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 That God made all things perfect and compleat Others there be who would begin the yeare 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 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 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 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 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 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 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 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 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 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 The Vrsa Maior she Whom Iove held once the Fair'st on earth to be And when her 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 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 and next the Pole to shine Some that he Archâ—s was will not endure But rather to be Ioves Nurse Cynosure '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
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 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 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 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 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. Of mothers that most cruelly and vnnaturally haue murthered their owne children we reade That Medea the daughter of Oâ—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 Parthaâ—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. 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 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 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 Basil saith 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 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
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 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 deliâ—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 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 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 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 predicted victorie against the Magnesians which fell out accordingly And Possidonius telleth vs That a Rhodian dying 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 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
they Should so agree being 'mongst themselues at strife To giue to others what they haue not Life 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 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 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 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 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 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 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 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 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 To contradict our thoughts quite retrograde From all our courses and withall so crosse 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 Be Sonnes of God hee 'l aid them by his might With harsh rebukes and torments let vs then 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
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 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 Two natures in one person so ally'd Some hold in Mans creation tipify'd From Earth his body Adam had 't is 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 Which Ladder Christ himselfe profest to be 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 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 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 Hee 's Man because he hungry grew at last He slept at sea when the great tempest rose This shew'd him Man as needfull of repose When he rebuk'd the Windes and Surges tam'd He his great Godhood to the World proclaim'd He wept o're Lazarus as he was man But foure dayes buried when he rais'd him than He appear'd God He dy'de vpon the Crosse 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 Did solemnise their Feast of Expiation So call'd because the High-Priest then confest How He with all the People had transgrest His and Their sinnes Obserue how thence ensu'th A faire agreement 'twixt the Type and Truth Aaron the High-Priest went into the place Call'd Holiest of Holies Christ by ' his grace Made our High-Priest into the Holiest went Namely the Heauen aboue the Firmament Aaron but once a yeare He once for all To make way for Mankinde in generall He by the bloud of Goats and Calues but Christ By his owne bloud the blessed Eucharist Aaron went single in and Christ alone Hath trod the Wine-presse and besides him none He with his Priestly robes pontifically Christ to his Office seal'd eternally From God the Father Aaron tooke two Goats Which ceremoniall Type to vs denotes That Christ assum'd two Natures that which fled 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 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 Heare something from the learned Nazianzen The Monady or number One we see In this great Godhood doth arise to three 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 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 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 Of what shape God was Let no man aspire Saith Plato what God is to apprehend 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 Him to know Belongs vnto Himselfe the Angels go By meere Similitude Man by a Glasse And Shape of things and can no further passe For he by contemplation
draught desire And each one striues his elbow to lift higher Still as they more desir'd the more he drew 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 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 mell 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 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 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 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 stâ—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 dyâ—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 aboutâ— 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 Saâ—tus sung Did first on th' one then on the other staâ—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 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 bâ—â—â—â—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
Dreame is a phantasie begotten in the sleepe Chrisippus the Philosopher after this manner It is a discerning or explaining force 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 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 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 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 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 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 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
of issue the Saturnine to dissuade from all things that be euill Such was that Socraticum Daemonium 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 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. 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 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 aud 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 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 saâ—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
now the bus'nesse weepst thou wicked man As fearing to be tortur'd enter than Stay Stay beneath his arme-pits lies obscur'd What in the barge will neuer be endur'd Menippus what Smooth oily Flattery such As in his life time did auaile him much 'T is fit then thou Menippus shouldst lay by Freenesse of speech and too much liberty Thy boldnesse mirth and laughterâ— for is't fit To mocke vs thus thou in that place shouldst sit 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 The fastned cords vnbinde 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 faâ—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 Fye Beleeue him not ô Hermes 't is a lie 'T is somewhat else he grieues at What Canst tell Because after full Feasts he cannot smell 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 Is not to thee Death tedious Can it be 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 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 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 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 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 said vnto him Why fond man dost thou call vpon that which though vncalled for will come vpon thee 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 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 inâ—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 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 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 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 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 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 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 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 his father was no better than a Victualler and his mother got the other part of their liuing by selling of sallads 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 and bore the prime office of Magistracie in the city where he liued 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 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 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 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 which he dedicated to Augustus Caesar and by him was greatly respected and rewarded 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 Nebulâ— popinarius and Monstrous both in life and historie and moreouer a manifest Theefe from Cato and diuers other antient Writers 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 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 and borne in a City called Anazarbum The Roman Emperour Severus being inuested before the City and after paâ—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 Piscibusâ— which after the death of the emperour Severus he dedicated to his sonne Antoninusâ— 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 iâ—â—idia fati Ante diem â—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 Iâ—'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 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 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 Of those faire fields his Father left And in the flourishing state of Rome In Caesars Stable serv'd as Groome 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 Though all men Horace did commend In populous Rome he found no Friend Saue one Mecaenas Hesiod borne In wealthy Cuma hauing worne 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 who for his Bookes compil'd Virgil The Son of Phoebus styl'd And whom the Muses long had cherisht By much incenst Sagipta perisht 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 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 Lisimachus such want did feele That he was forc'd to turne a Wheele For Rope-makers The like we reede Of famous Plautus who to feede His empty stomacke left his Quill To toile and labour at the Mill. 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 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 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 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 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 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 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
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 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 mudâ— 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 saithâ— In the last dreadfull day Th'Angell of Death that 's Adriel call'd shall slay All Soules then liuing And that slaughter past Fall on his owne sword and so die the last And when all liuing creatures are destroy'd The world shall forty yearesâ— 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 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 faâ—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 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 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 Arâ—tos Maior
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 râ—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 Blondâ—â— 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 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 vntimelâ— 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 Messiâ—â— 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
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 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 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 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 As to the first opinion opposite 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 Tyteruâ—s and inuented To perso'nate such as are in Loue tormented Or with like griefe perplext c. Heare Seneca 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 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 Sceol which is a Sepulchre or Graue Which nothing else but Darknesse doth include To which in these words Iob seemes to allude 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 '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 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 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 The torments are so great and without pause '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 And because plac'd below 't is styl'd Infernus The Scriptures in some place name it th' Abisse A profound place that without bottom is 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 And these include Hells punishments in grosse Namely the paines of Torment and of Losse 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 HAile to the front and threshold of my dore Which I was once in feare toâ—haue seene no more How gladly I salute thee hauing done My voyage and againe behold the
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 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 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 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
Thy Maiestie and Might With Thy great Glory shining bright Are still to be adored solely V. The Heart that 's obstinate shall be 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 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 No thought can Him escape of that be'assur'd 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 Behold this high and sublime Ornament The beauty of the Heav'ns the Firmament 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 â—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 The
shooes could water tred And neuer hasard drowning The like fame Another that Othimius had to name Behinde him left Hadingus King of Danes 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 Of the like Sp'rits whole Nauies durst inuade And with his Magicke Charmes could when he please Raise mighty stormes and drowne thâ—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 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 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 To these belong what we call Hydromantia Gastromantia Lacomantia Pagomantia 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 frequâ—nt the Forrests Groues and Lawnes Others th' Italians F'oletti call Paredrij there are too yet these not all 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 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 Doing all mischiefe such they Larvae stil'd And of this kinde that Spirit we may guesse Remembred in the booke of Socrates Who in the shape oâ— Moses did appeare The space togetheâ— 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 wherâ— found With these the Spectars in some points assent 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 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 It was a certaine signe their death drew neare King Alexander of that name the third 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 â—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 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 And of these Spirits as Macrobius saith The mount Pernassus in aboundance hath 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 Vsing their helpe one Iohn Teutonicus By Acromaticke Magicke sported thus This Iohn was knowne a bastard and yet had 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
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 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 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 laâ—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
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 meaâ— 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 manâ— Pertinax 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 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 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 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 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 Riueâ— 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 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 ordiâ—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 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. 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 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 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 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 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 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 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 Vâ—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 â—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 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 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 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 hâ—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 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 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 I ghesse that to be one which appeared to Dion of Syracuâ—a 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 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 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 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 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 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 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 imagâ— 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 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 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 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 Ludicrâ—s error crit quod modo terror erat ¶ Thus paraphrased Looke forward to faint Girles it terror breeds 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
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 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 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 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
the 11 or 12 day of Iune As Adam Bishop of Vienna in his Chronicle Exod. 12. The day of Christs Passion compared with the first day of the Creation According to the computation of the time of the yeare A second reason A probabilitie of the former reason Whether the Moon in her creation were in the full or waine The seuerall offices of the Sun Moon began at one instant Of the Starres and Planets as the Poets haue decipher'd theÌ„ Arcti * Calisto Arctus maior * Lycaon Archas of whom the kingdom of Arcadia took name Arctus minor Agliasthenes qui Naxica conscripsit Serpent Artophilaâ— Coronâ— Eugonasin Lyra. Olor Cepheus Cassiopeia Andromeda Perseus Heniochus Ophincus Anguiteneus Sagiâ—â—â— Aquila Dolphia Equusâ— Deltoton * δ. * For in these dais the fourth part called America was not knowne Cetus Pistrix Eridanus fluvius Lepusâ— Orion Lelaps or Canis maior Procion or Canus minor Argo Philiris vel Centaurus Ara. Hydra Piscis or Notius * A goddesse worshipped among the Egyptians Circulus lâ—cteus or the Galaxia * Mercury in his infancie Of the twelue Coelest Signes Aries Higin de Sign Coelest lib. 3. Hesiodus Pherecides The sea called Hellespont from Helles there drowned Nigidius Taurus Euripides Eratosthenes * As ashamed of the fact Pherecides Athinaeus Therefore called Pluviales These we call the seuen stars Gemini Higinus * The sons of Tindarus Father to Hellen. Cancer The Crab. Pamasis Stars called Asini from Asses Leo. Nigidius This is held by some to be the first of his 12 Labours Some hold Iuno made his skin invulnerable Periandrus Rhodius Virgo Higinus Aratus Pride The 7 Deadly Sinnes The story of Icarius and Erigone Who is also called Bacchus or Dionysius A common Prouerbe in our English tongue The fruits of Drunkennesse Icarius slaine * A prouerbe frequent among Drunkards A remarkable story of a dog InnoceÌ„t bloud spilt neuer goeth vnreuenged Arcturus Virgo Canicula Libra * Higinâ— Arat. Virg. li. Geor. 1. Scorpio Nigidius Sagittarius * The Galaxia which some hold to be the Path which leads to Olympus hall where the gods sit in Counsell Sosythaeus Traged Scriptor Nigidius de Crotone Capricornus * AEgipanes were Beasts like men hauing Goats feet Or wood-gods Epimenides in Ida. Aratus in Phaenom This Goat was called Amalthea Eratosthenes Ovid Met. * A Bird onely breeding in AEgypt Aquarius Aquarius and Hippocoön Quod eius ex oren plurimi Imbres fiunt Aratus Nigidius Hegesinax Aratus in Ihoenom * A mountain so called from her * Canicula into which Mera was translated These winds some call Ecâ—esiae Pisces Aratus Viz. one North the other South The birth of Venus according to most of the Greeke Poets before named Concerning the worlds originall These were the seuerall opinions of diuers Philosophers The World it selfe best Witnesse of the World Vbi motus est nulla Eternitas Time examined to proue a beginning of all things The inuention of letters Sim. Meliâ—us Of Writing Against Pride A needfull obseruation The first erectors of famous Cities Paris Al. Lutetia Carion Chronâ—l * As so first called All these builâ— by seueral men as their Chronicles yet record Of the Ages The first Age. II. III. IV. V. VI. In Hist. Eccl. Grammer The originall of Arts c. Rhetoricke Logâ—cke Art of Memorie Geometry Musicke Physicke Surgâ—rie The Ship The Lyre or Harpe Trumpet Horologie Astrologie Statues and Pictures Vertue of Heâ—bs Lawes Wine City walls Turrets Corne. War Minting Printing Ars tormentaria deuised by a Frier whose name is not knowne Arist. de Intell. Perf. Pbys 1.4.8 56 The argument followed Esse melius quaÌ„ non Esse De Coel 22. Coelâ—m Dei Sedes Procop. against Arist. Quoniam Aristot mare capere non potest Capiat mare Aristotelem Their Reasons confuted by Reason Against vaine Curiositie The Nobilitie of Mans Conceit August de Civ Dei li. 12. ca. 13. The opinion of the Platonists Annus magnus vertens auâ— Mundaâ—us Macr. in Somn. Scip. Ridiculous absurdities Catacl diluvium i. Delug The definition of the World Cap. 1. 4. What the opinions of diuerse Fathers were concerning the World Gregory Chrysostome Sup. Mat. 24. Hom. 4. Hom. 5. Hom. 5. de Poen Lactantius De praem Div. lib. 6. cap. 4. An excellent saying of saint Chrysostome The Poets of the World and the ruin thereof Lib. 1. Lib. 5. de Nat. deor Lib. 2. Of the creatioÌ„ of the World The Philosophers concerning the world Lib. de Coelo The multiplicity of worlds The opinion of Metrodor Met. lib. 1.49 Metaph. 12.28 Aristotles definition of the World Gen. 1. Astron. lib. 1. Ibid. Lib. de Bel. Civ Philosophers concerning the beginning of the World Thal. Milesius The World to haue beginning from Water Anaximenes From Airâ—â— From Fire Opinions contrarie to the â—ormer Atomes Of Atomes some superior others inferior anterior posterior c. Creation from Number Câ—eation from Infinites Lib. 1. Concerning seueâ—all opinions Ser. de Eclips Solâ—â— Euclides Maxâ— ser. 21. Idem serm 22. Epist. 45. Cap. 1. Mat 24. Mark 14. Lib. 2. de par cap. 2. Procop of the Elements Metam lib. 15. The Ages The Golden Age. The Siluer Age. The Brazen Age. The Iron Age. * i. Iustice. Of the Age of Man Met. lib. 1â— Ver Pueritia AEstas Iuvent Virilis AEtas Aâ—tumâ—â—s Hiâ—â—â— senectus Annus or the yeares The Nones Of the number of Nine An. ab Annulo An. Lunaris Solaris An. Annus Magn. Annus Climat Levia Lemâ— cap. 32. lib de occuli naturae miracul Ovid. lib. Met. Lib. Eâ—eg 1. A further illustration concerning the Signes Coelestiall The diuision of the heauen called Culum By reason that the Sun is furthest froÌ„ them Antipodes Stellarum ordo * The Goat and the Kid. * Hercules Or Libra Corona Cignus Pistriâ— Boâ—tes Cignus * Hercules Aquila The Australl Circle Ara. Sagittarius Chyron Virgo Lepus Taurus Trinus Aries Coetus Draco Artophilax Corona Lyra. Atlantiades The death of Orpheus Oâ—r or Cignus Cepheus Cassiopeia Coetus Andromeda Higinus Perseus Aurigâ— * Otherwise câ—lled Amalthea * Hedae Serpentarius Phorâ—â—tus de nat de or spec Aquila Sagitta The sonnes of Tytan Delphinus Pegasus or Equus demidius Deltoton Trigonum Pistrix or the Whale The Floud Eridanus or Padus The Sisters of Phaeton Stella Terrestr Lepus siue Dasippus Higinus The Citie called after the Island Why the Hare was translated into a Staâ—re Orion What Orion portendeth The history of Orion Canis Laelapâ— or Procion Syrius stella Caniculaâ— Palephalus Ovid. in Meâ— Naâ—is Argâ— or the ship These are the fancies of the Poets Aratus Of Danaus AEgiptus So called by sailing or rouing in the Argo Ara the Altar which is also called Thuribulum the Censer Centaurus The death of Chiron the Centaure Hydrâ— How the Crow came to be stellifi'deâ— Pleiadesâ— The Vergiliae Cometa The motion of the Sunne The Bisext or leap-Leape-yeare The Eclipse