Commestor in his Scholasticall Historie writeth , Hist. scholast . cap. 2. That at the time when the Serpent tempted the woman , hee was straight , and went upright like a man ; but after the Curse he was doomd , to crawle vpon the face of the earth . And Venerable Bede saith , Bead in Alleg. sup. bib. That the Diuell chose a Serpent which had the face of a woman , Quod similia similibus applaudant , That Like might be pleasing to Like .

The Holy Historie doth recite three distinct punishments , of the Serpent , The Serpent cursed . the Woman , and the Man : the Serpent was cursed beyond any other beast or creature , to crawle vpon his belly , and eat dust all his life time , enuy being put betweene the woman and her race on the one side , and the Serpent and his race on the other ; so that Man should breake the head of the Serpent , and the Serpent bruise the heele of Man .

The Woman was punished by pluralitie of paines in her conception , The Womans Sentence . and to bring forth her children with teares and lamentations , &c. In the next place comes Man , who hauing heard and giuen consent to the words of his wife , The Sentence pronounced against Man . and eaten the fruit of the forbidden Tree , hee must also be punished ; God said vnto him , That the earth should be accursed for his sake , in trauel and pain should he till it all his life time , it should bring forth thornes and thistles vnto him , he should feed on the herbs of the field , and eat his bread in the sweat of his browes , vntill he was returned vnto that earth from whence he had been taken .

Of this great Tempter the Diuell , by whom sinne , death , and damnation first entred , S. Aug. ins●litoq . cap. 16. Saint Augustine in one of his Meditations vseth words to this purpose : The Tempter was present , neither wanted there time or place ; but thou keptst me , ô Lord , that I gaue not consent vnto him . The Tempter came in Darknesse , but thou didst comfort mee with thy Light . The Tempter came armed and strong ; but thou didst strengthen mee and weaken him , that he should not ouercome . The Tempter came transfigured into an Angell of Light ; but thou didst illuminate mee to discouer him , and curbe him that he could not preuaile against me .

He is the Great and Red Dragon , the old Serpent called the Diuell and Sathan , hauing seuen heads and ten hornes ; whom thou didst create , a derider and mocker in the great and spacious sea , in which creepe Creatures without number , small and great . These are the seuerall sorts of Diuels , who night and day trauell from place to place , seeking whom they may deuoure , which doubtlesse they would do , didst not thou preserue them . This is the old Dragon who was borne in the Paradise of pleasure , that with his taile sweepes away the third part of the Stars of heauen , and casts them on the earth ; who with his poyson infects the waters of the earth , that such men as drinke thereof may die ; who prostitutes gold before him as dust ; As Mammon . who thinkes hee can drinke Iordan dry at one draught ; and is made so that he doth not feare any .

And who shall defend vs from his bitings , and plucke vs ou● of his jawes , but thou ô Lord , who hast broken the head of the great Dragon ? Do thou helpe vs , spread thy wings ouer vs , that vnder them we may fly from this Dragon who pursueth vs , and with thy shield and buckler defend vs from his hornes . It is his sole desire and continuall study , to destroy those Soules whom thou hast created : And therefore , ô God , we call vnto thee , to free vs from our deadly Aduersarie , who whether we wake or sleepe , whether we eat or drinke , or whatsoeuer else wee doe , is alwayes at hand night and day with his craft and fraud , now openly , then secretly , directing his impoysoned shafts to murther our soules .

And yet such is our madnesse , that though we behold this Dragon dayly with open mouth ready to deuoure vs , yet we notwithstanding , wanton in our sloath , are secure , before him who desireth nothing so much as to destroy vs . He alwayes waketh without sleepe , to pursue vs , and we will not awake from sleep to preserue our selues .

Behold , he layeth infinite snares before our feet , and spreadeth ginnes in all our wayes , to intrap our Soules ; and who can auoid them ? He hath layd snares in our Riches , snares in our Pouertie , in our meat , our drinke , our pleasure , our sleepe , our watching , in our words , our actions , and in all our wayes . But thou , ô Lord , free vs from the snares of the Hunter , that wee may confesse vnto thee and say , Blessed is the Lord , who hath not deliuered vs into his jawes to be deuoured . My Soule hath escaped as the Sparrow from the snare of the Hunter , the snare is destroyed , and I am now set free . Amen .

Of spirits that challenge to themselues diuine worship . Now of those Spirits which attributed vnto themselues Diuine worship and adoration , Such an one was he who spake in the Oracle of Apollo at Delphos , called the Diuiner : he made choice of a Virgin called Pythia , who sate on a Trypos or three-footed stoole , and held a rod in her hand ; and when shee deliuered any answer , was crowned with a Chaplet of fresh greene Lawrell .

Diuerse Oracles . There were Oracles in many other places : Liber or Bacchus was the Oracle of the Sicilians , Ceres to the Rhodians , Diana to the Ephesians , Berecinthia to the Romans , Belus to the Assyrians , Iuno to the Numidians , Venus to the Thebans and Cypriots , &c. In whom poore abused Idolaters reposed all their confidence , tendring their vowes and sacrifices in vaine , their ridiculous answers being meere imaginary and fabulous , as proceeding from the Diuell , who is the Father of Lies , &c.

It is worthy obseruation , to see in what absurd and more than brutish manner he abused the Gentiles . The Sarronides of antient Gaule . The Sarronides were a kinde of Philosophers who vsed Diuination and Sacrifice among the antient Gaules : These in their solemne meetings would cut the throat of a man , and by the manner of his fall , the flux of his bloud , or the separation of limbes and members , predict of future things .

They had Idols of immeasurable height , Their Idols . made of twiggs and osiers , which they stuffed and filled with liuing men , and then setting them on fire , Caesar in Coment . with straw , reeds , and other things combustible , there the poore creatures died most miserably . Commonly they made vse of malefactors and such as were apprehended for robberies : but for want of such offendors , they would not spare honest and innocent persons . The like we reade amongst the Samothracians , obserued in the honour of Ceres and Proserpina , in an Island where Hebrus falls into the AEgean sea .

Strabo saith , Strab. lib. 3. They builded Colossi of wood , many parts whereof were interlaced with straw : in these they in their sacrifices were accustomed to burne beasts and men among them . Diod. lib. 4. And Diodorus writeth , That they vsed an impiety answerable to their brutish nature ; for they would reserue men , such as were conuinced of notorious crimes , for the space of some yeares , then spit them on sharpe stakes from the fundament to the mouth , then place them vpon the piles of wood and put fire vnto them : and this was their maner of inuocation to their false gods . Pomp. Mel. Lib. 3. cap. 7. Pomponius Nela thus speaketh of them : The Gaules are a proud Nation , superstitious , and cruell ; for they vndoubtedly beleeue , that men are the best and most acceptable sacrifice to their gods .

The greatnesse of their Idols and Statues is not to be wondred at , because it should seeme they were frequent in those times : for we reade in Pliny , Plin. l 34 c. 7. We beheld ( saith he ) huge massie statues of new inuention , which they called Colossi , and were no lower than Towers , but of equall height with them . Amongst which hee nameth Apollo Capitelinus , of thirty cubits height , Iupiter Tarentinus , of forty cubits height ; the Sunne at Rhodes , seuenty ; Apollo of Tuskany ( which was in the Librarie of the Temple of Augustus ) contained fifty foot in height : that which Nero caused to be made , was an hundred foot high : Zenodorus . but of the greatest Zenodorus speakes , which was the statue of Mercury erected in Auergne a prouince belonging to the G●●les , which surpassed all others in height , bignesse , and value , being foure hundred 〈◊〉 from the Basse to the crown . This sheweth , that the statues of Idols belonging to the Gaules were of extraordinarie and wonderfull greatnesse ; which ( as Caesar saith ) they filled with liuing men , Iul. Caes. in Coment . lib 6. making them their Sacrifices and Offerings .

Nor were the Gaules thus seduced by the Diuel only , but euen the Romans also : for the Historiographer Livy telleth vs , That after the great ouerthrow at Cannas ( a towne in Apulia ) by Hannibal , certaine extraordinarie Sacrifices were performed , by consultation had with diuers fatall bookes ; Humane Sacrifices performed at Rome . wherein a man and woman of Gaule , and a man and woman of Greece , were brought to the Oxe market in Rome , and layd along vpon the ground aliue , in a place round begu●t with stones , which neuer had been sullied with humane Offering , and there sacrificed according to the Romane Rites and ceremonies . The like hath beene amongst the Arabians , Thracians , Scytheans , AEgyptians , and Grecians : of which I will onely deliuer you what I haue read in one or two Authors .

Dionys. Hallic . lib. de Antiq. Rom. 3. Dionysius Halicarnaffeus to Hethus , That Iupiter and Apollo ( vnder whose names the Diuell him selfe was shadowed ) because the tenth borne of euerie male childe was not sacrificed vnto them , sent great and grieuous calamities and plagues throughout Italy . And Di●dorus declareth , Diod. lib. 20. That in his time there was at Carthage an Idoll of Saturne and it was supposed ( saith he ) that Saturne was much offended with the people , because in former times they had been wont to sacrifice vnto him the most worthy and best born of their children ; but by the successe of times , in stead of their own children , they bought and entertained others , secretly nourishing them in their houses , and after sacrificed them to their gods . The which being discouered , and they easily persuaded , That by this dissimulation and impostemus dealing , Saturne was insenced against them , ( because that some of their Allyes were despoiled , and part of their Countrey layd waste by the publique Enemie ) therefore the better to appea●● him , they sacrificed publiquely at one time two 〈◊〉 young 〈◊〉 such as were the choicest and best borne of all their Nobilitie and after that , picked out three hundred 〈◊〉 , which with their owne good liking ( because they perceiued themselues to be suspected ) gaue their liues freely to be sacrificed . He that of these things desires to be further satisfied , let him reade Eusebius in his Ecclesiastical History , Lib. 4. cap. 7. who hath many examples and discourses to this purpose , extracted out of sundry Nations : affirming , That in the time of Adrian , and when the Euangelicall doctrine began somwhat earnestly to be embraced , these abhominable cruelties by degrees ceased , and were in short time abolished .

Of the prioritie and degrees that Diuels haue amongst themselues , of their Fall , number , motion , and excellencie of knowledge , so much hath beene spoken as may ( with safetie and without prophanenesse ) be held sufficient . And to proue that there is Daemoniacall Magicke needs not be questioned ; as may be gathered by the antient Philosophers , The antiquity of Magicke . Tresmegistus , Pythagoras , Plato , Psellus , Plotinus , Iamblicus , Proclus , Chalcidius , and Apuleius : And of the Perepateticks , Theophrastus , Ammonius , Philoponus , Avicenna , Algazel , and others . Saint Clement witnesseth , Clement lib. 4. Recognit . That this Art was deuised before the Floud , and first by Diuels deliuered vnto the Gyants : and that by them Cham the sonne of Noah was instructed . For thus he writeth , Art Magicke before the Floud . They taught , That the Diuels by Art Magicke might be obliged to obey men , which was done by charmes and incantations , and as out of a forge or furnace of mischiefe ( all light of pietie being substracted ) they filled the world with the smoke of that vngodly practise . For this & some other causes was the Deluge brought vpon the world , in which all mankinde was destroyed sauing Noah and his family , who with his three sonnes and their wiues were onely preserued . Of which sonnes , Cham , to one of his sonnes called Nisraim , taught this Diuellish Art : from whom the AEgyptians , Babylonians , and Persians deriue their progenie . The Nations called him Zoroaster : in whose name diuers Magicall bookes were divulged , &c. It is said , that hee comprehended the whole Art in an hundred thousand Verses , and after in a great whirle-winde was hurried away aliue by the Diuell , Suidas . from the middest of his Schollers , as Suidas reporteth .

Apuleius ascribeth to the Persians the inuention of two-fold Magick : Apul. Plut. in lib. de Isid. & Osyrid . for they beleeued in two gods , as the Authors & Lords of all things ; one good , whom they stiled Ormusda , and thought him to be the Sunne : Another euill , whom they called Arimanes , or Pluto . From these they deriued a double Magicke ; one which consisted altogether in superstition , and the adoration of false gods ; the other in the inuestigation and search of the obscurities of hidden Nature , The Diuision of Magicke . Theurgia Goetia siue Necromantia . to acquire the secrets thereof . Hence some diuide this abstruse Art into Theurgia , White Magicke , and Goetia , Blacke Magicke , or the Blacke Art , otherwise called Necromantia . The effects of the first they conferre vpon the good Angels , and the effects of the other vpon euill : affirming the one to be lawfull , the other vnlawfull ; for so Scotus Parmensis with diuers other Platonickes haue affirmed . But that they are both most blasphemous and impious , heare what Cornelius Agrippa an Archimagi himselfe writeth : Cornel. Agrip. these be his words , This Theurgia vnder the names of God and his good Angels , doth comprehend and include the fallacies of the euill Daemons : and though the greatest part of the ceremonies professe puritie of minde and bodie , with other externall complements ; yet the impure and vncleane Spirits are deceiuing powers , and vndermine vs , that they may be worshipped as gods . To which he addeth ; The Art Almadel , the Art Notarie , the Art Paulina , the Art of Reuelations , and the like , full of superstitions , are so much the more pernitious and dangerous , by how much they appeare to the Vnlearned , Diuine and gratious .

Artic. 9.19.23 . Hence came that Decree in the Parisian Schoole , That for God , by Magicke Art to compell his Angels to be obedient to Incantations ; this to beleeue is an error . That the good Angels can be included in gems or stones , or shal consecrate or make holy any figures , Images , or garments , or to doe any such things as are comprehended in their wicked Arts ; to beleeue , is an errour . For , by what can these Spirits which they vse in their exorcismes be thought , or called good , when they desire to be adored as gods , and to haue sacrifices made vnto them ? than which treason against the Diuine Majestie , there is nothing in them more alien and forrein ; they as much abhorring and detesting it , as the euill Angels pursue and seeke after it .

The Deriuation of Goetia or Necromantia . Goetia in the Greeke tongue signifieth Impostura , or Imposture : euen as Necromantia commeth of Nechros , Mortuus , which is dead , and of Manteia , which is Diuinatio , as much to say as a diuination from the Dead . But from definitions , I will proceed to historie .

Of the Witch Hercyra . In the yeare 1558 , in a Village belonging to Thuringia , not far from the towne ●ena , a certaine Magitian being apprehended and examined , confessed publiquely that hee learned that hellish Art of an old woman of Hercyra ; and said , that by her means he had often conference with the Diuell , and from him had the skill to know the properties and vertues of diuers herbes and Simples , which helped him in the cure of sundry diseases and infirmities .

Artes. magus . Artesius a grand Magitian so speaketh of the Art , as if there were no difference at all betwixt white and blacke Magicke : first he proposeth the Characters of the Planets , Rings , and Seales , how and vnder what constellation they ought to be made . Next , what belongs to the art of Prediction and telling things future , especially by the flight of Birds . Thirdly , how the voices of brutish Animals may be interpreted and vnderstood ; adding the Diuination by Lots from Proclus . Fourthly , hee shewes the power and vertue of Herbs . Fiftly , what belongs vnto the attaining of the Philosophers stone . Sixtly , how things past , future , and present , may be distinguished and knowne . Seuenthly , by what rites and ceremonies Art Magicke may be exercised . Eightly , by what means life may be prolonged : where he tells a tale of one that liued one thousand twenty and fiue yeares , &c.

The mention of these things are not , that the least confidence or credit should be giuen vnto them ; but to shew by what cunning and subtill snares the Diuell workes , to intrap and intangle poore Soules in his manifold deceptions and illusions .

In this Goeticke and Necromanticke Magicke , Al Magick is a compact with the Diuell . it is obserued by D. Thom. Gulielmus Parisiensis , Scotus , Gerson , Abulensis , Victoria , Valentia , Spinaeus , Sprangerus , Navarra , Grillandus , Remigius , and others , That it is the foundation of a secret or expresse compact with the Diuell , by the force of which , miserable men pawne and oblige their soules vnto him : He interchangeably submits himselfe to them as their Vassall ; he is present as soone as called , being asked he answers , being commanded hee obeyes ; not bound vpon any necessitie , but that he may thereby intricate and indeare vnto him the soules of his Clients , to destroy them more suddenly and vnsuspectedly . For the Magitian hath onely a confidence that he hath empire ouer the Diuell ; who againe counterfeiteth himselfe to be his seruant and Vassal .

Eutichianus Patriarch of Constantinople recordeth this Historie : Eutichian . Patriarch . In the time of the Emperour Iustinianus ( saith hee ) there liued in Adana a city of Cilicia , one Theophilus , A strange History of one Theophilus . who was by office the Steward of the Church ; hee was so beloued and gratious in the eyes of all men , as that hee was held to be worthy of an Episcopall dignitie . Which notwithstanding he most constantly refused : and afterward being vnmeritedly accused , by such as emulated his honest life & sincere carriage , he was put by his place of Stewardship : which droue him into that desperation and impotencie of minde , that by the counsell of a Iewish Magitian , he renounced his Sauiour by an Indenture writ vnder his owne hand , deliuering himselfe wholly into the empire of Sathan , who was many times visible vnto him . But now miserable man what shall he doe ? hee groweth repentant of the act , and troubled in Spirit , when he thinkes how much hee hath insenced his Maker and Redeemer , by deliuering himselfe vp a voluntarie slaue and captiue to the great Aduersarie the Diuell . The story saith , In this anxietie and perturbation of minde he thought it best to fly for succor to the blessed Virgin Mary ; and to that purpose retired himselfe to a Temple consecrate vnto her , in which he tendred many supplications and prayers , ioyned with fasting and teares , making great shew of effectuall repentance . Forty dayes together hee frequented the Church , without intermission or cessation of weeping and praying ; presenting his blasphemous writing vpon the Altar , which miraculously ( as they say ) was taken thence , and he receiued againe into Gods fauor .

The maner of Homage done to the Diuell . The manner of this homage ( and others ) done to the Diuell , is as followeth : First , the Magitian or Witch is brought before the Tribunal of Sathan , either by a familiar Spirit , or else by a Mage or Hag of the same profession : hee sits crowned in a Majesticke Throne , round inguirt with other Diuels , who attend on him as his Lords , Barons , and Princes , richly habited . The Palace seemeth wholly to be built of marble , the walls hung with gold and purple-coloured Arras ; all shewing the pompe of regalitie and state . Sathan himselfe from his Royall seat casts his eyes round about , as if ready to incline his benigne eares to any humble suitor whatsoeuer .

Then steps forth a Diuell of a venerable aspect , and saith , O most potent Lord and Master , great Patron of the spacious Vniuerse , in whose hands are all the riches and treasures of the earth , and all the goods and gifts of the world , this man I present before thine Imperiall Throne , to follow thy standard , and to fight vnder the patronage of thy great name and power ; who is ready to acknowledge thee to be God and Creator of all things , & none but thee . It shall be in thy clemencie , ô most soueraigne Lord , to vouchsafe this man ( or woman ) the grace of thy benign aspect , and receiue him ( or her ) into thy patronage and fauor .

To which he with a graue countenance and loud oration thus answereth ; I cannot but commend this thy friend , who so cordially hath committed himselfe into our safegard and trust ; whom as our Client and Fauorit we accept , and promise to supply him with all felicitie and pleasure , both in this present life and the future . This done , the miserable wretch is commanded to renounce his Faith and Baptisme , the Eucharist , and all other holy things , and to confesse Lucifer his onely Lord and Gouernor . Which is done with many execrable ceremonies , not fit to be here remembred . Then is the Writing deliuered , ( as was before spoken of Theophilus ) written with the bloud of the left thumbe . Then doth the Diuell marke him either in the brow , neck , or shoulder , but commonly in the more secret parts , with the stampe or character of the foot of an Hare , a blacke Dog , or Toad , or some such figure , by which he brands him ( as the custome was of old to mark their slaues and captiues whom they bought in the market for mony ) to become his perpetuall slaue and Vassal .

And this , Nigerius , Sprangerus , Bodinus , &c. say , The wicked Spirit doth , as desirous to imitate God in all things ; who in the old Testament marked his chosen People with the seale of Circumcision , to distinguish them from the Gentiles ; and in the New Testament with the signe of the Crosse , which , as Hieronimus and Nazianzen say , succeeded that of Circumcision . And as the Diuell is alwayes aduerse to his Creator , so hee will be worshipped with contrarie Rites and ceremonies . Therefore when Magitians and Witches present themselues vnto him , they worship him with their faces from , and their backes toward him , and somtimes standing vpon their heads , with their heeles vpward : but which is most beastly and abhominable of all , in signe of homage hee presents vnto them his taile to kisse . For so Petrus Burgolus and Michael Verdunus , with diuers other Magitians besides , haue confessed .

Now to speak of those Sorteligers , Pythagoras vsed characters , &c. and the effects of their Art . S. Austin is of opinion , That Pythagoras vsed characters , numbers , and letters , by which he wrought many things seeming miraculous . Amongst others , he tamed a wilde Beare of an vnmeasurable greatnesse and fiercenesse , making it to follow him like a dog , whithersoeuer he went or came , and at length gaue him leaue to depart againe into the Desarts ; but with condition , That hee should neuer offer any violence to man or woman : which Couenant ( it is said ) he kept inuiolate .

Coelius telleth vs , Coel. li. 9. ca. 7. That the same Pythagoras neere to Tarentum spying an Oxe to feed vpon Beanes , called the Heardsman , and bid him driue away the beast , and to forbid him from eating any more of that kinde of graine . To whom the other laughing , replied , That his Oxe was not capable of such admonition , Plut. in Vita Numae . but told him his aduice had been better bestowed in his Schoole amongst his Schollers . Which said , Pythagoras hauing murmured some few words to himselfe , the Oxe left eating , ran to his manger in the City , could neuer after be coupled to the Yoke , but like a domesticke Spaniel would take food from the hands of any man .

Much after this kinde is that which the Laplanders , the Finlanders , and the Bothnienses vse● Lapland . Finland Bothnienses . The Necromancer entereth his chamber , with his wife and one companion onely ; there he takes a brasen Frog and Serpent , layeth it vpon an anvill , and giueth it a certaine number of blowes with an iron hammer : then after the muttering of some few Magicke Verses , in a great rapture he falleth downe into a trance . Whilest he thus lies as seeming dead , his Attendant watcheth him , lest he be troubled with Flea , Flie , or any such thing . At length comming to himselfe , he can resolue you of any difficultie , whose solution you before demanded .

The like may be said of that superstition vsed by the Magitian Iamnes , Iamnes Magus . Schoolemaster to the Emperor Theophilus ; who ( as Cedrenus witnesseth ) when three great Commanders and Captaines of the barbarous Nations were vp in armes against the Empire , Theophilus doubtfull of the euent of that warre , desired of Iamnes to be resolued thereof . Who presently caused three great iron Hammers to be made : which done , hee deliuered them into the hands of three strong and able men , and about mid-night , after some incantations whispered , he brought forth a statue with three heads , and commanded them with all their strength to strike vpon those three heads at once ; which they did : two of them were quite beat off , and the third was much bruised , but not decollated . By which Iamnes gaue the Emperour hope of victorie : and such indeed was the euent of that War ; for of those three Captains two perished in the battell , and the third grieuously wounded , with the small remainder of his Army got with great difficultie into his Countrey . Nicetas affirmeth , That Euphrosine the wife of Alexius Angelus Emperor of Constantinople , was much deuoted to this kind of Magicke .

In Diocesi , Argento ratensi . Meng . in Comp. Exercis . The Count of Vestrauia , by a Concubine of his ( whose companie before his lawfull Nuptials he had vsed ) was alike effascinated . She by the aduise of an old Witch had cast an inchanted pot into a deepe Well which was in a backe yard belonging to the Pallace of the said Earle ; by which he was made incapable of all congresse , and therefore out of all hope of any Issue to succeed him . Which continued for the space of three whole yeares : after which season , meeting with this gentlewoman of his former acquaintance ; after a friendly salutation had past between them , she asked him how he fared since his mariage , how his wife and hee agreed together , and how many children they had betweene them ? The Earle out of those words gathering some cause of suspition , dissembling his discontent , answered , That ( he thanked Heauen ) all was well at home , and that God had blest him with three sweet and hopefull children , and that his wife at the present was as great as she could well goe with the fourth . At which answer he perceiued a change of colour in her face ; when shee in a great rage said , And may I beleeue this ? Then euill betide that cursed old Hag , who persuaded me , That she had so wrought with the Diuell that you should neuer haue child , nor haue the abilitie to be the father of any . The Count smiling at this , desired to be satisfied from her , what she intended by those words . To whom she disclosed all the circumstances , How being much grieued that he had so vnkindely forsaken her , shee had dealt with a Witch , who had promised vnto her , &c. telling him of the inchanted pot . Which the Count vpon her words causing to be searcht & found , and after burnt , his naturall vigor and vertue returned , and he was after the father of a numerous Issue .

One neere to this , Niderus in Fermicarth . but of greater malice , Niderus reporteth to haue hapned in a towne called Boltingeu : A famous Conjurer called Stradelin , In Dioesi , Lansonensi . being conuicted of sundry malefactions ; among other confessed , That for malice he bore to a man and his wife , for seuen yeares together hee had strangled seuen children in her wombe , insomuch that all hir births were abortiue . In all which time all their Cattell in the same sort miscarried , and not one of them brought forth a liuing and thriuing Issue . And all this was done by burying a Lizard vnder the threshold of his doore , which if it were remoued , fruitfulnesse and fertilitie should come again both to her , and to their herds of cattell . Vpon this free confession the threshold was searched , but no such Worme or Serpent found : for it is probable , that in that time it was rotten and turned to dust . But they tooke the threshold and all the earth about it , and caused them to be burned , and then the Ligature ceased , and they were all restored to their former increase of progenie .

The same Author speaketh of one Oeniponte a most notorious Witch , Oeniponte Maga . who by making a picture of wax , and pricking it with needles in diuers parts , and then burying it vnder the threshold of her neighbours house , whom she much hated , she was tormented with such grieuous and insufferable prickings in her flesh , as if so many needles had beene then sticking at once in her bodie . But the Image being found and burned , she was instantly restored to her former health and strength .

But to leaue these , and come to other kindes of Sorceries and Witchcraft , Grillandus . such as we finde recorded in Historie . Grillandus is of opinion , That euerie Magition and Witch , after they haue done their homage to the Diuell , haue a familiar Spirit giuen to attend them , whom they call Magistellus , Magister Martinettus , Magistellus . Martinettus . or Martinellus ; Martinellus . and these are somtimes visible vnto them in the shape of a Dog , a Rat , an AEthiope , &c. So it is reported of one Magdalena Crucia , That she had one of those Paredrij to attend her , like a Blacke-More . Glycas telleth vs , Glycas● That Simon Magus had a great blacke Dog tyed in a chaine , Simon Magus . who if any man came to speak with him whom he had no desire to see , was ready to deuoure him . His shadow likewise hee caused still to goe before him : making the people beleeue that it was the soule of a dead man who stil attended him .

These kindes of familiar Spirits are such as they include or keepe in Rings hallowed , These are called Paredrij . in Viols , Boxes , and Caskets : not that Spirits hauing no bodies , can be imprisoned there against their wills ; but that they seeme to be so confined of their own free-wil and voluntarie motion .

Iohannes Leo writeth , That such are frequent in Africke , shut in caues , Aves Hariolatrices . and beare the figure of birds called Aves Hariolatrices , by which the Magitions raise great summes of mony , by predicting by them of things future . For being demanded of any difficulty , they bring an answer written in a small scroll of paper , and deliuer it to the Magition in their bills . Martinus Anthoni●s Delrius , of the societie of Iesus , a man of profound learning and iudgment , writeth , An advocat of Burgdegal . That in Burdegall there was an Aduocate , who in a Viol kept one of these Paredrij inclosed . Hee dying , his heires knowing thereof , Mart. Anton. Delrius . were neither willing to keepe it , neither durst they breake it : and demanding counsell , they were persuaded to go to the Iesuits Colledge and to be directed by them . The Fathers commanded it to be brought before them and broken : but the Executors humbly besought them that it might not be done in their presence , being fearefull lest some great disaster might succeed thereof . At which they smiling , flung it against the walls and broke it in pieces ; at the breaking whereof there was nothing seene or heard saue a small noise , as if the two elements of water and fire had newly met together , and as soone parted .

Philostratus . Philostratus telleth vs , That Apollonius Tyan●us was neuer without such Rings . And Alexander Neapolitanus affirmeth , That he receiued them of Iarcha the great Prince of the Gymnosophists , which he tooke of him as a rich Present ; for by them he could be acquainted with any deepe secret whatsoeuer . Such a Ring had Iohannes Iodocus Rosa , Iarcha Magus . a Citisen of Cortacensia , who euery fift day had conference with the Spirit inclosed , vsing it as a counsellor and director in all his affaires and enterprises whatsoeuer . By it he was not onely acquainted with all newes , as well forrein as domesticke , but learned the cure and remedie for all griefs and di●eases : insomuch that he had the reputation of a learned and expert Physition . At length being accused of Sortelige or inchantment , At Arnhem in Guelderland he was proscribed : and in the yeare 1548 the Chancellor caused his Ring in the publique market place to be layd vpon an Anvil , and with an iron hammer beaten to pieces .

A strange stiri● related by Mengius . Mengius reporteth , from the relation of a deare friend of his , ( a man of approued fame and honestie ) this historie : In a certain towne vnder the jurisdiction of the Venetians , one of these praestigious Artists ( whom some call Pythonickes ) hauing one of these Rings , in which he had two familiar Spirits exorcised and bound , came to a Predicant or preaching Frier , a man of sincere life and conuersation ; and confessed vnto him , that hee was possessed of such an inchanted Ring , with such Spirits charmed , with whom he had conference at his pleasure . But since he considered with himselfe , that it was a thing dangerous to his Soule , and abhominable both to God and man , he desired to be clearely acquit thereof ; and to that purpose hee came to receiue of him some godly counsell . But by no persuasion would the Religious man be induced to haue any speech at all with those euill Spirits ( to which motion the other had before earnestly solicited him ) but admonished him to cause his Magicke Ring to be broken , & that to be done with all speed possible . At which words the Familiars were heard ( as it were ) to mourne and lament in the Ring , and to desire that no such violence might be offered vnto them ; but rather than so , that it would please him to accept of the Ring and keepe it , promising to do him all seruice and vassallage : of which if he pleased to accept , they would in short time make him to be the most famous and admired Predicant in all Italy . But he perceiuing the Diuels cunning , vnder this colour of courtesie , made absolute refusall of their offer ; and withall conjured them to know the reason why they would so willingly submit themselues to his patronage ? After many euasiue lies and deceptious answers , they plainly confessed vnto him , That they had of purpose persuaded the Magition to heare him preach , that by that sermon his conscience being pricked and galled , he might be weary of the Ring ; and being refused of the one , be accepted of the other : by which they hoped in short time so to haue puft him vp with pride and heresie , to haue precipitated his soule into certaine and neuer-ending destruction . At which the Church-man being zealously inraged , with a great hammer broke the Ring almost to dust , and in the name of God sent them thence to their own habitations of darknesse , or whither it pleased the higher Powers to dispose them .

Of this kinde doubtlesse was the Ring of Gyges ( of whom Herodotus maketh mention ) by vertue of which he had power to walke inuisible ; Gyges Ring . who by the murther of his Soueraigne Candaules , maried his Queene , and so became King of Lydia . Such likewise had the Phocensian Tyrant , Clemens Stromataeu● . who ( as Clemens Stromataeus speaketh ) by a sound which came of it selfe , was warned of all times seasonable and vnseasonable , in which to mannage his affaires : who notwithstanding could not bee forewarned of his pretended death , but his Familiar left him in the end , suffering him to be slain by the Conspirators . Such a Ring likewise had one Hieronimus Chancellor of Mediolanum , which after proued to be his vntimely ruine .

Concerning the mutation or change of Sex , Of Women that haue changed their Sex . which some haue attributed to the fallacies of the Diuell ; it is manifest that they haue been much deceiued therein , since of it many naturall reasons may be giuen , as is apparant by many approued histories . Phlegon in his booke De Mirabil . & Longev . telleth vs , That a virgin of Smyrna called Philotis , the same night that she was maried to a yong man , those parts which were inuerted and concealed , began to appeare , and shee rose in the morning of a contrarie sex . As likewise , That in Laodicea a city of Syria , one AEteta after the same manner rose from her husbands side a yong man , and after altered her name to AEtetus ; at the same time when Macrinus was President of Athens , and L. Lamia and AElianus Veter were Consuls in Rome .

Fulgotius , lib. 1. Ex●up . cap. 6. In the time that Ferdinand the first was King of Naples , one Ludovicus Guarna a citisen of Salern , had fiue daughters , of which the two eldest were called Francisca and Carola ; either of which at fifteene yeares of age found such alteration in themselues , that they changed their foeminine habits , and names also , the one being called Franciscus , the other Carolus . In the reigne of the same King , the daughter of one Eubulus being deliuered vnto an husband , returned from him altered in her sex , sued for her dowerie , and recouered it .

Amatus Lusit . Cent. 2. Curs . 39. Amatus Lucitanus testifieth , that in the town of Erguira , distant some nine leagues from Couimbrica , there liued a Nobleman who had a daughter named Maria Pachecha , who by the like accident prouing to be a yong man , changed her habit , and called her selfe Manuel Pachecha . Who after made a voiage into the Indies , and became a valiant souldier , attaining to much wealth and honour ; and returning , married a Lady of a noble Family , but neuer attained to haue issue , but had an effoeminat countenance to his dying day . The like Livy remembreth of a woman of Spoleta , in the time of the second Punicke war .

Ant. Torquin . Dial. 1. But a story somewhat stranger than these is related by Anthonius Torquinada ; That not far from the city Beneventum in Spain , a Countrey-man of a meane fortune married a wife , who because she was barren vsed her very roughly , insomuch that shee lead with him a most discontented life . Whereupon one day putting on one of her husbands suits , to disguise her self from knowledge , she stole out of the house , to proue a more peaceable fortune elsewhere : and hauing been in diuers seruices , whether the conceit of her mans habit , or whither Nature strangely wrought in her , but she found a strange alteration in her selfe , insomuch that she who had been a wife , now had a great desire to do the office of an husband , and married a woman in that place whither she had retyred her selfe . Long she kept these things close to her selfe , till in the end one of her familiar acquaintance trauelling by chance that way , and seeing her to be so like vnto that woman whom hee before knew , demanded of her , If she were not brother to the wife of such a man , who had forsaken his house so many yeares since ? To whom , vpon promise of secrecy , she reuealed all , according to the circumstances before rehearsed . Examples to this purpose are infinite : let these suffice for many .

A strange Tale is that which Phlegon the freed-man of Hadrianus reporteth , The History of M●chates and Philemium . of which he protests himselfe to haue bin eye witnesse . Philemium ( saith he ) the daughter of Philostratus and Charitus , fell deepely inamoured of a yong man called Machates , who at that time ghested in her fathers house . Which her parents tooke so ill , that they excluded Machates from their family . At which she so much grieued , that soone after she died and was buried . Some six moneths after , the yong man returning thither , and entertained into his wonted lodging , Philemium his Beloued came into the chamber , spake with him , supt with him , and after much amorous discourse , she receiued of him as a gift , a Ring of iron and a Cup guilt ; and she in interchange gaue him a Ring of gold and an hand-kerchiefe : which done , they went to bed together . The Nurse being very diligent to see that her new ghest wanted nothing , came vp with a candle and saw them both in bed together . She ouer-joyed , runneth in hast to bring the Parents newes that their daughter was aliue . They amased rise from their bed , and finde them both fast-sleeping ; when in great rapture of ioy they called and pulled them to awake . At which shee rising vpon her pillow , with a seuere looke cast vpon them thus said , O you most cruell and obdurat Parents ; and are you so enuious of your daughters pleasure , that you will not suffer her for the space of one three dayes to enioy her deere Machates ? but this curiositie shall be little for your ease , for you shall againe renew your former sorrowes ; which hauing spoke , she changed countenance , sunke downe into the bed , and died : at which sight the father and mother were both intranced . The rumor of this came into the city , the Magistrats caused the graue to be opened , but found not the body there , only the iron Ring and the Cup giuen her by Machates . For the same Coarse was then in the chamber and bed ; which by the counsell of one Hillus a Soothsayer was cast into the fields : and the yong man finding himself to be deluded by a Specter , to auoid the ignominie , hee with his owne hands slew himselfe .

Possible it is , Hillus Magus . that the inferiour Diuels at the command of the superiour should possesse the bodies of the Dead for a time , and moue in them ; Eunapius . as by examples may appeare . Eunapius reports , That an AEgyptian Necromancer presented the person of Apollineus before the people . But Iamblicus a greater Magition standing by , told them , It was not he , but the body of a Fencer who had before been slaine . When whispering a stronger charme to himselfe , the Spirit forsooke the body , which falling down dead , appeared to them all to be the stinking carkasse of the Fencer before spoken of , and well knowne to them all .

Donica : The like is reported of one Donica , who after she was dead , the Diuell had walked in her body for the space of two yeares , so that none suspected but that she was still aliue : for she did both speak and eat , though very sparingly ; onely shee had a deepe palenesse in her countenance , which was the only signe of death . At length a Magition comming by , where she was then in the companie of many other Virgins ; as soone as hee beheld her , hee said , Faire Maids , why keep you company with this dead Virgin , whom you suppose to be aliue ? When taking away the Magicke charme which was tied vnder her arme , the body fell downe liuelesse and without motion .

A strange Story of Cornelius Agrippa . Cornelius Agrippa liuing in Louvaine , had a yong man who tabled with him . One day hauing occasion to be abroad , hee left the keyes of his study with his wife , but gaue her great charge to keepe them safe , and trust them to no man . The Youth ouer-curious of noueltie , neuer ceased to importune the woman till shee had lent him the key to take view of his Librarie . Which entring , he hapned vpon a booke of Conjuration : hee reads , when straight hee heares a great bouncing at the doore , which hee not minding , readeth on ; the knocking groweth greater , & the noise louder : But hee making no answer , the Diuell breakes open the doore and enters , and askes what he commands him to haue done , or why he was called ? The Youth amased , and through feare not able to answer , the Diuell seiseth vpon him , and wrythes his neck asunder . Agrippa returneth , findeth the yong man dead , and the Diuels insulting ouer him : Hee retyres to his Art , and calls the Diuels to account for what they had done : they tell all that had passed . Then he commanded the homicide to enter into the body , and walke with him into the market place where the Students were frequent , and after two or three turnes to forsake the bodie . Hee did so ; the body falls downe dead before the Schollers ; all iudge it to be of some sudden Apoplexy , but the markes about his necke and jawes make it somewhat suspitious . And what the Archi-Mage concealed in Louvaine , ( being banished thence ) hee afterward feared not to publish in Lotharinge .

A strange Story . Don Sebastian de Cobarruvias Orozco , in his treasurie of the Castilian Tongue ( speaking how highly the Spaniards prise their beards , and that there is no greater disgrace can be done vnto him , than to be plucked by it , His name Cid , Rui , Diaz . and baffled ) reporteth , That a noble Gentleman of that Nation being dead , a Iew who much hated him in his life , stole priuatly into the roome where his body was newly layd out ; and thinking to do that in death , which hee neuer durst doe liuing , stooped downe to plucke him by the beard : at which the body started vp , and drawing his sword ( that then lay by him ) halfe way out , put the Iew into such a fright , that he ran out of the Roome as if a thousand Diuels had been behind him . This done , the body lay downe as before vnto rest , and the Iew after that , turned Christian. Let these suffice out of infinites .

Hauing discoursed in the former Tractat , of the Astrologomagi , Of Astrology . it shall not be impertinent to speake something concerning Astrologie , which is defined to be Scientia Astris , a knowledge in the Starres ; of which ( as Pliny witnesseth in the 57 booke of his Naturall Historie ) Atlanta King of the Mauritanians was the first Inuentor . Of this Art the sacred Scriptures in diuers places make mention : As in Deutron. 4.19 . And lest thou shouldst lift vp thine eyes to heauen , and when thou seest the Sun , and the Moone , and the Stars , with all the Host of Heauen , shouldst be driuen to worship them and serue them : which the Lord thy God hath distributed to all people vnder the whole heauen . Againe , Esay 47.13 . Thou art wearied in the multitude of thy counsels ; let now the Astrologers , the Star-gasers , and Prognosticators stand vp , and saue thee from those things that shall come vpon thee , &c. Now wherefore God created those blessed Lights of heauen , is manifest , Gen. 1.14 . And God said , Let there be Lights in the Firmament of the heauen , to separate the day from the night , and let them be for signes and for seasons , and for dayes and yeares . Againe , Cap. 8. vers. 22. Hereafter seed time and haruest , and cold and heat , and summer and winter , and day and night shall not cease so long as the earth endure . Esay 44.24 . Thus saith the Lord thy Redeemer , and hee that formed thee from the wombe ; I am the Lord that made all things , that spread out the heauens aboue , and stretcheth out the earth by my selfe ; I destroy the tokens of Sooth-sayers , and make them that coniecture , fooles ; and turne the wise men backeward , and make their knowledge foolishnesse . You shall reade also Ieremy , 10.2 . Learne not the way of the Heathen , and be not afraid of the signes of heauen , though the Heathen be affraid of such .

We heare what the Scriptures say : Philosophers concerning Astrology . let vs now examine the Philosophers . Francisc. Patr. de Regno , lib. 2. cap. 16. saith , That Iulius Caesar was the most skilfull of all others in the art of Astronomie , of which he published diuers learned bookes ; by which hee had knowledge to predict his owne fate , but had not the skill to auoid it . Astrologie ( saith Aristotle , Metaph. lib. 12. cap. 4. ) hath a speculation into a sublime substance , sempiternall and sencible , which is heauen . Other Mathematick Sciences meddle not with Substances , as Arithmeticke and Geometrie . Theon . 1. de Anim. cap. 1. The nobilitie of Astrologie is more ample , by reason of the more worthinesse of the subiect about which it is conuersant . Astrologie ( saith Alexand. Aphrod . Metaph. 5. doth not dispute of the nature of the Stars , but of their course ; it onely contemplateth their motions , progresses , and regresses . Plato , de Republ. Dial. 7. proueth Astrologie to be not onely conducefull to Agriculture and to Nauigation , but also to militarie Discipline . Of the excellencie of Astronomie you may reade Pliny , lib. 7. cap. 37. of the inuention thereof . Cael. Rhodig . lib. 20. cap. 7. of the Inuentors . Iolidorus , of the vse of it concerning militarie affaires . Cael. Rhodig . lib. 18. cap. 34. of the truth and profit thereof . Io. Dansk . de Saxonia , of the defence thereof . By Gabriel Perovanus , What things euerie one hath found by Coelestiall obseruation . Pliny . Quantum Astronomia metiuntur , tantum , Astrologi mentiuntur ; saith Marcil . Fic . lib. 4. cap. 36.

Now those who giue iust reasons , Why judiciarie or Diuinatorie Astrologie ought to be exploded and abandoned , are Epiphanius , disputing against the Pharisies and the Manichees ; Basilius Hexameri , Homil. 1. Chrisost. in Genes. Homil. 5. Saint Augustine also greatly complaineth , how himselfe had been deceiued therewith , and inueigheth not onely against the Art , but also against the Professors thereof : Confess . Lib. 4. cap. 3. and in diuers other of his Works .

Apothegmes . Bion was wont to say , That those Astronomers were to be held ridiculous , who when they could not discerne fishes in the water swimming towards them on the shore , yet would not blush to say , That they were able to see and discouer those hidden things which were in the heauens . Stobae . Serm. 78. It was a Maxim held by Ariston , That of those things whereof the Philosophers search to haue inspection , some belong to vs to know , and some not , and some things are altogether aboue our reach . Intimating , That the discipline of good manners di● pertaine vnto vs to know , but not vaine Sophismes ; because they were not onely not profitable , but also the breeders of wrangling contentions : but Astrologie and Astronomie were altogether aboue our reach . Stob. Serm. 78. Thales whilest he was earnestly looking vpon the Starres , falling into a ditch , and comming out all bedawbed with durt , was thus taunted by his Maid-seruant ; Iustly , Sir , is this mischance , hapned vnto you , who looke vp towards the heauens to learne what is there , being ignorant in the meane time , of what lieth before your feet . The Poet Accius was wont to say , That hee neuer could giue any confidence to those Augurs and Star-gasers , who onely filled other mens eares with aire , to furnish their own priuat coffers with gold . With this witty Dilemma was Favorinus wont to taunt the judicatorie Astrologers ; Either they predict ( saith he ) things aduerse , or prosperous : if in prosperous things they faile , thou art made miserable in thy frustrate expectation ; if in aduerse things , though they happen not , thou art made miserable by thy vaine feare . If they speake truly , and things happen vnprosperously , thou art made miserable in thy minde , before thy miserie come vpon thee : if they promise happy things , and they in time happen vnto thee ; yet from hence discommoditie notwithstanding doth arise : the expectation of thy hope will more trouble thee with doubtfull suspence , than the fruit thereof when it commeth can yeeld thee profit or delight . Therefore ( he concludeth ) I wish none of any braine or vnderstanding to trouble themselues in seeking after these presaging Astrologers , who presume but vainly , That they can truly predict of such things as are to come .

The AEgyptians hierogriphycally ( saith Pier. Valer. lib. 38. pag. 369 ) did signifie Astrologie ; Hierogliphick Per maculosam Hinnulij pellem , i. By the spotted skinne of a Dog-fish . Emblem . It was also emblematically obserued by Nestors Bowle , the great cup which he vsed to quaffe in : which Alciatus , Emblem 101 , expresseth thus : Nestorum geminis Cratera hunc accipe fundis , Quot gravis Argenti , &c. Nestor's great Bowle , with double bottoms made , Forg'd out of massie siluer , was conueyd For obseruation ; being round inchac'd With golden studs , on it foure handles plac'd , On each of which a golden Doue was set . Which Bowle the long-liv'd Nestor ( much in debt To Time and Nature ) onely ( as 't is read ) Of all the Greekes , could lift it to his head , And quaffe it brim'd : for which he was commended . Tell vs , ô Muse , what was by this intended ? In this large Goblet , of so huge a masse , Heav'n with the round circumference figur'd was . Next , in the Siluer mettall fin'd and try'de , The colour of the Firmament's imply'de . Then by the golden studs , the Stars are meant ; The Pleiades , the foure Doues represent . And by the two embossed Bottoms were Figur'd the greater and the lesser Beare . Wise Nestor these by long experience knew , Howeuer they seeme difficult to you . " The Souldier knowes what'longs vnto the Wars , But he that 's learned can command the Stars .

Icarus the sonne of Dadalus is another Astrologicall Emblem composed by the same Author ; who flying too neere the Sun , and melting his waxen wings , was precipitated into that sea which stil beareth his name . From whom this admonition is deriued : Astrologus , caveat quicquam praedicere praeceps : Nam cadet Impostor , dum super Astra volat . Astrologer , beware what thou Dost rashly vndergo : Th' Impostor aiming at the Stars , ( Whilst looking high ) falls low .

Mathesis . Mathesis or Mathema , is as much as Disciplina , and signifieth Disce , or Doceo . Mathematri are called those Arts which consist of firme demonstrations , in which those which are expert are called Mathematici ; namely those which professe Geometry , Musicke , Arithmeticke , and Astronomie● The Chaldaeans , who in processe of time turned Astronomie into diuining Astrologie , called themselues Mathematicians ; by which they haue made the name notoriously infamous .

Iohannes Picus Mirandula , in Astrolog . lib. 12. cap. 2. saith , That Astrologie maketh not men wise : and therefore of old it was only the study of children ; and whosoeuer giueth himselfe wholly to the practise thereof , he giues great occasion and liberty to errors in Philosophie . The Mathematicians or judiciarie Astrologers ( as Tacit. Lib. Histor. 1. relateth ) are a kinde of Professors , to great men vnfaithfull , and to all such as put confidence in them , deceitfull ; and their practise was altogether exploded in Rome . Stobaeus , Serm. 2. de Impudentia , reporteth , That Ariston was wont to say of all such as gaue themselues ouer to Encyclopaedia or Mathematicall discipline , neglecting meane time the more necessarie study of Philosophie ; That they might fitly be compared with the sutors of Penelope , who when they could not enioy mistres , went about to vitiate and corrupt the maids . Dion Cassius tels vs , That the Emperour Hadrian by his skill in this Mathesis could predict things future ; by which he knew Varus not to be long liued : from that verse of Virgil , Ostendit terris hunc tantum Fata , neque vltra Esse sinunt , &c. — i. The Fates will only shew him to the Earth , and then suffer him to be no more .

Clemens , lib. 5. Recognit . saith , As it happeneth vnto men who haue dreams , and vnderstand nothing of their certaintie , yet when any euent shall happen they apt their nightly fancy to that which hath chanced : euen such is this Mathesis ; before somthing come to passe , they can pronounce nothing which is certaine , or to be built vpon : but when any thing is once past , then they begin to gather the causes of that which already hath the euent .

By the creature Oryges painted or insculpt , Hierogliphick the AEgyptians did hierogliphycally figure a Mathematician : for they with great adoration honor their Star Sothes , which we cal Canicula ; and with great curiositie obserue the time when it riseth , because they say the Oryges is sencible of the influence thereof , by a certain sound which it yeeldeth ; and not onely giueth notice of it's comming , but saluteth it when it appeareth rising . Pier. Valer. Lib. 10. Pag. 90.

The Emblem .

THe Emblem to conclude this Tractat I borrow from Iacobus Catsius , Emblem . lib. 3. which presenteth a hand out of a Cloud , holding a Brand in the fire ; that part which handeth being free , the other flaming ; The Motto , Qua non vrit . It seemeth to be deriued from Eccles. cap. 3.16 . He hath set water and fire before thee , stretch out thine hand to which thou wilt . Before Man , is life and death , good and euill ; what him liketh shall be giuen him . So also Ierem. 21.8 . And vnto this People thou shalt say , Thus saith the Lord , Behold , I set before thee the way of Life , and the way of Death . And Deutronom. 30.19 . I call Heauen and Earth to record this day against you , that I haue set before you Life and Death , Blessing and Cursing , chuse therefore Life , that , &c. Whoso is free , and will willingly run into fetters , what can we call him but a foole ? And he who becommeth a Captiue without constraint , must be either thought to be wilfull , or witlesse . And as Theopompus affirmeth , If the Eye be the chuser , If thou chuse Beauty , it fadeth : If Riches , they often consume : If Friends , they grow false : If Wisdome , She continueth . the Delight is short : If the Will ? the end is Want : But if Reason ? the effect is Wisedome . For often it happeneth , after the choice of a momentarie pleasure , ensueth a lasting calamitie .

The Authors Conceit hereon is this : Pars sudis igne caret , rapidis calet altera flammis ; Hinc nocet , illaesam calfacit inde manum . Ecce , Bonum Deus , ecce Malum mortalibus affert Quisquis es , en tibi Mors , en tibi Vita patet : Optio tot a tua ' est , licet hinc , licet inde capessus . Elige , sive invet vivere , sive mori . Quid tibi cum Sodoma ? nihil hic nisi Sulphur & Ignis , Quin potius placidum ( Loth duce ) Zoar adi .

Thus paraphrased : After the choice of Momentary pleasure , ensueth endles calamity . Part of the Brand wants fire , and part flames hot ; One burnes the hand , the other harmes it not . Behold , ô mortall Man , whoe're thou be , Good , Bad , both Life and Death , propos'd to thee : God giues thee choice , the one or other try ; By this thou liv'st , and thou by that shalt die . Leaue Sodom then , where Sulphur raines in fire , And ( with good Loth ) to Zoar safe retyre .

Electio non est de preterito , sed de futuro , Plut. A morall interpretation may be gathered from the same , with this Motto anexed , Omnia in meliorem partem . Bodinus saith , Men vse to chuse a faire day , by the gray morning ; and strong beasts , by their sturdy limbes : But in choice of pleasures there is no election to be made , since they yeeld vs no profitable vse . Others chuse Aduocates by the throng of their Clients : Physitions , by the fame of their Cures : and Wiues , by their rich Portions or Dowers . And well they comply with the prouerbe , He that maketh his choice without discretion , is like one that soweth his Corne he wots not when , and in the haruest expected reapeth hee knoweth not what . Needfull it is therefore that wee be chary in our choice , since there are so few brought within the compasse of Election . According to that of the Poet.

Virg. lib. 6. AEnead . — Pauci quos equus amavit Iupiter , aut ardens evexit ad aethera virtus . There are but few whom vpright Iove doth loue , Or zealous Vertue gaines them place aboue .

In another place he saith , Pauci laeta arva tenemus : i. There are but few of vs who attaine to the blessed Fields .

If Morallists were so watchfull , how much more ought wee Christians to be wary , how in all things proposed vnto vs , we still ( like Mary in the Gospell ) chuse the better part . For , Liber esse non potest , cui affectus imperant , & cupiditates dominantur : i. he is not said to be free , whom his affections sway , and ouer whom his own lusts and desires haue dominion . Lipsius , Cent. 1. ad Belg. Epist. 5. saith , Vt torrem semiustum ? foco qui tollit , non ea parte arripit & tractat qua incanduit , sed qua ignem nondum accepit , sic nos docet , &c. i. As hee who snatcheth a Brand out of the fire , taketh not hold thereof by that part which is flaming , but rather that which hath not touched the fire ; so we ought not to meddle with the bitter and burning things of Chance , but rather such as are more benign and comfortable .

The Authors inuention followeth : Hinc rubet igne sudes , nullis crepat inde favillis , Hinc poterit tangi , sauciat inde manum . Res humana bifrons , tu qua iuvat arripe quicquid , Te super aetherea , te regione fluit . Damna suum lucrum : suagandia luctus habebit : Excipis incumbens , si sapienter , onus . Morosum , nec laeta iuvant , & rideat orbis , Quod gemet ille tamen , quodque quaeratur habet .

Thus paraphrased : Fire here , none there , yet is it but one Brand ; One burnes , the other end scarse heats thine hand . Fate hath two foreheads ; what to hate or loue , To leaue or like , is offered from aboue . Losse hath it's Gaine , and Mourning , a Reward : Stoope willingly , the burden is not hard . Mirth doth not please the Sad ; and though Fate smile , We shall finde some thing to lament the while .

A Meditation vpon the former Tractate . I. AId me , ô Lord my God , for there be three Grand enemies , the Flesh , the World , the Diuel : Who with their Nets and Snares insidiat mee , And now and at all times await me euill . I cannot free me from this Body , nor The Temptations of the flesh . It part from me , but still beare it I must : Thou gav'st it : to destroy it I abhor ; To mar what thou hast made , I were vniust . Yet when I pamper what I dare not perish , What is it lesse than mine owne Foe to cherish ? II. Tempt . of the World . The World inguirts me , and fiue seuerall wayes At once inuades me ; by th' Taste , Touch , and Smel , The 5 Sences . Hearing , and Sight : not one Sence but betrayes The Fort , and 'gainst the Lord of it rebell . Beauty assaults , and then the Eye giues place : The Syrens sing , by which the Eare is taken : Sweet Vanities haue still the Smell in chace : The Touch by Lust : the Taste by Surfet shaken Thus the vain world doth with temptations round me , Making those Gifts that should preserue , confound me . III. Tempt of the Diuell . The Diuell , whom our weake Eyes cannot view , Is therefore to be more bewar'd and fear'd , As one that Man doth night and day pursue ; His wounds ( when made ) not felt , his voice not heard . He baits his hooks with pride , with gold , with treasure . A thousand ginnes are for our foot-steps layd ; Bird-lime he hath , and that 's when aboue measure We dote on things by which we are betrayd , Self-loue , Vain-glory , fleshly Lusts , Ambition , All his meere traines to bring vs to perdition . IV. If I be ignorant , he prompts me then Temptations of Ignorance . To dote on Folly , Wisedome to despise , To prefer Ideots before Learned men , And striue to be sequestred from the Wise. Or if that I in reading take delight , ( At sorted leisure my spare houres to spend ) The Legend of some strange aduenturous Knight , Or fabulous Toy , hee 'l to my view commend . But from mine eye the sacred Scriptures keepe , Persuading th' are too plaine , or else to deepe . V. Or if I after Learning shall enquire , Temptation in Learning . And to the least perfection can attaine ; Either he makes me mine owne Gifts admire , Or others of lesse knowledge to disdaine . Or if my Talent to my selfe conceale , Then to search out things mysticall and hid , Such as God had no purpose to reueale , But in his secret Counsels hath forbid . Assur'd , That 'mongst his other traines and baites , None more than Curiositie God hates . VI. If I be held a famous Rhetorician , In Rhetorick . Able to equall Herod in his phrase ; Then am I puft vp with that proud ambition , Preferring 'fore Gods honor , mine owne praise . If a good Disputant , then in the stead In Lodgick . Of finding out the Truth , with Truth I wrangle ; And trouble with darke Sillogismes my head , What else might seeme apparant to entangle . Or if into Arithmeticke incline , In Arithmetik In studying Number , I ferget the Trine . VII . Or if Theologie , ( although the best And choice of Studies ) yet is that not free , In Diuinity . Nor can claime priuiledge aboue the rest : Therein he rather most insnareth me . As when I , more than Matter , seeke to please , With curious language or affected straine , Sow to mens elbowes pillowes for their ease , More than Gods honor ; couet Place , or Gaine : When I for feare or fauor their sinnes smother , Or be i' th Pulpit one , abroad , another . VIII . Or when Gods mercies to that height I stretch , That Men thereby the more presumptuous are ; Or on the contrary , his judgement preach So far , as that it puts them in despaire . Or when I shall exceed my strict Commission , By adding or detracting from the Letter : Or when I make too narrow inquisition , And , than mine owne opinion , thinke none better . Or in the Church pretending reformation , I make my Zeale a cloake to Innouation . IX . In Philosophy Or if Philosophie ? the more I striue Of things the naturall causes to finde out , I bring the sweeter hony to his Hive ; For of my God he makes me stand in doubt . And then a thousand arguments he hath , And ev'ry of them pow'rfull to persuade ( Hoping by Reason to confound my Faith ) And proue that all things were by Nature made : And bids my weakenesse no beleefe to lend To any thing that Reason shall transcend . X. He tells me , The Philosophers were wise , And that by search they all things needfull knew ; Their morall vertues sets before mine eyes , Saith , They in act and word were iust and true : With their vprightnesse bids me then compare Our liues that Christianitie professe ; Consider but how different they are , And how we more beleeue , and practise lesse . Then , whither hath to heav'n neerer affinitie , Moralitie in them , or our Diuinitie ? XI . Or if he proue this stratagem too weake , He wills vs after secret things enquire , Into the cabinet of Nature breake , In Magick . And there to finde what 's worthy to admire . For there is two-fold Magicke , Blacke and White , Studies at first ordain'd to beget wonder ; Such as at once both profit and delight , Amase the gods , and keepe the Furies vnder : Thus lulls mans Sences in a pleasing dreame , Till he be made his Maker to blaspheme . XII . His darts and arrowes are Lust , Enuy , Wrath , Whose poysonous heads are dipt in Stygian fire , And more of that corrupted Nature hath , T' enflame the Spleene , and poyson the Desire , Mortiferous all . Then what shall me betide , Poore wretched Man ? or which way shall I turne ? Thus hedg'd , thus guirt , thus ambusht on each side , Immur'd with hooks , with lime-twigs , darts that burne ; When Sorrow , Ioy , Soure , Sweet , alike appeare , To be but the iust causes of my feare ? XIII . I am iealous both of Hunger and Repast , Of Sleepe , of Watch , of Labour , and of Ease : Nor know in which I more secure am plac't , Because I am hourely tempted in all these . My Iesting , as my Anger I suspect , Lest in my mirth I might some one abuse , Or speake what might to his disgrace reflect , And that 's a sin I know not how t' excuse . Thought ' offend in Wrath be greater far , Yet from the first it doth not take the skar . XIV . Prosperitie I feare , as things aduerse : For as the one by sweetning oft deceiues , So when the other hath with vs conuerse , Despaire or Murmuring it behinde it leaues . Of sinnes in secret I am more afraid Than those in publique , because that 's vnseene ( Being vnknowne ) doth all reproofe evade : Secure , we thinke them hid behinde a skreene . And when Securitie lulls fast asleepe , The Tempter shoots his arrowes , and strikes deepe . XV. The Flesh , in Delicacie doth suggest ; The World , in Vanitie ; the Diuell , he In better things ; for when I am possest With carnall thoughts , the Flesh then speakes to me , Either importuning to lust or sleepe , To idlenesse , to pleasure , or to play , T' excesse , by feeding high , and drinking deepe . When as the World assaults another way , By Arrogance , Ambition , and Vain-glory , Tumor of heart , and things like-transitorie . XVI . When Ire and Wrath , and bitternesse of Spleene Prouokes vs vnto mischiefe , bloud , and strage ; The Diuell then hath made his arrowes keene , And in such passions he doth rore and rage . When I shall feele such in my breast arise , Let me assure my selfe the Tempter's there : Therefore at that time ought I to be wise And valiant , to oppose him without feare . His study is to compasse and inuade ; We ought to watch there be no entry made . XVII . As oft as we resist , we do subdue The great Seducer . Then the Angels sing , And Saints reioyce ( those that are still in view Of the Creator , Heav'ns almighty King . ) That GOD who to this Battell doth persuade vs , And looks vpon vs when we enter list , Still as he spurres vs on , doth likewise aid vs Against that old and crafty Pannurgist : Supports the Weake , the Willing doth defend , And crownes such as continue to the end . XVIII . O giue me courage then , make strong my hand , Thou that dost teach my fingers how to fight ; And lend me pow'r their fury to withstand , Who would depriue me of thy glorious Light , That I , who all my life time haue oppos'd My selfe 〈…〉 my selfe , and against Thee , May by thy tender mercies he inclos'd , And so be 〈◊〉 they shall not ruin mee . That 〈…〉 ●is Body is confin'd to Dust , My 〈…〉 yet finde place among the Iust. Vt Pila concussus , resurge● .

S. MICHAEL ARCHANGEL

Ex Sumptib Harbottel Grimstone Armig : Ia droeshe●t sculpt

THE ARGVMENT of the eighth Tractat. OF Sathans Wiles and Feats praestigious , Appearing wondrous and prodigious , Confirm'd by Histories far sought . Of Novels by bad Daemons wrought : And first of such is made expression , That still with Mankinde seeke congression , ( To whose Fall they themselues apply ) Call'd Succubae and Incubi . To finde those further we desire , Of Water , Earth , the Aire , and Fire ; And what their workings be to know , As well aboue , as here below . How Authors 'mongst themselues agree , What Genij and Spectars bee . Faunes , Syluanes , and Alastores , Satyres , with others like to these . With Stories mixt , that grace may win From such as are not verst therein .
The second Argument . MIchael , whom Sathan durst oppose , Can guard vs from inferior Foes .
The Arch-Angell . THose Sp'rits call'd Daemons , some haue apprehended , Lucius Apul. de Deo sacrat . ex Beat Thom. part . 1. G. 41. Art. 1. Are with mens iniuries oft times offended ; And when againe they humbly shall submit , They are soone pleas'd all quarrels to forget . They after Diuine worship are ambitious , And when fond Men grow vainly superstitious , ( As thereto by their ignorance accited ) In their idolatrous Rites th' are much delighted . To them belongs the Augurs Diuination , And such coniectures as by th' immolation Of Beasts are made : whateuer did proceed From Pythia's raptures , or hath been agreed To issue from vaine Dreames ; all Calculation By such like signes , came first by th' instigation Homer . Of Daemons . Homer therefore gaue them stile Of gods ; nor doubted in the selfe same file To number Iupiter . But we , whose faith On Gods knowne workes more firme assurance hath , By sacred Scriptures , title Daemons those Who ( by him first created ) dar'd t' oppose His Diuine Will , and being ill affected , Were for their Pride headlong from heav'n dejected . Some in their fall still hanging in the aire , And there imprison'd , till they make repaire To the last dreadfull doome ; and such await Mans frailties hourely to insidiate : Prone to his hurt , with tympanous pride inflam'd , Burning with Enuy not to be reclaim'd ; Deceitfull , from bad purpose neuer chang'd , Impious , and from all justice quite estrang'd ; And with th' inueterat malice in them bred , Inuading Bodies both aliue and dead . Arnob. in Ps. 36 But whatsoeuer war they shall commence Against vs , whether vnder faire pretence , Or hostile menace , do well , and not feare ; He that the Soule created , will appeare In it's defence , and if we boldly fight , Put their strong forces and themselues to flight . Plato , acknowledged one God alone ; The rest , whom others in the heav'ns inthrone , Hermes Thermegistus . He Daemons calls , and Angels . Thermegist Doth likewise on one Deitie insist ; And him he names Great , beyond all extension , Ineffable , not within comprehension . The other Sp'rits lye vnder Statues hid , Cipr. de Idoler vanitat . And Images , whose worship is forbid : And these the breasts of liuing Priests inspire , And from the Intrals ( e're they touch the fire ) Pronounce strange Omens . These the Birds flights guide , And mannage such things as by Lots are try'de : The doubtfull Oracles they lend a tongue , Prounouncing Truths with Lies , Lies Truths among , Confounding them : all things obvolved leaue , ( Deceiv'd themselues , they others would deceiue . ) They waking trouble vs , molest our sleepe ; And if vpon our selues no watch we keepe , Our bodies enter , then distract our braine , They crampe ou● members , make vs to complaine Of sickenesse or disease , and in strange fashion They cause vs to exceed in Ioy or Passion : And making vs one vniuersall wound , Pretend to loose what they before had bound ; When as the wonder-seeming remedie Is onely their surcease from injurie . For all their study , practise , and delight , Is but to moue vs to proue opposite To the Creator , as themselues haue bin , That , guilty of the same rebellious sin , By their accitements being made impure , We with them might like punishment endure . Let 's heare how Apulcius doth define them ; Div. Thom. 3. Met. lib. 12. Tex . 10. ( Saith he ) these proper adjuncts we assigne them , Of a thin Airy body they exist , And therefore can shift places as they list ; Of rational apprehension● passiue minde , Eternall , and no end can therefore finde . Another writes , Dr. Stroz● l. de Spir. & lucant . These Spirits are much joy'd At Bloud-shed , when man is by man destroy'd . At riotous Feasts they 'bout the tables stalke , Prouoking to vaine words and obseene talke , Persuading Man in his owne strength to trust ; Deuise Confections that stirre vp to lust : And when their pow'r on any Wretch hath seis'd , Persuade , That with the sin God 's not displeas'd . Th' assume the shape of such as are deceast , And couet to be counted gods at least . Surcharg'd with joy these are not , to behold When troubles and afflictions manifold Pursue the Saints of God , and his Elect ; As hauing in themselues a cleare inspect , By persecution , such , and tribulation , Are lab'ring in the path to their saluation . But when they finde our hearts obdure and hard , To Pietie and Goodnesse vnprepar'd ; Or when they see vs deviat and erre , And before Vertue , Vanitie preferre , Then are they merry , they clap hands and shout , As hauing then their purpose brought about . The Hunter hauing caught vs in the Toile , Seiseth his prey , and triumphs in the spoile . We do not reade , That Sathan did once boast Iob. cap. 1. When patient Iob had all his substance lost , Nor seeing ( by th' aduantage he had ta'ne ) His Sonnes and Daughters by a Whirle-winde slaine ; When hauing lost all , he could lose no more , And now from head to heele was but one fore : Not all this mov'd him . Had he made reply Meaning his Wife , whom some Rabbies think● to be Dinab , the Daughter of Iacob , rauished by Sychem , &c To her that bad him to curse God and dye , By vtt'ring any syllable prophane , Then he and his would haue rejoc'd amaine . Nor in Pauls thirst or hunger was he pleas'd , Nor when he was by cruell Lictors seis'd , And hurry'd to the Gaole , ( there gyv'd and bound ) Or shipwrackt , in great perill to be drown'd , The Barke beneath him bee'ng in pieces torne ; Acts. Apost . Nor when the bloudy Iewes his death had sworne , Scourg'd , buffetted , and bandied vp and downe : They knew this was the way to gaine a Crowne ; To them 't was rather torment worse than Hell , That in these conflicts he had fought so well . Who gladly had exulted in the aire , If they could once haue brought him to despaire . Eustr . ● . 1. moral . Some Sophists held Daemon the part to be Of the Soules intellectuall Facultie . 1. Cor. c. 2. v. 7 8 We reade th' Apostle thus : The Wisedome wee Of God , speake to you in a Mysterie : Ev'n the hid Wisedome which to our saluation He did ordaine before the Worlds creation . But to the Princes of this world not showne , As left to them meere doubtfull and vnknowne : Which had it been reueal'd to them , they than Would not haue crucify'd that God and Man , Ambr. sup. Cor. cap. 2. The Lord of Glory . Some this Text expound . ( Building it seemes on no vncertaine ground ) That by the Princes of this World , he meant The Daemons , who of th' Aire haue gouernment , Call'd Pow'rs and Potestats . It cannot stand With reason , That the Iewes ( without command Or pow'r within themselues ) so styl'd should be , Bee'ng subiects to the Roman Monarchie . Neither can properly we make restriction To Pilat , who had then the jurisdiction Of Rome in his owne hand , because that hee Labor'd in all he could to set him free ; Said , he could finde no fault with him . And when , At th' instance of those bloudy minded men , He spake that Sentence , ( which he would haue stayd ) He call'd for water , and in washing said Vnto all those that then about him stood , Lo , I am guiltlesse of this iust Mans blood . These were the Princes , Meaning the Daemons or Potestats of the Aire . by whose ignorant pride The Lord of Glory was condemn'd , and dy'de . They knew him to be Man , cleane , without spot ; But for the Sonne of God they knew him not . Had they but knowne his innocent Bloud was shed To revive those who in their Sinnes lay dead● And ransome them from their insidiation , ( As being the sole meanes of our Saluation ) Sathan then durst not boldly to haue venter'd , And into Iudas ( call'd Iscariot ) enter'd : For he by finding that , might eas'ly know 'T would be of his owne Kingdometh ' ouerthrow . Let 's heare Prudentius : Simplicis ergo viae , Dux est Deus . Ille per vnum : Ire jubet mortale genus quam dirigit Ipse , &c. Lib. 2. Cont , Symach . Of the sincere way , We may presume God is the Guide and Stay : There 's but one path , through which , whom hee electeth , ( Lest they should wander ) he himselfe directeth . It lies vp a steepe hill that 's hard to clime , And the more difficult , the more sublime . At the first entrance nothing doth appeare But what is intricate , horrid , austere , Sad , and still threatning danger : when thy feet Hath measur'd it to the end , thou then shalt meet With all things sweet and pleasant , sights excelling , And pretious Riches with aboundance swelling . All objects then shall shew both cleare and bright , As being luster'd by eternall Light : Then nothing shall seeme difficult or hard , But of thy labor thou shalt reape reward . Yet in thy trauell vp this craggy Hill Thou shalt finde Sathan at thine elbow still , Persuading thee a smoother Road to tread , To which a thousand paths and by-wayes lead ; Through which the bearded Sophist he mis-guides : The Vsurer there , with vnsuspected strides Walks merrily ; and he whom Honor blindes , A pleasant journey to destruction findes . Some by the tongues of Birds he doth allure , And others by vaine Auguries assure , By trusting too much to vaine Prophesies , And the mad Sibils trifling Ambages . Some he by Magicke spels doth headlong driue ; Others by Knowledge , though demonstratiue . But take thou heed of this sweet erring way , In which by thousand turnings thou mayst stray ; Hauing a Guide that teacheth Diuiation , And turnes thee from the path of thy saluation . Incredible it seemes , beleev'd by few , And yet by autient Writers held for true , That the bad Spirits at their pleasure can Assume the shape of Woman or of Man , And with each Sex carnall commixtion vse , Fraile Mankinde to dishonor and abuse . Those that in masculine shape with women trade , Spirits called Incubi . Call'd Incubi : the other that are said To put on foeminine feature , and so lye Succubae . Prostrat to man● are called Succubae . Nor do they vse such damned copulation Because in it they take least delectation : But rather by such diuellish commission , To draw men headlong with them to perdition . The substance by the which they generat , and How't is transfus'd , whoso would vnderstand , Scotus . Let them the bookes of Scotus well peruse ; It is no subiect for my modest Muse. Yet that such are , ( though I should silent be ) Heare what Saint Austin saith ; 'T is told to me , ( By men of worth , whose faith I cannot blame , And such as were eye-witnesse of the same ) The Faunes and other Sylvan beasts most rude , Gotish in act , and by the multitude Call'd Incubi , insidiat by the way Women , to make of them their lustfull prey . These were Henricus Iustitor , & Iacobus Sprangerus . All Germany with Witches much annoyd , Two graue and learned men , before employd In many Causes both of depth and weight ) Were chosen by Pope Innocent the eight , And a large Patent granted therewithall , T' extirp the Witches thence in generall . These two affirme , They oftentimes haue been Where such old Crones and Beldams they haue seen Flat on their backes , vsing th' immodest fashion , As in the very act of generation , Mouing their bodies ; yet to th' outward eye No Sp'rit perceiv'd of any stander by . But the foule act imagin'd to be past , A filthy noysome Vapor rose at last , ( In bignesse of a man ) from her embrace , And at the instant vanisht from the place . In their large stories it is likewise read , Husbands haue tooke these Incubi in bed With their faire wiues , their figures by them stretcht : Which seeing they haue run and weapons fetcht . But th' one soone vanisht from their soft embraces ; Th' other call'd jealous fooles , vnto their faces . Not far from Rotemburch this chance befell : Rottemb . a Towne in vpper Germany● A History of an Incubus . One of these Sp'rits ( it seemes new rais'd from Hell ) Makes himselfe suitor to a Maid , yong , faire , Louely , wel featur'd , and a Great mans heire : He haunts the house , makes shew of mighty treasure , But , more than all , to loue her aboue measure : Yet that his Liuing lies far off , pretends . His noble Host inuites him , with his friends , To diuers feasts and banquets . My braue Wooer Before he comes , rich Presents sends vnto her : To make his way , the Seruants he bribes round , Bespeakes the rarest musicke can be found ; The night he reuels , and he sports the day , And all in hope to beare the Wench away : His prodigall expences grow so hye , His Host suspects whence he should haue supply , Especially his land lying so remote . Meane time the Maid from liking growes to doat , Thinking to haue her fortunes much encreast , And she be made a Princesse at the least . But e're the Contract , the good man in feare He might be other than he did appeare , Inuites one day , together with his Ghest , A retyr'd man that deuout life profest , And was of most religious conuersation . He at the table frames a disputation Concerning Sanctity and holy things , And still for euery proofe he Scripture brings . At which my lusty Louer alters face , And saith , That a full table is no place For such discourse , but sportiue jests are best , And pleasant talke , to make the meat disgest . The good old man perceiuing by his looke And change of cheare , he Gospell could not brooke , Rose at the table , and cry'd out amaine , Auaunt thou Fiend , with thy infernall traine ; Thou hast no pow'r ( howeuer thus disguis'd ) O're them who in Christs name haue beene baptis'd : The roaring Lion shall not vs deuour , That in his bloud are ransom'd from thy pow'r . These words , with such like , were no sooner spoke , But he with all his traine vanisht like smoke , And of his people they no more could finde , Sauing three ougly bodies left behinde , ( With a foule stench ) and they were knowne to bee Felons before-time strangled on a tree . Vincent . lib. 3. Hist. Now of those Sp'rits whom Succubae we call , An History of a Succubus . I reade what in Sicilia did befall : Rogero reigning there , a yong man much Practis'd in swimming ( for his skill was such That few could equall him , ) one night bee'ng late Sporting i' th sea , and thinking then his Mate Had been before him , catcht him by the haire , To drag him to the shore ; when one most faire Appear'd to him , of a most sweet aspect , Such , a censorious Cynicke might affect , Though he had promis'd abstinence . Her head Seem'd as in golden wires apparelled ; And lo , quite naked shee 's before him found , Saue that her modest haire doth cloath her round . Astonisht first to see so rare a Creature , Richly accomplisht both in face and feature , He viewes her still , and is surpris'd at last ; And ouer her his vpper garment cast , So , closely brought her home , and then conueyd Her to his priuat chamber , where she stayd So long with him , that he with her had won Such grace , she was deliuer'd of a Son Within some forty weekes . But all this while , Though she had lent him many a pleasant smile , ( Not making anything betwixt them strange , That wife might with her husband interchange ) She neuer spake , nor one word could he heare Proceed from her ; which did ●o him appeare Something prodigious . Besides , it being knowne How this faire sea● borne Venus first was growne In his acquaintance : Next , how his strange sute Came first , and that she still continu'd mute ; A friend of his that had a seeming care Both of his bodie and his soules welfare , Told him in plaine termes , he was much mis-led , To entertaine a Spectar in his bed . Of that kind of Spirits you shall read in the Sequell At which words both affrighted and inrag'd , To thinke how desp'ratly he had ingag'd Both soule and body ; home he posts with speed , And hauing something in himselfe decreed , First mildely treats with her , and after breakes Into loud termes , yet still she nothing speakes . At this more angry , to haue no reply , He takes his sword , and sonne , ( then standing by ) And vowes by all the oathes a man can sweare , Vnlesse she instantly deliuer there , Both what she is ? how bred ? and whence she came ? And vnto these , particular answer frame ; His purpose is ( receiue it how she will ) The pretty Babe ( betwixt them got ) to kill . After some pause , the Succubus reply'd , Thou onely seek'st to know what I would hide : Neuer did Husband to himselfe more wrong , Than thou in this , to make me vse my tongue . After which words she vanisht , and no more Was thenceforth seene . The childe ( threatned before ) Some few yeares after swimming in the place Where first the father saw the mothers face , Was from his fellowes snatcht away and drown'd By the same Sp'rit ; his body no where found . Besides these , Seuerall kinds of Spirits according to Marc. sup. Psel . Marcus vpon Psellius , findes To be of maligne Spirits sundry kindes , That beare in the foure elements chiefe sway : Some Fiery , and AEtherial are , and they Haue the first place . Next , Spectars of the Aire , Water , and Earth , ( but none of them that dare Beyond their bounds ) Others that all light fly , And call'd Subterren , or Lucifugi . Spirits of Fire . Vnto the first , those prodigies of Fire Falling from heav'n ( which men so much admire ) The Learn'd ascribe : As when a burning stone Dropt from the Sky into swi●t AEgion . A Floud in Persia , in Darius dayes : Three Moones seene at once with a bearded Comet . As when three Moones at once in splendant rayes ( With a huge bearded Comet ) did appeare To all mens wonder , in the selfe same yeare Pope Iohn , the two and twentieth , by his pow'r Curst Lewis Bavarus then Emperour , Because he cherishr in litigious hope , Petrus Carbariensis , Anti-Pope . This appeared Ann● , 1514. A strange History of fiery Spirits , Anno 1536. Mar. 21. As when three Sunnes at once sho● in the Sky , Of equall sise , to all apparantly . Neere to the Village cal'd Taurometane In Sicily , a Merchant bred in Spaine , Coasting that way , sees where before him stand Ten Smiths , and each a hammer in his hand , About them leatherne aprons : and before He can aduise well , he espies ten more ; And one aboue them all ( like Vulcan ) lame , So shapt , that you would take him for the same Describ'd in Homer . Him the Merchant asks , To what place they were bound ? About out tasks , Vulcan replies : Is it to thee vnknowne , How famous we are late in AEtna growne ? Which if it be , lag but a while behinde , And see what thou with thousands more shalt finde . To whom the Merchant ; What worke can there bee For men of your profession , where we see This hapned after the mountaine had lest burning . Nothing but drifts of snow , the mountaines clad In Winters cold , where no fire can be had ? That shall be try'd ( said Vulcan once againe ) And with that word he vanisht with his traine . At which the Merchant with such feare was strooke , That all his limbes and joints were Ague-shooke : To the next house his faint steps he applies , And had no sooner told this but he dies . His life set with the Sun . E're mid-night came , The vast Sicilian Mount was all on flame , Belching forth fire and cinders , and withall , Such horrid cracks as if the rocks would fall , And tumble from their height , into the Plaine , Mixt with such tempests both of Haile and Raine , Such bellowing shriekes , and such a sulphur smell , As had it been the locall place of Hell . This dismall night so dreadfull did appeare Vnto all such as did inhabit neere , They left their houses , to seeke dens and caues , Thinking no place so safe then as their graues . And of this nature are those fires oft seene Neere Sepulchres , by which many haue beene Deluded much , in Church-yards and such places , Where the faint-hearted scarce dare shew their faces . Such are the Ignes Fatui that appeare Ignes Fatui , or Ambulones . To skip and dance before vs ev'ry where . Some call them Ambulones , for they walke Sometimes before vs , and then after stalke . Some call them leaping Goats ; and these we finde All to be most malicious in their kinde , By leading Trauellers out of their way , Else causing them mongst theeues or pit-falls stray ; And such are Sulphur-colour'd : others , white , And these haunt ships and Sea-men in the night , And that most frequent when a tempest 's past , And then they cleaue and cling close to the mast . They call it Helena if one appeare , Helena . And then presage there 's some disaster neere . If they spie two , they iudge good shall befall them , And these ( thus seene ) Castor and Pollux call them . Castor and Pollux . And from that kinde of Sp'rits the Diuination Held in fore-times in such great adoration , Okumanteia call'd , Okumant●ia . seemes to haue sprung ; As likewise those by th' antient Magi sung , Onichomanteia , Onichomanteia Libonomantia , Libonomantia , Capnomantia , Piromantia , Capnomantia , Pyromantia . And Thurifumia . Thurifumia . But I cannot dwell On circumstance , their sev'rall Rites to tell . Spirits of th' Aire are bold , proud , and ambitious , Of the Spirits of the Aire . Envious tow'rd Mankinde , Spleenfull , and malicious : And these ( by Gods permission ) not alone Haue the cleare subtill aire to worke vpon , By causing thunders and tempestuous showr's , With harmefull windes : 't is also in their pow'rs T' affright the earth with strange prodigious things , And what 's our hurt , to them great pleasure brings . Of their so rare effects Stories are full ; Wooll tained . Amongst the Attribates , it rained wooll . In good Saint Ambrose time two armies ●ought This hapned Anno 931. In the aires Region , and great terror brought Vnto all France ; Hugh Capet making claime Vnto the Crowne , ( if we may credit Fame , Fish & Graine fel from the aire . And Histories , which are not writ in vaine ) There fell from heav'n great store of Fish and Graine . Philostratus ( in whom was found no flaw ) Two straunge Tombes . Writes , Apollonius 'mongst the Brachmans saw Two Tombes , which opened , windes disturb'd the aire ; But shut , the sky was calme , the season faire . Of Sepater the Magitian . Eunapius and Suidas both record , How Sepater could with one Magicke word Command the Windes ; and was adiudg'd to dye , Because he kept them fast , when as supplye Of corne vnto Byzantium should be brought . But ( to spare these ) had we no further sought Iob cap. 1. Than sacred Historie ; In Iob we finde , How Sathan did stir vp a mighty winde , Which where his sonnes and daughters feasting were , Did the whole house demolish , rend and teare . Of the Finnes and Laplands . The Finnes and Laplands are acquainted well With such like Sp'rits , and Windes to Merchants fell , Making their cov'nant , When and how they please They may with prosp'rous weather crosse the feas . As thus ; They in an hand-kerchiefe fast ty Three knots : vnloose the first , and by and by You finde a gentle gale blow from the shore . Open the second , it encreaseth more , Fo fill your sailes . When you the third vntye , Th' intemperat gusts grow vehement and hye . Ericus King of the Goathes . Of Ericus the King of Goths 't is said , That as he turn'd his hat , the winde he stayd : Nor did there euer any neere him know The piercing aire vpon his face to blow . Of the Archimage Zo●oaster It is reported of learn'd Zoroaster , ( Who of art Magicke was the first Art-master ) That by such Spirits , in a stormy day , And mighte whirle-winde , he was borne away . And from this kinde that diuination springs AEromantia . Call'd AEromantia ; by which thousand things Haue been conjectur'd from the conjur'd Aire . When mustring Armies in the clouds repaire . Chariots , and such ; to iudge what shall befall From them , they Terotoscopeia call . Terotoscopeia . A third there is , ( I almost had forgot ) Ornithomanteia , when by Birds they wot . Ornithomātea . Spirits that haue o're Water gouernment , Of the Spirits of the Water . Are to Mankinde alike maleuolent : They trouble Seas , Flouds , Riuers , Brookes , and Wels , Meeres , Lakes , and loue t' enhabit watry Cels ; Thence noisome and pestiferous vapors raise . Besides , they Man encounter diuers wayes ; At wrackes some present are ; another sort Ready to crampe their joints that swim for sport . One kinde of these th' Italians Fatae name ; Fatae , Feé : Sybils , white Nymphs . Feé the French ; We , Sibils ; and the same Others , White Nymphs ; and those that haue them seen , Night-Ladies , some , of which Habundia Queene . Night-Ladies . And of this sort are those of which discusse Plutarch and ( out of him ) Sabellicus . Numa Pompilius , who did oft inuite The Feasts of Numa Pompil . The best of Rome to feast with him by night , Neuer made vse of market to afford Rich choice of dainties to his sumptuous bord ; Each tastefull Delicat that could be thought , Without all cat'ring , or prouiding ought , Did of their owne accord themselues present , To giue th' invited ghests their full content , To all their admiration : Which is said Was onely by the Nymph Egeria's aid , The Nymphe AEgaerea . With whom he had conuerse ; and she we finde , Of force must be a Spirit of this kinde . Scotus Parmensis but few yeares ago , The Feasts of Scotus Parmensis . ( As some report ) his Magicke Art to show , Practis'd the like , inuited mighty States , And feasted them with princely Delicates : And yet these seeming viands were of all That tasted them , merely phantasticall . Though they rose sated , yet no sooner thence Departed , but they had no feeling sence Of feeding Hunger , or of quenching thirst , But found themselues more empty than at first . And with such banquets ( as Philostratus The Feast of the Brackmana and of Pet: Albanus & Pasaetis , two famous Magitians . Writes ) was Apollonius Tyanaeus Receiued by the Brachmans . With like cheare , Petrus Albanus and Pasaetis were Custom'd to feast their Ghests . And of this sort ( Namely White Nymphs ) Boëthius makes report , In his Scotch Historie : Two Noblemen , A strange hist. of two Scotch Noblemen , Mackbeth and Banco Stuart . Mackbeth and Banco-Stuart , passing then Vnto the Pallace where King Duncan lay ; Riding alone , encountred on the way ( In a darke Groue ) three Virgins wondrous faire , As well in habit as in feature rare . The first of them did curtsie low , her vaile Vnpinn'd , and with obeisance said , All haile These were Names of Honor which Mackbeth had afore receiued . Mackbeth Thane Gl●vius . The next said , All haile Caldarius Thane . The third Maid , Not the least honor vnto thee I bring , Mackbeth all haile , that shortly must be King . These spake no more . When Banco thus reply'de , Ill haue ye done , faire Ladies , to diuide Me from all honors : How comes he thus growne In your great grace , to promise him a Crowne ? And I his sole companion , as you see , Yet you in nothing daigne to guerdon mee . To whom the first made answer , Yes , we bring To thee much happier Fate ; for though a King Mackbeth shall be , yet shall he reigne alone , And leaue no issue to succeed his Throne . But thou ô Banco , though thou dost not sway Thy selfe a Scepter , yet thine Issue may , And so it shall ; thine Issue ( do not feare ) Shall gouerne Scotland many an happy yeare . This spoke , all vanisht . They at first amas'd At the strange Nouell , each on other gas'd ; Then on they road , accounting all meere fictions , And they vaine Spectars , false in their predictions : And sporting by the way , one jeasted thus , Haile King of Scotland , that must gouerne vs . To whom the other , Like salutes to thee , Who must of many Kings the Grandsire bee . Yet thus it happen'd after ; Duncan slaine By Mackbeth , he vsurpt and 'gan to raigne , Though the dead King had left two sonnes behinde . More seriously then pondring in his minde The former apparition , casts about , How Banco ( of the Scotch Peeres the most stout ) Might be cut off , doth solemnely inuite Him and his sonne Fleanchus one sad night Vnto a banquet , where the Father dies ; Banco Stuart slain by Makb . But shadow'd by the darknesse , the Sonne flies . Now the small sand of Mackbeths glasse bee'ng run , ( For he was slaine by Malcolme , Duncans son ) In processe , the Crowne lineally descended To Banco's Issue ; and is yet extended In ample genealogie , remaining In most renowned CHARLES , amongst vs reigning . My promis'd brevitie be mine excuse , Else many stories I could here produce Of the like nature , purport , and condition . For we may reade Ollarus the Magition Ollarus , the Magitian . Commanded like Familiars ; who 't is sed , With his inchanted shooes could water tred , And neuer hasard drowning . The like fame Another , that Othimius had to name , Behinde him left . Hadingus King of Danes , Othim . Magus . Mounted vpon a good Steed , by the raines Th' Inchanter tooke , and crosse the main sea brought him Safe , whilest in vaine the hot pursuer sought him . Oddo the Danish Pyrat , by the aid Oddo Magus . Of the like Sp'rits , whole Nauies durst inuade , And with his Magicke Charmes could when he please Raise mighty stormes , and drowne th●m in the seas . At length by one of greater practise found , Aiming at others Wracke , himselfe was drown'd . Some Authors , vnto this accursed Tribe Spirits the cause of Deluges . Of watry Daemons , Deluges ascribe , And flux of waters . Such we reade were knowne Whilest Damasus was Pope , when ouerthrowne Were many cities in Sicilia . And By Historiographers we vnderstand , The like chanc'd in Pope Alexanders dayes Alex. the 7 In Italy , afflicting diuers wayes . Both losse of beasts , and great depopulation In Charles the fifts time , by an Inundation Happend in Holland , Zeeland , Friseland , these Had their maritime shores drown'd by the seas . In Poland , neere Cracovia , chanc'd the same : And in one yeare ( if we may credit Fame ) In Europ , besides Townes and Cities , then Perisht aboue fiue hundred thousand men . This hapned anno , 1515. To these belong what we call Hydromantia , Gastromantia , Lacomantia , Pagomantia . Of the Spirits of the Earth . Touching the Spirits of the Earth , there bee Of diuers sorts , each knowne in his degree , As Genij , the Domesticke gods , and those They Lares call , Spectars , Alastores , Larvae , Noone-Diuels , Syluanes , Satyrs , Fawnes , And they frequ●nt the Forrests , Groues , and Lawnes . Others , th' Italians F'oletti call . Paredrij there are too ; yet these not all . The Spirits called Genij . Now what these Genij are , Philostratus , Eunapius , Athenaeus , Maximus , With all the other Platonicks , profest Them to be Sp'rits of men before deceast ; Who had they liv'd a good life , and vnstain'd , By licence of th' Infernall Pow'rs obtain'd , In their owne houses to inhabit still , And their posteritie to guard from ill ; Lares Familiars . Such they call'd Lares . But all those that lead Liues wicked and debosht , they being dead , Wandred about the earth as Ghosts exil'd , Larvae or Lemures . Doing all mischiefe : such they Larvae stil'd . And of this kinde , that Spirit we may guesse The Hist. of an euill Genius . Remembred in the booke of Socrates ; Who in the shape o● Moses did appeare The space togethe● of one compleat yeare I' th Isle of Creet ; persuading with the Iewes There liuing , That he such a meanes would vse , That if they met at a fixt day , with ease He would traject them dry-foot through the seas . To which they trusting , by appointment meet , All , who that time were resident in Creet , And follow their false Captaine , lesse and more , Ev'n to the very margent of the shore . Then turning tow'rds them , in a short oration Bespeakes them thus ; O you the chosen nation , Behold as great a wonder from my hand , As your fore-fathers did from Moses Wand . Then with his finger points vnto a place 'Twixt them and which a Creeke ran , ( no great space , And seeming shallow ) All of you now fling Your selues ( saith he ) and follow me your King , Into this sea ; swim but to yonder strand , And you shall then arriue vpon a land , From whence I will conduct you ev'ry man Dry-foot into a second Canaan . He plungeth first , they follow with one minde , In hope a second Palestine to finde . But hauing past their depths , the rough windes blew , When this Seducer straight himselfe withdrew , Leaues them to ruin , most of them bee'ng drown'd , Some few by fish-boats sav'd , he no wher● found . With these the Spectars in some points assent , Spirits called Spectars . Bee'ng tow'rds Mankinde alike maleuolent : Whose in-nate malice nothing can asswage , Authors of death , depopulation , strage . By Origen they are Alastares nam'd : Origen apud Celsum . By Zoroaster , bloudy , and vntam'd . Concerning which , the learned mens opinion Is , That Abaddon hath of them dominion . What time Iustinian did the Empire sway , Many of these did shew themselues by day , To sundry men both of good braine and sence ; After which follow'd a great Pestilence , For to all such those Spectars did appeare , The History of a Spectar . It was a certaine signe their death drew neare . King Alexander , of that name the third Card. ex Boeth . That reign'd in Scotland ( if Boethius word May be beleev'd ) by match himselfe ally'de With England , tooke Ioanna to his Bride , Sister to the third Henry . She bee'ng dead , ( And issuelesse ) he after married Marg'ret his daughter ; Did on her beget Prince Alexander , David , Margaret . These dying in their nonage , and she too , ( With sorrow as most thinke ) the King doth woo Iolanta the faire daughter ( as some say ) Vnto the great Earle of Campania : Being ( as 't seemes ) most ardently inclin'd , After his death to leaue some heire behind . In the mid Reuels the first ominous night Of their espousals , when the roome shone bright With lighted tapers ; the King and the Queene leading The curious Measures , Lords and Ladies treading The selfe same straines ; the King looks backe by chance , And spies a strange intruder fill the dance ; Namely a meere Anatomy quite bare , His naked limbes both without flesh and haire , ( As we decipher Death ) who stalks about , Keeping true measure till the dance was out . The King with all the rest afrighted stand ; The Spectar vanisht , and then strict command Was giv'n to breake vp reuels , each 'gan feare This Omen , and presage disaster neere . If any aske , What did of this succeed ? The King soone ●fter falling from his Steed , Vnhappily dy'de . After whose death , ensuing Was to the land sedition , wracke , and ruin . The Syluanes , Fawnes , and Satyrs are the same The Greekes Paredrij call , the Latines name Spiritus familiores . Familiar Spirits ; who though in outward shew They threat no harme , but seeme all good to owe Poore ambusht mankinde ; though their crafty Mines And snares do not appeare by ev'dent signes , Yet with malicious hate they are infected , And all their deeds and counsels are directed To make a faire and flatt'ring preparation Vnto the bodies death , and soules damnation . Macr. de satur . And of these Spirits ( as Macrobius saith ) The mount Pernassus in aboundance hath , Olaus Magu . Neere to mount Hecta . And Olaus writes , The like appeare most frequently by nights , And verbally deliuer kinde commends To men ; from their deceast and shipwrackt friends . A pleasant History of Iohn Teutonicus . Vsing their helpe , one Iohn Teutonicus By Acromaticke Magicke sported thus . This Iohn was knowne a bastard , and yet had A place in high Germany . Great fame for learning : who in Halberstad Had for his worth admittance to a place Where none but the Nobilitie had grace To be in Commons ; yet it seemes , so great Was his repute , with them he sate and eat . But yet with small content ; the yong men proud Of their high noble births , much disallow'd His company , and tooke it in great scorne To sit with one , though learn'd , yet basely borne ; And whether they were serv'd with flesh or fish , His bastardy was sauce still in his dish . But skil'd in hidden Arts , I will ( thought he ) Some sudden means deuice , henceforth to free My selfe from all their scoffes and taunts . Hee then Inuites vnto his chamber those yong men Who most seem'd to oppose him ; feasts them there , Where seemes no want of welcome or of cheare . The table drawne , and their discourse now free , Iohn asks of them , if they could wish to see Their fathers present , they desire him too 't , Prouing to finde if he by Art can doo 't . He bids them to sit silent : all are mute , When suddenly one enters in a su●e Greasie , before him a white apron ty'de , His linnen sleeues tuckt vp , both elbowes hide ; He stands and eyes them round , and by his looke None there but needs must guesse him for a Cooke . Which of you know this fellow now ? ( saith Iohn ) What say you Sir , whom he so gaseth on ? He soone reply'de on whom he fixt his eye , Aske you who knowes him ? Mary that do I , Hee 's of my fathers kitchen . Nay Si● rather ( Iohn answer'd him ) this is your owne deare father : For when that noble Sir whose name you beare , Was trauel'd on some great affaire else-where . This well fed Groome , to whom you ought to kneele , Begot you then all ouer , head to heele . It seemes your mother knew not drosse from Bullion , That in a great Lords stead embrac'd a Scullion . He chases , the Sp'rit doth vanish in the while ; The rest seeme pleas'd , and in the interim smile . When suddenly in middle of the roome Is seene a tall and lusty stable-Groome . A frocke vpon him , and in his left hand A Curri-combe , the other grasps a wand , And lookes vpon a second . Here I show him Amongst you all ( saith Iohn ) doth any know him ? I must ( saith one ) acknowledge him of force , His name is Ralfe , and keepes my fathers horse . And kept your mother warme too , doubt it not , Iobus Reply . The very morning that you were begot , Her husband bee'ng a hunting . The Youth blusht . The rest ( afraid now ) were with silence husht . Then to the third he brought a Butler in , And prov'd him guilty of his mothers sin . A Tailor to the fourth . So of the rest , Till all of them were with like shame opprest . Teutonicus this seeing ; Nay , ( quoth hee ) Since I am likewise stain'd with bastardie , You shall behold my father . Soone appeares A well-flesht man , aged some forty yeares , Of graue aspect , in a long Church-man's gowne , Red cheekt , and shauen both his beard and crowne : By his formalities it might be guest He must be a Lord Abbot at the least . Who disappearing ; This man ( I confesse ) Begot me of his smooth fac'd Landeresse , ( Saith Iohn ) and somewhat to abate your pride , Iudge now who 's best man by the fathers side . Some vext , and other turn'd the jest to laughter ; But with his birth did neuer taunt him after . Of many such like things Authors discusse , Not only sportiue but miraculous . This was done Anno , 1612. We reade of one in Creucemacon dwelling , In this prestigious kinde of Art excelling : Who by such Spirits helpe could in the aire Appeare an Huntsman , and there chase the Hare With a full packe of dogs . Meaning to dine , A teeme of horse , and cart laden with wine He eat vp at one meale ; and hauing fed , With a sharpe sword cut off his seruants head ; Then set it on his shoulders firme , and so As he was no whit dammag'd by the blow . In Saxonie , not from Torgauia far , A strange History of one of these familiar Spirits . A Nobleman for raising ciuill war Had been confin'd , and forfeiting his wealth , Was forc'd to liue by rapine and by stealth . He riding on the way , doth meet by chance One of these Sp'rits , submisse in countenance , In habit of a Groome ; who much desires T' attend his Lordship . Who againe requires , What seruice he can do ? I can ( quoth he ) Keepe an horse well , nothing doth want in me Belonging to a stable : I for need Can play the Farrier too . So both agreed ; And as they rode together , 'boue the rest , His Lord giues him great charge of one choice beast , To tender him as th' apple of his eye : He vowes to doo 't , or else bids let him dye . Next day his Lord rides forth on some affaire ; His new-come seruant then to shew his care , This much lov'd Iennet from the stable shifts , And to a roome foure stories high him lifts ; There leaues him safe . The Lord comes home at night ; The Horse of his knowne Master hauing sight , Neighs from aboue : The Owner much amas'd , Knowing the sound , vp tow'rd the casement gas'd , Calls his new seruant , and with lookes austere Asks him , by what means his good Steed came there ? Who answers , Bee'ng your seruant , I at large Desirous was to execute your charge , Touching your horse ; for since you so well like him , Loth any of the rest should kicke or strike him , I yonder lodg'd him safe . But little said The Nobleman ; and by his neighbours aid ( For to his house he now must ioyne the towne ) With cords and pullies he conuey'd him downe . This Lord for some direptions being cast Into close prison , and with gyues bound fast ; In ( vnexpected ) comes his Groome to see him , And on condition promiseth to free him , If he forbeare to signe him with the Crosse , Which can ( saith he ) be to you no great losse : Likewise refraine t' inuoke the name of God , And you shall here no longer make aboad . This bee'ng agreed , he takes vpon his backe , ( Gyv'd as he was , and chain'd , nothing doth lacke ) His noble master , beares him through the aire : Who terrify'de , and almost in despaire , Cries out , Good God , ô whether am I bound . Which spoke , he dropt the pris'ner to the ground , Ev'n in an instant : but by Gods good grace He light vpon a soft and sedgy place , And broke no limbe . Home straight the seruant hyes , And tells them in what place his Master lies : They to his Castle beare him thence forth-right , Which done , this seruant bids them all Good night . Arlunus a more serious tale relates ; Barn . Arlun . sec. 1. Hist. Med. Two noble Merchants , both of great estates , From Italy tow'rd France riding in post , Obserue a sterne blacke man them to accost , Of more than common stature ; who thus spake , If to Mediolanum you your journey take , Vnto my brother Lewis Sforza go , And vnto him from me this Letter show . They , terror'd with these words , demand his name , Both what to call him , and from whence he came . I Galeatius Sforza am , ( saith hee ) And to the Duke deliuer this from mee . So vanisht . They accordingly present The Letter to the Prince . The argument The Letter . Was this ; O Lewis , of thy selfe haue care , The French and the Venetian both prepare T' inuade thy Dukedome , and within short space , From Millan to extirpe thee and thy Race . But to my charge deliuer , truly told , Three thousand Florens of good currant gold , I 'le try if I the Spirits can attone , To keepe thee still invested in thy Throne . Farewell . The Letter was subscribed thus , The Ghost of'thy brother Galcatius . This , though it seem'd a phantasie vnminded , With selfe-conceit Prince Lewis Sforza blinded , Soone after was by all his friends forsaken , His City spoil'd , himselfe surpris'd and taken . One other to your patience I commend , And with the close thereof this Tractat end . Gilbert Cogn . lib. 8. Narrat . A Youth of Lotharinge , not meanly bred , Who was by too much liberty mis-led , His boundlesse prodigalitie was such , His exhibition he exceeded much : And when his money was exhausted cleane , His credit flaw'd , and there remain'd no meane Either to score or pawne ; he walks alone , And fetching many a deepe suspire and grone , His melanch'ly grew almost to despaire : Now , as we finde , the Diuels ready are And prest at such occasions ; ev'n so than One of these Sp'rits in semblance of a man Appeares , and of his sadnesse doth demand The cause : Which when he seem'd to vnderstand , He makes free protestation , That with ease He can supply him with what Coine he please . Then from his bosome drawes a Booke , and it Presents the Youth , and saith , If all that 's writ Within these leaues thou giv'st beleefe to , I Will furnish all thy wants , and instantly ; Vpon condition thou shalt neuer looke On any page , or once vnclaspe the booke . The yong man 's pleas'd , the contract he allowes , And punctually to keepe it sweates and vowes . Now ( saith the Spectar ) note and vnderstand What thou seest done : Then holds in his left hand The fast-shut booke ; his right he casts about , Then with his thumbe and finger stretched out , ( Meaning the middle of that hand ) holds fast The charmed Volume , speaking thus at last , Natat as saliat Aurum : and instantly Six hundred Crownes into his pocket fly . This shew'd and done , he stands himselfe aloofe , Giues him the Booke , and bids the Youth make proofe As he before did . The same order kept , The selfe same summe into his bosome leapt . They part ; the youthfull Schollar is surpris'd With ioyes incredible : and well advis'd Within himselfe , thinks he , How should I curse , To lose this , ( more than Fortunatus Purse . ) Which to preuent , the surest way I 'le chuse , Transcribiug it , lest I perchance might loose Th' originalll copy . Then downe close he sits , Shuts fast his dore , and summons all his wits , From hand to hand the Booke he moues and heaues , Weighing and poising the inchanted leaues ; Then layes it ope . But in the stead of Histories Or Poëms , he spies nought saue Magicke mysteries . First page by page he turnes it ouer all , Saue Characters most diabolicall , He nothing sees : then pausing a good space , His eye by chance insists vpon a place , At which he wonders ; namely'a circle that Is fill'd with confus'd lines , he knowes not what Their meaning is ; and from the Center riseth A Crucifix which the Crosse much disguiseth , Clov'n through th' midst , and quite throughout dissect , Aboue , an head of horrible aspect , Resembling the great Diuels , ougly foule , Which seemes on his rash enterprise to scoule . On the right side two Crosses more appeare , That after a strange guise conioyned were ; And these are interchangeably commixt , And vpon each a Caca-Damon fixt . Vpon the left , that part exposed wide , Which modest women most desire to hide . Oppos'd , as ev'n as iust proportion can , Was plac'd th' erected virile part of man . At these much wondring , and asham'd withall , He feeles a sudden feare vpon him fall , Which Feuer shakes him , his eye 's dull and dead , And a strange megrim toxicates his head , Imagining behinde him one to reach , Ready t' arrest him for his promise-breach . He calls aloud , his Tutor is by chance At hand , beats ope the dore , and halfe in ●●ance He findes his Pupill , and before him spies This booke of most abhorrid blasphemies : And questions , how it came there ? He tells truth . Then he in stead of chiding , cheares the Youth : And hauing caus'd a great fire to be made , Now sacrifice this cursed Booke , he said . The Pupill yeelds , the flame about it flashes , Yet scarce in a full houre 't is burnt to ashes , Though it were writ in paper . Thus we see , Though these Familiar Spirits seeming bee Mans profest friends , their loue 's but an induction Both to the Bodies and the Soules destruction . Explicit Metrum Tractatus octavi .
Theologicall , Philosphicall , Poeticall , Historicall , Apothegmaticall , Hierogliphicall and Emblematicall Obseruations , touching the further illustration of the former Tractat.

PRide was the first sinne , Of Pride . and therefore the greatest . It was the Fall of Angels ; and is that folly in Man to bring him to perdition . It striueth to haue a hand in euery noble Vertue , as it hath an interest in euerie detestable Vice . The Valiant it swells with vain-glory , the Learned with selfe-conceit . Nay further , it hath beene knowne , That men of most submissiue spirits haue gloried , That they could so far humble themselues , as being proud , that they haue not been more proud . It hath made zealous men presume of their merit , wretched men to boast of their misery . Come to the Deadly sins ; It is Pride in the Enuious man , to maligne the prosperitie of his neighbor ; in the Wrathfull man , to triumph in the slaughter of his enemy ; in the Luxurious man to trick himselfe vp , and glory in the spoile of his Mistresse : in the Sloathfull , to scorne labour , and delight in his ease : in the Auaritious , to despise the Poore , and trust in his aboundance . According to that of Ovid , in the fift booke of his Metamorph.

Sum foelix , quis enim neg at hoc ? foelixque manebo . Hoc quoque quis dubitat ? tutum me copia fecit . Happy I am , for who can that deny ? And happy will remaine perpetually . For who shall doubt it ? Plenty makes me such , Bee'ng made so great that Fortune dares not touch .

Pride ( saith Isiodor ) est amor propriae excellentiae , Isiod . l. Etimol● Epist. ad Dios● . It is a loue of our proper excellencie . Saint Augustine telleth vs , That all other vices are to be feared in euill deeds ; but Pride is not to be trusted euen in good actions , lest those things which be laudibly done , and praise-worthy , bee smothered and lost in too much desire of Praise . Humilitie maketh men like Angels , but Pride hath made Angels Diuels . It is the beginning , the end , and cause of all other euills ; for it is not onely a sinne in it selfe , but so great an one , Aug in Reg. that no other sinne can subsist without it . All other iniquities are exercised in bad deeds , that they may be done ; but Pride in good deeds , that they may be left vndone . Pride , saith Hieron . was borne in heauen , still striuing to possesse and infect the sublimest mindes : and as if it coueted still to soare vp to the place from whence it fell , it striues to make irruption and breake into the glory and power of men , which first broke out from the glory and power of Angels ; that whom it found Copartners in nature , Hug. lib. ● . de Anim. it might leaue Companions in ruin . From heauen it fell , ( saith Hugo ) but by the suddennesse of the fall , hauing forgot the way by which it fell , though thither it aime , it can neuer attaine . All other Vices seek only to hinder those Vertues by which they are restrained and brideled , as Wantonnesse Chastitie , Wrath Patience , and Avarice Bounty , &c. Pride onely aduanceth it selfe against all the Vertues of the minde , and as a generall and pestiferous disease , laboureth vniuersally to corrupt them . Now the signes by which Pride is discouered and knowne , are , Loquac●ty and clamor in speech , bitternes in silence , dissolutenesse in mirth , impatience in sadnesse , honesty in shew , dishonestie in action , rancor in reprehension , &c.

Prides Chariot is drawne with foure horses , Ambition after Power , the Loue of our owne Praise , Contempt of others , Disobedience in our selues . The Wheeles are , the Boasting of the minde , Arrogance , Verbositie , and Lightnesse . The Charioter is the Spirit of Pride . Those which are drawne therein , are the Louers of this world . The Horses vntamed , the Wheeles vncertain , the Coach-man peruerse , Cass. supr. Ps. 18. those drawne , infirme . The Humble are taken vp into heauen , the Proud are throwne downe vpon the earth ; so that by an interchangeable permutation , the Proud fall on the place from whence the Humble are exalted : And from whence sathan ( puft vp ) fel , the Faithfull man plucked vp , ascend . Iunius , de Vilitate Condition . Human. vseth these words ; Pride ouerthrew the Tower of Babel , confounded the Tongues , prostrated Goliah , hanged Hamon , killed Nicanor , slew Antiochus , drowned Pharaoh , destroyed Senacharib . God destroyed the place of the proud Dukes , & eradicated the arrogant Gentiles . Euery vitious man for the most part loueth and delighteth in his Like ; onely the Proud hateth the Proud , and they are neuer at peace .

Philosophicall Sentences , Artabanus to Xerxes . The sentences of the Philosophers and Historiographers are diuers and many . Thou seest ( saith Herodotus , lib. 7. speaking of Artabanus ) how God striketh the Greatest , to humble them , lest they should grow insolent , when hee spareth and cherisheth the Lesse . Thou seest likewise , how often , lofty Towers , eminent Buildings , and procerous Trees are blasted by Lightening , and torne by Thunder . For God hateth the Ambitious and Proud , as delighting to depresse all things that swell aboue Nature or Custome . Hence it comes that mighty Armies are discomfited by small Hosts , either by striking them with feare , or submitting them to disaduantage : For God wil not suffer any to think magnificently and gloriously of their owne power , saue himselfe , Thucid . lib. 2. vseth these words , Etiam cum innoxia est superbia , molesta esse non desinit , &c. i. Pride euen when it seemes to be most harmlesse , yet euen then it doth not cease to be troublesome . And another writes , Signum secuturae ruinae est insignis insolentia . Notorious Insolence is a sure token of succeeding ruin . Plato , de Leg. saith , The Proud man is forsaken of God , and hee that is so left , troubleth all things in which hee intermedleth , and soone after suffereth the punishment due vnto his insolence ; and many times not in himselfe and his family onely , but euen vnto the publique weale it selfe brings desolation and ruine . Ambition ( saith Bernard ) is a foolish euill , a secret poyson , a hidden pest , an artificial deceit , the mother of hypocrisie , the father of spleene , the fountaine of vice , the worme of sanctitie , the hearts infirmitie , creating diseases out of remedies , and generating languishing out of medicine . Innocent , De Vil. cond. humanae vitae , writes , That the ambitious man is no sooner promoted to honour , but hee instantly groweth proud , non curans prodesse , sed gloriatur prae esse ; Not caring for the profit of others , but glorying in his owne precedence , presuming he is the better because he is great : his former friends he disdaines , those present he despiseth , his countenance he contorteth , his necke he stiffeneth , his pride appeares in speaking loud , and meditating things lofty ; to follow he scorneth , to leade hee striueth ; to his inferiors he is burdensome , to all troublesome , as being head-strong , selfe-conceited , arrogant , intollerable , &c.

Ioan. à Chotier , in Thesaur . Pol. Aphor. lib. 1. cap. 3. ●aith , That nothing more mortiferous can happen vnto a Prince than Pride , if it once taketh root in his breast ; for what thing so holy which he contemneth not ? or what so iust which hee doth not violate ? For Pride extinguisheth both the light of Reason and Wisdom : which no sooner hath vsurped vpon any temperat and gentle condition , but it alienateth it from all humanitie , inciting it to combustion , spoile , and violence ; and then God giuing him ouer to his owne insolence , hee praecipitateth himselfe into a world of miseries .

Laërt . lib. 7. cap. 1. recordeth of Zeno Citicus , Apothegmes . That he obseruing a yong man extraordinarie gay and gawdy in his attyre ( still looking on himselfe where he was most braue ) & passing a durty kennel , treading with great care & fear , lest he should spot or bewray his shooes ; hee said to others who likewise tooke notice of his trimnesse , See how timerous and suspitious yon fellow is of the myre , because he canot see himselfe so plain in it as in his glasse . And Antonius in M●liss . Part. 2. Serm. 24. reporteth of Aristotle , That he seeing a supercilious young man very proud , but vnlearned , called vnto him and said , My friend , I wish that I were such as thou thinkest thy selfe to be : but to be truly such an one as I see thou art , I wish it to my greatest enemie . Bruson . lib. 6. cap. 4. ex Stobae . telleth vs , That AEsop being demanded , What he thought Iupiter was at that time doing ? he made answer , Hee was then depressing the Proud , and exalting the Humble . Anton. Sermon . de Superbis remembreth of Philistion , who was wont to say , That a wicked man aduanced vnto high place and dignitie , and exulting in his wealth and fortune , a sudden change of him was to be expected , as being raised the higher , that he should fall so much the lower . Pambo . We reade in the Ecclesiasticall Historie , of one Pambo , That being with Athanasius in the city of Alexandria , and seeing a proud woman attyred in most sumptuous and gorgeous apparell , wept grieuously : And being demanded the reason of his sudden passion ; he made answer , That two causes moued him thereunto : The first was , That the womans pride was her owne perdition ; and the second , That he himselfe had neuer so much studied to please God in his innocent life , being a profest Christian , as she did hourely endeauour to giue content vnto wicked men , in her loose and dishonest carriage . For as Thriver . saith , As a little quantitie of gall put into the sweetest sauce , makes the whole tast bitter ; so the smallest Pride spotteth and corrupteth the greatest vertue .

Diuers amongst the Historiographers are remarked for their pride : The Pride of Domitian Caesar . as Domitian , who boasted in the Senat , That hee had first giuen the Empire to his father and his brother , and after receiued it from them . He , as Eusebius relateth , was the first Emperor that would be stiled Dominus & Deus , Lord and God . From whence grew that of the flattering Poet ; Edictum Domini Deique nostri , Quo subsellia certiora fiunt , &c.

It was likewise enioyned by him , That in no writing or speech he should be otherwise called . He suffered none of his statues to be admitted into the Capitoll , but such as were of pure gold , or siluer at least . He also trans-nominated the two moneths of September and October , to Germanicus and Domitian ; because in the one he was crowned , and in the other he was borne , &c.

Sabor King of Persia stiled himselfe , Of Sabor K. of Persia. the King of Kings , a Partner with the Starres , and Brother to the Sun and Moone : for so Herodotus writeth , Lib. 2. Historiar .

Let vs now heare the Poets concerning Pride . Claud. 4. De Honors Consol. saith , Inquinat egregios adjuncta superbia mores . The best Indowments knowne and tryde , Are spotted , if commixt with Pride .

And Seneca , in Herc. Furent .

Sequitur superbos victor à tergo Deus . God as a Victor doth not slacke , But still is at the proud mans backe .

Menander in Gubernat .

O miserum terque quaterque Omnes qui de se magnifice sentiunt inflat : Ignorant enim illi hominis conditionem , &c. O miserable thrice and foure times told , Are all who in their insolence are bold , To vant themselues too high , whilst their ambition Doth make them to forget mans fraile condition . For none but such whose sence hath them forsaken , By Arrogance and vaine Applause are taken .

Eurip. in Glauco : Cum videris in sublime quenquam elatum , Splendidius gloriantem opibus & genere , &c. When thou behold'st a proud man others scorne , Because hee 's rich himselfe , or nobly borne , And therefore casts on them a scornfull eye ; Imagin that from heav'n his judgement 's nye .

Sophocles , in Aiace . Flagif .

Video nos nihil aliud esse praeter , Simulacra quaedam quotquot viuimus Aut vmbram levem , — &c. I see that we whose mindes so lofty soare , Are Images , light Shadowes , and no more . Consider this , ô Man , thou shalt not breake Into vaine fury , nor a proud word speake Against thy God ; though others thou exceed In Pow'r , in wealth , or any noble deed .

We read Socrat. Com. Athen. thus : Quamvis Rex na●us fueris audi tamen vt mortalis , &c. Though thou art borne a King in thy degree , Yet know thou canst no more than mortall bee : Thy time 's vncertaine , and thy life a dreame , What thou in scorne spitst from thee is but flegme , And bred from corrupt nature . Dost thou weare A costly robe ? that first the Sheepe did beare , Before it deckt thy shoulders . Is thy chest Cram'd full of gold ? 't is Fortunes spoile at best . Or art thou rich , of potencie and pow'r ? Yet are not these assur'd thee for an how'r . Or art thou proud ? That 's folly aboue all ; Possessing nothing thou thine owne canst call . Seeke Temperance , for that 's a diuine treasure , Which thou shalt finde if thou thy selfe canst measure .

Mortales cum sitis ( saith Demosthenes ) ne supra Deum vos erexeritis : i. Knowing your selues to be but mortall , seeke not to be aduanced aboue God .

And we finde it thus in the excellent Poet Simon Nauquerius : Quod juvat homines tanto turgescere fasti● , Non certe heroës semi-dijque sumus , &c. What helps it you , ô men , to be so proud ? For Heroës or halfe-gods y' are not allow'd . Came not our substance from the earth below ? And from aboue nought saue the breath we blow ? Is not our flesh , nay bones , from dust create ? And we the subiects of inconstant Fate ? What 's in growne man ? What 's all his strength within , More than th' earths bowels wrapt vp in soft skin ? Ev'n from our parents dregs conceiv'd at first , Naked and weeping borne , then swath'd and nurst . Thinke onely of thy ruin , wretched Man , And that , than thy corrupt flesh , nothing can Be thought more vile . The Trees and Plants we see Beare pleasant fruits , Beasts bring that which feeds thee . When from thy body nothing can proceed But what is foule and nasty , and doth breed Loathsomnesse to thy selfe , diseases , sores , And excrements by all thy vents and pores . Behold how faint , how weake , how poore thou grow'st , That not one safe houre in thy life time know'st , Of which thou canst presume ; and art indeed Nought but a putrid Coarse , the Wormes to feed .

To this Pride ( which was the sin of the Angels , and therefore the cause that they were precipitated from heauen into hell ) wee may adde their Ingratitude , who notwithstanding the dignity of their Diuine nature , durst oppose themselues against Him who had created them of such excellence . How heinous may we imagin that offence was in Angels towards their God ; when it is held so odious and abhominable ( for any benefit receiued ) in one man towards another ? Saint Augustine , in lib. de Poenitentia ; In hoc quisque peccato fit culpabilior , quo est Deo acceptior , &c. In this euery Sinner is made more culpable , in that to God hee is more acceptable : and therefore Adams sinne was the greater , in regard that in his creation he was the purer . And Bernard , Serm. 1. in Epiphan. Domin . Acknowledge how much God hath esteemed thee , by those benefits he hath bestowed vpon thee , and what hee hath done for thee ; that vnto thee his benignitie may the better appeare in taking vpon him humanitie . For the lesse he made himselfe in his Incarnation , the greater appeared his goodnesse for thy saluation . By how much for me he was the viler , by so much to me he shall be the dearer . And therefore obserue , ô Man , because thou art but dust and earth , be not proud ; and being ioyned vnto God , be not Ingratefull .

Of the generall Ingratitude of men , Lib. 2. cap. 1. de devin . Institut. advers. gentes . Lactantius Firmianus thus iustly complaineth : If any necessitie oppresseth vs , then God is remembred : if the terror of war threatneth vs , if any sickenesse afflicteth vs , dearth and scarcitie punisheth vs , if stormes or tempests trouble vs ; then wee fly vnto God , then wee desire his helpe , then we offer our feruent prayers vnto him . If any be in a storme , or distressed at sea , then hee invoketh him . If any violence or oppression be offered , he imploreth him . If he be driuen to pouerty , then he seeketh vnto him . Or if forced to beg , he craueth the peoples charitie onely for his sake , and in his name . But saue in their aduersitie they neuer remember him ; after the feare is past , and that the danger is blowne ouer , him whose assistance they implored in their want , they forget in their fulnesse ; and whom they sought after in their penury , they now fly in their plenty . O fearefull ingratitude ! for then men most forget God , when enioying his blessings and benefits , they haue cause to be thankefull vnto him . Prov. 17. For then , He that returneth euill for good , euill shall not depart from his house , saith Salomon . And therefore , Blesse God , Psal. 102. ô my Soule ( saith the Psalmist ) and forget not his great benefits .

The ingratefull man ( or rather Monster ) is by the Ethnycke Authors diuersly branded . One writeth thus : Ingratus qui beneficium accepisse , negat quid accepit , ingratus qui id dissimulat , &c. He is called an ingratefull man , who hauing receiued a benefit , yet denieth to haue receiued it : he is so called that dissemblerh it : he likewise incurreth the same aspersion that requiteth it not : but aboue all , that character is most iustly conferred vpon him that forgets it . It is a sinne that walketh hand in hand with Insolence and brasen-fronted Impudence , saith Stobaeus . And according to Theophrastus , it ariseth either from couetousnesse , or suspect . Archimides saith , Benefits well and carefully conferred , strengthen and establish a Kingdome : but seruice vnrewarded , and gifts vnworthily bestowed , weaken and dishonour it . Old kindnesses ( saith Pindarus the excellent Greek Poet ) are apoplexed and cast asleepe , as void of all sence ; and all men , as stupified , are turned ingratefull . For according to the Cynicke Diogenes , Nothing so soone waxeth old and out of date , as a courtesie receiued . Quintilian is of opinion , That all such as receiue gifts , courtesies , or good turnes from others , should not onely frequently remember them , but liberally requite them : thereby imitating our Mother Earth , which still returneth more fruit than it receiueth seed . Socrates affirmed all such as were vnthankfull , to haue in them neither nobilitie nor justice . According to that saying of Stobaeus , Gratitude consisteth in Truth and Iustice ; Truth , in acknowledging what was receiued ; and Iustice , in repaying it . The Lawes of Persia , Macedonia , Athens , &c. punished Ingratitude with death . And Plato can teach vs , That all humane things quickely grow old and hasten to their period , onely that sin excepted : and he giueth this reason , Because that the greater increase there is of men , the more Ingratitude abounds . The Ingratefull is held to be of worse condition than the Serpent , who reserueth venom and poyson to hurt others , but keepeth none to harme himselfe . I conclude with Seneca the Philosopher ; If we be naturally inclined to obserue , and to offer all our seruice to such from whom we but expect a benefit ; how much more then are we obliged to such from whom wee haue already receiued it ? I come now vnto the Poets .

Seneca , in Aiace Flagell . we reade thus : Qui autem obliviscitur beneficijs affectus , Nunquam vtique esset hic generosus vir . Amongst the Generous he can claime no place , That good turnes done , out of his thoughts doth rase .

Plautus , in Persa , speaketh thus : Nam improbus est homo Qui beneficium scit sumere , & reddere nescit . Nil amas , si ingratum amas . Bad is that man , and worthy blame , That can good turnes from others claime , But nought returneth backe . He than Nought loues , that loues a thank lesse Man .

Cornarius writeth thus : Pertusum vas est ingratus Homnucio , semper Omne quod infundis perfluis in nihilum . In vaine th' Ingratefull man with gifts thou fill'st : In broken Tuns , what thou pour'st in thou spill'st ,

And much to the same purpose ( almost the same sence ) the Poet Luscinius expresseth himself , in this Distich following , speaking of the vnthankfull man : Rimarum plenus perdit tua dona scoelestus , Si sapis integro vina reconde cado . A leaking Vessell , and consumes what 's thine , But thou for a sound Tunne reserue thy Wine .

Ausonius in one of his Epigrams saith , Ingrato homine terra pejus nil creat . There 's nothing worse that the earth can Breed , than an Ingratefull man .

And Iuvenal , Satyr 11.

— Ingratus ante omnia pone sodales . Aboue all others , see thou hate Thy fellowes , such as proue ingrate .

Valer. lib. 5. de I●gratis . One Michael Traulus slew his master the Emperor Leo , who had raised him to many eminent honours and dignities . Phraates slew his father Orodes King of the Parthians . Romanus junior reiected his naturall mother ; at which shee conceiued such hearts griefe , that she soone after expired . Alphonsus Primus King of Lusitania cast his mother into Prison . The like Henry the Emperor , fift of that name , to his father Henry . Darius tooke counsell to kill his father Artaxerxes , by whom he was before made King . And Lucius Ostius , in the time of the Ciuill wars , when his father Armalius was proscribed , and the Triumvirat prosecuted his life , he his son betrayed him to the Lictors , & brought them to the place where he then lay concealed ; for no other cause , but that hee might enioy his possessions . Marcus Cicero , at the command of M. Anthonius one of the Triumvirat , was slain by Pompilius Lemates , whose life he had before defended , and acquitted from the strict penalty of the Law . Alexander the Great , forgetfull of his Nurse Hellonice , from whom he had receiued his first milk , caused her brother Clitus afterward to be slaine . Anthonius Caracalla being aduanced to the Roman Empire , amongst many others whom he caused innocently to be butchered , he spared not Cilones his tutor , by whom he was first instructed , notwithstanding he had been a Counsellor to his father , and a man notable for his wisdome and temperance . No lesse was the ingratitude of the Senat of Rome vnto Scipio Africanus , who notwithstanding that he had subdued Carthage , the onely City that durst affront or contest with Rome through the whole world ; yet being accused by Petilius , they arraigned him in open Court , and proscribed him , because that all the treasure which he had woon in Asia , he had not brought into the Treasurie of Rome . But of all the rest , that to me is most remarkable recorded by Zonarus & Cedrenus , of the emperor Basil. Macedo , who being hunting ( as he much delighted in that exercise ) a great stag incountring him , fastned one of the brouches of his hornes into the Emperors girdle , and lifting him from his horse , bare him a distance off , to the great indangering of his life . Which a Gentleman in the traine espying , drew out his sword and cut the Emperors girdle , by which meanes he was preserued , and had no hurt at all . But note his reward ; The Gentleman for this act was questioned , and adiudged to haue his head strooke off , because he dared to expose his sword so neere the Emperours person : and suffered according to his sentence .

Infinite are the histories to this purpose , which for breuities fake I omit ; shutting vp this argument with that out of Petrus Crinitus , Lib. 2. Poemat . de Fugiendis ingratis : Ingratus est vitandus vt dirum scoelus , Nil cogitari pestilentius potest , Nec esse portentiosius quicquam puto , &c. Ingratitude I wish thee shunne , As the worst deed that can be done . Nothing more pestilentiall can Enter into the thoughts of man . Th' Ingratefull man 's prodigious , who , If his bad acts he cannot show , Yet studies ill : himselfe he spares , But against others all things dares . He hateth all ; but those men most , Who iustly may their good deeds boast : The reason may be vnderstood , As bee'ng sequestred from the Good . Hee 's bold and wicked , drawne with ease To what is bad ( which best doth please . ) What of it selfe is good , he still Doth labor how to turne to ill . As hee 's couetous , so hee 's prowd , And with no honest gift endow'd . There 's only one good thing he can , Well pleasing both to God and Man ; And which though he be sure to pay , Yet whilest he can he will delay : ( And 't is against his will too then ) That 's , when he leaues the world and men . No Monster from the earth created , That is of God or Man more hated .

But amongst all the ingratefull people of the world , the stiffe-necked nation of the Iewes appeareth vnto me to be most remarkable : concerning whom you may reade Esdras , lib. 1. c. 5.23 . to this purpose ; and by me thus paraphrased : Now of the Forrest trees , all which are thine , Thou Lord hast chosen to thy selfe one Vine ; And out of all the spacious kingdomes knowne , One Piece of earth , which thou dost call thine owne . Of all the Sommer floures th' earth doth yeeld , Pickt out one Lilly 'midst of all thy Field . From all the Seas that compasse in the vast And far-spread earth , one Riuer tooke thou hast . Of all built Cities , in thy choise affection Thou of one Sion hast made free election . Of all created Fowles , swift , or slow flighted , Thou in one onely Doue hast been delighted . Of all the Cattell that the pastures keepe , Thou hast appointed to thy selfe one Sheepe . Out of all Nations vnder this vast Frame , Cull'd one alone to call vpon thy Name : And to that People thou a Law hast giv'n , Which from grosse earth transcendeth them to heav'n .

Notwithstanding these and the many glorious Miracles visible to the eyes of their fore-fathers , ( which were not onely deliuered vnto their posteritie by tradition , but by the mouth and pen of the Holy-Ghost , in the person of Moses and many other Prophets ) yet of their refractorie condition , stiffe-necked rebellion , their idolatries and vtter falling off from their powerfull and mighty Preseruer , numerous , nay almost infinite are the testimonies in Holy-Writ .

Of Humility . Opposit vnto Pride is that most commendable Vertue of Humilitie , which Pontanus calleth the Sister of true Nobility . Blessed are the Poore in Spirit ( saith our Sauior ) for theirs is the kingdom of God . Cap. 5. And Prov. 16. It is better to be humble with the Meek , than to diuide the spoile with the Proud . Againe saith our blessed Sauiour , Suffer these little Ones to haue accesse vnto me , Math. 18.19 . and forbid them not , for to such belong the Kingdome of Heauen . For whosoeuer shall humble himself as one of these little ones , he shall be great in the kingdom of heauen . Againe , Iudg. The prayers of the Humble and Gentle haue beene euer pleasing vnto thee . And Psal. 112. Who is like the Lord our God , who dwelleth in the most high place , and from thence regardeth the Humble both in heaven and earth ? lifting the Weake from the earth , and raising the Poore from the Dung-hill , that he may place him with Princes . And 1. Pet. 5. Be ye humbled vnder the mighty hand of God , that yee may be exalted in the time of Visitation .

Saint Augustine , de Verb. Dom. saith , Discite à me non Mundum fabricare , &c. Learne of me , not how to build the world , nor create things visible or inuisible ; not to work miracles , and raise the Dead vnto life : but seeke to imitate me in my humility and lowlinesse of heart . If thou thinkst in thine heart to erect a building in great sublimitie , consider first the foundation which is layd in humilitie . And of the same Vertue he thus proceedeth ; O medicine vnto vs most profitable , all tumors repressing , all defects supplying , all superfluities rejecting , all depraued things correcting . What Pride can be cured , but by the Humility of the Son of God ? What Couetousnesse healed , but by the Pouerty of the Sonne of God ? What Wrath be appeased , but by the Wisdome of the Sonne of God ? Aug. ad Diosc. Againe , High is the countrey , but low is the way ; and therefore let not him that desireth to trauell thither , refuse the path which leadeth vnto it . In Sermon . de Superbia hee vseth these words : O holy and venerable Humilitie ! Thou causedst the Sonne of God to descend into the womb of the blessed Virgin Mary ; thou didst wrap him in vile and contemptible garments , that he might adorne vs with the Ornaments of Vertue : Thou didst circumcise him in the flesh , that hee might circumcise vs in the Spirit : Thou madest him to be corporeally scourged , that he might deliuer vs from those scourges due vnto vs for our sinnes : Thou didst crowne him with Thornes , that he might crowne vs with his eternall Roses : Thou madest him to be feeble and weake , who was the Physition of vs all , &c.

Greg. in Explic. 3. Psal. Poeniten . saith , That he which gathereth Vertues without Humilitie , is like one that carrieth dust in the winde . And Saint Bernard , Lib. de Consider . Stable and permanent is the foundation of Vertue , if layd vpon Humilitie ; otherwise the whole building is nothing but ruin . Leo , in Serm. de Nativ . Christ . saith , In vaine are we called Christians , if wee be not Imitators of Christ ; who therefore named himselfe the Way , That the conuersation of the Master might be a president vnto the Disciple ; that the Seruant might chuse that humility which the Master followed , who is Christ . Lib 3. Hugo , de Claus. Animae , telleth vs , That in the spirituall Building , the foundation below is placed in Humilitie , the bredth thereof is disposed in Charitie , the height thereof is erected in Good-workes ; it is tiled and couered by Diuine protection , and perfected in the length of Patience .

Bernard , in Vita Laurent . Iustiniani , Similitudines . compareth Humilitie to a Torrent ; which as in the Summer it is temperat and shallow , but in the Spring and Winter inundant and raging : so Humilitie in prosperitie is milde and gentle , but in aduersitie bold and magnanimious . Chronatus Episcop. de octo Beatitud . saith , That as it is not possible in any ascent , to attaine vnto the second step or staire , before thou hast passed the first ; so no man can attain vnto Humilitie and gentlenesse , till he be first poore in spirit . Thriverus in Apothegm . 200. vseth these words : As the deeper a Vessell is , the more it receiueth ; so euery man is capable of so much grace , as he is before possessed of Humilitie .

The Hierogliphycke of this Cardinall Vertue , according to Pierius Valerius , Lib. 35. is a bended Knee : borrowed it seemeth from that of Horrace , Ius imperiaque Phraates , Caesaris accepit genibus minor .

A Fable to this purpose I haue read , and not altogether improper to be here inserted . Amongst a many tall straight faire and well growne trees , there was one low , crooked , and not a little deformed ; which was hourely derided by the rest , insomuch that it grew wearie both of it's place and life . But not long after , the Lord of the soile hauing occasion to build , he caused all those goodly Timbers to be felld and laid prostrat on the earth ; which being soone after remoued , this despised and dejected shrub , as a thing held meerely vnseruiceable , was left standing alone , neither obscured from the comfortable beams of the Sunne , nor couered from the chearefull and tempestiue showres of the Heauens . At which she began to acknowledge the happinesse of her humility , since that which she apprehended to be her griefe and miserie , returned in the end to be the sole meanes of her preseruation and safetie .

Not much forrein vnto this , is that counsell which Ovid gaue his Friend , Trist. lib. 3. Eleg. 4.

Vsibus edocto , si quicquid credis Amico : Vive tibi , & longe , nomina magna vita ; Vive tibi , quantumque potes perlustria vita . Saevum praelustri , fulmen ab Arce venit , &c. If to thy Friend least credit thou dar'st giue , Fly swelling titles , to thine owne selfe liue : Liue to thy selfe , pursue not after Fame ; Thunders at the sublimest buildings aime . No folded Saile the Winters storme need feare , But such as braue their gusts , they rend and teare . Light Vessels swim aboue and dread no ground , When those surcharg'd with their own weight are drownd .

And Horace , 3. Carmin . 4. vseth these words : Vim temperatam dij quoque provehunt , In majus : ijdem odere vires . Omne nefas animi moventes , &c.

Which I giue you thus interpreted : A temp'rat course the gods protect , And will produce it to effect . But when it growes to spleene and hate , The pow'r thereof th'anticipate . The hundr'd handed Gyant , he Can of my sentence witnesse be . So sterne Orion , who did proue Diana in illicit loue : Who being shot by her chaste arrow , Was pierc'd into the bones and marrow . And now the earth laments at last , Her monstrous brood , vpon her cast : Who because they with pride did swell , Were with swift thunder strooke to hell .

Claudian writing , de Sepulchro specioso , vseth these words : Magna repente ruunt , summa cadunt subito . Great things ev'n in an instant quaile , And high things in a moment faile .

To this that sentence of Seneca , in Thieste , may seeme to giue a correspondent answer : Laus vera humili saepe coutingit viro . The merited praise ( deny 't who can ) Oft falls vnto the humbled man .

I take leaue of this common place , with that of Iacob . Bill . Antholog . sacr. de vi humilitatis : whom we reade thus : ô Deus , ô quantis vita est humanae periclis . Subdita ? quis tali vitet ab hostenecem ? &c. To what great dangers in the life of man Subject , ( ô thou my God ? ) who is he can Evade sad Death by such a foe in chace ? Which way soeuer I shall turne my face , I spy a thousand perils guirt me round , As many snares my poore soule to confound . Whether I drinke or eat , or laugh , or mourne , Or lie to sleepe ; which way soe're I turne , Or in what course soeuer I persist , I am pursu'd by my Antagonist . O thou my God , who can these ne●s efchew ? He , and he only , that Pride neuer knew .

Of Gratitude . True humilitie cannot subsist without Gratitude ; for it is an vndeniable consequence , That if the refractorie and disobedient Angels that fell , had not been proud , they could neuer haue been ingratefull . Lib. 7. cap. 3. Gratitude is a most commendable vertue , ( saith Sabellicus ) acceptable both to God and man . It is to confesse both by heart and voice , that neither by accident no● by second causes onely , as well externall as internall good things are conferred vpon vs ; much lesse , that Summum Bonum which is chiefe , the Sauiour of the World : But because God the Father , by and for his onely Sonne Iesus sake , is the Author of all those blessings and benefits we do enioy , we ought not only to confesse it our selues , but to inuite others also to the acknowledgement thereof , and to the invocation of the name of the true God ; that they likewise may be confident , that God hath a care of the Godly , not onely to heare them when they pray , but to keepe them that they may be preferued to all eternitie , &c.

What is it ( saith Saint Augustine , vpon the Psalme Tota die os meum repletum laude , &c. ) all the day , that is without intermission to praise thee ; in prosperitie , because thou comfortest vs ; in aduersitie , because thou correctest vs : before I was , because thou createdst me ; after I was , because thou preseruedst mee ; when I offended , because thou didst pardon mee ; when I was conuerted , because thou didst assist me ; when I did continue , because thou didst crowne me . And in his Epistle to Marcellinus ; What better thing can we beare in minde , or pronounce with tongue , or expresse with pen , than thanks vnto God , than which nothing can be spoke more succinctly , or heard more ioyfully , or vnderstood more gracefully , or practised more fruitfully ?

Ambrose in his fift Sermon vpon Luc. hath these words : There is nothing which wee can returne him worthy , for taking flesh in the Virgin . In what then shall we repay him for his buffets ? what for his Crosse ? what for his buriall ? Shall wee giue him Crosse for Crosse ? and a Graue for a Sepulchre ? Can we giue him any thing ? when of him , by him , and in him we haue all things . Let vs therefore repay him Loue for Debt , Charitie for Gift , Thanks for Bloud , and Almes for Reward . Chrisostome , in Tract . de Symbol . I admonish you , that you alwayes blesse the Lord : if Aduersitie come , blesse him , that your miseries may be taken from you : if prosperitie happen vnto you blesse him likewise , that his benefits may be continued .

Apothegmes . We reade sundry Apothegmes to this purpose . Erasm. Apoth . Lib. 6. ex Plutar. telleth vs , That Python hauing done many notable seruices for the Athenians , amongst others , he slew the king Cotyn in battell : and they willing to publish his merits , not only by the common Crier , but in stately Shewes and Triumphes ; he refused all those Honors , saying , All praise and thankes are to be rendred vnto the gods , by whose helpe and fauor these things are done : For myne owne part , I only lent my will and hand , but the euent of all excellent actions are in the higher Powers , to whom , if any thing hath suceeded happily , belongeth all thanksgiuing : I only in these things was their minister and seruant . Lib. 12. cap. 24. Nicephorus Calistratus telleth vs , That Platilla the wife to the Emperour Theodosius , when she perceiued he loued to deviat something from justice & Religion , more than became one of his high place and calling ; she said vnto him , Sweet and deare Lord , consider with your selfe what you before were , and whose Deputy you now are : If you remember him who hath placed you in this eminent Throne , how can you proue ingratefull vnto him , for so great a benefit receiued ? Most requisite therefore it is , that you giue a thankefull account vnto him , who preferred you before all others vnto so great a charge .

Chilon was wont to say , That it is commendable in men to forget bad turnes done , but to bee mindefull of courtesies receiued : yet the Vulgar practise the contrarie ; for where they confer a benefit , they neuer cease , not onely to remember it , but to proclaime and publish it : but when any benefit is bestowed vpon them , they either forget , dissemble , or vnder-value it .

AElianus telleth vs , De v●ria Hist. lib. 4. That Diogenes hauing receiued some pieces of mony from one Diotimus Carisius , to supply his necessary wants , & knowing himselfe altogether vnable to requite his present curtesie ; he looking vpon him , with a loud acclamation cried out , The gods requite thee , ô Diotimus , euen so much as thou canst thinke in thy minde , or desire in thy heart .

Numerous are the histories extolling this most imitable Vertue : amongst which I remember you of some few . Sabell Exemp . lib. 7. cap. 1. Cirus Major hauing read in the booke of the Prophet Esay , his name inserted there two hundred yeres and more before he came to the Crown ; looking vpon that place where it is said , I will that Cyrus whom I haue made King ouer many and great Nations , shall send my People into their owne Countrey , there to rebuild my Temple : he ( I say ) as ouerjoyed with this Propheticall prediction , witnessed by his Edict , That he would send them freely into Iudaea , there to erect a Temple vnto the Great God , by whose mighty prouidence he was appointed to be a King so many Ages before he was borne . The like is recorded of Alexander Macedo , who being at Ierusalem , & there instructed by the Prophecie of Daniel , That it should come to passe that a King of Greece should vtterly subvert the Persians , and after enioy their soueraigntie and estate ; building from thence a certaine confidence of his future victorie , hee presented Iaddus and the rest of the Priests ( from whom hee receiued that light of the Prophecie ) with many and rich gifts , and moreouer gaue them not only free libertie to vse their owne Lawes and Religion , but released them from a seuen yeares tribute .

Panormitan . lib. 1. de Dictis & Factis Alphons . reporteth , That Alphonsus King of Arragon and Sicilie neuer suffered any man to exceed him in bounty and gratitude . And Herodotus , lib. 1. telleth vs , That though Cyrus knew himselfe to be the son of Cambyses King of Persia , and Mandanes daughter to Astiages King of the Medes ; yet his Nurse Spaco ( which the Greekes call Cino , from whence grew the Fable , That he was nursed by a Bitch ) who was wife to the Herdsman of King Mithridates , he held in such great honour , that no day passed him in which he had not the name of Cino in his mouth . Hence commeth it , according to Hect. Boeth . lib. 2. That the nurse-children of the most noble Scots affect those of whose milke they haue sucked , and title them by the name of Foster-brothers . Plutarch speaketh of Pyrrhus King of the Epyrots , That he was humane and gentle vnto his familiar friends , and euer ready to requite any courtesie done vnto him . And Caspinus reporteth of Henry the second , Emperour , That onely because he was instructed in learning and Arts in a towne of Saxony called Hildescheim , he for that cause made it an Episcopall See , and endowed it with many faire and rich Reuenues .

It is reported by Plutarch , of Philip King of Macedon , the Father of Alexander the Great , That when his great friend Eparchus Embricus was dead , he mourned and lamented exceedingly ; but when one came to comfort him , and said , There was no occasion of this his so great sorrow , in regard hee died well , and in a full and mature age ; he made answer , Indeed hee died so to himselfe , but to me most immaturely , in regard death did anticipate him before I had requited his many courtesies to the full .

Hierogliphick . Per Cucupham avem , saith Pierius Valerius ( which I vnderstand to be the Storke ) the AEgyptians hierogliphycally signifie paternall and filiall gratitude : for as Philippus Phiropollines testates , Aboue all other birds , they repay vnto their parents being old , those benefits which they reciued from them being yong . For in the same place where they were first hatched , being growne to ripenesse , they prepare a new nest for their Dams , where they cherish them in their age , bring them meat , plucke away the incommodious and vnprofitable feathers , and if they be vnable to flye , support them vpon their more able wings . Wee reade his thirtieth Emblem , Emblem . ad Gratiam referendam , thus : Aërio insignis pietate Ciconia nido , Implumis pullos pectore grata fovet , &c. Th' indulgent Storke , who builds her nest on hye , ( Observ'd for her alternat pietie ) Doth cherish her vnfeather'd Yong , and feed them , And looks from them the like , when she should need them , ( That 's when she growes decrepit , old , and weake . ) Nor doth her pious Issue cov'nant breake : For vnto her bee'ng hungry , food she brings , And being weake , supports her on her wings .

Saint Bernard , super Cantic . saith , Disce in ferendo gratias non esse tardus , non segnis , &c. Learne in thy thankfulnesse not to be slack nor slow , but for euery singular courtesie to be particularly gratefull . And in his first Sermon vpon the same , he vseth these words , As often as Temptation is ouercome , or Sinne subdued , or imminent Perill escaped , or the Snare of the Aduersary auoided , or any old and inueterat disease of the Minde healed , or any long-wished and oft-deferred Vertue obtained , by the great grace and gift of God ; so often ought laud and praise , with thankesgiuing be rendred vnto him . For in euerie particular benefit bestowed vpon vs , God ought to be particularly blessed ; otherwise , that man shall be reputed Ingratefull , who when hee shall be called to an account before God , cannot say , Cantabiles mihi erant iustificationes tuae .

Let vs now heare what the Poets say concerning Gratitude .

We reade Ovid , 4. de Ponte , thus : Pro quibus , vt meritis referentur gratia , jurat Se fore mancipium , tempus in omne tuum , &c. For which , that due thanks may be giv'n , he sweares Himselfe thy slaue to infinites of yeares . First shall the mountaines of their trees be bare , And on the Seas saile neither Ship nor Crare , And flouds vnto their fountaines backward fly , Than of thy loue shall faile my memory .

As also Virgill , AEnead . lib. 2.

Dij ( si quaest Coelo pietas quae talia curet ) Persolvant grates dignas & proemia reddant Debita . — The gods themselues ( if in the heav'ns there be Which shall of these take charge ) that pietie Returne thee merited thanks , and such a meed As is behoofefull for thy gratefull deed .

Sophocles , in Oedipo , saith , Gratiam adfert gratia , & beneficium semper beneficium parit : Thanks begets thanks , and one benefit plucks on another . Saith Seneca ; En , est gratum opus si vltro offeras : Behold , that is a gratefull worke which commeth freely and of thine owne accord . And in another place , Beneficium dare qui nescit , injustè petit : He that knoweth not how to doe a courtesie , with no justice can expect any . Againe , Beneficium accipere , est libertatem vendere : To receiue a benefit , is to sell thy libertie . These with many others are Maximes of the Tragicke Poet Seneca . Statius , lib. 7. Thebaidum saith , Nec la●dare satis , dignasque reperdené grates Sufficiunt , referant superi — Praise thee enough , or enough thanke thee , I Cannot : but where I want , the gods supply .

Ovid , 1. de Tristibus , thus writeth vnto a friend of his , whom he had found constant vnto him in all his troubles and aduerse fortunes : Haec mihi semper erint , imis infixa medullas Perpetuusque animae debitor hujus ero . These courtesies haue pierc'd my marrow , and My life and soule at all times shall command . First shall this Sp'rit into the aire expire , And these my bones be burnt in fun'rall fire , Than that the least obliuion shall once staine This memorie , which lasting shall remaine .

I conclude this Theme of Gratitude , with that extracted out of Vrsinus Velius : his words be these : Capturus pisces hamata in littore seta , Na●fraga fortè hominis calva prehensa fuit , &c. A Fisher angling in a Brooke , With a strong line , and baited hooke ; When he for his wisht prey did pull , It happen'd he brought vp a skull Of one before drown'd . Which imprest A pious motion in his brest . Thinks he , Since I such leisure haue , Vpon it I 'le bestow a graue : For what did vnto it befall , May chance to any of vs all . He takes it , wraps it in his coat , And beares it to a place remoat , To bury it ; and then digs deepe , Because the earth it safe should keepe . But lo , in digging he espies Where a great heape of treasure lies . The gods do neuer proue ingrate To such as others shall commiserate .

These are Arguments so spacious , that to handle them vnto the full , would aske of themselues a voluminous Tractat , and rather tyre and dull the Reader , than otherwise . But for mine owne part , in all my discourses I study as far as I can , to shun prolixity . Omitting therefore all impertinent Circumstances , I come to the maine subiect intended .

Now to proue that there are such Spirits as we call Incubi and Succubae , there are histories both many and miraculous ; of which I will instance onely some few . D. Strozza . Henricus Institor and Iacob . Sprangerus report , That a yong Votaresse had entertained carnall congression with one of these Daemons ; which though at the first it seemed pleasing vnto her , yet in continuance of time growing irksome and distastefull , shee knew no meanes how to be rid of this loathsome and abhominable societie : but long considering with her selfe , she thought it the best course to reueale the secret to some one or other ; and long doubting to whom she might tel it , and her reputation ( which she held deare ) still preserued , she bethought her selfe of one of the same Sisterhood , her choice and bosome companion , ( whose name was Christiana ) and at a conuenient leisure sorted to the purpose , told her of all the proceedings as they hapned from the beginning , not leauing any particular circumstance intermitted . The other being of a milde nature , and gentle disposition , gaue a courteous and friendly eare vnto whatsoeuer was related , and withall bad her be of good comfort and not to dispaire ; for in this one thing shee would declare her long protested fidelitie , not onely to conceale whatsoeuer she had deliuered vnto her , but to ingage her owne person for her future content and safety : and withall trusting in her owne innocence and integritie , she offered to change lodgings and beds for the next succeeding night ; for shee would for her sake stand the danger at all aduentures . This being betwixt them agreed and fully concluded vpon , the time came , and Christiana was no sooner warme in her bed , but the Spirit entred the chamber , and opening the sheets , began to tempt her with such importunitie and petulancie , that she was forced to fly out of the bed , and humbling her selfe vpon her knees , deuoutly to betake her selfe to her prayers . Notwithstanding which , she was so vexed and beaten all the whole night after , that meeting with her friend next morning , she shewed her the marks of her stripes , and vowed from thenceforth neuer to attempt so dangerous an vndertaking ; affirming , that with much difficultie she auoided his temptation , and with great perill of life .

In vitis Patr. We reade also in the Liues of the Fathers , of a woman who for the space of six whole yeares together had nightly intercourse with a like vncleane Spirit , from whom she vpon great repentance was after deliuered by the prayers of Saint Bernard . Caesarius Colonensis writeth of a Priests daughter , who was so incessantly importuned by one of these Incubi , that her father was forced to send her beyond the Rhine , thinking by that meanes to free her from his libidinous assaults . But the Diuel missing her in her accustomed place , fell violently vpon the Father , and so beat and buffetted him , that he died within thirty three dayes after . Merlin the great Magition of Brittain , is reported to be the sonne of an Incubus , begot vpon a Kings daughter , who had taken vpon her a sequestred life . In which solitude he appeared vnto her like a faire yong man , and neuer left her societie till he had made her a teeming woman .

Of these Incubi and Succubae are said to be borne those whom the Mahumetans call Neffe Soglij ; an impious and accursed generation , to whom the Turkes attribute such honour , that they hold it a blessednesse but to touch their garments . They say their heires are of such vertue , that they expell all infirmities and diseases : therefore that barbarous people hold them as demy-gods ; and though their prestigious acts be the meere illusions of the Diuell , yet do these miscreants hold them in great adoration and reuerence .

A Woman of Constance . Iacobus Rufus writeth of a woman who had congresse with one of these Spirits ; and when her time of childing came , after infinite pangs and throwes , Miraculous Stories . she was deliuered of nothing saue keyes , chips , pieces of iron , and fragments of old leather . Another thing much more admirable hapned ( saith he ) in the Diocesse of Cullein . Diuers Princes and Noblemen , being assembled in a beautifull and faire Pallace which was scituate vpon the Riuer Rhine , they beheld a boat or small barge make toward the shore , drawne by a Swan in a siluer chain , the one end fastened about her necke ; the other to the Vessell ; and in it an vnknowne souldier , a man of a comely personage , and gracefull presence , who stept vpon the shore : which done , the boat guided by the Swan , left him and floted downe the Riuer . This man fell afterward in league with a faire gentlewoman , maried her , and by her had many children . After some yeares , the same Swanne came with the same barge vnto the same place ; the souldier entring into it , was caried thence the way he came , after disappeared , left wife , children , and family , and was neuer seen amongst them after . Now who can iudge this to be other than one of those Spirits that are named Incubi .

In Brasilia , A strange and miraculous Birth . a barbarous woman by accompanying with one of these Daemons , brought forth a Monster , which in a few houres grew to be sixteen handfuls high , whose backe was couered with the skin of a Lisard , with big and swolne breasts ; his hands like the pawes of a Lyon , with eyes staring , and seeming to sparkle fire ; all his other members being deformed and horrible to behold . Alexander remembreth vs of a woman called Alcippe , Alcippe . who in the time of the Marsicke war , by companying with an Incubus brought forth an Elephant . Aumosius writeth , That in Heluetia , in the yeare 1278 , a woman brought forth a Lion . In Ficinum , Anno 1370 , a woman was deliuered of Cats . And at Brixium , another of a Dog . Licosthenes writeth of one at Augusta , who was first deliuered of a mans head wrapt vp in skinnes and parchment , then of a Serpent with two feet , last of an Hog ; and all at one birth , &c.

Hector Boethius writeth , Hist. Scotia l. 8. A strange History of a Scotch Lady . That in Scotland in the County of Marr , a Maid of a noble Family , of great beautie , but altogether auerse from mariage was found with child . At which the Parents much grieued , were importunat to know by whom she was vitiated . To whom she ingeniously confessed , That a beautifull young man had nightly conuersation and company with her , but from whence he was she was altogether ignorant . They , though they held this answer to be but an excuse , and therefore gaue smal credit vnto it , yet because she told them , the third night after , he had appointed to lodge with her , kept the houre , and with swords candles , and torches , brake open the dores of her chamber , where they might espy an hideous Monster , and ( beyond humane capacitie ) terrible , in the close embraces of their daughter . They stand stupified , feare makes them almost without motion : The clamor flies abroad , the neighbours come in to be spectators of the wonderment , and amongst them the Parson of the parish , who was a Scholler , and a man of vnblemisht life and conuersation ; who seeing this prodigious spectacle , broke out into those words of Saint Iohn the Euangelist , Et Verbum Caro factum est , And the Word was made Flesh : which was no sooner spoke , but the Diuel arose , and suddenly vanished in a terrible storme , carrying with him the roofe of the chamber , and setting fire on the bed wherein he had lien , which was in a moment burned to ashes . Shee was within three dayes after deliuered of a Monster , such as the Father appeared vnto them ; of so odible an aspect , that the Midwiues caus'd it instantly to be burnt , lest the infamy of the daughter might too much reflect vpon the innocencie of the Noble Parents .

Anno 1586. A straunge thing of a woman at Sea . The same Author recordeth the like wonderment in a Ship of passengers , who tooke in their lading at Fortha , to land in the Low-Countries : which being in the middest of Sommer , there grew so sudden a storme , that the main-mast was split , the sailes rent , the Tacles torne in pieces , and nothing but imminent shipwracke was expected . The Pilot cries out , ( in regard the storme was intempestiue , it being then the Summer Solstice , when the Seas are for the most part temperat and calme ) that it must needs be the worke of the Diuell . When suddenly was heard a lamentable complaint of a woman passenger below the Decke , confessing that all this disaster was for her sake , for hauing often carnal company with the diuel , he at that time was tempting her to that abhominable act : which a Priest ( a passenger then among them ) hearing , persuaded her to repentance , and not to despaire , but to call vpon God for mercy : which she did , with many sighes and teares ; when presently they might espy a cloud or darke shadow in the shape of a man , to ascend from the Hold of the ship , with a great sound , fire , smoke , and stench , to vanish : after which the tempest ceased , and they in a calme sea arriued safe at their expected Harbor .

Of the Spirits call'd Succubi . From the Incubi I come to the Succubae . I haue read of a French man of a Noble Family , who being giuen ouer to all voluptuousnesse , and walking one night somwhat late in the streets of Paris , A strange thing of a French Gentleman . at the corner of a Lane he espied a very handsome Creature , whom presently he began to court ; and finding her tractable , they agreed , that she should passe that night with him in his Lodging . To which he brought her priuatly ; for it was a chamber which he had tooke of purpose for such retyrements . To bed they go , and he when he had sated himselfe sufficiently , grew wearie , and fell fast asleepe . But in the morning when hee put his arme ouer his louing bed-fellow , he found her bodie to be as cold as lead , and without motion . When he perceiued her to be senselesse and quite dead , ( for with no jogging nor pinching shee did either moue or stirre ) he instantly rose , and calling his Host and Hostesse , told them what a great disaster had hapned him , to his vtter disgrace and ruine . They were as much perplexed , as not knowing how to dispose of the dead body ; all of them fearing to incurre the strict censure of the Law . In this their general distraction , the Hostesse looking aduisedly vpon the face of the dead Coarse , she first began to thinke that she had seene her before , and that her countenance had beene familiar vnto her ; then recollecting her selfe , shee seemed perfectly to know her , affirming her to be a Witch , who had two dayes before suffered on the Gallowes . This seemed first incredible : yet the present necessity inforced them to make triall whether it were so or no ; and therefore making enquirie where the body of the Witch was buried , and not being found there , it was afterwards by all circumstance proued to be the same , which a Succubus had entred . By the which probabilitie the Gentleman and Host escaped the imputation of murther , though not the disgrace of incontinencie and Brothelrie .

Bonfinius and Iordanus Gothus testate , Bonfin●us . that the Nation of the Hunnes came from the Incubi : Iordan Gothus . For ( say they ) Filmerus King of the Goths , banished all the Whores and Prostitutes out of his Army , into solitarie and desart places , lest they should effoeminate and weaken the bodies and mindes of his souldiers . To these came Diuels , and had carnall societie with them ; from whom came the cruell and barbarous nation of the Hunnes , whose manners and conditions are not onely alienate from all humanity , but euen their language degenerat from all other Tougues spoken by men .

Neither of the Heauens nor of the Starres haue the Diuels any power , Of the Spirits of Fire . because for their Pride and impious imaginations they are confined to eternall torments , neither can they work any thing vpon coelestiall Bodies , which are meerely simple , and thereforsubiect to no alteration . Of this opinion was Saint Augustine , Aug. Cont. Manichees de Agon . Christ . in his book against the Manichees ; as also in that De Agone Christi , writing thus : These things I haue spoken , that no man may thinke the euill Spirits can haue ought to do where God hath appointed the Sunne , Moone , and Starres to haue their aboad . To the which he addeth , Neither let vs thinke that the Diuell can haue any power there , from whence hee and his cursed Angels were precipitate and fallen . Therefore they haue no further dominion than within the compasse of the foure Elements ; but beyond them , to the superior heauens they cannot extend their malice .

Deuination from Thunder & Lightning . Yet the antient Writers hold , That they ( namely the fiery Spirits ) haue a kind of operation in thunder & lightning . Of which Pliny giueth an example : Before the death of Augustus , a flash of lightning in Rome where his statue was set vp , from CAESAR tooke away the first letter C , and left the rest standing . The Aruspices and Sooth-sayers consulted vpon this , and concluded , that within an hundred dayes Augustus should change this life : for AEsar in the Hetrurian tongue signifieth Deus , i. God ; and the letter C. among the Romans stands for an hundred ; & therefore the hundredth day following , Caesar should die and be made a god : which could not happen to any man whilest he was yet liuing .

Cardanus . Cardanus speaking of fiery Spectars , amongst many others relateth this story : A strange tale of Spectars . A friend of mine ( saith hee ) of approued faith and honesty , trauelling one night late , from Mediola to Gallerata , when the Sky was full of clouds , and the weather inclining to raine ; being within some foure miles of his journies end , he saw a light , and heard rhe voice ( as he thought ) of certain Cow-herds vpon his left hand , and presently ( a hedge onely being interposed ) he saw a fiery Chariot couered with flames , and out of it he might heare a voice crying aloud , Cave , cave ; Beware , beware . Being much terrified with this strange prodegie , he put spurres to his horse , and whether he galloped or rid softly , the Chariot was stil before him . He then betooke him to his orisons and supplications vnto God : at length after the space of a full houre , hee came to a Temple dedicate to the memorie of Saint Lawrence , standing iust without the gate , and there the Chariot of fire , herdsmen and all , sunke into the earth , and was seene no more . Cardanus hauing disputed something of the nature of this fire , addeth , That the Gallaterans suffered the same yeare not only a great plague , but diuers other afflictions and disasters .

The maner of Deuination by Pyromancy . To these Spirits of the fire is ascribed that diuination by Pyromancie , which some call Puroscopan . In which superstition old pitch was cast into the fire , with the invocation of certain of these Spirits . Sometimes a Tead or Torch dawbed ouer with pitch was lighted , and marked with certaine characters . If the flame of the Tead gathered it selfe into one , it was prosperous ; if diuided , disastrous : if it arose tripartite , it presaged some glorious euent ; if it were diuersly dispersed , it diuined to a sicke man death , to a sound man sicknesse ; if it made a sparkling noise , it was infortunat ; if it was suddenly extinct , it threatned great misfortune . So likewise in their sacrificing fires , Diuination by the sacrificing Fire . if the flame went streight vpward like a Pyramis , it was a signe of a good omen ; if it diuided and dispersed , of a bad . There were diuers coniectures also from the colour , the brightnesse , the dulnesse , the ascent , the sparkling , &c. and this kinde of Magicke was frequent amongst the Li●uanians , &c.

From the fiery , Of the Spirits of the Aire . I proceed to the Spirits of the Aire . We reade in the sacred Scriptures , Iob. 1. That Sathan caused fire to fall from heauen , to deuour and consume Iobs seruants and his cattell . As likewise hee raised a vehement Whirle-winde and tempest , which oppressed his sonnes and daughters , with the house where they were then feasting , with a sudden ruin .

Remigius telleth a story , Remigius . which is likewise affirmed by Delrius ; That a countrey-man of the prouince of Triuere , Delrius . setting some Plants in his garden , with a yong maid his daughter ; Of a countrey Maid . the father commended her for going so neatly and quickly about her businesse : The Girle telleth him , that she can do stranger things than these , and more stupendious . The father demands , What ? Withdraw your selfe but a little ( saith she ) and name but in what place of the garden a showre of raine shall fall and water the earth , and in what not . The countrey-man curious of noueltie , withdrew himselfe , and bad her vse her skill . Shee presently made an hole in the ground , into which she poured her owne water , and stirring it about with a sticke , murmuring certaine magicke words to her selfe , presently a showre fel , watering only that part of the gronnd which he had named vnto her , and in the other fell not one drop of raine .

Gasper Spitellus writeth , Gasp. Spitellus . That some Indians haue much familiaritie with these Spirits . The Indian Magi. For when they want rain , one of their Magicke Priests with a shrill voice makes an acclamation , That all the people shall assemble to such a mountain , hauing first obserued a Fast , which is , to abstaine from the eating of salt , pepper , or any thing that is boiled . That done , he lowdly calls vpon the Stars , and with deuout Orisons entreats of them , that they would afford them seasonable showres . Then they turne their eyes towards the lower grounds , vpon their fields and houses , taking in their hands a bowle full of charmed liquour , which they receiue from the hands of a young man of their most noble families ; which they haue no sooner drunke , but they lie intranced without sence or motion . After , being come to themselues , they commix honey , water , and Maiz together , and with them sprinkle the aire . The next day they chuse out one of the most eminent men of their Nation , both for nobilitie and age , and lay him in a bed , with a soft fire vnder it , and when he beginnes to sweat , they wipe off the moisture , and put in a bason , which they mingle with the bloud of a Goose , and sprinkling it again into the aire , as if they meant it should touch the clouds , they then solicit the Starres againe , That by the vertue of the old mans sweat , the bloud of the goose , and the water before mixed , they may haue seasonable and temperat showres . Which if they haue , according to their desires , they giue great thanks to the Starres and Planets , and the Priest from the people is rewarded with rich gifts and presents .

Hier. Mengius . Hieronimus Mengius writeth , That a certaine Magition in a field adjacent to the tower or citadell of Bonnonia , shewed two famous Generals , A prodigious noise in the Aire . Iohannes Bentivolus and Robertus Sanseverinus , a spectacle in the aire , in which was heard such a noise of drummes , clangor of trumpets , clamor of men , neighing of horses , and clashing of arms , that the Spectators were afraid lest the heauen and the earth would haue met at the instant : but in all the inuironing grounds , saue onely in that place , the aire was vntroubled .

Diod. Sicul. Diodorus Siculus reporteth also , That in the Syrtes of Lybia , the Spirits of the aire are oftentimes visible , in the shape of diuers birds and beasts , some mouing , some without motion , some running , some flying , others in other strange postures . But , which is most miraculous , sometimes they will come behinde men as they are trauelling , leape vp and sit vpon their shoulders ; who may feele them to be much colder than eithe● snow or ice .

Olaus Magnus . Olaus Magnus in his Historie remembreth , That these airy Spirits haue such a predominance in the Circium sea , Their power in the Circium sea . & they continually do so exasperat , shake , and trouble it , that scarfe any ship can saile that way without wracke and foundring . In the Isle called Island , vnder the dominion of the King of Denmarke , there is a port called Vestrabor , Vestrabor . not far from which men are vsually taken and wrapt vp in whirl-winds , by the power of these Spirits , & are hurried many furlongs off . Likewise in the Westerne parts of Norway , Norway . these spirits with their noxious and blasting touch , cause that neither grasse nor trees burgeon or beare fruit . Likewise vpon the Bothnian continent , Bo●hnia . the roofes are vsually blowne off from their houses , and carried a great distance off . And in the fields of Bonaventum and Narbon , Bonauentum and Narbon . ( as Procopius writes ) men armed , wagons laden , or whatsoeuer comes in the way , are snatched vp into the aire , and whirled about like a feather , and after let fal vpon the earth , not onely bruised , but broken to pieces . So that they doe not onely vncouer houses , demolish buildings , ruin turrets and towers , blow vp trees by the roots , snatch vp men in whirl-winds , and prostrat whatsoeuer standeth before them ; Vincentius . but ( as Vincentius witnesseth ) they teare vp cities from their foundations somtimes , and strew the fields adjacent with their ruins .

Vincentius . In the Councell of Basill certaine learned men taking their journey through a forrest , one of these Spirits in the shape of a Nightingall vttered such melodious tones and accents , that they were all amased , and stayed their steps to sit downe and heare it . At length one of them , apprehending that it was not possible that such rarietie of musicke could be in a bird , the like of which hee had neuer heard , demanded of it in the name of God , what or who it was . The Bird presently answered , I am the Soule of one that is damned , and am enioyned to sing thus till the last day of the great Iudgement . Which said , with a terrible shrieke which amased them all , she flew away and soone vanished . The euent was , That all that heard those Syrenicall notes , presently fel into grieuous sicknesses , and soone after died .

Of this sort of Spirits was that no doubt of which Aventinus witnesseth : Auentinus . Bruno Bishop of Herbipol . Bruno the Bishop of Herbipolitanum , sailing in the riuer of Danubius , with Henry the third then Emperour ; being not far from a place which the Germanes call ●en Strudel , or the deuouring Gulfe , ( which is neere vnto Grinon a castle in Austria ) a Spirit was heard clamouring aloud , Ho , ho , Bishop Bruno , whether art thou trauelling ? but dispose of thy selfe how thou pleasest , thou shalt be my prey and spoile . At the hearing of these words they were all stupified , and the Bishop with the rest crost and blest themselues . The issue was , That within a short time after , the Bishop feasting with the Emperor in a Castle belonging to the Countesse of Esburch , a rafre● fell from the roofe of the chamber wherein they sate , and strooke him dead at the table .

Of the Watry Spirits next , and of them some briefe stories . Of the Spirits of the Water . The manner how the Duke of Venice yearely marrieth the Ocean with a Ring , and the originall thereof , though it haue nothing in it belonging vnto magicke , yet will it not much mis-become this place ; therefore I begin first with that . The Duke in the Feast of Christs Ascention , commeth to a place named Bucentaur , without the two Apostle gates , ●eituate at the entrance of the Gulfe ; and casteth a rich Ring into the sea ; which is no argument of superstition or inchantment , but onely a symbole or emblem of Domination and Rule , which by this earnest the Senat of Venice makes a contract with the Ocean . The ground and first beginning of this ceremonie came from Pope Alex. the third , whom Otho the soone of Fredericke . AEn●barbus so persecuted , that he was forced to fly , and to shelter himselfe in Venice , in the Monasterie of Saint Charitie , where he liued for a time secretly and vnknowne . But after , notice being giuen to the Venetians , what and who he was , they br●ught him thence with great honour and obseruance . He also found both their land and sea Forces ready for the seruice of him and the Church● insomuch that in a great Na●all con●●ict Otho was by the Venetians taken prisoner , and presented as a Vassall to the Pope . For which the Pope tooke a Ring from his finger , and gaue it to S●hastianus Zianus General for the Fleet , speaking thus , By vertue of my authority , whilst thou keepest this Ring , thou shalt be Lord and Husband of the Ocean ; and annually thou and thy posterity on this day , in which thou hast obtained so glorious a victorie for the Church , shalt espouse the Sea : that all men may know that the dominion of the Sea is granted vnto thee , because thou hast so prosperously vndertooke the study , care , and defence of the Sea Apostolique . And be this a presage of thy benediction , Villamont . l. 1. Peregrin . c. 34. Sabel . Dec. ● . l. 7. and thy happy successe in the future for euer . Thus Villamontinus sets it downe , Lib. 1. Peregrinat . cap. 34. And Sabel . Dec. 1. lib. 7. out of whom the former Author extracted it .

A strange History of Hotheru● K. of Suetia and Dacia . This following Historie you may reede in Olaus Magnus . Hotherus King of Suetia and Dacia , being hunting , and by reason of a thicke dampish fog wandred or strayed from his company , hee hapned vpon a Syluan den or caue ; which entring , he espied three faire and beautifull Virgins , who wi●hout blaming his intrusion , called him by his name and ●ad him welcome ; doing him that obeysance and obseruance which his state required . At which he wondring , courteously demanded of them what they were . To whom one replied , That they were Virgins , into whose power all the Auspices and euents of war were giuen , and they had abilitie to dispose of them at their pleasure ; and that they were present in all conflicts and battels , ( though vnseene ) to conferre vpon their friends honour and victorie , and to punish their enemies with disgrace and ouerthrow . Exhorting him withall , that as he tendered their fauours , hee should by no meanes trouble Balderus with war , who by his genealogie might claim allyance with the gods . Which words were no sooner deliuered , but the den and they disappeared together , and he was left alo●● in the open aire without any couering . Blame him not to be much amased at this so vnexpected and sudden a prodigie , notwithstanding after some recollection , he winding his ●orne , his seruants came about him , by whom he was conducted to the Court , not reuealing this Vision to any . Some few yeares after , being vexed and prosecuted with sharpe and vnsuccessefull war , he was forced to wander thorow forrests groues , and thickets , and seeke out by wayes , and make vntrodden paths , the better to secure himselfe . At length he light vpon another remote and desola● Vault , where sate three Virgins , who notwithstanding vpon better aduisement he presumed to be the same who at their last departure scattered a garment , which he tooke vp , and found by experience , that all the time he wore it his body was invulnerable . They demand of him the cause of his comming thither ? He presently complains vnto them of his infortunat euents in warre ; adding withall , That all things had hapned vnto him aduerse to their promise . To whom they answered , That he accused them vniustly ; for though hee seldome returned an absolute Victor , yet in all his enterprises he did as much dammage , and made as great slaughter on his Enemies , as he had receiued strage or execution from them : and bad him not to dispaire , for if hee could by any exploit or stratagem preuent the Enemie of any one dish of meat which was prouided for his dyet and table , hee should without question in his next expedition gaine an assured and most remarkable victorie . Satisfied with this their liberall promise , hee tooke his leaue , recollected his dispersed Troupes , and tooke the field . The night before the battell , being vigilant to suruey his Enemies Tents , and see what watch they kept , he espied three Damosels carying vp three dishes of mea● into one of the Tents : whom following apace ( for he might easily trace them by their steps in the dew ) and hauing a Citharon about him , on which he played most curiously , he receiued meat for his musick , and returning the same way he came , the next day he gaue them a strong battell , in which the enemies were slaine almost to one man●

Pertinax , The Emperor Pertinax . S●he● . lib. ● . Zonarus . as Sabellicus witnesseth , a little before his death saw one of these Spectars in a fish-poole , threatning him with a naked sword . Of the like nature was that Bore which Zonarus speaketh of , who meeting with Isaaccius Comnenes , Isaaccius Comnenes . who was hunting neere vnto Naples , and being pursued from a promontorie , cast himselfe headlong into the sea , leauing the Emperor almost exanimate and without life .

In Finland ( which is vnder the dominion of the King of Sweden ) there is a castle which is called the New Rock , A strange Water in Finland . moted about with a riuer of an vnsounded depth , the water blacke , and the fish therein very distastefull to the palat . In this are Spectars often seene , which fore-shew either the death of the Gouernor , or some prime Officer belonging to the place : and most commonly it appeareth in the shape of an Harper , sweetly singing , and dallying and playing vnder the water .

There is a Lake neere Cracovia in Poland , A Lake neere Cracouia . which in the yeare 1378 was much troubled with these Spirits ; but at length by the prayers of some deuout Priests , the place was freed from their impostures . The Fishermen casting their nets there , drew vp a Fish with a Goats head and hornes , and the eyes flaming and sparkling like fire ; with whose aspect , and filthy stench that it brought with it , being terrified , they fled : and the Monster making a fearefull noise like the houling of a wolfe , & troubling the water , vanished .

Alex. ab Alex. Alexander ab Alexandro maketh mention of one Thomas a Monke , who in an euening seeking an horse , and comming neere vnto the brinke of a Riue● , he espied a countrey fellow , who of his voluntarie free-will offered to traject him ouer on his shoulders . The Monke is glad of the motion , and mounts vpon his backe : but when they were in the midst of the floud , Thomas casting his eye downe , hee perceiued his legs not to be humane , but goatish , and his feet clouen . Therefore suspecting him to be one of these watry Diuels , hee commended himselfe to God in his prayers : The Spirit then forsakes him , and leaues him well washed in the middle of the Riuer , to get vnto the shore with no small difficultie .

Sabell . lib. 7. Sabellicus hath left recorded , That when Iulius Caesar with his army was to passe the riuer Rubicon , to come into Italy , and to meet with Pompey ; one of these Spirits in the shape of a man , but greater than ordi●arie , sate piping vpon the banke of the Riuer . Which one of Caesars soldiers seeing , snatched away his pipe and broke it : when the Spirit presently swimming the Riuer , beeing on the other side , sounded a shrill and terrible blast from a trumpet ; which Caesar interpreted to be a good and happy omen of his succeeding victorie .

Of the Spirits of the earth . Of the Spirits of the earth there are diuers sorts , and they haue diuers names , as Genij , Lares , Dij domestici , Spectra , Alastores , Daemonia meridiana ; as likewise Fauni Sylvani , Satyri folletti , Fatuelli Paredrij , Spiritus Familiares , &c. Of some of these I haue spoken in the preceding Tractat.

Man consisting of 3 parts Servius Honoratus and Sabinus are of opinion , That Man consisteth of three parts ( but most ignorantly , and aduerse to truth ) of a Soule , a Body , and a Shadow ; and at his dissolution , the Soule ascends to heanen , the Bodie inclines to the earth , and the Shadow descends ad Inferos , to hell . They hold the Shadow is not a true body , but a corporeall Species , which cannot be touched or taken hold of no more than the winde ; and that this , aswell as the Soule , doth oft times appeare vnto men liuing ; and the soule after it hath left the body , is called Genius , and the Shadow Larva , or the Shadow infernall . These Genij are malicious Spirits of the earth , who when they most promise health and safety vnto mankinde , do then most endeauour their vtter ruine and destruction .

The Genius of Constantine Emperor , Constantine the Emperor marching from Antiochia , said , That he often saw his own Genius , and had conference with it ; and when he at any time saw it pale and troubled , ( which he held to be the preseruer and protectour of health and liuelyhood ) hee himselfe would much grieue and sorrow .

By the Spirits called Lares or Houshold gods , A strange History of a Melancholy man . many men haue been driuen into strange melancholies . Amongst others I will cite you one least common : A young man had a strong imagination , that he was dead ; and did not onely abstaine from meat and drinke , but importuned his parents , that he might be caried vnto his graue and buried before his flesh was quite putrified . By the counsell of Physitions he was wrapped in a winding sheet , & laid vpon a Beere , and so carried toward the Church vpon mens shoulders . But by the way two or three pleasant fellowes , suborned to that purpose , meeting the Herse , demanded aloud of them that followed it , Whose body it was there coffined and carried to buriall ? They said it was such a yong mans , and told them his name . Surely ( replied one of them ) the world is very well rid of him , for he was a man of a very bad and vitious life ; and his friends may reioyce , he hath rather ended his dayes thus , than at the gallowes . Which the yong man hearing , and vexed to be so injured , rowsed himselfe vp vpon the Beere , and told them , That they were wicked men to do him that wrong , which he had neuer deserued : and told them , That if hee were aliue , as hee was not , hee would teach them to speake better of the Dead . But they proceeding to depraue him and giue him much more disgraceful and contemptible language , he not able to endure it , leapt from the Herse , and fell about their eares with such rage and fury , that hee ceased not buffetting with them , till quite wearied , and by his violent agitation the humors of his body altered , hee awakened as out of a sleepe or trance , A strange Disease , as strangely cured . and being brought home and comforted with wholesome dyet , he within few dayes recouered both his pristine health , strength , and vnderstanding .

But to returne to our seuerall kindes of Terrestriall Spirits ; Noon-Diu●ls . There are those that are called Spectra meridiana , or Noon-diuels . In the Easterne parts of Russia , about haruest time , a Spirit was seen to walke at mid-day like a sad mourning Widow ; and whosoeuer she met , if they did not instantly fall on their knees to adore her , they could not part from her without a leg or an arme broken , or some other as great a mischiefe . Wherein may be obserued , That these Spirits , of what condition soeuer , aboue all things aime at Diuine worship , which is onely due vnto the Creator . Not that they are ignorant , that it belongs solely to him ; but that in their inexpressible malice , knowing themselues to be Rebels , and quite excluded from Grace , they would likewise draw Man to accompany them in eternall perdition . Therefore all the Saints of God , since Christ established his Church here amongst the Gentiles , haue endeauoured to draw the Nations from Idolatry . It is read of Saint Iames , That when many Diuels were sent vnto him by one Hermogenes , to assault him , hee returned them bound and disarmed . S. Bartholmew . That Saint Bartholmew destroied the Idol of Asteroth , who was worshipped in India ; and shewed moreouer , that their great Alexikakon was a meere figment and imposture . So the Apostles Simon and Iude strooke dumbe those Spirits that spake in the Oracle , Simon & Iude. to Varada chiefe Generall ouer Xerxes his Armie : and after , restoring to them their liberty of speech , they caused that their deceit and vanitie did easily appeare . For V●rada demanding of them , What the euent of the war would proue ? they answered him , That it would be long and dangerous , and not onely vnprofitable , but full of dammage and great losse to both parties . On the contrary , the Apostles deriding the vanitie of the Idoll , informed him , That the Indian Embassadors were vpon the way , humbly to desire peace of him vpon any conditions whatsoeuer . Which finding ●o be true , Varada commanded those lying and deceitfull Images to be immediatly cast into the fire and burned ; and had then slaine an hundred and twenty of those idolatrous Priests , had not the Apostles earnestly interceded for them . I could here cite many examples to the like purpose , but let these suffice for the present .

Alastores . The Alastores are called by Origen , ( Contra Celsum ) Azazel ; by Zoroaster , Carnifices , ( or Butchers ) and Alastares . No mischiefe is hid or concealed from them : and these are neuer seene but they portend some strange disaster . As in the time of the Emperour Iustinian , such Spirits were seene openly in humane shape to intrude into the society of men : after which a most fearefull pestilence followed , and whosoeuer was touched by any of them , most assuredly died . By which contagious Pest , the great city Constantinople was almost vnpeopled : Pet. Diac. lib. 9. rerum Romanarum . & Egob . in Chronic. and as Paulus Diacon . witnesseth , the people saw an Angell in the dead of the night go along with them , compassing the city , and walking from street to street , and from dore to dore , and so many knocks as the Spectar ( by the Angels command ) gaue at the doore of any house , so many persons of that family were vndoubtedly found dead in the next morning .

An Alaster like an old Woman . Cardanus reporteth , That there is an antient family in Parma , named Torrelli ; to whom an old Seat or Castle belongs , which for the space of an h●ndred yeres together was haunred with one of these Alastores , who so oft as any of the houshold were to depart the world , would shew it selfe in a chimny of the great hall . A noble and illustrious Lady of the same Family reported , That a yong virgin lying dangerously sicke in the same house , the Spectar according to custome appeared : and when euery one expected hourely the death of the Virgin , shee presently beyond all hope recouered , and a seruant who was at that time sound and in health , fell sicke vpon the sudden and died .

Some few dayes before the death of Henry the seuenth , Apparitions before Henry the 7. emperor . Emperor , he being feasted in a castle at Mediolanum , belonging to one Viscont Mathaeus ; at mid-day there appeared before them a man armed , of a mighty gyantly size , to the great amasement of them all : and three days after , in the same place , and at the same houre , two armed champions on horse-backe , who performed a braue combat for the space of an entire houre , and then suddenly disappeared , to the wonder and terror of all the Spectators .

To Cassius Parmensis , Cassius Parm. lying in his bed , appeared a man of an vnusuall stature , with staring haire , and a rough and disordered beard , terrible in aspect : at the presence of which being strangely troubled , he started out of his bed and asked him who he was ? Who answered , I am thy Malus Genius ; and so vanished . Cassius knockes , calls to his seruants that attended without , asks them if they saw any to go in or come out of his chamber : They protest , Not any . He museth to himselfe , and lyeth downe againe . The Daemon appeares the second time , but with a countenance much more horrible . Againe hee knockes , and commands his seruants to bring lights . They enter ; nothing appeares . The rest of the night hee spends in doubtfull and sollicitous cogitations . The dawning of the day scarse appeared , when Lictors were sent from Caesar , to apprehend him and take away his life .

Of the Lamiae or Larvae The Lamiae , or Laruae . I ghesse that to be one which appeared to Dion of Syracu●a , Dion of Syracusa . who looking out at his chamber window in the night , by reason of a noise he heard , spied an old hag , habited and lookt as the Poets describe the Eumenides or Furies , with a great broom sweeping the Court. At which being wonder-strook , he called vp some of his houshold , and told them of the Vision , desiring them to accompanie him in his chamber the remainder of the night ; which they did , and neither saw nor heard any thing afterward . But ere the morning , one of Dions sonnes cast himself out of a window , into the same court ; who was so sore bruised that he died of the fall : and hee himselfe within few dayes after was slaine by Callippus .

Drusus being Consull , Drusus Consul of Rome and making war in Germany , a seeming woman of extraordinary aspect met him one day vpon his march , and saluted him with these words ; O insatiate Drusus , whither art thou now going ? and when dost thou thinke thou shalt returne ; since thou art now at the period both of thy life and glory ? Which fell out accordingly , for within few dayes after , Brutus expired of an incurable disease .

Iacobus Donatus a Patrician of Venice ( as Cardanus reporteth ; Iacobus Donatus Venetus : from whose mouth he receiued this discourse ) sleeping one night with his wife in an vpper bed , where two Nurses lay with a yong childe his sole heire in the lower , which was not a full yeare old , he perceiued the chamber doore by degrees , first to be vnlocked , then vnbolted , and after vnhatcht , one thrust in his head , and was plainly seene of them all , himselfe , his wife , and the Nurses , but not knowne to any of them . Donatus with the rest being terrified at this sight , arose from his bed , and snatching vp a sword and a round buckler , caused the Nurses to light either of them a taper , and searcht narrowly all the roomes and lodgings neere , which he found to be barred and shut , and he could not discouer where any such intruder should haue entrance . At which not a little wonder-strooke , they all retyred to their rests , letting the lights still burne in the chamber . The next day the infant ( who was then in health , and slept soundly ) died suddenly in the Nurses arms : and that was the successe of the Vision .

In the yeare 1567 , in Trautonauia a towne in Bohemia , one of the city died , named Stephanus Hubnerus ; Stephanus Hubnerus . who in his life time had heaped together innumerable riches , & builded sumptuous houses and pallaces ; euery man wondring how hee should attaine to that great masse of wealth . Presently after his decease ( which was obserued with the celebration of a most costly funerall ) his Spectar or shadow in the same habit which he was knowne to weare being aliue , was seene to walke in the streets of the city : and so many of his acquaintance or others as he met , and offered in the way of salutation to embrace , so many either died , or fell into some grieuous and dangerous disease immediatly after .

Nider . lib. vltim . Formic . Niderius telleth this story : In the borders of the kingdome of Bohemia lieth a valley , in which diuers nights together was heard clattering of armour , and clamors of men , as if two Armies had met in pitcht battell . The desperat aduenture of two Knights of Bohemia . Two Knights that inhabited neere vnto this prodigious place , agreed to arme themselues , and discouer the secrets of this inuisible Army . The night was appointed , and accommodated at all assayes they rode to the place , where they might descry two battels ready ordered for present skirmish ; they could easily distinguish the Colours and prauant Liueries of euerie Company : but drawing neere , the one ( whose courage began to relent ) told the other , that he had seene sufficient for his part , and thought it good not to dally with such prodegies , wherefore further than he was he would not go . The other called him Coward , and prickt on towards the Armies ; from one of which an horseman came forth , fought with him , and cut off his head . At which sight the other fled , and told the newes the next morning . A great confluence of people searching for the body , found it in one place , the head in another , but neither could discern the footing of horse or man ; onely the print of birds feet , and those in myrie places , &c.

The Emblem .

A Visard , shewed by an hand extended from the clouds : those children which stand directly before it , and view the ouglinesse thereof , runne away , as affrighted with the vaine shadow ; but such as stand behinde , looking onely vpon the hollownesse , and perceiuing the error , make it onely their sport , deriding those that are so simply terrified . Which agreeth with that of Cassiodor , in Psalm . Quis mortem temporalem metuat , cui aeterna vita promittitur ? quis labores carnis timeat , cum se in perpetua requie nouerit collocandum ? What is he that can feare a temporal death , to whom eternall life is promised ? Or who would be afraid of the paines belonging to the flesh , that knowes they bring him to euerlasting rest . And we reade , Phil. 1.24 . For I am distressed betwixt both , desiring to be loosed and to be with Christ , which is best of all , &c. It is held to be a maxim , That no man dieth more willingly , than hee that hath liued most religiously ; which the more fearefully wee fly , the more earnestly we follow ; and by liuing to die , men dye to liue . Saint Augustine telleth vs , there be three sorts of death , The first the death of Sinne ; for euery Soule that sinneth shall die . The second a mysticall death , that is , when we die to sinne , and liue to God . The third is that death by which we fulfill the course of nature . Nature hath giuen to man no better thing than Death . Pliny . Non deterret sapientem mors , quae propter incertos casus quotidie imminet ; & propter brevitatem vitae nunquam longe potest abesse : i. Death cannot terrifie a wise man , which by reason of so many vncertaine chances , is alwayes imminent ; and in regard of the shortnesse of his life , can neuer be long absent . The Motto giuen by Catsius to this Emblem , is , Mors Larvae similis , tremor hinc , nihil inde maligni .

And his Conceit hereupon as followeth : Id mors est homini trepidis quod Larva puellis Excitat ingentes frons vtriusque metus . Larva fugat pueros , frontem , non terga videntes Ast alijs risum posteriora movent Sensibus incurrit , cum lurida mortis imag● ( Hei mihi ) quam multis spes animusque cadit : At cui terga necis melior doctrina revelat , Clamat , ades vitae mors melioris iter .

Thus paraphrased : Death is to Man , as Visards to Girles show , Who frighted run from what they do not know . Behold the forehead , and th' aspect affrights : View it behinde , and the mistake delights . So when Deaths pallid image is presented , How many men grow strangely discontented . Who better counsel'd , on his backe parts looke , And cry out , welcome Death ; we haue mis-tooke .

A morall interpretation ( the Motto being , Pessimus interpres rerum metus ) may be gathered from Plutarch , in Moral . where hee saith , Degeneres Animos timor arguit . Virg. AEnead . lib. 4. Terror absentium rerum ipsa novitate falso angetur , consuetudo tamen , & ratio efficit , vt ea etiam quae horrenda sunt natura , terrendi vim amittant : i. The terror of things absent is encreased falsly by the nouelty thereof : but Custome and Reason so bring to passe , that euen those things which are naturally horrid , come to lose the power of their terror . Feare is said to be the companion of a guilty conscience ; neither can there be any greater folly , than for a man to feare that which he cannot shun . Quantumquisque timet , tantum f●git . Petr. Arbit . Satyr . Dayly experience hath brought it within the compasse of a prouerbe , That he that feareth euery tempest can neuer make a good traueller . Viget . saith , It becommeth a man to be carefull , but not fearefull ; because it often hapneth , That seruile feare bringeth sudden danger . Ovid tells vs , Epist. Her . 13. Nos sumus incerta , nos anxius omnia cogit , Quae possunt fieri facta putare , Timor . i. We are incertaine of our selues , Tunc plurima versat . Pessimus in dubijs , Augur , Timor . Stat. lib. 3. Theban . and there is nothing possible to be done , but Feare persuades vs to be already done .

Feare is defined to be two-fold ; good & commendable Feare , grounded vpon Reason and Iudgement , which is awed more by reproch and dishonour , than by death or disaster : And euil Feare , which is destitute of Reason , and may be called Pusillanimitie , or Cowardise ; alwayes attended on by two perturbations of the Soule , Doubt and Sadnesse . Which may be also called the defect of Fortitude : Vpon which the Emblematist writeth in these words : Horrendo pavidas hinc territat ore puellas , Inde cavo risum cortice larva movet . Deterior vero rerum succurrit imago , Et falsa miseros anxietate premit . Auget homo proprios animo plerumque dolores Inque fuam meus est ingeniofa necem Eia age , terribilem rebus miser arripe larvam . Ludicr●s , error crit , quod modo terror erat .

Thus paraphrased .

Looke forward ; to faint Girles it terror breeds : Miserim●m est timere , cum Speres nihil . Seneca in Troad . View it behinde , and laughter thence proceeds . When Fortune looks vpon vs with a frowne , We ( in our owne feares wretched ) are cast downe . Man for the most part doth his owne griefe cherish , And in his minde growes witty how to perish . But ( Wretch ) remoue the Visard , and that terror ( Before so horrid ) thou shalt finde vaine error .
A Meditation vpon the former Tractate . I. TO rip vp Gods great Counsels who shall striue , Or search how far his hidden works extend ? Into the treasure of his wonders diue , Or thinke his Maiestie to comprehend ? These things are granted vnto none aliue . For how can such as know not their owne end , Nor can of their beginning , reason show , Presume his Pow'r and Might vnspeakable to know ? II. If He should say , Weigh me the weight of Fire ? Or striue to call backe Yesterday that 's past ? To measure out the Windes I thee desire , Or search the dwellings of the Ocean Vast ? How the Seas flow , or how their Ebbes retyre , Or in what moulds the Sun and Moone were cast ? Whence thou hadst life and fashion in the wombe , Or wherfore ( born thence ) now to seek a second tomb ? III. Sure thou wouldst answer , Fire cannot be weigh'd . Or if ? What ballance can the heat sustaine ? And of the Windes what measure can be made ? For I shall striue t' imprison them in vaine . And how the chambers of the Depth are layd ? Which none hath seene that hath return'd againe . Or who the Houres already past can summe ? Or by his art preuent those seasons are to come ? IV. How should I frame a Modell so capatious , In which to cast the body of the Sunne ? Or of the Moone ? ( so infinitely spatious ) Or truly tell the courses that they run ? Neither can humane wit proue so audatious , To question of his end e're he begun . Neither with our weake sence doth it agree , To find , how meere from nothing we first came to bee . V. If of the Fire , which thou dost hourely try ? If of the Winde , which blowes vpon thy face ? If of the Day , which dayly passeth by ? ( And what is now , to morrow hath no place ) Or those bright Planets mouing in the sky , Which haue * * The Houres : Times Daughters in perpetuall chase . Or if the Seas abisse thou canst not sound ? To search whose chanels yet there neuer line was found . VI. If of thy selfe thou canst no reason show , By all the vnderstanding thou canst claime ? How in the wombe thou first beganst to grow ? Or how thy life into thy body came ? Yet all these things , to be , we see and know , They lie before vs , and we giue them name . But if we cannot show the reason why , How can we search the mysteries of the most Hye ? VII . Number we may as well the things to come , Gather the scatter'd drops of the last raine , The sands that are vpon the shore to summe , Or make the wither'd Floures grow fresh againe ; Giue the Mole eyes , or speech vnto the Dumbe , Or with small Vessels th' Ocean striue to d●aine : Tell all the glorious stars that shine by night , Or make a Sound or Voice apparant to the sight . VIII . The Forrest of it's lofty Cedars prowd , Whose spatious boughes extended neere and far , And from the earth the Sun aid seeme to cloud . Much glorying in it's strength , thinks none should bar His circumscribed limits ; therefore vow'd Against the mighty Ocean to make war , Calling a Councell of each aged Tree , Who with vnanimous consent thereto agree . IX . Like counsell did the curled Ocean take , And said , Let vs rise vp against the Land , Let 's these our spatious borders larger make , Nor suffer one tree in his place to stand : The Earths foundations we haue pow'r to shake , And all their lofty mountaines countermand . Much honour by this conflict may be had , If we to these our bounds can a new Countrey add . X. Yet was the purpose of the Forrest vaine , For a Fire came , and all the Woods destroy'd : And 'gainst the raging practise of the Maine , Sands interpos'd , and it 's swift course annoy'd . Some Pow'r there was which did their spleens restrain : For neither of them their intents enioy'd . 'Twixt these I make thee Vmpire , vse thy skill ; Which canst thou say did well , or which of them did ill ? XI . Both their intents were idle , thou wilt say , And against Nature that they did deuise : The Woods were made within their bounds to stay , And therefore to transgresse them were vnwise . The Seas that quiet in their channels lay , And would so proud an action enterprise : Be thou the judge betweene each vndertaker , Whether they both rebelled not 'gainst their Maker . XII . For as the Earth is for the Woods ordain'd , Fixt there , not to remoue their setled station : And as the Flouds are in their shores restrain'd , But neither to exceed their ordination ; So must all Flesh in frailty be contain'd , ( For so it hath been from the first Creation ) And only the things heauenly vnderstand , Who are in heav'n , and prest at Gods almighty hand . XIII . If then things supernaturall we finde , The depth whereof we cannot well conceiue ; So abdite and retruse from Mans weake minde , Them we into our frailty cannot weave : ( As what 's aboue Capacitie assign'd ) Those to the first Disposer let vs leaue . What 's common amongst men is knowne to all ; But we may faile in those things metaphysicall . XIV . But be it euer our deuout intention , To be so far remote from all ambition , That whatsoeuer's aboue apprehension , ( If it be true , and of Diuine condition ) To quarrell with it in no vaine dissention , But rather yeeld hereto with all submission . Man , made of earth , to Earth God did confine ; Grace from aboue is the free gift of Pow'r Diuine . XV. This Grace is the third Person in the Trinitie : The second , Wisedome ; and the first , all Power . To whom that we may haue more free affinitie , Let vs submit vs henceforth from this hower : And that we may attaine to true Diuinitie , Pray , That they will their mercies on vs shower ; Here in this life , from Sathan vs defend , And after bring vs to that joy which hath no end .

Crux pendentis est Cathedra docentis .

S. Augustine .

THE ANGELL

Thom: Hammon Armig : Rich: Gethinge M of the pen .

THE ARGVMENT of the ninth Tractat. TO Spirits call'd Lucifugi ( From shunning Light ) I next apply My neere-tyr'd Pen ; of which be store In Mines where workmen dig for Oare . Of Robin Good-fellow , and of Fairies , With many other strange Vagaries Done by Hob-goblins . I next write Of a Noone-Diuell and a Buttry-Sprite , Of graue Philosophers who treat Of the Soules essence and her seat . The strange and horrid deaths related Of learn'd Magitians , animated By Sathan , the knowne truth t' abiure , And study Arts blacke and impure . Of Curious Science ( last ) the vanity , Grounded on nothing but incertainty . And that no Knowledge can abide the Test Like that in Sacred Scripture is exprest .
The second Argument . THe Angell , vnto Man knowne best , As last of Nine concludes the rest .
The Angell . THree Yong-men of Darius Court contend What thing should strongest be ? One doth commend 1. Esdr. c. 3. v. 10. Wine to haue chiefe dominion . The other sayes The King hath prime place . And the third doth praise The pow'r of Women to make others thrall ; But ( aboue these ) that Truth transcendeth all . The King 's inthron'd , his Peeres about him stated , To heare this strife betwixt them three debated . The Power & Strength of Wine . The first begins ; O men who can define Vnto the full , the pow'r and strength of Wine ? For needs must that be said to tyrannise , Which tames the Strong , and doth deceiue the Wise. The minde it alters , and 't is that alone That makes the Scepter and the Sheep-hooke one : For you in Wine no difference can see Betwixt the Poore and Rich , the Bond and Free . It glads the heart , and makes the thoughts forget Trouble and sorrow , seruitude and debt . It doth inrich the minde in ev'ry thing , That it remembers Gouernor nor King ; And causeth those who are in state most weake , ( Not thinking of their wants ) of Talents speake . It puts a daring in the cowards brest , To loue those Armes he did before detest ; To draw his sword in fury , and to strike , Opposing his best friends and foes alike : But from the Wine , and when the tempest 's o're , He soone forgets all that had past before . Then ô you men ( for I 'le not hold you long ) Thinke Wine , that can do these things , is most strong . He ceast ; the next began , ( and thus ) O men , Are not you strongest , first by land , and then By sea ? Are not all things in them contain'd , Yours , as at first vnto your vse ordain'd ? The Power and Strength of the King . But yet the King is greater , he rules all , And is the Lord of these in generall : Such as negotiate by sea or land , Are but meere Vassals , and at his command . If he shall bid them war , with least facilitie They take vp armes , and run into hostilitie . And if he send them against forrein Powers , They breake downe Citadels , demolish Towers : Mountaines they with the vallies shall make ev'n , Or in the dales raise structures to braue heav'n ; They kill , or they are slaine , in ev'ry thing They do not passe the precept of the King : And if they ouercome , by right or wtong , The spoile and honour doth to him belong . Nay , those which do not to the battell go , But stay at home to plow , to till , to sow , The fruits of all their labours and increase They bring vnto the King , to keepe their peace ; Yet he is but one man . If he bid kill , There is no sauing , ( then much bloud they spill : ) But if the word passe from him , they shall spare ; To shed least bloud who 's he so bold that dare ? If he bid smite , the smite : or if he frowne , And bid demolish , all things are torne downe . If he say Build , they build ; or if destroy , All goes to hauocke : and yet he in ioy Meane time sits downe , doth eat , doth drinke , doth sleep , And all the rest a watch about him keepe ; Neither can any tend his owne affaires , But the Kings only , ev'ry man prepares To do him seruice , ( reason too ) for they Dare not but his great potencie obey . Then aboue others is not he most strong ? This hauing said , the second held his tongue . The third reply'd , O men , neither confine Strength to the potent Monarch , nor to Wine , Nor to the Multitude : 'gainst their opinion , Hath not the Woman ouer these dominion ? The Power and Strength of Women . Woman into the World the King hath brought , And all such people as haue Empire sought By land or sea , from them had Being first , Bred from their wombes , and on their soft knees nurst . Those that did plant the Vine , and presse the juice , Before that they could taste it to their vse , Had from them their conception ; they spin , they weaue Garments for men , and they from them receiue Worship and honour : needfull th' are , no doubt , As being such men cannot liue without . If he hath gath'red siluer , or got gold , Or found out ought that 's pretious to behold ; Doth he not bring it to his choice Delight , Her that is faire and pretious in his sight ? Leaues he not all his bus'nesse and affaire , To gaze vpon her eyes , play with her haire ? Is he not wholly hers ? doth he not bring Gold to her , siluer , and each pretious thing ? Man leaues his Father , Mother , Countrey , all , ( What he esteemes most deare ) to become thrall , In voluntary bondage with his Wife , To leade a priuat and contented life : Which life for her he hasardeth , and her 'Fore Father , Mother , Countrey , doth prefer . Therefore by these you may perceiue and know , Woman , to whom Man doth such seruice owe , Beares rule o're you : Do you not trauell , sweat , And toile , that of your labors they may eat ? Man takes his sword , ( regardlesse of his weale ) And ( Madman-like ) goes forth to rob and steale ; He sailes the seas , sounds Riuers , ( nothing feares ) He meets a Lion , and his way he steares Through darknesse , and what purchase , spoile , or boot Is got , he prostrats at his mistresse foot . This shewes , his Woman is to him more deare Than he that got , or she that did him beare . Some haue run mad ; some , Slaues to them haue bin ; Others haue err'd , and perisht in their sin . Do I not grant , the King in pow'r is great , And that all Nations homage to his seat ? Yet I haue seene Apame her armes twine About his necke , the Kings lov'd Concubine , And daughter to the famous Bartacus ; I haue beheld her oft times vse him thus , From the Kings head to snatch the Royall Crowne , And smiling on him , place it on her owne ; Then with her left hand on the cheeke him smite : Yet he hath gap'd and laught , and tooke delight To see himselfe so vs'd . If she but smil'd , ( As if all pow'r from him were quite exil'd ) He laught on her . If angry , he was faine To flatter her , till she was pleas'd againe . 'T is you , ô men , whom I appeale vnto ; Are they not strongest then , who this can do ? At this the King and Princes in amase , Began each one on others face to gase . When he proceeded thus ; Say , ô you men , Resolue me , Are not Women strongest then ? The Earth is spatious , and the Heav'n is hye , And the Sun swiftly in his course doth flye ; For in one day the Globe he wheeleth round , And the next morning in his place is found . The Power & Strength of Truth aboue all things . Him that made these things must we not then call Great ? and Truth therefore great'st and strong'st of all ? All the Earth calls for Truth ; Heav'n doth proclaime Her blessed ; all things tremble at her name . For Truth no vniust thing at all can doo : The Wine is wicked , so the King is too , Women are wicked , all the sonnes of men Most wicked are , and such must needs be then Their wicked works , there is no Truth therein , And wanting Truth , they perish in their sin . But Truth shall abide strong , and still perseuer , For it shall liue and reigne euer and euer . With her , of persons there is no respect , She doth to this way nor to that reflect : She knowes no diffrence ; what is just she loues , But what 's impure and sinfull she reproues . And all men fauor her good works , because Her judgements are vpright , and iust her lawes . Shee 's the Strength , Kingdome , Power , Dignitie , And of all Ages Sov'raigne Majestie : Blest be the GOD of Truth . At this he stay'd . Then all the people cry'd aloud and sayd , ( With publique suffrage ) Truth is great'st and strongest , Which ( as it was at first ) shall endure longest . This is that Truth in quest of which we trade , And which , without invoking Diuine aid , Is neuer to be found . Now lest we erre Concerning Sp'rits , 't is fit that we conferre With sacred Story . Thus then we may read , ( Where of the fall of Babell 't is decreed ) Saith Esay , Esay 13.21 . Thenceforth Zijm shall lodge there , And O him in their desolate roofes appeare : The Ostriches their houses shall possesse , And Satyrs dance there : Ijim shall no lesse Howle in their empty Pallaces , and cry , And Dragons in their forlorne places fly . Againe : Cap. 34.11 . The Zijm shall with Ijim meet , And the wilde Satyr with his parted feet Call to his fellow . There shall likewise rest The Scritch-Owle , and in safety build her nest . The Owle shall lodge there , lay and hatch her brood ; And there the Valtures , greedy after food , All other desolate places shall forsake , And each one there be gath'red to his Make. This is a Marginall note in the Geneua translation . Zijm , Iijm , Okim , &c. Some moderne Writers speaking of this Text , Because that they would leaue it vnperplext , Say , That by these strange names be either meant Mis-shapen Fowles , or else it hath extent Further , to wicked Sp'rits , such as we call Hob-goblins , Fairies , Satyrs , and those all Sathan by strange illusions doth employ , How Mankinde to insidiate and destroy . Of which accursed ranke th' appeare to bee Which succeed next in this our Historie . Subterren Spirits . Subterren Spirits they are therefore flyl'd , Because that bee'ng th' vpper earth exyl'd , Their habitations and aboads they keepe In Con-caues , Pits , Vaults , Dens , and Cauernes deepe ; And these Trithemius doth hold argument To be of all the rest most pestilent : And that such Daemons commonly inuade Those chiefely that in Mines and Mettals trade ; Either by sudden putting out their lamps , Or else by raising suffocating damps , Whose deadly vapors stifle lab'ring men : And such were oft knowne in Trophonius den . Likewise in Nicaragua , a rich Myne In the West-Indies ; for which it hath ly'ne Olaus Magnus lib. ● . cap. 10. Long time forsaken . Great Olaus writes , The parts Septentrionall are with these Sp'ryts Much haunted , where are seen an infinit store About the places where they dig for Oare . The Greeks and Germans call them Cobali . Cobali . Others ( because not full three hand-fulls hye ) Nick-name them Mountaine-Dwarfes ; who often stand Officious by the Treasure-deluers hand , Seeming most busie , infinit paines to take , And in the hard rocks deepe incision make , To search the mettals veines , the ropes to fit , Turne round the wheeles , and nothing pretermit To helpe their labour ; vp or downe to winde The full or empty basket : when they finde The least Oare scatter'd , then they skip and leape , To gather't thriftily into one heape . Yet of that worke though they haue seeming care , They in effect bring all things out of square , They breake the ladders , and the cords vntwist , Stealing the workmens tooles , and where they list Hide them , with mighty stones the pits mouth stop , And ( as below the earth they vnderprop ) The Timber to remoue they force and striue , With full intent to bury them aliue ; Raise stinking fogs , and with pretence to further The poore mens taske , aime at their wracke and murther . Or if they faile in that , they further aime , ( By crossing them and bringing out of frame Their so much studied labor ) so extreme Their malice is , to cause them to blaspheme , Prophane and curse : the sequell then insuing , The body sav'd , to bring the soule to ruin . Of these , that to mans hurt themselues apply , Munsterus writes in his Cosmography . Such was the Daemon Annebergius , The diuel called Anneberg . who Twelue lab'ring men at once did ouerthrow In that rich siluer Mine , call'd to this day By Wtiters , Corona Rosaica . The like ( where choicest mettals they refine ) The Diuel Snebergius . Snebergius did in the Georgian Mine . These are the cause the earth doth often cleaue , And by forc'd crannies and deepe rifts receiue Robustious windes , her empty cavernes filling : Which being there imprison'd , and vnwilling To be so goald , struggle , and wanting vent , Earthquakes thereby are caus'd incontinent , Spirits the cause of earthquakes . Such as remoue huge mountaines from their scite , And Turrets , Tow'rs , and Townes demolish quite . In Arragon ( Alpho●sus ) bearing sway In Brixim , Apulia , and Campania , Happen'd the like . Strange earthquakes . So great an earthquake chanc't ( When Bajazet was to the Throne advanc't ) In Constantines great City , that of men Full thirty thousand in one moment then In Constant. Perisht , th' Imperiall pallace quite destroy'd . In the same kinde Dyrrachium was annoy'd In Dyrrachium . In Rome . Vnder Pope Foelix ; and great Rome together Three dayes , so shooke , the people knew not whether The latest day was come . Anno , 361. In the Eastern parts . Like terror strooke The World , when most part of the East was shooke , In Hadrians reigne . Like terror did encroch Vpon the famous city Antioch , In Antioch . When Valentinian and Valens bore Ioint scepter ; what was ne●er knowne before Then hapned : for by an earths mighty motion The waters were diuided in the Ocean , And those concealed channels appear'd bare , Which till then neuer saw the Sunne nor Aire . Ships riding then in Alexandria's Bay , Are tost on tops of houses , and there stay ; With as much swiftnesse bandied from the seas , As balls at Tennis playd , and with like ease . In Illiria , Pannonia , Dalmatia , Morauia , Bauaria , Dacia . Illyria , Pannonia , and Dalmatia , Morauia , Bauaria , and Dacia , Were with the earths like-horrid feuers shaken , And many townes and cities quite forsaken . Auentinus reports this of Bauaria superior . But in Bauaria ( as my Author sayes ) One of these Tremors lasted forty dayes , When six and twenty tow'rs and castles fell , Temples and Pallaces , supported well ; Two great vnited hills parted in twaine , And made betweene them a large leuel'd plaine : It , beasts and men in the mid fields or'ethrew . But that which aboue all things seem'd most new , Of bodies fifty , not inhumated , Were to mans sight miraculously translated To statues of white salt . Then dwelling neere , Of this strange prodegie eye-witnesse were Conrad Medenb . Philos. & Mathem . Conrad of Medenberch , a Philosopher , And the great Austria's Arch-Dukes Chancellor . These Spirits likewise haue the pow'r to show Of Treasure hid in the Earth & kept by Spirits . Treasures that haue been buried long below : By Gods permission , all the veins conceald , Of gold or siluer , are to them reueald . Of Vnions , Stones , and Gems esteemed high , These know the place and beds wherein they ly ; Nay ev'ry casket and rich cabinet Of that vnrifled rocke wherein th' are set . As Psellius . But to dispose these , some are of opinion It lies not in their absolute dominion : For God will not permit it , as fore-knowing Such auaritious thoughts in mansheart growing , His corrupt nature would to Mammon bow , And his Creator leaue he car'd not how . As Laureat . Ananias . Others yeeld other reasons : Ev'ry selfe - Spirit is so opinion'd of this pelfe , ( I meane those seruants of God Plutus ) that The least they will not part with , no not what They might with ease spare . Some thinke they persist To keep 't to the behoofe of Antichrist , Inprejudice and dammage of th' Elect. Nay , to their owne sonnes whom they most affect , Either their bounty is exceeding small , This is the opinion of D. Vlatius Treuirensis . Or else the substance meere phantasticall . Stumpsius recites this story , which ( 't m' appeare By computation ) hapned in the yeare A strange attempt of a Botcher . One thousand fiue hundred twenty : There 's a place Neere Basill , which hath entrance by a space This place is called Angusta Raura Cora. Narrow and strait , but is within capatious , And ( as fame goes ) possest with Sp'rits vngratious . The like is in our Peke-hills to be seene , Peke-hils in Darby-shire . Where many men for nouel-sake haue beene . Another that 's call'd Ouky hole , neere Wells ; Ouky hole in Summerset shire . All vnder earth , and full of spatious cells , Both wondrous caues . Nor can't be truly said , Whether by Art or Nature they were made . But to the first ; A Botcher of that towne , Rude of behauior , almost a meere clowne , Yet bold and blunt , vncapable of dread , Especially when wine was in his head ; Into that Caue this Groome presum'd to enter Further than any man till then durst venter . He lights a waxen taper , which before Was consecrate , then enters at a dore Of sollid iron , which difficultly past ; Then chamber after chamber , comes at last To a fresh fragrant garden , ev'ry thing Seeming as if there had been lasting Spring . In midst of which a goodly Pallace stands , The frame appeares not built by mortall hands , So curious was the structure , no inuention There , but exceeding humane apprehension . When entring the great Hall , he may espye Vpon a throne magnificent and hye , A Virgin of surpassing beauty plac't , ( Incomparable vpward from the wast ) Her golden haires about her shoulders hung , Smooth brow'd , cleare ey'd , her visage fresh and young : But all below the girdle seem'd to twine About the chaire , and was meere serpentine . Before her stood an huge great brasen chest , Crosse-barr'd and double lockt , it seemes possest Of mighty treasure , and at either end A blacke fierce ban-Dog couched , to defend That Magosin ; for such as approch neere , With their sharpe phangs they threat to rend and teare . She checks their fury , makes them stoope and lye Flat on their bellies : She doth next vntye A strong and double-warded Key that hung About her necke , ( in a silke Ribbond strung . ) The Chest she first vnlocks , then heaues the lid . And shewes th' Aduent'rer what was therein hid Gold of all stamps , and siluer in great store , ( Midas it seemes of Bacchus askt no more ) A small piece of each Coine to him she giues , Desiring him to keepe it whilest he liues ; ( Her bounty stretcht but to an easie load ) All that he got he after shew'd abroad . And when she gaue it , thus she him bespake ; A Princesse see , who for a step-dames sake Am thus transform'd , my fortunes ouerthrowne , And I despoyl'd both of my state and Crowne . But were I by a yong man three times kist , Who from his childe-hood euer did persist In modesty , and neuer stept astray , I by his meanes should be remov'd away ; And as his vertues guerdon , for a dower , He should receiue this masse , now in my power . Twice ( as he said ) he stroue her lips to touch ; But in th' attempt her gesture appear'd such , Her face so alter'd , her aspect so grim , Her chattring teeth so gnashing , as if him She would haue instantly deuour'd ; it seem'd , 'Twixt hope and feare to be as then redeem'd . But yet so terrible his offer was , That for the worlds wealth added to that masse , He durst not on the like exploit be sent , But turned thence by the same way he went . Yet by this strange relation , after mov'd ( By some of his Allyes whom he best lov'd ) To second his attempt , he neuer more Could finde the way backe to that charmed dore . Not many yeares ensuing this , another Of the same towne , a kinsman or a brother Hoping thereby a desp'rat state to raise , By his direction had made oft essayes , This strange inchanted Pallace to discouer , And to that Queene to be a constant Louer . At length he entred , but there nothing found Saue bones and skulls , and Coarses vnder ground : But was withall so far distract in sence , He dy'd some three dayes after parting thence . The like vaine hope did Apollonius blinde ; Who though he studied by his Art to finde Hid gold , and wholly gaue his minde vnto 't , His fare thereby not better'd by a root , ( For so mine Authors say ) The great Magition So reported by Luciginus and Philostratus . Agrippa minding to make inquisition By Magicks helpe , and search for treasures hidden ; Not only by the Emp'ror was forbidden , Carolus the fift ; but histories report , He for that notion banisht was the Court. Andrew Theuerus tells vs , One Macrine And. Theuerus . A Greeke , labor'd the earth to vndermine , In Paros Isle , and in that hope resolv'd , Him suddenly the earth quite circumvolv'd . Of Cabades the mighty Persian King , A strange History of Cabades King of Persia. Two Authors , Glycas and Cedrenius , bring This Historie to light : 'Twixt the confines Of Persia and of India , there be Mines In Mount Zudaderin , of stones and gems , Some valu'd at no lesse than Diadems : But how to compasse them was found no meane , The passage being kept by Sp'rits vncleane . Th' ambitious King , for such a masse of pelfe Daring to tug with Lucifer himselfe , Brings thither an huge army , sundry wayes Assaults the mountaine : still the Diuels raise Tempests of fire and thunder to their wracke , And maugre opposition force them backe . After retreat , the covetous King persists In his attempt , and of the Cabalists And Magi calls a Councell , and of them Demands , By what vnheard of stratagem This Treasure may be compast . They agree , It by one onely meanes atchiev'd may bee ; Namely , That in his prouinces reside A Sect of Christians , at that time deny'de Their liberty of conscience : now if they Will to that God they serue deuoutly pray , Their Orisons haue sole pow'r to withstand The force and fury of that hellish Band. By one of his great Princes the King Vnto the Patriarch many kinde commends ; Of him desiring their spirituall aid , Those damned Caca●daemons to inuade . The Bishop grants , proclaimes a gen'rall Fast , All shrieue them of their sinnes ; which done , at last , Betwixt the Mountaine and the Campe they bend Their humble knees , and in their pray'rs commend The Sultans safety . This no sooner done , But these infernall Fiends afrighted runne , With horrid cries and yells the aire they fill , And leaue to him the conquest of the hill . D. Faustus and Cornel. Agrip. Of Faustus and Agrippa it is told , That in their trauels they bare seeming gold Which would abide the touch ; and by the way , In all their Hostries they would freely pay . But parted thence , myne Host thinking to finde Those glorious Pieces they had left behinde , Safe in his bag , sees nothing , saue together Round scutes of horne , and pieces of old leather . Of such I could cite many , but I 'le hye Of spirits called Lucifugi . From them , to those we call Lucifugi . These in obscurest Vaults themselues inuest , And aboue all things , Light and Day detest . Iohn Milesius . In Iohn Milesius any man may reade Of Diuels in Sarmatia honored , Call'd Kottri , or Kibaldi ; such as wee Pugs , Hobgoblins . Pugs and Hob-goblins call . Their dwellings bee In corners of old houses least frequented , Or beneath stacks of wood : and these conuented , Make fearefull noise in Buttries and in Dairies ; Robin good-fellow , Fairies . Robin good-fellowes some , some call them Fairies . In solitarie roomes These vprores keepe , And beat at dores to wake men from their sleepe● Seeming to force locks , be they ne're so strong , And keeping Christmasse gambols all night long . Pots , glasses , trenchers , dishes , pannes , and kettles They will make dance about the shelues and settles , As if about the Kitchen tost and cast , Yet in the moruing nothing found misplac't . Others such houses to their vse haue fitted , In which base murthers haue been once committed . Some haue their fearefull habitations taken In desolat houses , ruin'd , and forsaken . Examples faile not to make these more plaine ; Reported by Sueton. Tranq . The house wherein Caligula was slaine , To enter which none euer durst aspire After his death , till 't was consum'd by fire . The like in Athens ; Plin. in Epist. A strange story reported by Fincelius . of which Pliny writes In his Epistles . As Facetius cites , In Halberstad ( saith he ) there is a Dwelling Of great remarke , the neighbour roofes excelling For architecture ; in which made aboad A mighty rich man , and a belly-god . After whose death ( his soule gon Heav'n knowes whither ) Not one night fail'd for many moneths together , But all the roomes with lighted tapers shone As if the darknesse had beene chac't and gone , And Day there onely for his pleasure stay'd . In the great chamber where before were made His riotous feasts , ( the casements standing wide ) Clearely through that transparance is espy'de This Glutton , whom they by his habit knew , At the boords end , feasting a frolicke crew Of lusty stomacks that about him sate , Serv'd in with many a costly delicate , Course after Course , and ev'ry Charger full : Neat Seruitors attended , not one dull , But ready to shift trenchers● and fill wine In guilded bowles ; for all with plate doth shine : And amongst them you could not spy a guest , But seem'd some one he in his life did feast . At this high rate they seem'd to spend the night , But all were vanisht still before day light . Of Bishop Datius a learn'd Clerke thus saith ; Georg. Tauronensis of Datius Bishop of Mediolanum . He for the true profession of his Faith , Sent into exile , in his difficult way Opprest with penurie , was forc'd to stay In Corinth : nor there lodging could he haue In any Inne or place conuenient , saue A corner house , suppos'd to be inchanted , And at that time with sundry Diuels haunted . There taking vp his lodging , and alone , He soundly slept till betwixt twelue and one : When suddenly ( he knew not by what cranny , The dores bee'ng fast shut to him ) came a many Of Diuels thronging , deckt in sundry shapes , Like Badgers , Foxes , Hedge-hogs , Hares , and Apes . Others more terrible , like Lions rore : Some grunt like hogs , the like ne're heard before . Like Bulls these bellow , those like Asses bray ; Some barke like ban-dogs , some like horses ney : Some howle like Wolues , others like Furies yell , Scarse that blacke Santus could be match'd in hell . At which vp starts the noble Priest , and saith , O you accursed Fiends , Vassals of wrath , That first had in the East your habitation , Till you by pride did forfeit your saluation : With the blest Angels you had then your seat , But by aspiring to be god-like great , Behold your rashnesse punisht in your features , Being transhap'd into base abject creatures . This hauing spoke , the Spirits disappeard , The house of them for euer after clear'd . A strange History of one recouered to Life . One thing , though out of course it may appeare , Yet I thought fit to be inserted here : The rather too the Reader I prepare , Because it may seeme wonderfull and rare . Receiue 't as you thinke good ; or if you please To beleeue Plutarch , then his words are these : Enapius , remembred by Plutarch . One call'd Enapius , a yong man well bred , By the Physitions was giv'n out for dead , And left to his last sheet . After some howers He seem'd to recollect his vitall powers , To liue againe , and speake : The reason why Demanded of his strange recouerie ? His answer was , That he was dead 't was true , And brought before th' infernall Bar. They view Him o're and o're , then call to them who'haue charge The spirit from the body to inlarge : Whom Pluto with the other Stygian Pow'rs Thus threat ; Base Vassals can we thinke you ours , Or worthy our imployment , to mistake In such a serious errand ? Do we make You Officers and Lictors to arrest Such as are call'd to their eternall rest ; And when we send for one whose dismall fate Proclaimes him dead , you bring vs one whose date Is not yet summ'd , but of a vertue stronger , As limited by vs to liue much longer . We sent , that with Nicander you should meet , A Currier that dwells in such a street : And how haue you mistooke ? This Soule dismisse , And fetch his hither to our darke Abisse . With that ( saith he ) I waken'd . His friends sent Vnto the Curriers house incontinent , And found him at the very instant dead , When he his former life recouered . And though meere fabulous this seeme to be , Yet is it no impossibilitie Fiends should delude the Ethnicks , and on them Confer this as a cunning stratagem , To make them thinke that he dispos'd mans breath , And had the sole pow'r ouer life and death . At nothing more these auerse Spirits aime , Than what is Gods , vnto themselues to claime . Others there are , A strange History of the Spirit of the Buttry . as if destin'd by lot , To haue no pow'r but ouer goods ill got . For instance ; One long with the world at strife , Who had profest a strict religious life , And taken holy Orders , at his booke Spending his spare houres ; to a crafty Cooke Was neere ally'de , and at his best vacation Findes out a time to giue him visitation ; And greets him with a blessing . The fat Host Is glad to see his Vncle ; Sod and Rost He sets before him , there is nothing ( fit To bid him welcome ) wanting : downe they sit . The good old man , after some small repast , More apt to talke than eat , demands at last Of his Lay Nephew , ( since he toiles and striues In this vaine world to prosper ) how he thriues ? The Cooke first fetcheth a deepe sigh ; then sayes , O Vncle , I haue sought my state to raise By ev'ry indirect and law lesse meane , Yet still my couetous aimes are frustrat cleane . I buy stale meat , and at the cheapest rate ; Then if my Guests complaine I cog and prate , Out-facing it for good . Sometimes I buy Beeues ( haue been told me ) of the murrain dye . What course haue I not tooke to compasse riches ? Ventur'd on some haue been found dead in ditches ; Bak'd dogs for Venison , put them in good paste , And then with salt and pepper helpt their taste . Meat rosted twice , and twice boyl'd , I oft sell , Make pies of fly-blowne joints , and vent them well : I froth my cannes , in ev'ry jug I cheat , And nicke my Ghests in what they drinke or eat : And yet with these and more sleights , all I can , Doth not declare me for a thriuing man ; I pinch myne owne guts , and from others gleane , And yet ( though I shew fat ) my stocke is leane . The good old man , though at his tale offended , No interruption vs'd till he had ended . First hauing shooke his head , then crost his brest , Cousin ( said he ) this lewd life I detest : Let me aduise you therefore to repent ; For know , ill-gotten goods are lewdly spent . Pray let me see your Buttry . Turne your face ( Saith the Cooke ) that way , you may view the place , That casement shewes it . Well done , ( saith the Priest ) Now looke with me , and tell me what thou seest ? When presently appeares to them a Ghost , Swolne-cheekt , gor-bellied , plumper than myne Host ; His legs with dropsie swell'd , gouty his thighes , And able scarse to looke out with his eyes , Feeding with greedinesse on ev'ry dish , For nothing could escape him , flesh or fish : Then with the empty jugges he seemes to quarrell , And sets his mouth to th' bung hole of a barrell , ( Lesse compast than his belly ) at one draught He seemes to quaffe halfe off , then smil'd and laught , When jogging it he found it somewhat shallow : So parted thence as full as he could wallow . Mine Host amas'd , desires him to vnfold What Monster 't was made with his house so bold . To whom his Vncle ; Hast thou not heard tell Of Buttry-Sp'rits , who in those places dwell Where cous'nage is profest ? Needs must you waine In your estate , when such deuour your gaine . " All such as study fraud , and practise euill , " Do only starue themselues , to plumpe the Deuill . The Cooke replies , What course ( good Vncle ) than Had I best take , that am ( you know ) a man Would prosper gladly , and my fortunes raise , Which I haue toil'd and labour'd diuers waies ? He mildely answers , Be advis'd by mee , Serue God , thy neighbour loue , vse charitie , Frequent the Church , be oft deuou● in pray'r , Keepe a good conscience , cast away all care Of this worlds pelfe , cheat none , be iust to all , So shalt thou thriue although thy gaine be small ; For then no such bad Spirit shall haue pow'r Thy goods directly gotten to deuour . This said , he left him . Who now better taught , Begins to loue what 's good , and hate what 's naught ; He onely now an honest course affects , And all bad dealing in his trade corrects . Some few yeares after , the good man againe Forsakes his cloister , and with no small paine Trauels to see his Kinsman , in whom now He findes a change both in his shape and brow ; Hee 's growne a Bourger , offices hath past , And hopes ( by changing copy ) at the last To proue chiefe Alderman , wealth vpon him flowes , And day by day both gaine and credit growes . Most grauely now he entertaines his Ghest , And leads him in the former roome to feast . Some conf'rence past betwixt them two at meat , The Cooke spake much , the Church-man little ●at ; But findes by many a thankfull protestation , How he hath thriv'd since his last visitation . The table drawne , the Ghests retyr'd aside , He bids him once more ope the casement wide That looks into the Larder : where he spies The selfe-same Sp'rit with wan cheekes and sunke eies , His aspect meagre , his lips thin and pale , ( As if his legs would at that instant faile ) Leaning vpon a staffe , quite clung his belly , And all his flesh as it were turn'd to gelly . Full platters round about the dresser stood , Vpon the shelues too , and the meat all good ; At which he snatcht and catcht , but nought preuail'd , Still as he reacht his arme forth , his strength fail'd ; And though his greedy appetite was much , There was no dish that he had pow'r to touch . He craules then to a barrell , one would thinke , That wanting meat , he had a will to drinke : The Vessels furnisht and full gag'd he saw , But had not strength the spigot forth to draw ; He lifts at juggs and pots , and cannes , but they Had been so well fill'd , that he vnneths may Aduance them ( though now empty ) halfe so hy As to his head , to gaine one snuffe thereby . Thus he that on ill gotten goods presum'd , Parts hunger-starv'd , and more than halfe consum'd . In this discourse far be it we should meane , Spirits by meat are fatted or made leane : Yet certaine 't is , by Gods permission they May ouer goods extorted beare like sway . 'T were not amisse if we some counsell had , Certain marks by which good Spirits are distinguished from the bad . How to discerne good Spirits from the bad , Who since they can assume the shape of light , In their discov'ry needfull is foresight . In one respect th' agree ; for both can take Bodies on them , and when they please forsake Their shapes and figures : but if we compare By circumstance , their change , they diffrent are ; As in their true proportion● operation , Language , and purpose of their transmutation . Good Angels , though vndoubtedly they can Put on all formes , still take the shape of Man . But the bad Daemons , not with that content , When they on their curst embassies are sent , In figures more contemptible appeare , One like a Wolfe , another like a Beare : Others resembling Dogs , Apes , Monkies , Cats , What shapes diuels may assume & what they cannot . And sometimes Birds , as Crowes , Pies , Owles , and Bats . But neuer hath it yet been read or told , That euer cursed Sp'rit should be so bold To shew his damned head ( amongst them all ) In th' innocent Lambes , or Doues that haue no gall . Some giue this reason ; God would not permit , Since by the Lambe his deare Sonne thought it fit Himselfe to shadow , and the Holy-Ghost ( As in that Bird whom he delighted most ) T'assume her figure in his apparition , That Fiends should in these shapes shew any vision . Their actions . Whoso will sift their actions , he shall finde ( By their successe , if well or ill inclin'd ) The one from other ; for the blessed still Square all their actions to th' Almighties will , And to mans profit : neither more nor lesse , The limit that 's prescrib'd them they transgresse . The Cacadaemons labour all they can Against Gods honour and the good of man : Therefore the end of all their apparitions Are meere idolatrous lies and superstitions : They to our frailties all grosse sinnes impute , That may the body staine , or soule pollute ; And when they aime against vs their chiefe batteries , They bait their deadly hookes in candy'd flatteries , In golden bowles they poys'nous dregs present , Make shew to cure , but kill incontinent ; And therefore it behooues man to haue care , Whom thousand wayes they labour to ensnare . Take Saint Iohns counsell ; Be not you ( saith hee ) Deceiv'd by your too much credulitie : Beleeue not ev'ry Spirit , but first try Whether he doth proceed from God on hy . Examine ev'ry good thing they pretend , Whether they likewise doo 't to a good end . To diuers maladies they can giue ease , Comfort and helpe , vprores sometimes appease , Predict mischances , teach men to eschew Mischiefes which they prepar'd as well as knew . In all their speech Gods name they neuer vse , Vnlesse it to dishhonour and abuse . Another speciall signe they cannot scape , Namely , That when they put on humane shape , To giue man iust occasion to misdoubt them , Some strange prodigious marke they beare about them A special mark to know euill Spirits by . In one deficient member . These be notes To finde them out , either the feet of Goats , Foreheads of Satyrs , nailes deform'd and crooked , Eyes broad and flaming , noses long and hooked , Hands growne with haire , and nosthrils broad and wide , Teeth gagg'd , and larger than their lips can hide . The Crosses signe ( saith Athanasius ) they Athanasius . Cannot endure , it puts them to dismay . Lactantius tells vs , When vpon a season Lactantius . An Emp'ror of his Idoll askt the reason Of some doubt that perplext him , a long space He answer'd not : the cause was , that in place A Christian then was present at that time Who had new blest him with the Crosses signe . Good Angels when to man they first appeare , Although they strike him with amase and feare , Their em affies bee'ng done , before they part , They leaue him with great joy and cheare of heart . As he at whose dread presence Daniel shooke ; As th' Angell Gabriel , whom the Holy-Booke Makes mention of , who when he came to bring To the blest Maid a message from heav'ns King , Frightfull at first appear'd his salutation , But th' end thereof was full of consolation . But the bad Spirits bringing seeming ioy , The end thereof's disaster and annoy . From circumstance might many more arise , But these for this place at this time suffice . Be it held no digression to looke backe From whence I came , inquiring if I lacke No fit accoutrement that may be found Behoofull for the journey I am bound . Of Musicke . Something I had forgot in my great speed : A Coelo Symphonia . Of Musicke then , e're further I proceed ; I must deriue it from the first of dayes . The Spheres chime Musicke to their Makers praise . In the worlds first Creation it begunne , From the word Fiat spoke , and it was done , Was sound and sweetnesse , voice , and symphonie , Concord , Consent , and heav'nly harmonie . The three great Orders of the Hierarchie , Seruants vnto th' eternall Majestie , In their degrees of Ternions hourely sing Loud Haleluiahs to th' Almighty King . The Seraphins , the Cherubins , and Thrones , Potestates , Vertues , Dominations , The Principats , Arch-Angels , Angels , all Resound his praise in accents musicall : The velocitie of the heauens and planets . So doe the Heav'ns and Planets , much below them . Touching the first , those that seeme best to know them , Thus of their quicke velocitie relate : As the supreme and highest , agitate Their wheeles with swiftest motion , so conclude , The lowest finish their vicissitude : That is , their naturall courses much more soone . As first , in nine and twenty dayes the Moone , The Sun and Venus in one twelue-month theirs , And Saturne his in thirty compleat yeares ; But many thousands must be fully done , Before the starry heav'ns their course haue runne . The ambition of Man to search into hidden Arts. Such and so great is mans innate ambition , Into all knowledge to make inquisition , The depth of Natures hidden wayes to sound , Mystries to search , and diue in arts profound . As if we looke into the first of Time , When as the World was in it's youth and prime , Ev'n to this latest Age , those much commended For deepe conceptions , greatly haue contended ( Almost aboue capacitie indeed ) Laboriously , each other to exceed . But as the Fable of Ixion proud Saith , he in Iuno's stead embrac'd a Cloud : So for the most part those of wits refin'd , Building vpon their amplitude of mind , And by their owne vaine apprehensions sway'd , In their maine course erroneously haue stray'd ; Either in all mistaking , or some part , Error for Truth , and Ignorance for Art . The reason is , That in things vndecided , By selfe-conceit bee'ng obstinatly guided , And not acquiring out the perfect ground , What 's finite they with infinite confound ; What 's humane , with diuine ; what 's wrong , with right , As out of darknesse striuing to draw light . Hence comes so many Sects and Schooles t' arise Amongst the Sophists , thinking themselues wise ; As Py●hagorians , Epicures , Platonicks , Pythonicks , Scepticks , and Academicks , Eleaticks , Perepateticks , Stoicks too , With others more : And all these as they doo Differ in names , so in opinions , and Vpon diuersitie of judgements stand . For instance ; First , as touching the foundation Of things that since the Chaos had creation , And cause efficient ; some hold Earth , some Fire , Some Water , others Aire : some Sects conspire Vpon the full foure Elements to impose it . One names the Heav'ns ; another saith ( he knowes it ) The Stars were workers● Atoms this man names ; Another , Number ; and the former blames ; Some , Musicall consent drawne from the Spheres ; Some Full , Plen●i & v●cu●● some Empty : by all which appeares , Those things are only quarrel'd with , not prov'd ; For nothing's constant , sollid , or immov'd , In all their doctrines each with other jar , And are indeed still in seditious war . Iob cap. 38. And therefore God reproues Iob for aspiring , And to his hidden wayes too deepe inquiring : Thus saying , Who is he that doth obscure Knowledge with words imperfect and impure ? Gird vp thy loines , thee like a man prepare , I will demand , and thou to me declare ; Where wast thou when I layd the earths foundation ? If thou hast knowledge , giue me true narration ? Who measur'd it ? now ( if thou canst ) divine : Or ouer it what 's he hath stretcht the line ? Vpon what are the solid Bases made ? Or who the corner stone thereof first layd ? When all the Morning Starres ( as but one-voic't ) Prais'd me together : when all Saints reioyc't . Who shut the Sea with dores vp , when the same As from the wombe it selfe issu'd and came ? When for it I the Clouds a cov'ring found , And as in swathing ●ands , in darkenesse bound ; And said , Thou hitherto shalt haue free way , No further , thou shalt here thy proud waues stay . And after this , the secrets doth pursue Of Snow , Haile , Tempests , with the Light and Dew , Raine , Ice , Death , Darknesse ; and so further runnes To th' Pleiades , Arcturus and his sonnes . Saith Paul , In this world none himselfe deceiue , Cor. cap. 3.16 . To thinke hee 's wise ; but such vaine pha●sies leaue , And let him be a foole , so to be wise . For this worlds wisedome is a meere disguise Of foolishnesse with God . Scriptures thus treat , Iob 5.13 . The Wise he catcheth in his owne conceit . In Esays Prophesie the words thus sound ; The wisedome of the Wise I will confound , The prudence of the Prudent reprehend . Where is the wise man ? Where 's the Scribe now , or He of this world the great Inquisitor ? Hath not God made all the worlds Wisedome Folly ? Who then dares thinke himselfe or wise or holy . What was it that to Socrates first gaue Wisedomes great attribute and honour , saue That he confest , In all he did pursue , He only knew this , That he nothing knew . Eccles. 8. What saith the Preacher ? When I did apply My heart to search out Wisedome curiously , And to behold on earth the secrets deepe , That day nor night the eyes of man take sleepe ; Gods entire worke before myne eyes I brought , That Man could not finde out the worke he sought Beneath the Sun : for which mans busie minde Labors to search , but it can neuer finde . And though the Wise man thinke it to conceiue , He cannot doo 't without th' Almighties leaue . When as the Academicks , The Academicks . of the rest Of all the Ethnycke Sophists were held best ; Yet in their then supreme authoritie None durst contest and say , So this shall be . The Pyrhonicks , The Pyrhonicks . of no lesse approbation , Would not of any thing make attestation ; But made a doubt in all , and held for true , Whoeuer humane Science shall pursue , No other base he hath whereon to sit , Sauing the fraile opinion of mans wit : No certaine principle at all th' haue lent , Grounded on firme and sollid argument ; Which Principles no sooner are deny'de , But all their doctrine 's ruin'd in it's pride . Therefore these Academicks did inact A Maxim , ( held amongst themselues exact ) Let none dispute , Contra negantem principia non est disputandum , &c. or into termes arise With any that the Principles denies . Obserue but the Philosophers inuentions , And amongst them the Fencer-like contentions , Concerning the Creator of vs all● The Angels , Diag . Milesius . Theod. Cyrenus . and the Worlds originall . Some impiously and foolishly deny , That there 's to gouerne vs ● Deity . Others that say there is a God , Epicurus . there are , But he of humane actions takes no care . And some remaine in doubt , Protagoras . and will not know ( At least confesse ) there is a God or no. Who in his best conceptions doth not storme At their Idaea's , Atoms , Matter , Forme , Full , Empty , Infinite , first Essence , Beeing , With thousands more , and all these disagreeing . Touching the Soule hath been more strange opinions , Opinions concerning the Soule . Than now beneath the great Turke are dominions . One , Cr●●es Theban . That man hath no Soule at all , will proue , And that the Body of it selfe doth moue . Hypocrates . Lysippus . Hipp●as . An●xag . Di●g . H●siodus . Epic. Boethius . Ant. Cleant●es . Ze●● Diarch . Galenus . Chrisip . Archel . Heraclitus . Thales . Xenocrates . Some grant a Soule , but curiously desire To haue th' essence thereof deriv'd from Fire ; Of Water , some ; others , of Aire compound it ; And some as brain-sicke as the rest , would bound it In Earthly humor : other Sectists dare Affirme the substance to be Fire and Aire . One , Heat , or an hot constitution : he Saith ( in 's great wisedome ) it of force must be Of the foure Elements the pure complexion : Others will haue it Light , or Lights reflexion . One calls it restlesse Motion ; he , a Number Mouing it selfe , &c. Thus one another cumber , Warring with contradictions infinite . Of the Seat of the Soule . Hippocrates . Hierophilus . Erasi●tratus . Diogen . Chrisip . Cum Stoicis . As vainly too of the Soules seat they write ; To the braines ventricle some one confines it : Come to anothers censure , he assignes it Vnto the Epicranion : 'Mongst the rest , Epicurus makes her mansion in the brest : In the Hearts arteries some say it dwells ; Another , in the Heart , and nowhere els . Emped . Arist. Plato . Empedocles would haue it vnderstood , The sole place she resides in , is the Bloud . In the whole Body others seeke to place it , And with no seeming arguments out-face it . Concerning the Immortality of the Soule . Like diffrence hath amongst them been to know Whether the Soule immortall be or no. Democritus and Epicurus they Beleev'd the Soule was mortall . Others ( say , Pythagoras . Plato . And it seemes better warranted ) incline To make the world beleeue it is Diuine . The Stoicks . The Stoicks held opinion , with the breath , All bad Soules are extinguisht ev'n in death : But that the better are exalted hye To place sublime , and neuer more to dye . Aristotle . Some so ambiguous in their censures were , Nothing saue doubt in all their Works appeare . Then to conclude , Studies that haue foundation Like these , vpon mans meere imagination , Than the Chamaelions are more variable , Lighter than winde , than the sea more vnstable , Than th' Elements th' are at more deadly hate , And than the Labyrinth more intricate ; Than th' Moon more changing , Darknesse more obscure , Than Women more inconstant and vnsure . He then that in his best thoughts doth desire , He that would find the truth , let him search the Scriptures . After the Truth ingeniously t' inquire , And to the perfect path to be conducted , May it please that man to be thus instructed ; Seeke not from Man , but God that can dispose , Who all things , not from him that nothing , knowes . Of Truth the Scriptures plenally report , Of which our weake and dull conceit comes short . Note what our Sauior saith , ( to end all strife ) I am the Way , I am the Truth and Life . Againe he saith , Into the world I came To declare truth , and testifie the same . No wonder then if ev'n the Wisest dote , Who from the Scriptures were so far remote ; And that the more they labour'd Truth to finde , The more they were made stupid , dull , and blinde . By muddy streames it is an easie thing To know a troubled and vnhealthfull Spring : By bright and Chrystall rivelets we are sure By consequence the fountaines head is pure . And in this water so refin'd and cleare , Our blessed Sauior makes himselfe appeare , When he thus saith ( as Iohn doth plainly tell ) To the Samaritan at Iacobs Well , Who so shall of the Water drinke that I Will giue him , shall no more thirst till he dye : The water that I giue , in him shall be A Well of water euerlastingly , Springing to life eternall . Now if any Of the great Doctors differ , ( as th' are many ) Retire we to the Scriptures ( the true test ) To know of their opinions which sounds best . Nor let their works further authoris'd bee , Than punctually they with the Text agree : Neither let any ( of his knowledge proud ) Dare further search than is by them allow'd . From the wise men heav'ns secrets are conceal'd , And vnto Infants and to Babes reveal'd : Therefore let Arrogance no man delude , Whilest humbly with Saint Austin I conclude ; Whoso shall reade this Worke , where he shall finde Aug. de Trinitat . lib. 1. cap. 3. Truth certaine , let him ioyne with me in minde : Where he shall doubt with me , I next desire , That he with me will labour to enquire . If he haue err'd in iudgement , and finde here To be resolv'd , from hence his error cleare . If he my error finde , ( with some respect Of my good meaning ) let him mine correct . Explicit Metrum Tractatus Noni .

Eatenus rationandum est , donec veritas invenitur . Cum inventa est Veritas , ibi figendum est Iuditium ; & in victoria Veritatis soli Veritatis inimici pereans .

S. Chrisost.
Theologicall , Philosophicall , Poeticall , Historicall , Apothegmaticall , Hierog●p●icall and Emblematicall Obseruations , touching the further illustration of the former Tractat.

THese Spirits of the earth or vnder the earth , hauing charge of the Mines and Treasures below , meethinkes should deterre men from the base sin of Auarice . Aurelius calleth it the root of euill , Aurel. Imperat. or a fountaine of euils , whence , as from an inundant streame , Against Couetousnes . flow injurie , injustice , Briberie , Treason , Murder , depopulation , strage , ruine of Commonweales , ouerthrowes of Armies , Subuersion of estates , wracke of Societies , staine of conscience , breach of amitie , confusion of minde , with a thousand other strange enormities . The propertie of a couetous man ( saith Archimides ) is to liue all his life time like a Beggar , that he may be said at his death to die rich : who as he is good to no man , so is hee the worst friend to himselfe : and as hee passeth great trouble and trauell in gathering riches , so hee purchaseth withall great danger in keeping them , much law in defending , but most torment in departing from them ; and in making his Will hee for the most part findeth more trouble to please all , than hee tooke pleasure to possesse all . In the purchasing of which ( as one ingeniously said ) he gets carefulnesse to himselfe , enuy from his neighbour , a prey for theeues , perill for his person , damnation to his soule , curses for his children , and Law for his heires . Nay euen in his life time he wanteth as well what he hath , as what hee hath not . Moreouer , all euil-gotten gaine bringeth with it contempt , curses , and infamy . The Gluttons minde ( saith Saint Bernard ) is of his belly , the Lechers of his lust , and the Couetous mans of his gold . And Saint Augustine , By Liberalitie mens vices are couered , but by Couetousnesse they are layd open to the world . Ardua res haec est , opibus non tradere mores , Et cum tot Croesos viceris esse Numam . i. A difficult thing it is for any man that is rich , not to submit his minde and affections vnto his money ; and passing many a Croesus in wealth , to beare a modest temperature with Numa . It is better to be the Sheepe than the Sonne of an auaritious man , saith Diegenes : the one he loueth and tendreth for the increase ; the other he neglecteth and hateth for the expence . Though ( according to Apollonius ) the common excuse of the rich man is , That he gathereth and hoordeth for the vse of his children ; so insatiate is his desire , ( as being neuer satisfied ) that the obtaining of what he would haue , is but the beginning to him of the desire of hauing . According to that of Boëthius , The Poets of Couetousnes . lib. 2. Metr. 2.

Si quantas rapidis flatibus incitus , Pontus versat Arenas , &c. If with so many sands as seas vp cast , When they are stirr'd with some tempestuous blast ; Or wert thou furnisht as the skies with starres , When neither fog nor cloud their lustre barres ; Or wert thou by th' abundant horne of Plenty Supply'd with all things , leauing no place empty : Yet humane nature , couetous of gaine , Would not forbeare to murmur and complaine , Although to it heav'ns liberall hand should lend More gold than it could study how to spend . Though Honour grace the name , and Pride the backe , 'T will say all 's little , something yet doth lacke ; Gaping Desire , vncircumscrib'd by Lawes , Still yawnes with open and vnsatiate jawes . What bridle or what curbe can we then finde To restraine this rapacitie of minde ? Whenas the more we drink , the more we thirst , Our aime to get is greater than at first . Such pest in mans vnlimited nature breeds , That still the more he hath , the more he needs .

Auarice is defined to be a vice in the soule , much like vnto a Dropsie in the body ; by which a man coueteth , per fas & nefas , to extort from others , without right or reason . And againe , violently and injustly it with-holdeth from others what truly belongeth vnto them , without equitie or conscience . It is also a penurious and niggardly sparing to giue , but a readinesse , nay greedinesse to receiue whatsoeuer is brought , neuer examining whether it be well or ill attained . Vsurie and Extortion , bred from Auarice , ( saith one ) makes the Nobleman morgage his lands , the Lawyer pawne his Littleton , the Physition sel his Galen , the Souldier his sword , the Merchant his Ship , and the World it 's peace . This hellish Vice in mine opinion is as bitterly reproued as ingeniously obserued by Petronius Arbiter , in one of his Satyrs . Part of his words be these : Orbemjam totum victor Romanus habebat , Qua mare , quaterrae , qua sidus currit vtrumque . The Roman Victor had the whole world won , As far as seas flow , or the earth doth run , Or either Pole could from aboue suruey ; Yet with all this not sated was , but they The Ocean must with burden'd Ships oppresse , Wandring in toilesome search where they could guesse Any remote place was . If they were told It yeelded Mines , and they might fetch thence gold . And now ( although they were in league before ) Hostilitie's proclaim'd , and for that Oare Arm'd Vessels rigg'd , all dangers are held good , To purchase wealth , howeuer bought with bloud . " Pleasures in vse are sleighted , ( because knowne ) " We doat on forrein things , despise our owne .

And in another place to the like purpose : Nor is lesse rapine in the campe , for there Generals when they of gaine and profit heare , Fly to the noise , and madly snatch at gold . Nay ev'n the Roman people's to be sold , The very seats on which the Patriots sit In open Court , are bought , nor can we quit Old men from Auarice , since each one striues Vertue ( once free ) to binde in golden gyues ; " Pow'rs turne to prey , and Place to purchase pelfe , " There 's nothing free , scarce Maiestie it selfe .

Couetousnesse robbeth a man of the title of Gentry , because it together delighteth it selfe in sordid Ignobilitie . Vsurie , the eldest and most fruitfull-breeding daughter of old Auarice , was so much at one time despised and hated in Rome , that Appian in his first booke of Ciuill warres commemorateth vnto vs , That there was a great penaltie imposed vpon any noble Citisen , who would shew himselfe so degenerate as to contract her : for it is said of her , That she bringeth forth her children before they be begotten : besides , she is most hated of those whom shee seemeth most to gratifie . And according to that of the Poet , — Turpia Lucra Faenoris , & velox Inopes vsura trucidat . The filthy and base gaine of Increase , and the swift returne of Vsurie murdereth the Poore and Needy . But I am confident , that whosoeuer he be that shall grinde the faces of the Poore in this world , the Diuell shall grate vpon his bones in the world to come . O but ( saith one ) Gold guideth the globe of the earth , and Couetousnesse runnes round about the Centre , Auri sacra fanes quid non ? This putteth me in remembrance of the Poet Balbus , which lately came to my hand , and I haue read thus : Aurum cuncta movet , superi flectuntur ab Auro , Gaudet & Aurato Iupiter ipse Thoro.

Which as neere as I can I haue thus faithfully rendred : Gold can do all things , gods with it are fed , And Iove himselfe lies in a golden bed . With Gold the Temples shine , the Altars too : In it men trust , for it can all things doo . Gold helps in Peace , is preualent in Warres , It raiseth Armies , it compoundeth jarres . The Romuleian Patriots redeem'd With Gold their Capitoll , 'T is so esteem'd , And beares with it such potencie and sway , That vnto it Aire , Earth , and Seas obey . What other high Pow'r need we loue or feare ? Pallas away , and Iuno come not neare : Mars hence● Diana with thy modest looke , Come not in sight , thy presence wee 'l not brooke . Gold only dwells in Temples , and doth raigne , And at it's Altars are fat Offrings slaine . He that hath Gold , the very Starres may buy , And can the gods leade in captiuity . Gold raiseth War , and Discord can appease ; It plowes deepe furrowes in the vnknowne seas : It breakes downe Citadels , ( such pow'r it claimes ) And folds vp Cities in deuouring flames . Take Gold away , the yong Maid would not be So soone depriv'd of her Virginitie . Take Gold away , yong men would be more stay'd , And their indulgent Parents more obey'd . Take Gold away , sincere Faith would be vow'd , Yong wiues more chaste , and Matrons be lesse proud : Youth would not be to Fashion so deuote , Nor Age on Riches more than Vertue dote . Yet hath it a pow'r op'ratiue to infuse Raptures and Enthusiasma's to the Muse. To giue vs Gold , would any be so kinde , A golden veine he in our Verse should finde .

The excellent Greeke Poet Hesiod giues Venus the Epithit Aurea . Some questioning , With what proprietie he could call her Golden Venus ; she being in her natiue disposition solely deuoted to pleasure and sporting dalliance , but no way tainted with the least as persion of gripple & vngenerous Auarice ? one among the rest , vnwilling he should be taxed with the least ignorance or mistake , thus answered in his behalfe : Hesiodus pulchre quid sit Venus Aurea Iusit , Et peream si quid rectius esse potest , &c. Hesiod said well , And let me die . But when He call'd her Golden Venus , he did then With rich conceit , because we now behold , There is no Match that is not made with gold : And Venus , chang'd to Vsus , Venerie Is now conuerted to plaine Vsurie . This Saturnes sonne well knew , when bee'ng surpris'd With Danaës loue , he came to her disguis'd In a rich golden Raine , and through the tiles , Sent liquid drops , which she with gracefull smiles Spred her lap wide to take , not bee'ng content To fold it vp till the whole showre was spent . He made the president : since when we finde , That whilest we giue , out Sweet-hearts thinke vs kinde . But if we nothing bring , Away , be gon , Full pockets now are only lookt vpon .

He that trusteth in his Riches ( saith Solomon ) shall perish . Prov. cap. 11. He troubleth his owne house that followeth Auarice , Cap. 15. but he that hateth Couetousnesse shall liue . He that hateth Couetousnesse his dayes shall be long , and he that hastneth to be rich shall not be innocent . Cap. 28. The Couetous man shall not be fill'd with money ; Eccles cap. 5. Ibid. 14. and he that loueth Riches shall not receiue the fruits thereof . He that heapeth to himselfe vniustly , gathereth for others , and another shall ryot in his riches . He that is wicked vnto himselfe , to whom can he be good ? in his goods he shall take no pleasure .

We reade , Ierem. cap. 6. From the lesse to the greater , all doat on Avarice : from the Prophet to the Priest , all study deceit . Therefore I wil deliuer vp their Women to strangers , and make others heires of their fields ; because from the least to the greatest , all follow Auarice ; and from the Prophet to the Priest all study Lies .

Couetousnesse is called the Seruice of Idols , Ephes. 5.5 . The Root of euils , 1. Tim. 6.10 . And such as bee therewith infected are called Despisers of Gods Word , Mat. 6.24 , &c. Cruel , Prov. 12.10 . Idolaters , Coloss. 3.5 . Miserable and vaine , Iob 5.5 . They are to be auoided , 1 Cor. 5.11 . They shall not inherit the kingdom of Heauen , Ibid. 6.10 . Infinit are the Texts in Scripture , not only bitterly reprouing , but vtterly condemning this base sinne of Auarice : for breuities sake I will shut them vp with that godly admonition of the holy Euangelist Saint Mathew , cap. 6. ver. 19. Lay not vp treasures for your selues vpon the earth , where the Moth and Canker do corrupt , and where Theeues breake through and steale ; but lay vp treasures for your selfe in Heauen , where neither the Moth nor Canker corrupteth , and where Theeues neither digge through nor steale : for where your treasure is , there will your hearts be also .

The Fathers , of Avarice . Saint Augustine , De Verb. Domini , saith , What is this aviditie of Concupiscence in man , when euen the beasts themselues retaine a mediocritie ? They are rauenous when they be hungry , but when their appetites are sated , they spare to prey . The auarice of Rich men is onely insatiate , who alwaies raueth ; and is neuer satisfied . He neither feareth God , nor reuerenceth man● hee neither spareth father , nor acknowledgeth mother : his brother hee forgetteh , & falsifieth faith vnto his friend : he oppresseth the widow , inuadeth the Orphan ; those that are free hee bringeth into bonds ; nor maketh he conscience to beare false witnesse , &c. O what a madnesse is this in men ! to despise life , and desire death ; to couet Gold , and to lose Heauen .

Obserue what Saint Ambrose saith in one of his Sermons : It is no lesse fault in thee to take away from him that hath , than when thou thy selfe art able , to deny thy charitie to such as want . It is the bread of the Hungry which thou detainest , and the garment of the Naked which thou keepest backe ; the money which thou hoordest and hidest in the earth is the price and redemption of the Captiue and Miserable . Know that thou takest away the goods of so many as thou deniest to do good vnto , when thou canst and wilt not . Those are not a mans riches which he cannot carry with him to the graue : Mercy onely and Charitie are the inseparable companions of the Dead .

Hierome saith , That when all other sinnes grow old in man , Auarice onely continueth as youthfull to the end as at the beginning . And in another of his Sermons he saith , A Couetous man is the Purse of Princes , a store house of Theeues , the discord of Parents , and the hisse of men . Gregorie , Moral . lib. 14. saith , That the sinne of Auarice so burdeneth and weigheth downe the mind which it hath once possessed , that it can neuer be raised to haue a desire to behold things sublime and high . Hugo , lib. de Clav. writeth , In the goods and riches which wee possesse there are foure things to be obserued ; namely , That things lawfull to be sought , we seek not vnjustly ; and things vniustly sought , we inioy not vnlawfully ; that wee possesse not too much , though lawfully ; nor things lawfully possessed , we vnlawfully defend : for either euilly to acquire , or things euilly obtained , what was lawfull maketh to be vnlawfull . For a man to possesse much to himselfe , hee commeth neere to couetousnesse ; and oftentimes it so falleth out , that what is too much loued , is euilly defended . S. Bernard , Serm. 39. saith , Auarice is drawne in a Chariot with foure wheeles , & these are called Pusillanimitie , Inhumanitie , Contempt of God , and Forgetfulnesse of Death . The beasts that draw it be two , Tenacitie and Rapacitie : and these are guided and gouerned by one Chariotier , called a Greedy Desire of Hauing . For Couetousnesse alone , because it will not be at the charges of hiring more , is content with one seruant .

The Emperor Nero was neuer knowne to giue gift , Historicall Examples . or to bestow office vpon any man , but hee said vnto him , Thou knowest what I haue need of ? This we do , left any man what he hath should cal his owne . Words ( saith Suetonius and Bion , who report this of him ) better becomming the mouth of a Theefe and Robber than of an Emperour . The Emperor Vespasian , when by certaine Embassies he vnderstood , that a rich Statue was to be erected vnto his honour by the publique Senat , which would cost an infinit masse of money ; he desired them to forbeare : and shewing the palme of his hand open , he said vnto the Embassadors , Behold , here is a Base ready to receiue it . Thereby intimating , he had a hand to receiue that money liuing , with which they purposed to honour him being dead . Suet. in Vespas .

Marcus Crassus being on his journey to vndertake the Parthian war ; Brusonius lib. 1. c. 1. ex Plut. when in his way he found Deiotarus King of the Galathians in his old age erecting a city ; O King ( said he ) what businesse is this which thou vndertakest , now that thou art in the twelfe houre of thy day ? ( meaning he was then in the last part of his age . ) To whom Deiotarus ( knowing the extreme couetousnesse of Crassus ) smilingly answered , But thou ô Emperour , when as it appeareth thou art not in the morning of thy time , ( for hee was then threescore yeares old ) why dost thou make such haste to warre against the Parthians , in hope to bring thence a rich and profitable bootie ? Plato to one who studied nothing but Gaine , Stob. serm. 10. said , O impious man , take not such care to augment thy substance , but rather how to lessen thy desire of getting . Democritus was wont to say , That amongst rich men there were more Procurators than Lords ; for the Couetous man doth not possesse , but is possessed by his Riches , of which he may deseruedly be called not the seruant only , but the slaue . Max. serm. 12. A plaine Fellow came to the Emperour Vespasian , ( who was much taxed of Auarice ) and desired to giue him that freedome which belonged vnto a Roman : but because hee came empty handed , being denied ; he boldly said vnto him aloud , The Fox , ô Caesar , changeth his hai●es , but not his nature . In that reprouing the rapacitie of his gripple disposition , who denied that gratis , which hee would willingly haue bestowed vpon him for money .

AElianus in his booke De Varia Historia reporteth of the Poet Simonides , That when one came to entreat him to write an Enconomium , and in the stead of a reward offred him nothing but thanks ; he made answer vnto him , That he had two coffers at home , the one of Thankes , the other of Coine : the last when he needed he still found furnished ; the other when hee wanted , was alwayes empty . He in his old age being taxed of Couetousnesse , made answer , I had rather dying leaue my substance and riches to those that liue , than in my life time being in want , beg it of others and be denied .

Caligula . But aboue all others , the Emperour Caligula is most branded with this vice ; who after inimitable profusenesse , ( for his riots and brutish intemperance exceeded all bounds of humanitie ) when he had wasted an infinit treasure vpon Concubines and Catamites , gaue himselfe wholly to auaritious rapine ; insomuch that hee caused many of the richest men in Rome to make their Wills , appointing him their Executor and Heire . Who if they hapned to liue longer than he thought fit , and that money began to faile , he caused them either to be poysoned , or put to some other priuat death ; alledging for his excuse , That it were vnnaturall for men to liue long , after they haue disposed of their goods by their last Will and Testament . Comnodus . So Commodus the Emperour would for money pardon the life of any man who had committed murther , though with the greatest inhumanitie ; and bargain with them before they enterprised the act . All criminall and capitall crimes were to be bought out , and judgement and Sentences in Court bought and sould as in the open market .

Hierogliphick The Hierogliphycke of Auarice Pierius Valerius maketh , The left hand grasped and clutcht : thereby intimating tenacitie and holding fast ; because that hand is the more slow and dull , and lesse capable of agilitie and dexteritie than the other , and therefore the more apt for retention .

You may reade an Emblem in Alciatus to this purpose : Emblem . 85. Septitius populos inter ditissimus omnes ; Arva senex nullus quo magis ampla tenet , &c. Than old Septitius , for large grounds and fields Well stockt , no one more rich the countrey yeelds ; Yet at a furnisht table will not eat , But starues his belly , to make roots his meat . This man , whom Plenty makes so poore and bare , ( Wretched in wealth ) to what may I compare ? To what more proper than an Asse ? since hee Answers to him in all conformitie ; Laden with choicest Cates that the earth breeds , Whilest he himselfe on grasse and thistles feeds .

And againe to the like purpose , Emblem 89.

Heu miser in medijs sitiens stat Tantalus vndis . In midst of water Tantalus is dry , Starv'd , whilest ripe apples from his reaching fly . The name but chang'd , 't is thou , ô couetous Sot , Who hast thy goods so , as thou hast them not .

Ioach. Camerarius , Apologus . lib. Fabul. 1. in taxing some , who for money will not be ashamed to take other mens griefs and calamities vpon them ; recites this fable : A rich man hauing two daughters , the one dying , he hired diuers of his neighbours and friends of the same sex to mourn and lament after her herse ; ( and such the Latines call Praeficae . ) Whose miserable cries and ejulations the suruiuing sister hearing , shee spake vnto her mother and said , O what an infelicitie it is , that strangers and such as are no way allyed vnto vs , can so loudly mourne and lament ; when wee whom so neerely it concernes , scarce breathe a sigh , or let fall one teare . To whom the mother replied , Wonder not , my daughter , that these should so weepe and howle , since it is not for any loue they beare vnto her , but for the money which they haue receiued to do this funerall office .

To giue the histories past the more credit , as also those which follow , concerning Witches , Magitions , Circulators , juglers , &c. if we shall but cast our eyes backe vpon our selues , The Witches of Warboys in Huntington shire . and seeke no further than the late times , and in them but examine our owne Nation , we shall vndoubtedly finde accidents as prodigious , horrid , and euery way wonderfull , as in the other . Concerning which whosoeuer shall desire to be more fully satisfied , I refer them to a Discourse published in English , Anno 1593. containing sundry remarkable pieces of Witchcraft , practised by Iohn Samuel the father , Alice Samuel the wife and mother , and Agnes Samuel the daughter , ( commonly called The Witches of Warboys in the County of Huntingdon ) vpon the fiue danghters of Mr. Robert Throgmorton Esquire , of the same towne and County , with diuers others in the same house , to the number of twelue ; as also the lady Cromwel by them bewitched to death . The names of the Spirits they dealt with , Plucke , Catch , and White : The manner of their effacinations strange ; their Confessions vpon their examinations wondrous ; their conuiction legall , their execution iust and memorable .

Much more to the like purpose I might in this place alledge , that not long since happened ; which by reason of the parties executed , the Iurie who found them guilty , and the reuerend Iudges who gaue them sentence of condemnation , I hold not so fit to be here inserted : And therefore conclude with that Pannurgist Sathan , the great red Dragon or roaring Lion ; to whom not vnproperly may be giuen these following characters : Fontem nosco boni bonus ipse creatus , Factus at inde malus fons vocor ipse mali . Of Goodnesse I the Fountaine am , Bee'ng good at first created ; But since made Euill , I the Well Of Ill am nominated . Sic velut in muros mures , in pectora daemon ; Iuvenit occultas , aut facit ipse vias . As Mice in walls , the Diuell so Into our brest doth venter ; Where either he findes hidden paths , Or makes new wayes to enter .

Notwithstanding which , I propose one Distich more for our generall comfort : Si Sathanas Christi sine nutu invadere Porcam , Non potis est Christi quomodo laedat Ovem . If Sathan without leaue of Christ A Swine could not inuade , How can a Sheepe of Christs owne flocke By Sathan be betray'd ?

But as a remedy for these and the like temptations , let vs heare that worthy and learned Author Gregorie Nazianzen . in Tetrasc .

Vinum , Libido , Liuor , & Daemon pares : Hos mente privant quos tenent ; hos tu prece , Medere fusis lachrimis , jejunio , Medela morbis haec enim certa est meis . Wine , Enuy , Lust , the Diuell , are alike : These where they rule , the minde with madnesse strike . Therefore to pray , to fast , to weepe , be sure ; For These , of my Diseases are the cure .

Concerning those Daemons wee call Lucifugi , or flying light we may reade Prudentius Cathemerinon , Him . 1. thus : Ferunt vagantes Daemones Laetos tenebris noctium ; Gallo canente exterritos , Sparsim timere , & caedere , &c. They say , The loose and wandring Sp'rits Take pleasure in the shade of nights ; But when they heare the Cocke to crow , Th' are frighted , and away they go : The neerenesse of the light they feare , And dare not stay till day appeare . Before the rising Sun they spye , They into close darke cauerns flye . Which is a signe they know the scope And crowne of our re-promis'd hope ; That when sleepe hath our eyes forsooke , We for Christs comming wait and looke .

Additions to the Premisses .

OF the Sylvans , Faunes , Satyrs , Folletti , Paredrij , &c. all included within the number of such as wee call Familiar Spirits , there are diuers stories extant ; as , That they can assume the shapes and figures of men , and eat , drinke , sit at table , talke and discourse after the manner of our fellowes ; so that they may be easily tooke for some friend or acquaintance . Macrob. lib. 1 , satur . cap. 18. Macrobius writeth , That in the mountaine of Pernassus these Sylvans and Satyrs yearely keepe their Bacchanalian feasts , where they meet in great companies , singing and dancing to rurall musicke : which may be easily heard at the foot of the mountaine , and their trouping and skipping together easily discerned .

A strange story of a Nobleman of Silesia . In Silesia a Nobleman man hauing inuited many Ghests to dinner , and prepared a liberall and costly feast for their entertainment , when all things were in great forwardnesse , in stead of his friends whom he expected , he onely receiued excuses from them , that they could not come : euery one pretending some businesse , or other occasion , that he could not keep appointment . Whereat the Inuitor being horribly vexed , broke out into these words , saying , Since all these men haue thus failed me , I wish that so many Diuels of hell would feast with me to day , and eat vp the victuals prouided for them : And so in a great rage left the house , and went to Church , where was that day a Sermon . His attention to which hauing tooke away the greatest part of his choler , in the interim there arriued at his house a great troupe of horsmen , very blacke , and of extraordinarie aspect and stature : who alighting in the Court , called to a Groome to take their horses ; and bade another of the seruants run presently to his master , and tell him his Ghests were come . The seruant amased runneth to Church , and with that short breath and little sence he had left , deliuers to his master What had happened . The Lord calls to the Preacher , and desiring him for that time to breake off his Sermon , and aduise him by his Ghostly counsel , what was best to doe in so strict an exigent : hee persuades him , That all his seruants should with what speed they could depart the house . In the meane time they with the whole congregation came within view of the Mansion : Of which all his seruants , as well men as maids , had with great affright cleared themselues , and for haste forgot and left behinde a yong childe , the Noblemans sonne , sleeping in the cradle . By this the Diuels were reuelling in the dining chamber , making a great noise , as if they had saluted and welcommed one another : and looked through the casements , one with the head of a Beare , another a Wolfe , a third a Cat , a fourth a Tygre , &c. taking bowles and quaffing as if they had drunke to the Master of the house . By this time the Nobleman seeing all his seruants safe , began to remember his sonne , and asked them What was become of the childe ? Those words were scarce spoke , when one of the Diuels had him in his armes , and shewed him out of the window . The good-man of the house at this sight being almost without life , spying an old faithfull seruant of his , fetcht a deep sigh and said , O me , what shall become of the Infant ! The seruant seeing his master in that sad extasie , replyed , Sir , by Gods helpe I will enter the house , and fetch the childe out of the power of yon Diuell , or perish with him . To whom the master said , God prosper thy attempt , and strengthen thee in thy purpose . When hauing taken a blessing from the Priest , he enters the house , and comming into the next roome where the Diuels were then rioting , hee fell vpon his knees , and commended himselfe to the protection of Heauen . Then pressing in amongst them , he beheld them in their horrible shapes , some sitting , some walking , some standing . Then they all came about him at once , and asked him what busines he had there ? He in a great sweat and agonie ( yet resolued in his purpose ) came to that Spirit which held the Infant , and said , In the name of God deliuer this childe to mee . Who answered , No , but let thy master come and fetch him , who hath most interest in him . The seruant replied , I am come now to doe that office and seruice to which God hath called me ; by vertue of which , and by his power , loe , I seise vpon the Innocent . And snatching him from the Diuell , tooke him in his armes , and carried him out of the roome . At which they clamored and called aloud after , Ho thou Knaue , ho thou Knaue , leaue the childe to vs or we wil teare thee in pieces . But he , vnterrified with their diabolicall menaces , brought away the Infant , and deliuered it safe to the father . After some few dayes the Spirits left the house , and the Lord re-entred into his antient possession . In this discourse is to be obserued , With what familiaritie these Familiar Spirits are ready to come , being inuited ,

Of the Sylvans , A strange Vision of Syluane Spirits . Alexander de Alexandro makes this relation : A Friend of mine of approued fidelitie ( saith he ) called Gordianus , trauelling with a Neighbour of his towards A retium , they lost their way , and fell into desarts and vninhabited places , insomuch that the very solitude bred no small feare . The Sunne being set , and darknesse growing on , they imagin they heare men talking ; and hasting that way , to enquire of them the readiest path to bring them out of that Desart ; they fixed their eyes vpon three strange humane shapes , of a fearefull and vnmeasurable stature , in long loose gownes , and habited after the manner of Mourners , with blacke and grisly haire hanging ouer their shoulders , but of countenance most terrible to behold . Who calling and beckoning to them both with voice and gesture , and they not daring to approch them , they vsed such vndecent skipping and leaping , with such brutish and immodest gestures , that halfe dead with feare , they were inforced to take them to their heeles and runne , till at length they light vpon a poore countrey-mans cottage , in which they were relieued and comforted .

Sabell . lib. 1. c. 4. A stranhe History of a Syluane Spectar . Sabellicus deliuereth this discourse : The father of Ludovicus Adolisius Lord of Immola , not long after his decease appeared to a Secretarie of his in his journey , whom he had sent vpon earnest businesse to Ferrara . The Spectar or Sylvan Spirit being on horse-backe , attyred like an huntsman , with an Hawke vpon his fist : who saluted him by his name , and desired him to entreat his sonne Lodowicke to meet him in that very place the next day at the same houre , to whom hee would discouer certaine things of no meane consequence , which much concerned him and his estate . The Secretarie returning , and reuealing this to his Lord , at first he would scarse giue credit to his report ; and jealous withall , that it might be some traine laid to intrap his life , he sent another in his stead : to whom the same Spirit appeared in the shape aforesaid , and seemed much to lament his sonnes diffidence , to whom if hee had appeared in person , hee would haue related strange things which threatned his estate , and the means how to preuent them ; Yet desired him to commend him to his sonne , and tel him , That after two and twenty yeares , one moneth , and one day prefixed , he should lose the gouernment of that City which he then possessed . And so he vanished . It happened iust at the same time which the Spectar had predicted , ( notwithstanding his great care and prouidence ) That Philip Duke of Mediolanum , the same night besieged the City , and by the helpe of Ice ( it being then a great frost ) past the Moat , and with ladders scaled the wall , surprised the city , and tooke Lodowicke prisoner .

Another recorded by Fincelius . Fincelius remembreth vnto vs , That in the yeare 1532 , a Nobleman of his country had commanded a countreyman a Tenant of his with whom he was much offended , either to bring home to his Mannor house a mighty huge Oke which was newly felld , betwixt that and Sun-set , or he should forfeit his time , and the next day be turned out of his cottage . The poore husbandman bringeth his cart to the place , but looking vpon the massie timber , and finding it a thing vnpossible to be done , he sits down , wrings his hands , and falls into great lamentation . When presently appeared before him one of these Spirits in the shape of a laboring man , and demanding him the cause of his sorrow ; he was no sooner resolued , but , If that be all ( saith the Diuell ) follow me , and I will saue thee the forfeiture of thy Leafe . Which he no sooner said , but he tooke the huge Oke , boughes , branches and all , and threw it vpon his shoulder as lightly , as if it had beene a burthen of Firres or Broome ; and bearing it to the house , cast it crosse the gate which was the common entrance into the house , and there left it . The Gentleman returning towards night with his friends from hawking , spying the doore barricadoed , commanded his seruants to remoue the tree : But forcing themselues first to stir it , then to hew it with axes , and lastly to set it on fire , and finding all to be in vaine ; the master of the Mannor was inforced to haue another doore cut out in the side of his house , to let his Ghests in , for at the backe gate hee had vowed not to enter , hauing before made a rash Oath to the contrarie .

By the aid of these Spirits , Gaspin . ( as Caspinianus giueth testimonie ) the Bulgarians gaue the Romans a great ouerthrow , in the time of the Emperour Anastasius . The like the Huns did to the French King Sigebert , defeating him , notwithstanding the oddes of his great and puissant Armie . Of this kinde those were said to be , who when the Poet Simonides was set at a great feast , came like two yong men , and desired to speake with him at the gate : Who rising in haste from the table to know their businesse , was no sooner out of the roome , but the roofe of the hall fell suddenly , and crushed all the rest to pieces , he onely by this meanes escaping the ruin .

Those Spirits which the Greekes cal Paredrij , are such as haunt yong men & maids , and pretend to be greatly in loue with them , yet many times to their hurts and dammage . Meng . in Compendio Mantuae . Mengius speaketh of a Youth about sixteene yeares of age , who was admitted into the Order of Saint Francis ; A yong man beloued of a Spirit . whom one of these Spirits did so assiduately haunt , that hee scarce could forbeare his company one instant , but visibly he appeared to him , sometimes like one of the Friers belonging to the house , sometimes one of the seruants , and sometimes againe he would personate the Gouernour . Neither was he onely seene of the Youth himselfe , whom he pretended so much to loue , but of diuers of the Domesticks also . One time the Youth sent this Spirit with a Present of two Fishes vnto a certaine Monke ; who deliuered them to his own hands , and brought him backe a commendatorie answer .

The same Mengius in the selfe same booke speaketh likewise of a faire yong Virgin , A yong Maid beloued of a Spirit . that dwelt in a Noblemans house of Bonnonia , ( and this , saith he , happened in the yere 1579. ) haunted with the like Spirit , who whithersoeuer she went or came , stirred not from her , but attended on her as her Page or Lackey . And if at any time vpon any occasion her Lord or Lady had either chid or strooke her , he would reuenge that iniury done to her , vpon them , with some knauish tricke or other . Vpon a time , hee pretending to be extremely angry with her , catched her by the gowne , and tore it from head to heele : which shee seeming to take ill at his hands , hee in an instant sowed it vp so workeman-like , that it was not possible to discerne in what place hee had torne it . Againe , she being sent downe into the cellar to draw wine , he snatcht the candle out of her hand , and cast it a great distance from her ; by which occasion much of the wine was spilt : & this he confest he did only to be reuenged on them who the same day before threatened her . Neither could he by any exorcismes be forced to leaue her company , till at length shee was persuaded to eat so often as she was forced to do the necessities of nature : and thereby she was deliuered from him .

Of another Maid of Bonnonia . Another of these Paredrij haunted a Virgin of the same City , who was about the age of fifteene yeares ; who would doe many trickes in the house , sometimes merrily , and as often vnhappily : for it would breake stone vessell , and make strange noise and vprore in the night time , as vntiling the house , and flinging great stones in at the windowes , whistling and hissing in the cellar and lower roomes of the house . And though it did not indanger any ones life , yet oftentimes it made them breake their shinnes , faces , with other displeasures , as flinging dishes and platters , and somtimes dogs end cats into the Well . Neither could this Spectar be remoued from the house , till the said Maid changed her seruice .

To this kinde of Spirits that superstitious kind of Diuination is referred , Onomonteia . called Onomonteia , which is a coniecture made by anagrammatising the names of those that come to aske counsell of the Magitian : by which they take vpon them to foretell either good or bad hap .

Arithmanteia . There is a second kinde of Diuination called Arithmomanteia , and that is two-fold ; one is , By considering the force and vertue of the Greeke letters ; and in a combat to know who shall be Victor , by hauing the greater number of letters in his name . By the which means they fable Hector to be subdued by Achilles . The second is vsed by the Chaldaeans , who diuide their Alphabet into three Decads , and by the section of their names , and intermingled with some letters out of one of these Decads , vnto certaine numbers , and then refer euery number to his Planet . Allyed to this is a third , Stoicheiomanteia . called Stoicheiomanteia ; that is , When suddenly opening a booke , wee consider the first verse or sentence that wee cast our eye vpon , and from that coniecture some future euent . So Socrates ( it is said ) predicted the day of his owne death . And so Gordianus , Claudius , Macrinus , and other Roman Emperors calculated both of their empires and liues .

We shall not need to call in question , Whether Spirits can speake from the mouthes and tongues of others , seeing we haue histories to the same purpose many and frequent . Philostratus writeth , That the head of Orpheus foretold to Cyrus King of Persia , That he should die by the hands of a Woman . The head of a Priest before dead ( as Aristotle witnesseth ) discouered Cercydes the Homicide .

Phlegon Trallianus writes , That at the same time when the Consul Acilius Glabrio ouerthrew Antiochus the King of Asia in battell , the Romans were terrified and forewarned by the Oracle from entring into Asia any more : and Publius Acil. Glabrio's head beeing left by a Wolfe who had deuoured his body , as if re-animated , deliuered to his Army in a long Oration , the discourse of a great strage and slaughter which should shortly happen to the Romans . Valerius Publicola being Consull , and warring vpon the Veintans and Hetruscians ; out of the groue Arsya one of the Syluans was heard to clamor aloud , ( whilest the battel was yet doubtful ) One more of the Hetruscians shall fall , and the Roman Army shal be Victors . Valerius preuailed , and the slaine of either part beeing numbred , they found it to be iust so as the Sylvan had predicted : as Valerius Maximus reporteth . Who writeth further , That the Image of Fortune in the Latine street was heard to speake . So also an Infant of halfe a moneth old , in the Ox-market . And an Oxe at another time . All which were the presages of great misfortunes .

It is reported , That a Spirit in the shape and habit of Policrates was created Prince of AEtolia ; This History I receiued from D. Strozza , lib. de Incant . who tooke to wife a beautiful Ladie of the Locrensians , and lay with her three nights onely , and then disappeared and was seene no more . He left her with child , and when the time of her deliuerie came shee brought forth an Hermophrodite , of a monstrous and prodigious shape : at which the parents of the Lady much astonished , calling the Senatours together in the market place , caused it there to be publiquely shewen , and then demanded of them , What should be done with the Monster ? Some gaue their censure , That they should burie it aliue ; others , That it should be consumed with fire : and some againe , That the mother with it should be banished and excluded the confines of AEtolia . Whilest they were in this deliberation , Polycrates appeares in the midst of them , in a long black garment , and first with faire intreaties , and then with rough menaces , demands of them his sonne . Whom they denying to surrender , he snatcht it from the armes of the Nurse which held it , and eat it vp before them , all saue the head , and then instantly vanished . The AEtolians at this horrid spectacle strooke with feare and wonder , fell to a second Counsell amongst them , to send to the Oracle to know what this portent might signifie . When suddenly the Infants head in the market place began to moue and speake , and in a graue sollid speech predicted a great slaughter to ensue . The which happened not long after ; in a great war continued betwixt the AEtolians and the Acarnenses .

These questions haue been diuersly argued . A Question may arise , Whether a Spirit hath the power to take away a mans sence of feeling , so that hee shall not shrinke at torture , but as it were sleepe vpon the racke , &c. Or , Whether they haue the power to cast men into long sleepes ? as wee haue read of some , who haue not onely slept moneths , but yeares , and afterwaked .

Of the first there is no question ; for many Witches and praestigious Magi haue endured torments beyond the sufferance of man , without the least sorrow or complaint , sigh or grone . Some vsing naturall Vnguents & Oiles extracted from Opium , Nightshade , and other herbes and mineralls of wonderfull operation ; by which the humors are disturbed , sound sleepe is begotten , the Sences stupified , and the feeling hindred . Some haue this power from a Contract made with the Diuell , vsing medicines or applications made of the small bones , the ashes , or fat of Infants , or of men slaine or executed ; or by swallowing a King of the Bees , who is prime Ruler of the Hiue , and bigger than the rest : or by binding about certaine parts of their body scrolls of parchment inscribed with diabolicall characters ; or by the muttering of some inchantment . Of which diuers Writers haue from their knowledge giuen sufficient testimonie : as Grillandus , Paris de Puteo , Hippolitus de Marseilis , Dodimus , &c.

Now concerning long sleepe : and first of those seuen brothers of Ephesinum , commonly called the seuen Sleepers . These vnder the Emperor Decius , in the yeare 447 , endured many and cruell torments for the profession of the Christian Faith : Their names were Marcus , The names of the 7 sleepers . Maximilianus , Martinianus , Dionysius , Iohannes , Serapion , and Constantinus . Who after examination and torment were shut into a dark caue there to be famished : but hauing commended themselues in prayer vnto God , they laid them down to rest , and awaked not till two hundred yeares after . Which time being expired , and the doore of the Caue by Gods prouidence being opened , they waking rose , and walking forth began to wonder at the change and alteration of things ( as not knowing any place or face they looked on ) at length they were brought before the Emperor Theodosius , and gaue sufficient testimony of the Resurrection to many Christians who in that point doubted .

Paulus Diac. Somwhat like this is that which Paulus Diaconus writeth , That in the vtmost parts of Germany , towards the North , and neere to the sea side , there is a great mountaine , and beneath it a darke and obscure Cauerne ; in which fiue men were found sleeping , their bodies and garments in no part consumed , but sound and whole as at the first , who by their habits appeared to be antient Romans . Certaine of the inhabitants had often made attempt to waken them , but could not . Vpon a time , a wicked fellow purposing to dispoile and rob one of them of his garment , he no sooner toucht it , but his hand withered and dried vp . Olaus Magnus was of opinion , That they were confined thither to some strange purpose , that when their trance was expired , they might either discouer strange Visions reuealed vnto them , or else they were to teach and preach the Christian Faith to Infidels , who neuer knew the Euangelicall Doctrine .

I spake before of certaine notes or indubitable marks by which the good Spirits or Angels might be distinguished from the bad Genij or euill Daemons . It shall not be amisse to amplifie that point somewhat more by Circumstance , and illustrate it by Historie .

The good Angels are imployed in nothing saue the honour of God , and the profit and preseruation of good men . When on the contrarie , the Caca-Daemons aime all their enterprises and endeauours to derogate from Gods worship , and assume it to themselues ; and by their flattering deceptions and oily insinuations with man , to worke the vtter subuersion both of soule and body . For as Sathan hath the power to transforme himselfe from an ougly Diuel to an Angell of Light ; therefore ought we to haue the greater care , both to distinguish him in his shape , and discouer him in his nature . For all apparitions whatsoeuer , which persuade to blasphemie , superstition , lying , man-slaughter , luxurie , or any other thing execrable , doe infallibly proceed onely from the Diuell .

Againe , Necessary obseruations . that Spirit that coueteth to be adored , or that prompts vs to desire knowledge in things curious and vnnecessarie , or that counterfeits it selfe to become a subiect or seruant to man , by the vertue of any herbe , stone , mettall , wood , or other creature , he is a Diuell . Those also that put themselues vnder any certain constellations , by which to beget rare and prodigious effects , whereby the worke is taken from the Creator , and attributed vnto his creatures the Starres ; those are Diuels . In briefe , all those operations , Conjurations , Incantations , Abjurations , Murmurations ; all those Conuenticles and nightly assemblies in places desart and remote , of Witches , Sorcerers , Magitions , Conjurers , and such like , haue the great Diuell himselfe for their Authour and Abettor .

In a Chronicle belouging to the House of the Frier Minors in Auergne , D. Strozza . this historie is related : This Couent hauing liued long in contented pouerty and peace of minde , as Saint Francis their Founder had left them ; the Diuell enuying their abstinence and strictnesse of life , takes vpon him the shape of a seruant , and insinuateth himselfe into a Noblemans family , whose house was not far from the Monasterie ; to whom he was so diligent , and appeared so obseruant in all things , that hee made him his Steward , committed all his affaires vnto his charge , and gaue him the gouernment of his whole house and family . Hauing crept into this great credit and fauour , and obseruing that his Lord and Master was of a penurious and gripple condition , and although this poore religious Brotherhood was placed neere him , yet he neuer at any necessitie relieued them with any charitable largesse or almes . Of whom when mention was made in any discourse betwixt his Lord and him , this subtill Impostor began exceedingly to commend their sanctitie and asperitie of life ; and persuaded his master , That he could performe no one act so acceptable vnto God , and profitable for his soules health , as to relieue this Fraternitie with a free and bo●ntifull hand . His words proued so effectuall with his Lord , that thinking to do a meritorious act , hee sent them dayly full dishes from his table , vpon the open dayes flesh of all sorts , and vpon their dayes of fast , of fish the most curious and delicate that could be prouided : so that in a short time the good Friers had left the care of their bookes , to take charge of their bellies ; and neglected their deuotions , to feed high , and drinke hard . Which being obserued by one of the Seniors of the Societie ( who much grieued that they had fotsakeu their former austeritie , to embrace such a dissolute life ) and perceiuing whence they grew to be such Libertines , he tooke with him one of the same Fellowship , a man of his own strict conuersation , with purpose to giue the Nobleman a visit . Who making them friendly and courteous entertainment , this Frier amongst other discourse , demanded of the Lord the reason why he , being so many yeares together so sparing and close-handed toward his Brethten , was of late grown so profusely bountifull ? Who answered , That it was at the great intercession of his iust and faithfull Steward , whom he much loued , and no lesse trusted . The Religious man desired that he might be acquainted with this good seruanr . To which motion the Nobleman was very willing , and caused him to be enquired for and called into his presence . Who after much delay being forced to shew himselfe , the Deuout man by some secret marke or other ( before spoken of ) knowing him to be a wicked Spirit , hee instantly disappeared and was no more seene . Thus the Impostor being discouered , to the great wonder of the Nobleman ; the good Frier returning backe to the Monasterie , told to the Brotherhood what had happened : by which hee reduced them to their former deuotion and austeritie of life .

Against these subtill temptations of this crafty and deceitfull Pannurgust , Remed●es against the temptations of the Diuell . there are no such profitable and wholsome preuentions as fasting and prayer : as appeareth by that of Antonius Laverinus , Anton. Lauer. the vnblemished authoritie of whose name we haue vsed before , the better to countenance some former Histories . He comming by godly meditations , to heale a Daemoniacke , or one possessed with a Diuell ; after he had vsed certaine holy and deuout prayers , such as are vsed in the like Exorcismes , the obstinat Diuell began to menace him , and told him that hee would be with him that night , to his great terror and affright , and therefore wished him to prepare himselfe against his expected comming . To whom he againe as confidently answered , that if he failed of his word , and kept not his promise , he would hold him for one of the basest and most abject Diuels that fell with their arch-Captaine Lucifer . That night Anthon. Laver. heard him knocke three seuerall times at his chamber doore , and suspecting him to be the Diuell , betooke himselfe to his deuotions and prayers , commending his safetie to the protection of God and his good Angells , and made no other answer . The Diuell went then to the top of the house , and began to vntile the roofe , as if hee purposed there to make his entrance . But hee continuing his godly meditations , was no further troubled , but slept quietly the remainder of the night . The next day comming againe to visit his Patient , whom the Diuell had possessed ; after he had prayed with her a while , he began to vpbraid the Diuell of promise-breach , and told him that he had neither visited nor terrified him , no not so much as entred his chamber , which he bragged and boasted he would do . To whom he replied , That he was at the doore and knockt ; & moreouer , That hee had vntiled a grear part of the house , but had no power to enter , the place being so munified and defended by his holy supplications . Nay more , if all the legions of hell should haue attempted it , it had been in vaine , since there is no inuasion or irruption to bee made by them into a place sanctified and made holy by prayers and blessings of holy and deuout men . He then profered the Diuell to remoue his bed into any other open place , where was no roofe nor couering : but he refused to meddle with him vpon any termes . So that by his pious and Christian endeauour he was exterminate and cast out , neuer troubling the good woman after . Most true and vndoubted it is , That the inuocation of the holy Name of God is a most preseruatiue Amulet or sweet-smelling Confection , to expell all the noysome and pestilentiall sauours , by which hee seekes to poyson and infect the soule of man . Or like the heart and liuer of the fish layd vpon the coles by Tobit in his marriage chamber ; Tobit c. 8. v. 3. the perfume whereof being smelt by the euill Spirit , confines him into the vttermost parts of AEgypt .

The miserable ends of notorious Magitians . I come now to the miserable and most remarkable ends of the most notorious and infamous Magitions . Amongst whom , Simon syrnamed Magus ( from his prestigious and diabolicall act ) may claime a kinde of priority and precedence ; Simon Magus . wherefore I rank him in the first place . He by the Diuels assistance hauing long deluded the people with many stupendious and prodigious nouelties , grew to that height of opinion , not onely amongst the vulgar and vnletter'd sort of people , ( who are ready to admire euery Mountebanke and ●ugler ) but had purchased himselfe that credit and reputation with the Emperour and Senat of Rome , that they were not willing onely to celebrate his name and reuerence his person , but they concluded and agreed to conferre vpon him Diuine honors ; causing an Altar to be erected , with this inscription , Simoni sancto Deo , To Simon the holy god . Notwithstanding hee had thus blinded the eyes , and deluded the sences of such an vnderstanding Nation ; yet he himselfe knew , That whatsoeuer he did was but Deceptio visus , meere jugling trickes and legerdemaines . Therefore when he beheld the holy Apostles to worke true Miracles meerely and immediately by the powerfull hand of God , and in the name of our Redeemer , hee offered them a great summe of money to purchase from them the gift of the holy-Ghost ; as knowing that to be reall and essentiall , and his spells and riddles to be nugatorie and vaine . Nicenus of Simon Magus . Nicenus commemorateth diuers of his seeming wonders . He hath ( saith he ) made statues and Images to moue and walke ; he flung himselfe into the fire , and wrapt himselfe in flames , and not been burned : he hath flowne in the aire ; and of stones made bread that hath been eaten ; he hath changed himself into a Serpent , and could take vpon him the shape of any beast whatsoeuer : he would many times appeare to haue two faces , and harh turned himselfe into an heape of gold : at feasts and banquets he would shew strange apparitions ; all those dishes and chargers appointed for the seruice , brought vp the meat of themselues , without any seene to support them ; and the bowles and glasses offered themselues of their owne accord into the hands of them who had an appetite to drinke . But after all his cheating , jugling , and prestigion , ( if I may so call it ) flying in the aire ; at the prayers of Saint Peter his spells failed , and his incantations deceiued him , so that falling precipitate from on high , he brake all his bones to shiuers . And this of his execrable Art was the miserable end .

Now of those Iuglers that make a trade and profession thereof , and do sell their trickes for money , there are diuers examples . Of one Zito a Bohomian , Zito the Bohemian a cunning Iugler . an expert and cunning Inchanter , Iohannes Dubravius thus writeth . Vincestaus Emperor and King of Bohemia , hauing entred into league and affinitie with Iohn Duke of Bauaria , by taking to wife his daughter Sophia ; the father in law hearing his sonne to be much delighted in sports and especially in jugling and prestigious conueyances : hee caused a waggon to be furnished with such like implements and properties , Fencers weapons and the like , to furnish seuerall pastimes , and carried them with him to the city of Prague , where the Emperour then kept Court . Now when the most excellent amongst the Bauarian Magitions had presented himselfe on the stage to shew the Princes and the rest of the spectators , some rare nouell and wonderment , presently appeares ( vnknowne and vnexpected of the other ) one Zito belonging to Vinceslaus , with his mouth gaping and drawn to either eare ; and comming neere to the Bauarian , he seemed to eat and deuoure him cloathes and all , saue his shooes , which were somewhat durty ; and those ( as if his stomack would not disgest them ) he cast vp againe . Then , as if his belly had bin troubled with this vnaccustomed dyet , he retyred to a great Vessell full of water which was placed by , and making shew as if hee would ease himselfe , and exonerate his body charged with such a burthen , he presently deliuered vnto them the Bauarian conjured out of the tunne , wet from head to foot , to the great admiration and laughter of the multitude . Which strooke such a terror into the rest that came to shew themselues and their cunning , that not one of them after that durst appeare in the sight of Zito .

Olaus Magnus writeth , A triall of skill betwixt two Magitians . That one Gilbertus contending with his Master and Tutor , Which was the best experimented in arr Magicke , ( which they both professed ) the Archi-Mage or Teacher , whose name was Catillus , produced a small staffe , inscribed with Gothicke or Ruthnicke characters , and cast it vpon the ground : which the scholler Gilbert taking vp , he presently grew stiffe and hard , and was instantly conueyed into an Island called Latus Veter , ( which lies within the dominion of the Astro-Gothes ) and in a cauerne there was finally confined .

It is likewise reported , This story is reported by an Italian Doctor . That before a publique assembly of the Nobilitie and others in the Court of a great King , two famous Magitions contended , which of them should haue the precedencie for skill ; and in the triall it was concluded betwixt them , that by turnes neither should refuse what the other commanded him to do : to which couenant they had both past their oathes in the presence of all the Spectators . The first who was to begin , commands the other to put his head out of a casement : Which was so sooner done , but instantly there appeared to grow out of his forehead an huge paire of Harts hornes , of that height and greatnesse , that it was not possible to draw his head in againe ; and thus he kept him for a good space , to the peoples great sport and laughter . But at length being released , and gtowing angry and impatient of such an injurie , and ( as it seemes ) dealing with a greater and more powerfull Diuel , he bethought him of a more deepe and dangerous reuenge : He drawes with a cole the picture of a man vpon the wall , and commanded the former Magition who had before insulted ouer him , to enter and hide himselfe within that Effigies . But he seeing before his eyes the terrour of imminent death , began to quake and tremble , and beseech him on his knees to spare his life . But the other inexorable , injoyned him to enter there , as he had commanded : which hee with great vnwillingnesse being inforced to doe , the wall was seene to open and giue way to his entrance , and shut againe , but neuer returned his body backe dead or aliue .

Of Zedech . a Iew , a great Magitian . More gentle and of lesse malice were those Iudifications and deceptions of Zedechias the Iew , who liued in the time of Ludovicus Pius . He tossed a man into the aire , and dismembred him peece-meale limbe from limbe , and after gathering them together , re-jointed him , and made him whole and sound as at the first . He seemed also to deuour and eat vp at once a cart full of hay , the Carter and horses that drew it , with their teeme-traces and all . But in the end , for poysoning Charles the Bald King of France , he was drawne to pieces by foure wilde horses .

A certaine Lady ( descended from the Earles of Andegonia a prouince of France , from which Family Henry the second , King of England , deriueth his descent ) was a great Inchantresse , and as Polidorus testifies , Polidor . comming one day into the Church where the holy Sacrament was to be administred , Virgill . the Diuell her master snatched her vp aliue , and carried her through a window , her body nor any part thereof being euer seene after .

Iamblicus , who had for his Magicke skill great estimation amongst the people , at length ( as Eunapius hath left related ) despairing by reason of his former wicked courses , dranke poison and so died .

Empedocles of Agrigentum ( who as Suidas saith , for those black Gothicke Arts had great name and fame ) when as the Etesij or Easterne windes blew vehement and high , insomuch that the fruits were in great danger of blasting , caused certain Asses to be stript out of their skinnes , and with diuers vnknowne charms and murmurations vttered , commanded them to cease their tempestuous gusts . To which they seemed to obey ; insomuch that he was called Ventorum Coactor , i. The Tamer of the Windes . Of himselfe hethus boastingly sung : Pharmaca queis pellas morbos tristemque senectam , Percipies , quae cuncta tibi communico soli : Compescesque truces ventorum rite procellas Ex orto insanis , &c.

Thus Englished : Med'cines from me , diseases how to cure , And make sad Age in strength long to endure , Thou shalt receiue , with things of higher rate , Which solely I 'le to thee communicate . The stormy Windes thou shalt command to cease , Lest their mad gusts destroy the Earths encrease . I 'le teach thee how the riuers to reclaime , And force their streams to turne from whence they came . Calmes from the midst of tempests thou shalt bring , Cause timely showres in Haruest or in Spring ; And at thy pleasure make the Welkin cleare Or if thou call'st on dead Ghosts , they shall heare . But what was the end of this great Boaster ? notwithstanding his practise and proficience , his profound learning and iudgement , his great respect that he had from the Philosophers of his time , and the reuerend opinion conceiued of the multitude ; The miserable end of Empedociss . yet this great Artist ended his dayes most wrerchedly , in the sulphure flames of AEtna .

In a certaine part of Germany we reade of a Circulator or jugler , who amongst many other his illusions , standing in the midst of a throng of people , he would aduance himselfe into the aire , and in his flight a woman hold him fast by the heele , and behind her a yong childe hold by one of her heeles ; and thus they would sport in the aire many houres together . But notwithstanding all his agilitie and cunning , being brought within the lapse of the Law , for certain sorceries and witchcrafts , he was burnt at a stake , being then forsooke of the Diuell when he had most need of his aid .

Nicetas reporteth of a Sorcerer called Michael Sidecita : Mich. Sidesita a Sorcerer . This Fellow sporting with others vpon the battlements of the great Imperiall Palace in Constantinople , in that part that prospects vpon the water , he spied a Lighter or Boat which was laden with pots , pipkins , portingers , dishes , and all kinde of earthen vessels , some plaine , some curiously painted with diuers colours ; and to shew some sport with those Courtiers that were in his company , by whispering some Magicke charme to himselfe , hee caused the owner of the boat suddenly to arise from his seat , and with his oare neuer cease beating the brittle Vessels vntill hee had almost pownded them to pouder . Which done , hee was perceiued to recollect himselfe , and after to wring his hands and pluck himselfe by the beard , and to expresse signes of extraordinarie sorrow . And after being demanded , What madnesse was in him to make such spoyle of his wares , as where before they were all vendible , now to make them worth nothing ? Hee sadly answered , That as hee was busie at his oare , hee espied an huge ougly Serpent crawling toward him and ready to deuour him ; who neuer ceased to threaten his life till hee had broken all his merchandise to pieces , and then suddenly vanished . This the Conjurer did to make his friends sport , but he was suddenly after drowned in earnest .

Of Eumus an English Magitian , and his wretched end . Gulielmus Nubrigensis writeth of an English Magition called Eumus , who was likewise an Heretique , and was wont to shew the like prestigious trickes to the people . He could so effascinat the eyes of the spectators , that he seemed to feast great Princes , lords , and Barons at his table , furnished with store of seruitors and waiters extemporarie , dishes with delicates being brought in , and all the rarieties that could be imagined , with waiting-gentlewomen of extraordinarie beauty and feature attending ; the Court Cupboords being richly furnished with siluer and guilt plate . Hee would likewise shew them pleasant and delightfull gardens , decked with all sweet and fragrant floures ; with greene Orchards , planted with trees that bare all manner of ripe fruits euen in the depth of Winter . Yet he that could do all these things could nor preserue his owne life : for being condemned by the Councell of Rhemes , he suffered by fire , notwithstanding his many and loud inuocations on the Diuell for helpe to deliuer him from that torture .

Scafius , the Magition . Scafius a notorious Sorcerer in the jurisdiction of Berne , would brag in all places where he came , That to escape the persecution of his enemies , he could at any time trans-shape himself into the likenesse of a Mouse . But when the Diuine Iustice thought fit to giue a period to his insolencies , being watched by some of his enemies , they espied him in the Sunne , sitting in a window that belonged to a stoue or hot house , sporting himselfe in that shape : when comming behind him when he least suspected , they thrust their swords through the window , and so slew him .

A Magition of Nuburch . In like manner that great Magition of Newburg , who sould a bottle of hay in stead of an horse ; being twice apprehended , and hauing twice by the Diuels help escaped out of prison ; the third time hee was forsaken of his great Patron , and deliuered vp vnto death .

I will conclude with the great Archi-Mage of these our later times , Cornelius Agrippa ; The miserable end of Cornel. Agrippa . who when he had spent the greatest part of his houres and age in the search and acquisition of this blacke and mystical Science , yet doubted not to write after this maner : The Magitions by the instigation of the Diuell , onely in hope of gaine and a little vain-glory , haue set their mindes against God , not performing any thing that is either good or profitable vnto men , but leading them to destruction and errour . In whom whosoeuer shall place any confidence , they plucke Gods heauy judgments vpon themselues . True it is , that I being a yong man writ of the Magical Art three bookes in one volume , sufficiently large , which I entituled , Of Hidden Philosophie ; in which wheresoeuer I haue erred through the vaine curiositie of youth , now in my better and more ripe vnderstanding I recant in this Palinode . I confesse I haue spent much time in these vanities ; in which I haue onely profited thus much , that I am able to dehort other men from entring into the like danger . For whosoeuer by the illusion of the Diuell , or by the operation of euill Spirits , shall presume to diuine or prophesie by Magicke vanities , Exorcismes , Incantations , Amatories , inchanted Ditches , and other demoniacall actions , exercising blasphemous charmes , spels , witchcrafts and sorceries , or any thing belonging to superstition and Idolatrie ; all these are fore-doomed to be tormented in eternall fire , with Iamnes , Mambre , and Simon Magus .

These things this wretched man writ , who saw the best and followed the worst . For he continued in that execrable studie to his end ; and hauing receiued a promise from the Diuell , that so oft as age came vpon him , so oft his youth should be renewed , and so liue euer ; he commanded his owne head to be cut off , in hope instantly to reuiue againe . But ( miserable that he was ) he was cheated in his confidence by that great Deceiuer , in whom hee most trusted ; by which he made both soule and body a sudden , though long expected prey to the Diuell .

There can scarce a sin be imagined more hatefull to God , than Magicke : by which the Couenant made with him being violated , the Sorcerer entreth a new with the Diuell ; in which open war is proclaimed against God , and a treaty of Peace first debated and after concluded with Sathan . God himselfe saith by the mouth of his seruant Moses , Levit. 20. v. 6. If any turne after such as worke with euill Spirits , and after Soothsayers to go a whoring after them ; I will set my face against that person , and will cut him off from amongst his people . And againe , If a man or woman haue a Spirit of Diuination or Soothsaying in them , they shall die the death , they shall stone them to death , their bloud shall be vpon them . Reade Deutronomie , cap. 18. vers. 10. Let none be found amongst you that maketh his sonne or his daughter to goe through the fire , or that vseth witchcraft , or a regarder of times , or a marker of the flying of Fowles , or a Sorcerer , or a Charmer , or that counselleth with Spirits , or a Sooth-sayer , or that asketh counsell of the Dead : for all that do such things are abhomination vnto the Lord ; and because of these abhominations the Lord thy God doth cast them out before thee . Thus we see , as well by the Scriptures themselues , as by the Ciuill Lawes of Kingdomes , all such as shall separate themselues from God , and enter into conuerse and fellowship with Sathan , are cursed in the act , and ought to be extermined from all Christian Churches and Commonweales .

The Emblem .

A Moth or Silk-worme creeping from an old stocke or trunke of a tree , and turned vnto a Butter-fly . The Motto , Ecce nova omnia , Behold all things are made new . Complying with that which wee reade in Saint Pauls second Epistle to the Corinthians , cap. 5. vers. 17. Therefore if any man be in Christ let him be a new Creature : old things are passed away , behold all things become new . And Ephes. 4.22 . That you cast off , concerning the conuersation in times past , that Old Man which is corrupt through the deceiuable lusts , and be renewed in the spirit of your minde , and put on the New Man , which after God is created vnto righteousnesse and true holinesse .

The Emblem is thus exprest : Truncus iners eruca fuit , nunc alba voluctis , Ambrosium Coeli corpore gaudet iter : Antea vermis erat , mutatio quanta videtis Corporis antiqui portio nulla manet . Vestis , opes , habitus , convivia foedera mores , Lingua sodalitium gaudia luctus amor . Omnia sunt mutanda viris quibus entheus ardor , Terrhenae decet hos faecis habere nihil .

Thus Paraphrased : A meere trunke was the Silke-worme , now it flies , A white Bird sporting in th' Ambrosiall Skies . Before a Worme : What a great change is here ! Of the first shape no semblance doth appeare . Garments , Wealth , Banquets , Contracts , Mannors , Ioy , Loue , Language , Fellowship , Change must destroy . " Such men whom Diuine ardor doth inspire , " Must of this terrhene drosse quench all desire .

After which change followeth eternity . And of the Saints and Elect it may be said , Parva patiuntur , vt magna potiantur ; Smal are the things they suffer in this world , compared with the great things they shall receiue in the world to come . We reade , Dan. cap. 12. vers. 2. thus ; And many of them that sleepe in the dust of the earth shall awake to euerlasting life , and some to shame and perpetual contempt : and they that be wise shall shine as the brightnesse of the Firmament ; and they that turne many vnto righteousnesse , shall shine as the Starres for euer and euer . Moreouer , Iob 19. For I am sure that my Redeemer liueth , and he shall stand the last on the earth . And though after my skinne , wormes shall destroy this body ; yet shall I see God in my flesh , whom I my selfe shall see with mine eyes , and none other for mee , &c. AEternus non erit sopor ; Death shall be no euerlasting sleep . Iohn 5.28 . Maruell not at this ; for the houre shall come in which all that are in the graues shall heare his voice ; and they shall come forth that haue done good , vnto the resurrection of life ; but they that haue done euill , vnto the resurrection of condemnation . Saint Augustine in one of his books saith , Resurgent Sanctorum corpora sine vllo vitio , sine vlla deformitate , sine vlla corruptione , in quibus quanta facilitas , tanta foelicitas erit . i. The bodies of the Saints shal rise againe , without any defect , without any deformitie , without any corruption ; in which there shall be as much felicitie as there is facilitie . And Schoonaeus , ex D. Hieron .

Seu vigilo intentus studijs seu dormio semper : Iudicis aeterni nostras tuba personat aures . Whether I waking study , or sleepe , still The Iudges last trumpe in myne eares sounds shrill .

I conclude with Iacobus Catsius , de Eternitate , in these words : Cum suprema dies rutilo grassabitur igni , Perque solum sparget fulmina perque salum . Protinus erumpet gelido pia turba sepulchro , Et tolletur humo , quod modo vermis erit , Hic c●i squallor iners , cui pallor in ore sedebat . Veste micans nivca , conspiciendus erit . Alma dies optanda bonis , metuenda profanis , Ades & parvum suscipe Christe gregem .

Thus paraphrased : When the last day with wasting fire shall shine , Disperst through earth and sea beyond each line ; Straight from the cold graue shall arise the Iust , And breathe againe , who late were wormes and dust . He in whom squallid palenesse lat● hath beene , Clad in white shining Vesture shall be seene . O Day , the good mans joy , the bad mans feare , ( That Christ his Small Flocke may receiue ) draw neare .

A Meditation vpon the former Tractate . I. BEtimes awake thee , And vnto sad and serious contemplation Dull Soule betake thee ; Thy selfe retyre , And after the great GOD of thy Saluation With care enquire . Withdraw thy selfe within thy hearts close center , Whither , saue him alone , let nothing enter . II. Then let thine Heart Thus say ; My GOD , let me behold thy face ; Shew in what part , Or in what ground Of the vast world ; what corner , or what place Thou mayst be found ? How shall I finde thee , if thou bee'st not here ? Or why not present , being ev'rywhere ? III. 'T is Thou excellest , And in thy great incomprehensible Light For euer dwellest . How can fraile Eyes A Glory that 's so luminous and bright By Sence comprise ? Yet of thy Grace so much to me impart , That , though it check my Sight , 't may chere my heart . IV. Who shall abide Thine anger , if thou beest insenc't with vs ? Or if Thou hide From vs thy face , Poore wretches then how darke and tenebrous Would be our place ? Without the lustre of thy louing kindenesse , Grope should we euer in Egyptian blindenesse . V. Great GOD imprint SERAPH , Vriel . The Seraphs Loue into this Heart , scarce mine ; Once Flesh , now Flint : Stirre vp an heate In this my frozen brest , by Pow'r Diuine , I thee entreat ; And neuer let thy Grace from me remoue , Since Loue is God , and thou my GOD art Loue . VI. CHERVE , Iophiel . It was th' ambition Of knowing Good and Euill , that first brought Man to perdition . The Cherub who Is Knowledge , and can teach vs as we ought , Our God to know , Is He , the first Transgressors did expell , And chac't from the blest place , in which they fell . VII . THRONES , Zaphki●l . Iust is the Throne ; Iudgement is thine , ô GOD , and it pertaines To Thee alone : In ballance ev'n , Vnpartiall thou weigh'st all that doth remaine In Earth or Heav'n . Yet though all Iustice be to Thee assign'd , In thy good Grace let me thy Mercy find . VIII . As thou art Iust , DOMINAT . Zadkiel . Beyond all apprehension , all opinion ; Ev'n so we trust , That since to Thee With Maiestie , likewise belongs Dominion Of all that bee : Thou , which with mighty sway the World maintainst , Wilt pitty haue of those o're whom thou raign'st . IX . The Vertues they VERTVES , Haniel . In their high Classe vpon thy Will attend , And it obey : Ready they are In dangers , those that feare thee to defend , And still prepare , In hostile opposition to withstand Sathan , with all his proud infernall Band. X. The heav'nly Pow'rs POWERS , Raphael . As Ministers about thy Seruants wait , And at all how'rs Assistant bee , From such as would our Soules insidiate , To set vs free . And when these Champions in the List appeare , The Tempter flies , surpris'd with dastard feare . XI . Should the great Prince PRINCIP. Chamael . Of this vast World muster his hellish Legions , Vs to convince ; From Water , Aire , The Earth , or any of the other Regions , To make repaire : Where any of the Principats are nam'd , They leaue the place , confounded and asham'd . XII . Proud Lucifer ARCHANGELL , Michael . The first of Angels , bearing name of Light ; Who durst prefer Himselfe before His pow'rfull Maker the Great GOD of Might , Whom we adore ; Was in an instant by Prince Michael Cast from high Heav'n , into the lowest Hell . XIII . ANGELL , Gabriel . Gabriel , imploy'd I' th' Virgin Mothers blest Annuntiation , Mankinde o're-ioy'd , He first proclaim'd Vnto the World , the LORD of our Saluation , EMANVEL nam'd : Who though on earth revil'd and dis-esteem'd ; Yet by his Suffring , Mankinde he redeem'd . XIV . O Holy , Holy , Holy , Three Persons , and but one almighty GOD , Vnto Thee solely Our Pray'rs we tender ; And in thy Kingdome hoping for abode , Freely surrender Our Soules and Bodies . Whilest we li●e , when die , Protect vs with thy heav'nly Hierarchie . Obsecro Domino ne desperem suspirando , sed respirem sperando .
FINIS .
A generall Table .
THE CONTENTS OF THE FIRST TRACTAT . Pag. 3 , 4. 5. 6. 7. ibid. 8. 9. 10. 11. 12. 13. 14. 15. 18. 19. 21. ibid. 22. 23. ibid. 24. 25. 26. 27. 31. ibid. 32. 33. ibid. 34 ibid. 35. 36. ibid. 37. 38 39 40 42. 43 45 46. 47. 48. 49. 50. 53.
THE CONTENTS OF THE SECOND TRACTAT . 59. 60. 61 , 62. 63. 64. 65. 66. 67. 68. ibid. 70. 71. 72. 73. 74. 75. 76. 78. 79. 80. 82. 83. 84 , 85. 86. 90 , 91 , &c. 93 94 95. 96. 98. 101. 104. 106. 108.
THE CONTENTS OF THE THIRD TRACTAT . 111. 112. ibid. 114. 115. ibid. 116. 117. 118. 119. 120. 121. 122. 123. 124. 125. 126. 127. ibid. 128. 129. 130. 131. 132. 133. 134. 135. 137. 138. 139. 140. 141. ibid. 142. 143. 144. 145. 146. 147. ibid. 148. 149. 150. 151. 153. 154. 156. 157. 158. 160. 161. 162. 163. 164. 165. 167. 168. 169. 170. 171. 181. 182. 183. 184. 185. 186. 189.
THE CONTENTS OF THE FOVRTH TRACTAT . 194. 195. 196. 197 ibid. 198. 199. 200. 201. 202. 203. ibid. 204. 205. 206. 207. 208. 209. 210. 211 , 212. 213. 214. ibid. 215. ibid. 216. 219 , ibid. 220. 221. 223● &c. 226. 227. 228. 229. ibid. 230. 231. 232. 233. 234. 235. 240. 241. 242. 243. 245. 248. 249. 250. 251. 252. 253. 254. 255. 256. 257. 258. 259. 260. 261. 262. 263. 266.
THE CONTENTS OF THE FIFTH TRACTAT . 271. 272. 274. ibid. 275. ibid. 276. 277. 278. ibid. 279. ibid. 280 281. 282. 283. 284. ibid. 285. 286. 287. 288. 289. 290. 291. 292. 293. 294. 295. 296. 297. 298. 299. 300. 301. 302. 303. 304. 306. 307. 308. 309. 310 , &c. 315. 316. 319 , &c. 322. 323. 324. 327.
THE CONTENTS OF THE SIXTH TRACTAT . 331. 332. ibid. 333. 334. 335. 336. 337. 338. 339. 340. 341. 342. ibid. 343. 344. 345. 346. 347. ibid. 348. 350. ibid. 351. 352. 353. 355. 355. 357. 358. 359. 360. ibid. 361. 362. ibid. 363. 364. 365. 366. 367. 368. 369. 370. 371. 372. 373. 374. ibid. 375. ibid. 376 ibid. 377 , 378. 379. 380. 381. 382. 383. ibid. 384 , ibid. 385. 386. 387. 388. 389. 390 390 , &c. 392 , &c , 397. 398. 399. 401.
THE CONTENTS OF THE VII . TRACTAT . 407. 408. 409 , &c. 410. 411. 412. 413. 415. 410. ibid. 435. 436. 437. 438. ibid. 439. 440 ibid. 441. 442. ibid. 443. ibid. 444. ibid. ibid. 445. 446 447. 448. 449. 450. 451. 452. 453. ibid 454. ibid. 455. 457. 459. 460. 462. 463. 464. 465. 466. 467. 468. 469. ibid. 470. 471. ibid 472 473 474. 475. 476. 477. 478. 479. 480. 481. 482. 483. 484. 485. 488.
THE CONTENTS OF THE EIGHTH TRACTAT . 495 496 497. 499. 500. 501. 502. 503. 505. 506. 507. 508 509. 510. 511. 512. ibid. 514. 515 , &c. 519. 520. 522. 523. 525 , &c. 528. 529. 530. 531. 532. 534. 535. 536. 537. 538. 539. 540. 541. ibid. ibid , &c. 543. 544. 545. 546. 547. ibid. 548. 549. 550. 551. ibid. 552. 553. 554. 555. 558.
THE CONTENTS OF THE NINTH TRACTAT . 564. ibid. 565. 566. 567. 568 , 569. 570. 571. 573. 574. 575. ibid. 576. 577. 580. ibid. 581 582. 583. ibid. 585. 586. 589. 590. 591. 592. 594. 595. 596. 597. 598. 599. 600. 601 , &c. 606. 607. 609. 610. 613 , 614. 615. 616. 619.
FINIS .
Errata .

PAg. 9 , Lin. 21. reade effect . p , 12 , l. 4. r. one p. 14. l 13. r. Theognis . p. 30. l. 4. r. summus . p. 51 , l. 18. adde puella . p. 61 , l. 20. a mistake in the star . p. 148. l. 16. r. tenent . p. 188. l. 1 r. Vrbem . p. 190 , l. 30. r. blessed . p. 200 , l. 7. for two , r. three . p. 203. l. 26 , r. the other . p. 212 , l. 20 , r. or . p. 242 , l. 1. then , r when . p. 263 , l. 35. r globus . p. 264 , larco , r. lurco , nique , r inque . ni , r. in . p. 283 , l. 28. r. symptoms . p. 297 , l● 31. r. flouds . p. 349 , l. 22 , r. tye . p. 382 , l. 18. r. terram . p. 400. l. 30. r. Acherontis . p. 433 , l. 10. alas●e , r. a losse . p. 439 , l. 19. aine , r. paine . p. 485 , l. vlt. r. cupessas . p. 506 , l. 11. r. tunnes . p. 538 , l. 17. r. rependere . l. 24. r. medullis . p. 557 , l. 4. r. meus . p. 574 , l. 3 , adde sends .

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