in the Historia Anthologia from the two last of these arise those Latine Phrases so frequent amongst vs Bonis Avibus or Boâ—is Auspicijs which are interpreted With god lucke or fortune and Malis Avibus With euill speed or bad successe and because they would enterprise nothing Inauspicatè that is without the counsell of the Augures from thence Rem Auspicari hath been translated To initiat or begin a thing Romulus the first founder both of their Order and Colledge in Rome appointed only three vnto the ministerie of these ceremonies But Servius Tullius after hee had distinguished Rome into foure seuerall Tribes or quarters he added to the number of the Augures a fourth and made an Edict That they should all be selected and chosen from the Patricians who were the Patriots and noble Fathers of the City such as we call Senators But in proces of time Quintus and Cneius Ogulinus being made Tribunes of the people as much as to say Protectors of the Plebe or Commons obtained That to ioin with these foure fiue other should be made choice of out of the Comminaltie At which time the Senate made an Edict That they should neuer exceed the number of nine Notwithstanding which when Sylla was Dictator he added six more which made vp the number fifteene of which the eldest was called Magister Collegij i. Rector of the Colledge These Wisards had a prerogatiue aboue all the other Priests and Flamines in Rome for if one of them were conuicted of any heinous crime he was not put out of his place nor excluded from executing his office neither could hee be disabled nor any other substituted in his roome Although the Roman custom was that if any other Priest of what place or qualitie soeuer had been a notorious delinquent he was ipso facto confined and some other deputed vnto his office The absurditie and meere imposture of this Diuination or Soothsaying Marc. Cicero ingeniously obserueth in Pompey the Great Crassus and Iulius Caesar to whom all the Chaldees Wisards not onely promised prosperous and long liues but assured them of timely and peaceable ends Yet of their tumultuous imployments in the passage of their time vpon earth and of their wretched and miserable deaths Histories make ample and frequent mention Fulgosius telleth vs of one Misonianus who being imployed in a certaine expedition amongst the horsemen of the Roman Army perceiuing them in their march to be at a sudden stand and wondering why they aduanced not as before he perceiued presently that the cause of their sudden stay was by reason that the Augur had espied a Bird sitting vpon a tree and awaited whilest she proued her wing in voluntary flight by which hee might coniecture of the successe of their businesse In derision of which folly hee addressed his bow and with his first arrow strooke her dead to the earth when smiling to himself he turned to his companions and thus said Most certaine it is that little counsell and small aid is to be expected from these poore irrationall creatures to enquire from them what can either help or hinder vs when you see it apparant before your eies they are not able to preuent the disaster impending ouer their owne heads Whether this Southsaying take it's originall from the Chaldees who were great searchers into curiosities or no I am not willing to make any further inquisition as not being much materiall to my present purpose But of this I am most certaine That it was in continuall vse and practise amongst the Canaanites and from thence conueyed vnto the children of Israel which how abhominable it was in the sight of God Almighty and that such diabolicall superstitions should haue any place amongst his chosen people you may read in Leuiticus these words Yee shall not regard them that worke with Spirits neither Soothsayers yee shall not seeke to them to be defiled by them I am the Lord your God Againe in Deutronomie Let no man be found amongst you that maketh his sonne or his daughter to go thorow the fire or that vseth Witchcraft or a regarder of the Times or a marker of the flying Fowles or a Sorcerer or a Charmer or that counselleth with Spirits or a Soothsayer or that asketh counsell at the dead for all that do such things are an abhomination to the Lord and because of these abhominations the Lord thy God doth cast them out before thee c. Let vs then beleeue that it is God onely and not Fate which gouerns all things To confirme which I will conclude with that of the Poet Statius Heu ducas Fati tenor est ne quod illi Non liceat quantae poterunt mortalibus annis c O the strict Lawes of Fate Can that haue being That is not with thy constant will agreeing Or is it in thy brasse-leav'd booke decreed We to our graues in such Post-haste should speed Not so Would the Creator take in hand To command Time the swift houres still would stand In Hells blinde dungeon Death his head should hide And th' idle Sisters lay their worke aside Of all Idolatry in generall we thus reade the Prophet Esay All they that make an Image are Vanitie their delectable things shal nothing profit and they are their owne witnesses that they see not nor know therefore they shall be confounded Who hath made a god or molten an Image that is profitable for nothing Behold all that are of the fellowship thereof shall be confounded for the Workemen themselues are men let them all be gathered together and stand vp yet they shall feare and be confounded together The Smith taketh an instrument and worketh it in the coles and fashioneth it with hammers and worketh it with the strength of his armes yea he is an hungred and his strength faileth he drinketh no water and is faint The Carpenter stretcheth out a line he fashioneth it with a red thread he plaineth it and pourtraieth it with the compasse and maketh it after the figure of a man and according to the beautie of a man that it may remaine in an house Hee will hew him downe Cedars and take the Pine tree and the Oke and taketh courage amongst the Trees of the Forrest he planteth a Firre tree and the raine doth nourish it and Man burneth thereof for he will take thereof and warme himselfe he also kindleth it and baketh bread yet he maketh a god and worshippeth it he maketh an Idol and boweth vnto it he burneth the halfe thereof euen in the fire and vpon the halfe thereof he eateth flesh hee rosteth the rost and is satisfied also he warmeth himselfe and saith Aha I am warme I haue beene at the fire and the residue thereof he maketh a god euen his Idol he boweth vnto it and worshippeth and prayeth vnto it and saith Deliuer me for thou art my god They haue not knowne nor vnderstood for God hath shut their eies that they
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
Euen that doth him and only him obey If he please from the dull or fertile Earth Or Floures or Weeds spring Fruitfulnesse or Dearth If he please into Rocks hee 'l water poure Which like the thirsty Earth they shall deuoure Or from the dry stones he can water spout The wildernesse of Seas the world throughout Submits to him At his Imperious will The rough and blustring Winds are calme and still The Flouds obey him Dragons he can slaue And make th' Hyrcanian Tygres cease to raue He is in the most soueraigne place instated He sees and knowes all things he hath created Nor wonder if he know our births and ends Who measures Arctos how far it extends And what the Winters Boreas limits are What to this Deity may we compare Who doth dispose as well the Spade as Crowne Teaching the counsels both of Sword and Gowne For with inuisible Ministers he traces The world and spies therein all hidden places Of Alexander Aristotle thus writes It is not numb'red 'mongst his chiefe delights That he o're many Kings hath domination But That he holds the gods in adoration Who iustly on their proud contemners lower But vnto such as praise them they giue power The Times of old AEneas did admire Because he brought his gods through sword and fire When Troy was sackt and burnt for that one pietie They held him after death worthy a Dietie Pompilius for his reuerence to them done An honor from his people likewise wone He raign'd in peace and as some writers say Had conference with the Nymph Egeria For him who knew the gods how to intreat And truly serue no honor was too great But the gods Hater impious and prophane Mezentius was in battell rudely slaine And Capaneus after that he had Assaulted Thebes wall which the gods forbad Euen in the midst of all his glory fell And by a bolt from Heauen was strooke to Hell The great Epirus Arcades King we find For spoiling Neptunes Temple was strook blind And the Duke Brennus after many an act Of strange remarke as proud Rome hauing sackt And conquering Delphos yet because he dar'd To rob that Church Apollo would haue spar'd The god strooke him with madnesse who straight drew His warlike sword with which himselfe he slew The Temple of Tolossa in their pride Great Scipio's souldiers spoil'd and after dy'de All miserably And Alexander's when They Ceres Church would haue surpriz'd euen then Fell lightning from the skies which soon destroy'd All in that sacrilegious Act imployd Religion from the first of Time hath bin Howeuer blended with idolatrous sin Temples Synagogues Altars and Oblations Lustrations Sacrifices Expiations Howe're their zeale with many errors mixt None but vpon some god his mind hath fixt The Lybians Cretans and Idaeans they Had Ioue in adoration None bare sway Amongst the Argiues in Miceane but she That shares with Ioue imperiall soueraignty Iuno The Thebans honor'd Hercules They of Boetia the three Charites Th' AEgyptians Isis figured like a Cow The Thebans and the Arabes all bow To Bacchus Bimater the god of Wine Iönia Rhodes and Delphos held diuine Apollo solely Cyprus and Paphos boast Their Venus as amongst them honor'd most Th' Athenians and AEtolians celebrate Minerua Vnto Vulcan dedicate The Imbrians and the Lemnians all their vowes Fertile Sicilia no goddesse knowes Saue Proserpine Th' Elaeans Pluto make Their Soueraigne And the Boëtians take The Muses for their Guardiens All that dwell Neere to the Hellespont thinke none t' excell Saue Priapus In Rhodes Saturn hath praise Osyris aboue all th' AEgyptians raise The Latians and the warlike Thraciaus run To Mars his Shrine the Scythians to the Sun All the inhabitants of Delphos Isle Pray That Latona on their coasts will smile 'Mongst the Lacones Neptune sacred is And through all Asia powerfull Nemesis The Attici haue in high estimation Fortune Th' Eleusians haue in adoration Ceres The Phrygians Cybel Cupid Those That dwell at Colchos Th' Arcades haue chose Aristaeus Diana those of Ephesus The Epidaurians AEsculapius c. So many gods and goddesses did comber The Nations of the earth as that their number In iust account if Hesiod speake true Vnto no lesse than thirty thousand grew As touching Auguries and their abuse In the precedent Times in frequent vse To proue that study to be meerly vain Homer hath made great Hector thus complain The winged Birds thou bid'st me to obey But how they take their course or to which way I nor regard nor care whether their flight Be made vpon the left hand or the right Most requisit it is that I be swaide By the great thundring Ioues high will and wade No farther He hath empire ouer all And whom he list supporteth or makes thrall That 's the best Bird to me and flies most true Bids For my Countrey fight my Foes subdue E're further I proceed 't were not amisse If I resolue you what an Idol is And where they had beginning I haue read Of one Syrophanes in AEgypt bred Who as he nobly could himselfe deriue So was he rich and by all means did striue Like an indulgent Father with great care To make his sonne of all his Fortunes heire And when he had accumulated more Than all his Neighbours in his height of store And fulnesse of aboundance as his pride Was to leaue one t' inherit his Son dy'de And with him all his comfort because then He gone he thought himselfe the poor'st of men In this great sorrow which as oft we see Doth seeke for solace from necessitie He caus'd his statue to be carv'd in stone S'exactly made vnto the life that none But would haue took it for the childe agreeing So neere to him it was when he had being But the sad Father thinking to restraine That flux of teares which hourely pour'd amaine Downe his moist cheeks the course he tooke to cease it Presented him fresh matter to increase it Ignorant That to helpe the woe begon There is no cure like to Obliuion So far it was his moist eyes to keepe dry As that of teares it gaue him new supply And this we may from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borrow The word to vs implying Cause of sorrow Whilest there this new made Image had abode The Seruants made of it their houshold god Some would bring fresh floures and before it strow Others left they in duty might seem slow Crowne it with wreathes and garlands others burne Incense to soothe their Lord who still did mourne And such as had offended him would fly Vnto that place as to a Sanctuary And after pardon seuerall gifts present As if that had been the sole Instrument Of their deliuery By which 't may appeare 'T was not Loues effect but th' effect of Feare To which Petronius seemes t'allude when he Obliquely taxing all Idolatry saith That throughout the
there is a God or beleeue him to be what he is not or knowing despise him by which they become as negligent in Humane actions as carelesse of Diuine From hence arise wicked cogitations blasphemous speeches and nefarious proiects al which are abhominable in the sight of God and man as in all their refractorie courses professing no reuerence or regard of the Creator by which they can haue no commerce with any thing that is essentially good or honest In Athens a strict Edict was made That all such as were proued to be Divum Contemptores i. Scorners or Despisers of the gods should be conuented before the Areopagitae and beeing conuicted their goods were sold at a publique out-cry and their irreligions grauen vpon pillars to make their persons odible Those also who aimed their iniuries and insolencies against their Parents Countries or any superiour Magistrates were not onely branded with infamie but their bodies punished with great seueritie Of the former Iuvenal thus speakes Sunt qui infortunae iam casibus omnia ponunt Et nullo credunt mundum rectore moveri Natura volvente vices lucis anni Atque ideo intrepid◠quaecunque altaria tangunt Some all the Power to Chance and Fortune giue And no Creator of the world beleeue Say Nature guide's the Sun's course and the yeare These touch the holy Altars without feare What may we thinke then of Cheopes King of Egypt remembred by Herodotus who caused all the Temples throughout his Prouinces to be fast shut and barred vp left any of his people should offer diuine sacrifice vnto the gods We reade likewise of Diagoras melius before spoken of who flourished in the eightie eighth Olympiad This Man because he persuaded the People from the worship of their gods was not onely banished Athens the city wherein he taught but after his confinement a Talent was proposed for a reward to him that would kill him These and the like were no doubt altogether ignorant That man was created for the seruice of God and That there can be no surer signe of the imminent ruine of a Kingdome and Commonweale than Contempt of Religion of which saith Basil no Creature is capable but Man onely Where no Religion resteth there can be no vertue abiding saith Saint Augustine Therefore the first Law that ought to be imposed on man is The practise of Religion and Pietie for if wee did truely apprehend the vertue thereof from thence the Voluptuous man would suppresse his pleasures the Couetous man acquire his wealth the Proud man deriue his felicitie and the Ambitious man his glory being the Bodies health and the Soules happinesse and indeed the onely mean to fill the empty corners of the heart and satisfie the vnlimited affects of the Desire Iosephus Langius reporteth That diuers learned and religious men supping together by appointment a profest Philosopher or rather a prophane Atheist had intruded himselfe among them who in all his arguing and discourse spake in the contempt of Religion and the Soules future felicitie often vttering these words Coelum Coeli Domino Terram autem dedit filijs hominum i. Leaue Heauen to the Lord of heauen but the Earth he gaue to the sons of men At length he was strooke with an extraordinarie iudgement being tormented at once in all the parts and members of his body so that he was forced to exclaime and cry ô Deus ô Deus ô God ô God Which the rest obseruing one of them vpbraided him in these words Thinkest thou ô Naturall man to contemne so great a Deitie and to vilifie his holy Ordinance and escape vnpunished Whom another thus seconded Do'st thou now begin to distrust thy philosphy and to call vpon and complain vnto him whom til now thou either wouldst not or didst not know Why do'st thou not suffer that Lord of heauen to rest quietly in that heauen which he hath made but that thou thus importunest him with thy clamours Where is now thy Coelum Coeli Domino c. Lucian of whom I before gaue a short Character was sirnamed Samosatensis because borne in Samosata a city scituate not far from Euphrates he was called Blasphemus Maledicus and Atheos He liued in the time of Traianus Caesar and was at first an Aduocate or Lawyer and practised at Antioch a city in Syria but it seemes not thriuing by his parsimonious and close-fisted Clients he forsooke that profession and retyred himselfe though to a lesse profitable yet a more pleasing study namely to be a follower of the Muses Volaterranus reports of him That hee was a Christian but after prooued a Renegade from that Faith and being demanded Why he turned Apostata his answer was That he had gained nothing by that profession more than one bare syllable added to his name being christened Lucianus where before his name was plaine Lucius His death as the best approued Authors relate of him was wretched and miserable for walking late in the euening hee was assaulted by band-dogs and by them worried and torne in pieces A most condigne punishment inflicted vpon him because in his life time he spared not to snarle against the Sauiour of the world And me-thinkes the Epitaph which hee composed vpon his owne Timon of Athens syrnamed Misanthropos i. Man-hater might not vnproperly be conferred vpon himselfe Hic iaceo vita miseraque Inopique solutus Nomen ne quaeras sed male tale peri. Here do I lie depriv'd of life Most miserable and poore Do not demand my name I dy'de Remember me no more Superfluous it were to make much forreine inquisition abroad seeing so many domesticke iudgements at home Far be it from me to iudge but rather to feare that many of them haue beene made remarkable among vs by reason of Irreligion and Atheism I forbeare to nominate any both for the dignitie of their places and greatnesse of their persons yet hath it beene no more than a nine dayes wonder to see the losse of heads the breaking of necks from horses some pistolled when they haue beene least prepared some stab'd with their own poniards others prouiding halters for their owne necks a sonne thrusts his sword through the womb of the mother which conceiued him one brother insidiates the life of another the husband hath killed his wife the wife slaine her husband and both of them their children the master his seruant the seruant his master the mistresse her maid the maid her mistresse And what can all these be but the fruits of the neglecting of the Lord God and the contempt of his Sabboth Much to be lamented it is that these things should be so frequent amongst Christians nay our owne kingdome when euen the Ethnicke Poets in their writings haue exprest not only an honour due to their gods but euen vnto the daies dedicated vnto their memories Plautus vseth these words Quod in diuinis rebus sumas sumptus sapienti lucro est c. i. That which a
cannot see and their hearts that they cannot vnderstand and none considereth in his heart neither is their knowledge nor vnderstanding to say I haue burnt halfe in the fire haue baked bread with the coles thereof haue rosted flesh and eaten it and shall I make the residue thereof an abhomination shall I bow to the stocke of a tree He feedeth on ashes a seduced heart hath deceiued him that hee cannot deliuer his soule and say Is there not a lie in my right hand c. An Emblem LEt vs enquire no further into things retruse and hid than wee haue authoritie from the sacred Scriptures The Emblem is A yong Maid who by her carefull nurse had a couered box deliuered vnto her charily to be kept with an extraordinarie charge vpon no occasion to open it for thereby shee might incur some danger But the girle in vaine curiosity for Ruimus in vetitum the more desirous to know what was within vncouered the lid and out flew a Bird which she lost neither had she kept it had she been much better by the retaining thereof The Diuine application of which suteth with that of Basil who writeth thus Animi morbus est male superflue de Deo querere i. It is the disease of the mind to enquire euilly and superfluously of that which concerneth God Which agreeth with that of Saint Augustine Deus melius scitur nesciendo i. God is the better knowne by seeming least to know And Hillary vseth these words Deus religione intelligendus est pietate profitendus sensu vera persequendus non est sed adorandus i. God by Religion is to be vnderstood by Sanctitie to be professed but by the outward sence not to be searched into but only adored For we reade Deut. 29.29 The secret things belong to the Lord our God but the things reuealed belong vnto vs and to our children for euer that wee may doe all the words of the Law And Ecclesiasticus 3.22 Seeke not the things that are too hard for thee neither search the things rashly that are too mighty for thee Vpon the like occasion the Prophet Dauid Psal. 131. saith thus Lord mine heart is not haughty nor my minde lofty neither haue I walked in great matters and hid from thee Wee also reade Rom. 12.3 For I say through the grace that is giuen vnto me to euerie one that is amongst you That no man presume to vnderstand aboue that which is meet to vnderstand but that he vnderstand according to sobrietie as God hath dealt to euery man the measure of Faith Further wee reade Prov. 25.27 It is not good to eat too much hony for to search their owne glory is no glory Vpon which Emblem Iacob Catsius Emblem 3. thus writes Fida tibi Nutrix hac pixide sacra latere Dixerat satis hoc debuit esse tibi Quid tractare manu quid cernere virgo requiris Quaeque tenere manu quaeque videre nefas Sacra Dei reuerentur habe quid faderis Arcam Tangis io◠Cohibe stulta manus In multis nescire iuvat scivisse nocebit Saepe perire fuit quod reperire vocant Thus paraphrased The faithfull Nurse said In this box lie hid Things sacred 't was enough that she so did Why Virgin busiest thou thine hand and eye What couet'st thou to handle What to ' spy From things which are too mysticall and darke Restraine thine hand forbeare to touch the Arke In some way hee 's best learned that least knowes Many there be in seeking themselues lose A morall interpretation hereof is thus made Silendo stolidus sapienti par est i. A foole silent may be taken for a wise man According with the French Prouerbe Sans language le fol est sage Erasmus also in Apotheg saith Est aliqua sapientiae pars Silentio Stultitiam tegere i. It is some part of wisedome to couer our folly in silence And suting with this is that of the Poet Martial Cum te non novi Dominum regemque vocaui Cum bene te novi iam mihi Priscus eris Being vnknowne I call'd thee Lord and King But know thee Priscus thou art no such thing The Emblematists conceit vpon this as followeth Hac dum clausa fuit sub pixide mira latere Regalésque tegi quisque putauit opes Mox vt aperta fuit spectacula ludicra vulgo Probat è capsa parua volauit auis Dum siluit tua lingua virum te Basse putaui Testatur puerum te sine mente sonus Qui loquitur populo se praebuit ille videndum Vel fatuus pressò dum silet ore sapit ¶ Thus paraphrased This Casket being shut was thought to hold Some wondrous wealth as Iewels Pearle and Gold But being open'd to the vulgar eyes Nothing of value's seene a Bird out flies A man I held thee Bassus whilest thou smil'd And nothing said but hauing spoke a child Man when he speakes vpon the stage is brought The Foole whilst mute a wise man may be thought A Meditation vpon the former Tractate I. I Sought thee round about ô thou my God To finde thy aboad I said vnto the Earth Speake art thou He She answered me I am not I enquir'd of Creatures all In generall Contain'd therein they with one voice proclaime That none amongst them challeng'd such a Name II. I askt the Seas and all the Deepes below My God to know I askt the Reptiles and what euer is In the Abisse Euen from the Shrimpe to the Leviathan My enquiry ran But in those Desarts which no line can sound The God I sought for was not to be found III. I askt the Aire if that were hee but know It told me No. I from the towring Eagle to the Wren Demanded then If any feather'd Fowle 'mongst them were such But they all much Offended with my question in full quire Answer'd To finde my God I must looke higher IV. I askt the Heauens Sun Moone and Stars but they said We obey The God thou seekst I askt what Eye or Eare could see or heare What in the world I might descry or know Aboue below With an vnanimous voice all these things said We are not God but we by him were made V. I askt the Worlds great vniuersall Masse if That God was Which with a mighty and strong voice reply'd As stupify'd I am not he ô Man for know that I By Him on high Was fashion'd first of nothing thus instated And sway'd by Him by whom I was created VI. I did enquire for him in flourishing Peace But soone 'gan cease For when I saw what vices what impurity bred by Security As Pride Selfe-loue Lust Surfet and Excesse I could no lesse Than stay my search knowing where these abound God may be sought but is not to be found VII I thought then I might finde him out in War but was as far As at the first for in Reuenge and Rage In spoile and strage Where vniust
Potencie Protection Power to guide With all such things as are to these ally'de His Nosthrils by which he is said to smell Doth vnto vs his Acceptation tell Of Sacrifice and Prayer His Incenst Ire Againe it notes when thence fly sparks of fire His Eyes emblem to vs that choice Respect And Fauor which he beares to his Elect. Sometimes they'import his Prouidence Diuine Sometimes they wrathfully are said to shine Against the Wicked By his Feet are meant Stabilitie and Power Omnipotent By th' Apple of his Eye he would haue knowne Th'Indulgence that he beares vnto his Owne The Diuine Wisedome knowing how dull and weake Mans heart and braine is taught the Text to speake To our capacities The Prophets they Did not of this great Deity display The absolute perfection but so leaue it That by a glimpse we far off might conceiue it His Eyes being nam'd it must impresse in me That God doth euery thing at all times see Or if his Eare then must I presuppose That hearing all that 's spoke he all things knowes That hauing wings to mount himselfe on high In vaine can Man his incenst vengeance fly O whither from thy Sprite shall I depart Thou that in euery place at all times art Fly thee none can but vnto thee repaire All may in their humilitie and prayer Appealing to thy Goodnsse For What place Can shadow me when I shall fly thy face If soare to Heauen thy Presence doth appeare Or if to Hell diue Thou art likewise there There is no way an angry God to shun But to a God well pleas'd for refuge run Now to proceed The Scripture Phrase doth reach No farther than our stupid sence to teach That by corporeall things we may prepare Our hearts to know what things spirituall are And by Inuisible make demonstration Of what 's vnseene beyond mans weake narration And for this cause our passions and affects Are in the Scriptures for some knowne respects Confer'd on the Almighty when 't is said God did repent him that he man had made Or when hee 's wrathfull herein is not meant That He is angry or He can repent But 't is a Figure from th' effect arose And that the Greeks call Metanumikos The Names the Scriptures attribute to Him Sometimes Iehouah sometimes Elohim And when the glorious Trinitie's proclaim'd The Father Sonne and Holy-Ghost are nam'd More appellations the Text affords As The Great God of Heauen The Lord of Lords The Lord of Armies and of Hosts the God That in the Highest Heauen hath his aboad The God of Abraham Isaac Iacob and He that brought Israel from th' Egyptians land God of the Spirits of all Flesh and he Lord God of Israel is knowne to be Him by the name of th' Hebrewes God we praise God of our Fathers Th' Antient of all dayes And Dauids God Yet further denomination The God of gods of Iustice Ioy Saluation These titles it ascribes to Him alone Israels Redeemer Israels Holy one Protector Father Shepheard then we sing To Israels God to Iacobs the great King So to the Euerlasting King and than King of all Worlds before the World began Whose Power whose Goodnesse shewn to euery Nation c. Extracts from me this serious Contemplation Soueraigne and holy God Fountaine and Spring Of all true Vertue the Omnipotent King Of whom by subtill search in things to'acquire Is not in Mans conception a thing higher Than his weake faculties can comprehend Yet not to know this God he should offend For how can it with reason consonant be One Godhood should remaine in persons three And they in such a firme connexure linkt To be although in separat yet distinct Thou art without beginning and againe Thou shalt to all Eternitie remaine Knowing no end The Onely and the Same Whom Time cannot impaire nor Age reclaime The space of things Thou do'st in space exceed And art contain'd in none How shouldst thou need That which thy Selfe hast made Or how should Sence Allot thee place who only art Immense Nor is it in Mans frailtie to deuise How Thee in the least kinde to ' annatomise Or tell what thou art like thy Image being A thing excluded from all mortall seeing Vnlesse thou of thy most especiall Grace Wilt shew some shadow of thy glorious Face No part of thee thou hast presented here Saue what doth in thy maruellous Works appeare No Strength can moue Thee of the Land or Ocean By whom we are and in whom haue our motion Thou art the Mind and Substance of all pure And holy minds Thou art the Reason sure And stedfast whence all other Reasons flow That are from perfect Wisedome said to grow Thou art that Vertue of all Vertues head Thou art the Life it selfe and thou art read Father of Life as being knowne to giue Breath with their Being to all things that liue The Light it selfe and yeelding Light to all The Cause and Strength of things in generall Beginning it 's beginning had from thee And whatsoeuer first began to be Vpon the sudden out of Nothing shin'd Which fil'd with thy great Power were so refin'd That either strength of knowledge they retaine Or excellent shape such as doth still remaine The sacred Scriptures are sufficient warrant By many Texts to make the Trine apparant As from the first Creation we may proue God did Create God Said the Spirit did Moue Create imports the Father Said the Sonne The Spirit that Mov'd the Holy-Ghost This done Come to the Gospell to Saint Paul repaire Of him Through him and For him all things are To whom be euerlasting praise Amen In which it is observ'd by Origen Throughâ— and For three Persons to imply And the word Him the Godheads Vnitie Let Vs in Our owne Image Man create Saith God which Salomon doth thus explicate Remember the Creators in the dayes c. Which word those well verst in the Hebrew Phrase Reade in the plurall So when God did frowne On Babels Tower he said Let Vs go downe When Sodom was consum'd 't is said againe The Lord that fire did from the Lord downe raine So when Christs Glory Isay would declare To'expresse Three Persons in on Godhead are He Holy Holy Holy nam'd To show We might a Ternion in an Vnion know Come to Christs Baptisme you againe shall see In the same Trine the perfect Vnitie The Father the first Person is compris'd By sending downe a Voice The Son 's baptis'd By Iohn in Iorden and then from aboue The Third descends in figure of a Doue So likewise when Duke Moses went about To comment on the Law lest they should doubt Of this great Mysterie Hearke to my word O Israel
man who will venture to saile into an vnbounded Ocean when he hath gone as far as he can and can finde no end of his journey striueth to returne the same way and to arriue at the same port from whence hee first launched so the antient Philosophers and Orators striuing to find out the Essence and true nature of the great Deitie ouercome in their speech and confounded in their knowledge confessed at the last they could proceed no further in his search because it was incomprehensible and not within the compasse of their mortall capacities Iustine Martyr vseth this comparison As that which is one or the Monady is the beginning of all number yet helpeth nothing to the perfection thereof for if it were not the beginning of number yet notwithstanding it were perfect in it selfe or being made the beginning of number it is neither lessened nor augmented so God before the Creation was perfect in himselfe and after the Creation was not multiplied nor augmented and therefore none of these things whatsoeuer proceeding from the Creation can either encrease or adde vnto God D. Basilius maketh this similitude As there is no man who doth not onely praise but admire the Sunne his greatnesse his pulchritude the simmetry of his raies and splendor of his light notwithstanding if he shall with great diligence and constancie behold it the sharpnes of his sight shall be thereby much debilitated and abated Euen so saith he I finde my selfe much defected and disabled in my knowledge and vnderstanding when I earnestly labour and study to finde out what God is Of whom Thalasius saith Quod lux est videntibus visis c. The same thing the light is to the seer and things seene God is vnto the Intelligents and the Intellects who as he is vnknowne to vs according to his Essence so is he immense according to his Maiestie Iustine Martyr saith As this common Sun diurnally visible vnto all shineth neither more nor lesse vpon one man than another without partialitie or difference communicating his vertue equally vnto all yet such as are of the quickest and sharpest sight receiue more of his splendor than others not that he shines more brightly vpon them than the rest but by reason of their excellent perspicacitie and such as haue weake eyes are not sensible of so much lustre because of their dulnesse so ought wee to thinke of the Sunne of Iustice who is present indifferently to all according to his Essence but we mortall men dull and blinde sighted by reason of the sordid nature of our sinnes being vnfit to entertain the excellencie of his Diuine splendor yet his proper Church by the pure and cleare eye of Faith by the helpe and grace of the Holy-Ghost is much more able to entertain it For as the Sunne shining alike on all is not alike apparant vnto all so the Word according to the Essence thereof being present to all yet is it no where so truely and pathetically receiued and conceiued as in Gods proper Temple I conclude these with Plutarch As to some saith he it is lesse euill or dammage not to see at all than to see vnperfectly As it happened to Hercules who looking vpon his children and taking them for his enemies â—lew them So it is lesse sinne in man to beleeue there be no gods at all than knowing them and beleeuing them either so carelesly to despise them or so maliciously to offend them c. To such as shall dreame of many or more gods than one Saint Augustine giueth this answer Nec ideo Troia perijt quia Minervam perdidit c. Let no man be so vain and idle to imagine that Troy perished and was vtterly destroyed by reason of the stealing thence the statue of the goddesse Minervaâ— but let them first examine what the goddesse lost before they lost her If you say Her Keepers you then say true for her keepers being slain it was no maisterie to take her thence being but an Idoll neither was it the Idoll that kept the men but the men that kept the Idoll Against all reason therefore it was to adore such a statue for a Protectresse and Guardian of the place and people who was neither able to secure her selfe nor safegard those who had the charge of her Temple and person He addeth in another place That the kingdome of the Iewes was founded and established by and in one God alone and not many being protected by him so long as they truly serued him It was Hee who multiplied the people in Egypt whose women in their childe-birth invoked not Lucina neither did their men in passing the Red sea call vpon Neptune they solicited no Nymphs when they dranke water which gushed out of the rock neither did they sacrifice to Mars when they conquered Amalek but they atchieued more glorious victories by the power of their one and onely God than the Romans euer obtained at the hands of their multiplicitie of gods What need saith Lactantius hath the world of many gods vnles they imagin that one of himself is not able to vndergo so great a charge He that is not omnipotent cannot be a God and if he be omnipotent what need hath he of any partner If God in himselfe be omnipotent there can be but one for if the superiour Power be imparted amongst many then no one can be All-sufficient Besides the more they are in number by consquence they must be the weaker in power Concluding thus The diuine power which belongeth vnto God alone cannot be diuided among many for whatsoeuer is capable of diuision muw necessarily be subiect to corruption than which nothing can be more repugnant to the Diuine Nature Concerning which I obserue an excellent Emblem from Iacob Catsius Embl. lib. 3. with which I purpose to conclude this second Tractate The Emblem A Fisherman hauing fastened his boat by a rope vnto a great Rocke seeming to plucke the rocke which is immouable vnto him but draweth both himselfe and his vessel vnto it by the which he reacheth the shore The Motto Quod movet quiescit Concerning which Herman Paeinander vseth these words Omne motum non in moto movetur sed in quiescente id quod movet quiescit To which Buchanan alludeth in his Paraphrase vpon the 103 Psalme in these words Ille flammantis super alta Coeli Culmina Immotum solium locavit Et suo Nutu facilè vniversum Temperat Orbem The Lord hath prepared his Throne in Heauen and his Kingdome ruleth ouer all And Iames 1.17 Euery good giuing and euery perfect gift is from aboue and commeth downe from the Father of Lights with whom is no variablenesse nor shadow of turning The effect of which the Author thus explicates Tu Rupes qui cuncta trahis qui cuncta gubernas Et tamen intereate penes alta quies Nulla subit te cura Pater tamen omnia curas Astra solumque moves nec tibi motus
I please drop from the Heav'ns a Chaine To which lay all your hands and you in vaine Shall striue to pull me thence and yet with ease And ioyne to you the vast Earth and the Seas With all their pondrous weight one minutes space Shall draw you vp to my sublimer place c. In which Power ascribed vnto Iupiter as acknowledging one superior Deitie what doth hee lesse than sleight and vilifie the weakenesse and deficiencie of all such Idols on whom Diuine honors are superstitiously conferred I began the former Tractate with the Hierarchie of Angells their three Classes or Ternions their order and concatination in which I haue proceeded with that plainenesse that I hope they need no further demonstration As also of the opinion of the Sadduces and others who will allow no Spirits or Angells at all their weake and vnmomentary Tenents being with much facility remoued I now proceed to this vnresistable conclusion That the obiect and end of Gods diuine Will in the creation of all things was no other than his Grace and Goodnesse in which he continued from all eternitie and so he might haue done without the helpe seruice or ministerie of any Angell or Creature whatsoeuer which neither to the ornament conseruation or augmentation of his Diuine Nature can adde or detract And that his Almightinesse was pleased to vndergo this great Worke of the Creation it was his free-Will and no Necessitie that obliged him vnto it And he that in his Diuine Wisdom and Goodnesse had Will to make things hath the same Power to dispose them by which he created them and as much do we owe vnto him for the Dangers from which he deliuereth vs as for the Health Wealth and Dignities with which hee blesseth vs. For as Saint Hierome saith The treasures of Vices in vs are the aboundance of Goodnesse in God c. Angels were the first Creatures God made created pure as the Light ordained with the Light to serue God who is the Lord of Light They haue charge to conduct vs wisedome to instruct vs and grace to preserue vs They are the Saints Tutors Heauens Heraulds and the Bodies and Soules Guardians Furthermore as Origen saith Euery ones Angell that hath guided him in this life shall at the last day produce and bring his Charge forth whom he hath gouerned They at all times and in all places behold the majestie of the Heauenly Father And according to Saint Augustine they were created Immortall Beautifull Innocent Good Free and Subtile resembling a far off the Essence of God himselfe Saint Basil saith The Angels suffer no mutation or change for amongst them there is neither Childe Youth nor Old man but in the same state they were created in the beginning they stil persist and so vnchangeably shall to all eternitie And Saint Augustine in his Booke De vera Religione vseth these words Let not the worship of men that be dead be any Religion vnto vs who if they liued piously and died good men desire no such honor to be conferred vpon them but they desire that Hee onely should be adored by vs by whose illumination they reioyce that wee shall become partakers of their blessednesse Therefore they are to be honored for imitation but not worshipped for Religion And after speaking of the Augels he addeth this We honour them in our Charitie but not in any Seruilitie neither do wee build any Temples vnto them For they would not be so honoured of vs knowing that we our selues if we be good men are the Temples of the euer liuing God For our instruction therefore it was written That the Angell forbad man to bow to him but to giue all worship and reuerence to that Great God to whom he with him was a fellow seruant God vseth their ministerie and seruice not only to the celebrating of his owne glory as Psal. 103. vers 20 21. Praise the Lord ye his Angels that excell in strength that do his commandement in obeying the voice of his Word Praise the Lord all yee his Hosts yee his Seruants that do his pleasure But also when he employeth them to deliuer any message vnto man as Numb 22. vers 32. And the Angel of the Lord said vnto him Why hast thou stricken thinâ— Asse now thrice c. As also Genes 19. 13. For wee will destroy this place because the Cry of them is great before the Lord and the Lord hath sent vs to destroy it He employeth them likewise in the gouernment of the world For by him were all things creâ—ted which are in heauen or which are in earth things visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him c. He vseth them in the deliuerance and protection of the Faithfull Acts 5.19 But the Angell of the Lord by night opened the prison doores and brought him forth c. By their care and employment some are instructed in the Law of the Lord and to haue the Gospell propagated Acts 16.9 Where a Vision appeared to Paul in the night There stood a man of Macedonia and prayed him saying Come into Macedonia and helpe vs c. They comfort the Saints in afflictions as well in things that belong to this bodily as spirituall life they strengthen them when they faint sometimes cherish and at other times chastice them Reg. 2.1.3 Then the Angell of the Lord said to Elijah the Tishbyte Arise and goe vp to meet the Messengers of the King of Samaria and say vnto them Is it not because there is no God in Israel that you go to enquire of Baalzebub the god of Eckron c. Acts 27.23 24. Paul saith For there stood by me this night the Angell of God whose I am and whom I serue saying Feare not Paul for thou must be brought before Caesar and Loe God hath giuen vnto thee freely all that saile with thee They are Gods Avengers of the reprobat and such as oppose his Church people Esay 37.36 Then the Angell of the Lord went out and smote in the Campe of Assur an hundred fourestore and fiue thousand So when they arose early in the morning behold they were all dead Corps Of their seuerall apparitions and sundry employments much more might be said but these few may serue to illustrate the rest Yet notwithstanding that great is their power and excellence and that God vseth their ministerie in preseruing and protecting vs and bestowing many benefits and blessings vpon vs yet as wel by their owne saying as the sentence of the Apostles it is manifest no Diuine Worship is to be conferred vpon them but vpon God onely Before I come by seuerall histories to enlarge that argument handled in the premisses namely That euen by Dreames it may be concluded that there be Spirits I will speake something of Dreams in general Aristotle defines them thus Somnium est phantasmain somno factum i. A
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
did great things and in the comming of Antichrist the Pseudo-Christiani i. false-Christians before him with him and after him by the aid of the wicked Spirit did maruellous things And in another place commenting vpon the same Euangelist As when a man telleth thee a Tale which thou art not willing to heare the more he speaketh the lesse thou bearest away Or trauelling in haste when thy minde is otherwise occupied though in thy speed thou meetest many yet thou takest not notice of any that passe thee so the Iewes dealt with our Sauiour for though they saw many signes and maruellous things done by him yet notwithstanding they demanded a signe from him because they heard such things as they marked not and saw such things as they tooke no pleasure to behold Hugo De Operib 3. Dierum speaketh thus Res multis modis apparant mirabiles c. Many wayes things appeare maruellous somtimes for their greatnesse sometimes for their smalnesse some for their rarietie others for their beauty First according to their greatnesse as where any creature doth exceed the proportion of it's own Kinde so we admire a Gyant amongst Men a Leviathan or Whale amongst Fishes a Gryphon amongst Birds an Elephant amongst foure-footed Beasts a Dragon amongst Serpents c. The second for their smalnesse as when certaine creatures are scanted of that dimension proper vnto their Kinde as in Dwarfes small Beagles and the like or in Moths small Worms in the hand or finger c. which how little soeuer yet they participate life and motion with those of larger dimension and size neither are they any way disproportionate in their Kinds but the one as well declareth the power and wisedome of the Creator as the other Consider therefore whether thou shouldst more wonder at the tuskes of the Boare than the teeth of a Worme at the legs of a Gryphon or a Gnat at the head of an Horse or a Locust at the thighes of an Estrich or a Fly If in the one thou admirest the greatnesse and strength in the other thou hast cause to wonder at the smalnesse and dexterity as in the one thou maist behold eyes so great that they are able to daunt thee in the other thou mayst see eyes so small than thine are searce able to discern them and euen in these little creatures thou shalt find such adiuments and helps of nature that there is nothing needfull or defectiue in the smallest which thou shalt finde superfluous in the greatest c. We wonder why the Crocodile when he feeds moueth not his lower chaw how the Salamander liueth vnscorched in the fire how the Hedgehog is taught with his sharpe quills to wallow and tumble beneath the Fruit trees and returne home laden with Apples to his resting place who instructed the Ant to be carefull in Summer to prouide her selfe of food for Winter or the Spider to draw small threds from it's owne bowels to insidiate and lay nets for the Flies All these are infallid testimonies of the wisedome and power of the Almighty These are only wonders in nature but no Miracles Chrisostom supr Math. saith thus Quatuor sunt mirabiles imitatores c. There be foure miraculous Imitators made by Christ A Fisherman to be the first Shepheard of his Flocke a Persecutor the first Master and Teacher of the Gentiles a Publican the first Euangelist a Theefe that first entred into Paradise And further That of three things the World hath great cause to wonder of Christs resurrection after death of his ascention to heauen in the Flesh and that by his Apostles being no better than Fishermen the whole world should be conuerted But if any thing strange or prodigious hath beene heretofore done by Mahomet or his associates they haue been rather imposterous than miraculous Or admit they were worthy to be so called yet do they not any way iustifie his blasphemous Religion For you may thus reade Iustine Martyr De Respons ad Quest. 5. fol. 162. As the Sun rising vpon the Good and Euill the Iust and Vniust is no argument to confirme the euil and injust man in his wickednesse and injustice so ought it not to confirme heretiques in their errors if at any time miraculous things be done by them For if the effect of a miracle be an absolute signe and demonstration of pietie God would not then reply vpon the Reprobate and Cursed at the last day when they shall say vnto him Lord haue we not in thy Name prophesied and cast out diuels and done many Miracles I neuer knew you depart from me ô ye Cursed c. Christ was miraculous in his Incarnation his Natiuitie his Life Doctrine Death and Resurrection as will easily appeare but first it shall not be amisse to speake a word or two of his blessed Mother Petrus Chrisologus writeth thus Vnexpressible is the sacrament of the Natiuitie of our Lord the God of Life which wee ought rather to beleeue than to examine A Virgin conceiued and brought forth which Nature affourded not Vse knew not Reason was ignorant of Vnderstanding conceiued not This at which Heauen wondred Earth admired the Creature was stupified what humane Language is able to deliuer Therefore the Euangelist as he opened the conception and birth in an human phrase so he shut it vp in a Diuine secret And this he did to shew That it is not lawfull for a man to dispute that which he is commanded to beleeue And againe How can there be the least dammage vnto modestie where there is interessed a Deitie Where an Angell is the Messenger Faith the Bride-maid Chastitie the Contract Vertue the Despouser Conscience the Priest God the Cause integritie the Conception Virginitie the Birth a Maid the Mother Let no man therefore iudge that thing after the manner of Man which is done by a diuine Sacrament let no man examine a coelestiall mysterie by earthly reason or a secret nouelty by that which is frequent and common Let no man measure that which is Singular by Example nor deriue contumely from Pietie nor run into danger by his rashnesse when God hath prouided saluation by his Goodnesse Origen vpon Mathew moues this Question What was the necessitie that Mary the blessed Virgin should be espoused vnto Ioseph but either because that mysterie should be concealed from the Diuell and so the false Accuser should finde no cauil against her chastitie being asfied vnto an husband or else that after the Infant was borne he should be the mothers Conduct into AEgypt and backe againe For Mary was the vntouched the vnblemished the immaculate Mother of the onely begotten Son of God Almighty Father and Creator of all things of that Sonne who in Heauen was without a Mother in Earth without a Father in Heauen according to his Deitie in the bosome of his Father in Earth according to his humanitie in the lap of his Mother Gregorie the Great saith Though Christ Iesus be one thing of the
Father another of the Mother yet hee is not one person of the Father another of the Virgin but hee is eternall of the Father and temporarie of the Virgin the same who created and was made He the beautifullest amongst men according to his Diuinitie and He of whom it is written He is despised and reiected of Men He is a Man full of sorrowes and hath experience of infirmities we hid as it were our faces from him He was despised and wee esteemed him not according to his Humanitie He that was before all worlds of a father without a mother Hee came towards the end of the world of a Mother without a Father He was the Temple of the Builder and the Builder of the Temple Hee was the Author of the Worke and the Worke of the Author remaining one Substance yet consisting of two Natures but neither confused in the commixtion of Natures nor doubled in the destruction of Natures Chrisostome speaketh thus The holy and blessed Mary a mother and a Virgin a Virgin before shee was deliuered a Virgin after Wilt thou saith he know how hee was borne of a Virgin and how after his birth she remained a Virgin I answer thee thus The dores were shut and Iesus entred Christ was miraculous in his Incarnation for as S. Augustine writing against the Iewes saith O you Iewes looke vpon the Harpe and obserue what a sweet musicall sound it yeelds to make vp which there be three necessarie instruments or helps Art the Hand and the String Art dictates the Hand toucheth the String soundeth all three worke together but amongst them the String is onely heard for neither the Art nor the Hand make any audible harmonie So neither the Father nor the Holy-Ghost tooke humane Flesh vpon them and yet they haue an equall coooperation with the Sonne the sound of the String is only heard and the Sonne is onely seene in the Flesh yet the effect and melodie consisteth of them all and as it solely belongeth to the String to make a sound so it belongeth to Christ onely to take humane Nature vpon him Further I demand of the incredulous Iew How Aarons dry Rod sprouted with leaues and bare Fruit And when he resolueth me that I will tell him how a Virgin conceiued and brought forth a Sonne But indeed neither can the Iew make manifest the one nor I giue warrantable reason of the other Saint Bernard writeth to this purpose Three Workes three Mixtures hath the Omnipotent Maiestie made in the assumption of our Flesh all miraculously singular and singularly miraculous Three such things as neuer the like before were nor shal the like hereafter happen vpon the face of the earth They are interchangeably God and Man a Mother and a Virgin Faith and the Heart of Man for the Word the Spirit and the Flesh met in one person and these Three are One and that One is Three not in the confusion of Substance but vnitie of Person and this is the first and super-excellent Commixtion The second is a Virgin and a Mother alike admirable and singular for it was not heard from the beginning of the world that a Virgin conceiued and that a Mother remained a Virgin The third is the co-Vnion of Faith with the Heart of Man and this though it seeme inferiour yet may it appeare euery way as powerfull if wee truly consider it For wonderfull it is that the Heart of Man should giue beleefe to the former For how can humane Vnderstanding conceiue That perfect God should be perfect Man Or that she should remaine an vntouched Virgin who had brought forth a Sonne As Iron and a Tyle-sheard cannot be moulded and made into one body so the other cannot be commixed vnlesse the glew and soder of the Spirit of God incorporat them He was miraculous in his Natiuitie for as Ambrose saith Contra Heretic It is impossible for me to search into the secret of his generation at the consideration of which my fences faile my tongue is silent and not mine only but euen those of the Angels It transcendeth the capacities of the Potestates the Cherubims and the Seraphims it is aboue conception for it is written The Peace of Christ passeth all vnderstanding Thou therefore lay thine hand vpon thy mouth since it is not lawfull for thee to enquire into these supernall Mysteries It is granted thee to know that hee is borne but how he is borne it is not granted thee to be inquisitiue for to doe so is fearefull since vnspeakeable is his generation according to the words of the Prophet Esayas Who can tell his Generation Concerning the place of his birth saith Ioan. Chrisostome vpon these words Intrantes Domum invenerunt puerum c. Did they finde a Pallace raised on pillars of Marble Found they a princely Court furnished with Officers and Attendants Found they guards of armed and well accommodated souldiers or Horses in rich and shining trappings or Chariots adorned with gold and ivorie Or did they finde the Mother crowned with an Imperiall Diadem or the Childe swathed in Bisse and Purple Surely no but rather a poore and base Cottage a vile and contemptible Stable more fit for beasts than men a Childe wrapped in sordid swathings and the Mother in an ordinarie garment prepared not so much for ornament as to couer nakednesse Yet the Nobility of Christs birth saith Saint Augustine appeared in the Virginitie of the Mother and the Nobilitie of the Mother was manifest in the Diuinitie of the Sonne And in another place Gold was offered him as to a potent King Frankincense as to a great God and Myrrhe as to a mercifull Redeemer who came to offer vp his life for the saluation of all Mankinde The Heauens were his Heralds Angels his Proclaimers Wise-men his Worshippers Saith Gregory vpon these words Cum natus esset Iesus in Bethlehem c. To this King borne we offer Gold when we shine in his sight by the claritie of Diuine wisedome Wee offer Frankincense when by holy and deuout prayers we burne the cogitations of the Flesh vpon the altar of our hearts which ascend a sweet sauour by our heauenly desires We offer Myrrhe when we mortifie all carnall affections through abstinence And Leo Pap. The Wise-men and Kings of the East adored the Word in the Flesh Wisedome in Infancie Strength in Infirmitie the Lord of Majestie in humane Veritie And to giue infalled testimonie of their faith what they beleeued with their hearts they professed by three guifts Myrrhe to a Man Gold to a King Frankincense to a God Hee was miraculous in his Life as being without sinne miraculous in his Doctrine for neuer man spake as hee did And of his Miracles we thus reade Claudian Angelus alloquitur Mariam quo praescia verbo c. Th'Angell to Mary speakes and saith that she Shall beare a Sonne and yet a Virgin be Three Chald'ae an Kings to him
gods from him themselues can hide Who not content to looke them in the faces But he will ransacke their most secret places Such is the height of his all-daring minde He hopes himselfe amongst the Starres to finde At such sublimities aimeth the vnlimited Heart of Man but vnto all such as are proudly bold or prophanely impudent I propose that of the excellent Poet Claudian to be weightily considered of in Lib. 3. de Rapt Proserp Quid mentem traxisse Polo Quid profuit altum Erepisse caput pecudum si more c. What profits thee to say That from the Skye Thy minde 's deriv'd or that thou look'st on hye Since that of all thy glory is the least If thou a Man beest sensuall like a Beast The substance of which Mankind subsists is nothing but stone as Ovid ingeniously insinuateth Lib. 1. Metam being repaired by Deucalion and his wife Pyrrha the sole remainder after the deluge His words be these Discedunt velantque caput tunicasque recingunt Et jussos Lapides sua post vestigia mittunt c. They part their heads vaile then their garments binde About them close the stones they cast behinde These stones which who would credit vnlesse we May for our proofe produce Antiquitie Began to lose their hardnesse soft to grow And when they had a space remained so To gather forme soone as they did encrease The ruder matter by degrees 'gan cease And a more pliant temper they put on As sometimes you may see flatues of stone Halfe wrought yet promising the shapes of men Such an vnperfect Worke they appear'd then What part affoorded any humid juice And was of earth turn'd to the Bodies vse And the more sollid substance of the Stones Too sollid to be wrought was chang'd to Bones The Veines still keepe their name and these are they That through the body do the bloud conuey Thus by the helpe of pow'r Diuine at last Those that the man did o're his shoulders cast Attain'd Mans figure and those which she threw Behinde her backe they both for women knew How hard our natures be may here be read For in our liues we shew whence we were bred The instabilitie and corruption of mans Heart is liuely disciphered in Iuvenals 13 Satyre Mobilis varia est ferme natura malorum Cum scoelus admittunt superest constantia c. Mouing and various is the nature still Of corrupt Men yet when they purpose ill In that th' are constant which when they haue long Practis'd they then begin to thinke what 's wrong But yet repent it not Their Natures stacke In any goodnesse bids them to looke backe Vpon their damned manners and what 's strange Remaines immutable and free from change For who hath to himselfe propos'd an end Of sinning and the high Pow'rs to offend Who of his life doth reformation seeke After the blush be once exil'd his cheeke Shew me a man through all the large extent Of the whole earth that 's with one sinne content I may conclude with Claud. lib. 2. in Eutrop. Parvae poterunt impellere causae In scoelus ad mores facilis natura reverti Now concerning the Creation of the Angels when and where they were made let vs wade no farther than to reconcile the Scriptures by the Scriptures and conferring the Text of Moses with that of the Prophet David the Truth will the more plainely manifest it selfe It is thus written in Genesis Then God said Let there be Light and there was Light To which the Psalmist alludeth Psal. 33. vers 6. By the Word of the Lord the Heauens were made and all the Host of them by the breath of his mouth Now who or what can be more properly stiled the Host of Heauen than the Angels Saint Augustine is of opinion That the Angels and incorruptible Soules were created the first day and that the Soule of Adam was created before his body like as the Angels were and afterwards breathed and infused diuinely into him For the creation of the Angels is vnderstood in the Light being at the same time made partakers of the life eternall For so also doth Rupertus expound that place in his booke of the Workes of the Holy-Ghost saying There was then no Light at all seene to be made sauing the brightnesse and illustration of the Aire But many worthy and learned Fathers haue better vnderstood the place viz. That the name of Light signified the Angelicall nature not for any similitude but for a certain truth That when Light was commanded then the Angels were created And when it is said That God separated the Light from the Darknesse by that diuision is likewise vnderstood the dreadfull and terrible iudgements of God against the Diuell and his Angels who were created good in nature but they would not continue in that excellent puritie and therefore of Angels of Light through their owne Rebellion and Pride they were made Diuels of Darknesse We reade in Ecclesiasticus Qui vivit in aeternum creavit omniae simul i. Hee that liueth for euer created all things together or at once To which Saint Basil Saint Augustine Dionys. Ambros. Reuerend Bede and Cassiodor assent saying That God created and brought forth all things together Peter Lombard syrnamed Master of the Sentences by authoritie deriued from Ecclesiasticus maketh this exposition The bodily nature and matter of the foure Elements was created with the spiritual Creatures that is to say with the Soule and the Angels who were created together To approue which he produceth the testimonie of Saint Augustine saying That by Heauen and Earth ought to be vnderstood the spirituall and corporeall Creatures created in the beginning of Time In another place of Ecclesiast it is said Prior omnium ertata est Sapientia Wisedome hath been created before all things Yet hereby is not to be vnderstood that God himselfe is meant or his Sonne Christ who is the Wisedome of the Father for God was not created at all the Sonne was begotten and therefore neither made nor created at all and the holy Trinitie is but one Wisedome Iesus the sonne of Syrach in that place by this Wisedome vnderstandeth the Angelicall Nature often termed in the Scriptures Life Wisedome and Light For the Angels are called and said to be Vnderstanding and though they were created with the Heauen and Time yet are they said to be first created by reason of their Order and Dignity being the most worthy and excellent Creatures Neither were these Angelical Powers saith he made for any need or necessitie that the Almighty God had of them but to the intent that he might be contemplated praised magnified and his liberalitie and bounty be the more aboundantly knowne throughout all generations And whereas it is written That God created all things together being elsewhere said in Genesis That he produced all those bodily Substances by pauses and distinction of dayes Dionysius Rihellus to that hath giuen
seriously then looking in their faces Partly by that part by their tongues at length His timerous doubts begin to gather strength Assur'd at last e'r either Sister greet He casts himselfe low at his fathers feet A Blessing is no sooner crav'd but had The Queene commands her Father to be clad In a rich habit suting his estate Which whilst her seruants haste t' accommodate The Brother now hath leisure to impart Cordiall salutes from an vnfeigned heart With his faire Sisters now no longer strange Which they with him as freely interchange By this the Queene is giv'n to vnderstand The King her Lord and Husband is at hand With those two Princes 'twixt whom he had made Such peace not one the other should inuade Whom by his wisdome after long hostilitie He had reduc'd vnto a faire ciuilitie Contracting league betwixt them and as Guests To Triumphs to Ovations and high feasts Inuited them his sole and maine intent To make that league more firme and permanent The King before he can approch the Court Of all the former newes hath full report Of Father Brother Sister and so met As that the Island shall remaine in debt To all posteritie where hee 's instated To haue the bruit from Age to Age related For where the place he liv'd in was obscure The memory of this shall make 't endure Whilst there 's a Summer to succeed the Spring Or Winter Autumne whilst vpon his wing Time hath a feather and shall credit win Till Lachesis haue no more thred to spin The patient Reader I am loth to cloy T' expresse their meeting jubilee and joy Who doubtlesse will conceiue it to be such Though more than need yet was not thought too much Besides in Feasts and Banquets knew I when I 'de rather blunt my knife than tyre my Pen. These and the like occasions were the cause Men to their good successe gaue such applause That one vnto the Oracle indeer'd A stately Temple to Apollo rear'd And Thestor who through Neptune had the fate To finde his best lov'd childe did consecrate To him an Altar thinking so to please The Pow'r that wrackt then sav'd him from the Seas And so the Queene since Fortune was so kinde To haue her in all troubles still in minde She in a new-built Temple yearely prais'd her Who to that height from her dejection rais'd her Such as in woods and forrests haue by chance Escap'd wilde beasts through their blinde ignorance Haue had a strong conception there might bee A Genius or some Sp'rit in ev'ry Tree To whom their safety they ascrib'd If passe A brooke or riuer where least danger was This or that water-Nymph they durst protest Had leant them aid when they were most distrest And thus the Diuell did the Ethnycks foole That would o're ev'ry Groue Lawne Streame or Poole Instate goddesse or god on whom to call That Pow'r neglecting who created All. At Diuine worship hath been still his aime For all Idolatry from him first came Of the Rebellious there be Orders nine As corresponding with the Spirits Diuine In the first eminent place are those install'd As would on earth be worshipt and gods call'd As he that did his Oracles proclaime In Delphos Shadow'd by Apollo's name He that the Pythian Prophetesse inspir'd As likewise those th' AEgyptians so admir'd Ascribing to themselues Honour and Feare And those in sundry Idols worshipt were And of these Belzebub is Lord and Master Prince of the second is that great Distaster Of Sanctitie and Truth Author of Lies Who alwayes speakes in doubts and fallacies Hee 's Python styl'd The third Classe comprehends Vessels of Wrath who haue no other ends Than to to deuise all Mischiefes Belial hee Is call'd for his approv'd Iniquitie I' th fourth Forme are such Spirits as conuince Man in his sinne then punish him their Prince Is Asmodeus The fift Scale comprises Deceiuers full of fraudulent disguises And 't is their function office and condition T' attend the deform'd Witch and damn'd Magition And of these Sathan's chiefe The sixt containes The airy Potestates who Hailes and Raines Thunders and Lightnings haue great dom'nance in And of these the prime Lord is Merasin In the sev'nth are the Furies they giue life To Discord War Strage and contentious Strife Then cast them vpon Man in their fierce wrath Abaddon ouer these dominion hath The eighth includes Explorers that accuse Those Astaroth doth as his Vassals vse The ninth and last Tempters who ambush Soules Those Maimon in his Principat controules Now of these Cacadaemons we haue ground For many names in sacred Scripture found The word Diabolus doth signifie A false Accuser full of calumnie Belial is likewise read there and the word Imports an Out-Law without Yoke or Lord. Knowledge acute Daemonium implies And Beelzebub is the King of Flies Sathan an Aduersarie Bohemoth a Beast Leviathan where grosse sinnes are increast And builded vp Such from Abaddons race Be styl'd as are extermined from grace We finde in Dante 's these by obseruation Alchino i. Vnto Vice an inclination Then Calchabrina i. One who doth despise All Diuine Grace Neither did he deuise Vainly these names An euill-biting Dog Cagnazzum Coriato a fat Hog Barbariccia i. Fraudu'lent and Vniust And Libicocco One inflam'd with Lust. Faraffel doth a Trifler intimate And Rubicante Fir'd with Spleene and Hate Briefely to passe their names o're it would well Become this place to speake how many fell In that great Conflict and 't is my desire As far as leaue permits me to enquire Most probable it is and best agreeing With common Sence since all things that haue Beeing By naturall instinct their Pow'rs extend And faculties all aiming at the end For which they first were made and Nature still Her ordinarie course striues to fulfill So that all Births which out of order come Are monstrous and prodigious of which some Although not many in each Age we see As likewise that Sinne still doth disagree With Diuine nature and therefore their Fall And proud Rebellion most vnnaturall As meere Extrauagants these reasons may Induce vs to beleeue and thinke that they Are more in number that remaine in Blisse Than those cast headlong to the deepe Abisse Some learned Rabbins haue opinion held The number of the Angels that rebell'd And in one Conjuration then compacted Out of each sev'rall Ternion extracted Equall one Chorus Saint Iohn doth auer That he beheld the Dragon Lucifer The third part of the Stars with his Taile draw From the high Heav'ns which he in Vision saw But of the Angels th'exact number who Shall vndertake to tell he shall but grow From Ignorance to Error yet we may Coniecture That as in perfection they Excell all other Creatures so conclude That likewise they exceed in multitude Those that haue had still haue or shall haue Beeing
giueth vs to know That excellent Spirits are not by Death extinguished or neglected but are rather transmigrated from the earth to reigne with the Powers aboue The second fore-shewes the calamitie of a People new left destitute of a Prince or Gouernor thereby fore-warning them to preuent and prepare themselues against all imminent perils The third giues vs warning that the time of the last expiration being come his friends and Allyes should take notice of the Diuine fauour that his body dying his Soule still suruiueth and that hee is not lost to his friends and familiars This was the opinion of some Philosophers Iamblic de Myster saith That as God oftentimes from the mouth of Fooles produceth wisedome declaring thereby that Man speaketh not but God himselfe so by euery sleight and vile thing hee portendeth what is to ensue keeping still his owne super-eminence and thereby instructing our weake vnderstanding And Guliel Pachimer Hist. lib. 6. saith Prodigium est Divinae irae signum c. A Prodegy is a signe of the wrath of God but whether it portendeth or looketh vpon things past or present is beyond our apprehension But this is an argument which I desire not too long to insist vpon c. In the discourse of Lucifer and his Adherents newly fallen from grace it will not be impertinent to speake something of his first and greatest master-piece in tempting our first Parents to sinne by which came death For Death was not made by God being nothing els as Saint Augustine against the Pelagians saith but a priuation of life hauing a name and no essence as Hunger is said to be a defect of food Thirst a want of moisture and Darknesse the priuation of light It therefore hauing a name and no Being God was neither the Creator nor Cause thereof Salomon saith God hath not made Death neither hath he any pleasure in the destruction of the Liuing for he created all things that they might haue their Being and the generations of the world are preserued And in an other place Through enuy of the Diuell came Death into the world He then being the author of Sin is likewise the author of Death And yet though he had power to tempt man to Sinne Man hauing Free-will he could not constraine him to giue consent This proud Angell by his owne insolence being cast from heauen began to enuy mans felicity vpon earth and to that purpose entred the Serpent which is said to be more subtill than any beast of the field And as Rupertus super Genesis saith Before the Serpent was made the Diuels Organ hee might haue beene termed most wise and prudent for it is said in Mathew Be ye therefore wise as Serpents Him as Saint Chrisostome writes the Diuell found best sitting for his hellish enterprise and in his spirituall malice by meanes of his Angelicall presence and excellent nature abusing both as instruments of his falsehood and treacherie hee wrought with to speake to the woman being the weaker Bodie and therefore the lesse able to resist temptation Neither did the Serpent speake vnto her but the Diuell in him as the good Angell did in Balaams Asse for the good Angels and euill work like operations but to diuers effects Petrus Commestor in his Scholasticall Historie writeth That at the time when the Serpent tempted the woman hee was straight and went upright like a man but after the Curse he was doomd to crawle vpon the face of the earth And Venerable Bede saith That the Diuell chose a Serpent which had the face of a woman Quod similia similibus applaudant That Like might be pleasing to Like The Holy Historie doth recite three distinct punishments of the Serpent the Woman and the Man the Serpent was cursed beyond any other beast or creature to crawle vpon his belly and eat dust all his life time enuy being put betweene the woman and her race on the one side and the Serpent and his race on the other so that Man should breake the head of the Serpent and the Serpent bruise the heele of Man The Woman was punished by pluralitie of paines in her conception and to bring forth her children with teares and lamentations c. In the next place comes Man who hauing heard and giuen consent to the words of his wife and eaten the fruit of the forbidden Tree hee must also be punished God said vnto him That the earth should be accursed for his sake in trauel and pain should he till it all his life time it should bring forth thornes and thistles vnto him he should feed on the herbs of the field and eat his bread in the sweat of his browes vntill he was returned vnto that earth from whence he had been taken Of this great Tempter the Diuell by whom sinne death and damnation first entred Saint Augustine in one of his Meditations vseth words to this purpose The Tempter was present neither wanted there time or place but thou keptst me ô Lord that I gaue not consent vnto him The Tempter came in Darknesse but thou didst comfort mee with thy Light The Tempter came armed and strong but thou didst strengthen mee and weaken him that he should not ouercome The Tempter came transfigured into an Angell of Light but thou didst illuminate mee to discouer him and curbe him that he could not preuaile against me He is the Great and Red Dragon the old Serpent called the Diuell and Sathan hauing seuen heads and ten hornes whom thou didst create a derider and mocker in the great and spacious sea in which creepe Creatures without number small and great These are the seuerall sorts of Diuels who night and day trauell from place to place seeking whom they may deuoure which doubtlesse they would do didst not thou preserue them This is the old Dragon who was borne in the Paradise of pleasure that with his taile sweepes away the third part of the Stars of heauen and casts them on the earth who with his poyson infects the waters of the earth that such men as drinke thereof may die who prostitutes gold before him as dust who thinkes hee can drinke Iordan dry at one draught and is made so that he doth not feare any And who shall defend vs from his bitings and plucke vs ou◠of his jawes but thou ô Lord who hast broken the head of the great Dragon Do thou helpe vs spread thy wings ouer vs that vnder them we may fly from this Dragon who pursueth vs and with thy shield and buckler defend vs from his hornes It is his sole desire and continuall study to destroy those Soules whom thou hast created And therefore ô God we call vnto thee to free vs from our deadly Aduersarie who whether we wake or sleepe whether we eat or drinke or whatsoeuer else wee doe is alwayes at hand night and day with his craft and fraud now openly then secretly directing his impoysoned
shafts to murther our soules And yet such is our madnesse that though we behold this Dragon dayly with open mouth ready to deuoure vs yet we notwithstanding wanton in our sloath are secure before him who desireth nothing so much as to destroy vs. He alwayes waketh without sleepe to pursue vs and we will not awake from sleep to preserue our selues Behold he layeth infinite snares before our feet and spreadeth ginnes in all our wayes to intrap our Soules and who can auoid them He hath layd snares in our Riches snares in our Pouertie in our meat our drinke our pleasure our sleepe our watching in our words our actions and in all our wayes But thou ô Lord free vs from the snares of the Hunter that wee may confesse vnto thee and say Blessed is the Lord who hath not deliuered vs into his jawes to be deuoured My Soule hath escaped as the Sparrow from the snare of the Hunter the snare is destroyed and I am now set free Amen Now of those Spirits which attributed vnto themselues Diuine worship and adoration Such an one was he who spake in the Oracle of Apollo at Delphos called the Diuiner he made choice of a Virgin called Pythia who sate on a Trypos or three-footed stoole and held a rod in her hand and when shee deliuered any answer was crowned with a Chaplet of fresh greene Lawrell There were Oracles in many other places Liber or Bacchus was the Oracle of the Sicilians Ceres to the Rhodians Diana to the Ephesians Berecinthia to the Romans Belus to the Assyrians Iuno to the Numidians Venus to the Thebans and Cypriots c. In whom poore abused Idolaters reposed all their confidence tendring their vowes and sacrifices in vaine their ridiculous answers being meere imaginary and fabulous as proceeding from the Diuell who is the Father of Lies c. It is worthy obseruation to see in what absurd and more than brutish manner he abused the Gentiles The Sarronides were a kinde of Philosophers who vsed Diuination and Sacrifice among the antient Gaules These in their solemne meetings would cut the throat of a man and by the manner of his fall the flux of his bloud or the separation of limbes and members predict of future things They had Idols of immeasurable height made of twiggs and osiers which they stuffed and filled with liuing men and then setting them on fire with straw reeds and other things combustible there the poore creatures died most miserably Commonly they made vse of malefactors and such as were apprehended for robberies but for want of such offendors they would not spare honest and innocent persons The like we reade amongst the Samothracians obserued in the honour of Ceres and Proserpina in an Island where Hebrus falls into the AEgean sea Strabo saith They builded Colossi of wood many parts whereof were interlaced with straw in these they in their sacrifices were accustomed to burne beasts and men among them And Diodorus writeth That they vsed an impiety answerable to their brutish nature for they would reserue men such as were conuinced of notorious crimes for the space of some yeares then spit them on sharpe stakes from the fundament to the mouth then place them vpon the piles of wood and put fire vnto them and this was their maner of inuocation to their false gods Pomponius Nela thus speaketh of them The Gaules are a proud Nation superstitious and cruell for they vndoubtedly beleeue that men are the best and most acceptable sacrifice to their gods The greatnesse of their Idols and Statues is not to be wondred at because it should seeme they were frequent in those times for we reade in Pliny We beheld saith he huge massie statues of new inuention which they called Colossi and were no lower than Towers but of equall height with them Amongst which hee nameth Apollo Capitelinus of thirty cubits height Iupiter Tarentinus of forty cubits height the Sunne at Rhodes seuenty Apollo of Tuskany which was in the Librarie of the Temple of Augustus contained fifty foot in height that which Nero caused to be made was an hundred foot high but of the greatest Zenodorus speakes which was the statue of Mercury erected in Auergne a prouince belonging to the Gâ—â—les which surpassed all others in height bignesse and value being foure hundred 〈◊〉 from the Basse to the crown This sheweth that the statues of Idols belonging to the Gaules were of extraordinarie and wonderfull greatnesse which as Caesar saith they filled with liuing men making them their Sacrifices and Offerings Nor were the Gaules thus seduced by the Diuel only but euen the Romans also for the Historiographer Livy telleth vs That after the great ouerthrow at Cannas a towne in Apulia by Hannibal certaine extraordinarie Sacrifices were performed by consultation had with diuers fatall bookes wherein a man and woman of Gaule and a man and woman of Greece were brought to the Oxe market in Rome and layd along vpon the ground aliue in a place round beguâ—t with stones which neuer had been sullied with humane Offering and there sacrificed according to the Romane Rites and ceremonies The like hath beene amongst the Arabians Thracians Scytheans AEgyptians and Grecians of which I will onely deliuer you what I haue read in one or two Authors Dionysius Halicarnaffeus to Hethus That Iupiter and Apollo vnder whose names the Diuell him selfe was shadowed because the tenth borne of euerie male childe was not sacrificed vnto them sent great and grieuous calamities and plagues throughout Italy And Diâ—dorus declareth That in his time there was at Carthage an Idoll of Saturne and it was supposed saith he that Saturne was much offended with the people because in former times they had been wont to sacrifice vnto him the most worthy and best born of their children but by the successe of times in stead of their own children they bought and entertained others secretly nourishing them in their houses and after sacrificed them to their gods The which being discouered and they easily persuaded That by this dissimulation and impostemus dealing Saturne was insenced against them because that some of their Allyes were despoiled and part of their Countrey layd waste by the publique Enemie therefore the better to appeaâ—â— him they sacrificed publiquely at one time two 〈◊〉 young 〈◊〉 such as were the choicest and best borne of all their Nobilitie and after that picked out three hundred 〈◊〉 which with their owne good liking because they perceiued themselues to be suspected gaue their liues freely to be sacrificed He that of these things desires to be further satisfied let him reade Eusebius in his Ecclesiastical History who hath many examples and discourses to this purpose extracted out of sundry Nations affirming That in the time of Adrian and when the Euangelicall doctrine began somwhat earnestly to be embraced these abhominable cruelties by degrees ceased and were in short time abolished
dissolutenesse in mirth impatience in sadnesse honesty in shew dishonestie in action rancor in reprehension c. Prides Chariot is drawne with foure horses Ambition after Power the Loue of our owne Praise Contempt of others Disobedience in our selues The Wheeles are the Boasting of the minde Arrogance Verbositie and Lightnesse The Charioter is the Spirit of Pride Those which are drawne therein are the Louers of this world The Horses vntamed the Wheeles vncertain the Coach-man peruerse those drawne infirme The Humble are taken vp into heauen the Proud are throwne downe vpon the earth so that by an interchangeable permutation the Proud fall on the place from whence the Humble are exalted And from whence sathan puft vp fel the Faithfull man plucked vp ascend Iunius de Vilitate Condition Human. vseth these words Pride ouerthrew the Tower of Babel confounded the Tongues prostrated Goliah hanged Hamon killed Nicanor slew Antiochus drowned Pharaoh destroyed Senacharib God destroyed the place of the proud Dukes eradicated the arrogant Gentiles Euery vitious man for the most part loueth and delighteth in his Like onely the Proud hateth the Proud and they are neuer at peace The sentences of the Philosophers and Historiographers are diuers and many Thou seest saith Herodotus lib. 7. speaking of Artabanus how God striketh the Greatest to humble them lest they should grow insolent when hee spareth and cherisheth the Lesse Thou seest likewise how often lofty Towers eminent Buildings and procerous Trees are blasted by Lightening and torne by Thunder For God hateth the Ambitious and Proud as delighting to depresse all things that swell aboue Nature or Custome Hence it comes that mighty Armies are discomfited by small Hosts either by striking them with feare or submitting them to disaduantage For God wil not suffer any to think magnificently and gloriously of their owne power saue himselfe Thucid lib. 2. vseth these words Etiam cum innoxia est superbia molesta esse non desinit c. i. Pride euen when it seemes to be most harmlesse yet euen then it doth not cease to be troublesome And another writes Signum secuturae ruinae est insignis insolentia Notorious Insolence is a sure token of succeeding ruin Plato de Leg. saith The Proud man is forsaken of God and hee that is so left troubleth all things in which hee intermedleth and soone after suffereth the punishment due vnto his insolence and many times not in himselfe and his family onely but euen vnto the publique weale it selfe brings desolation and ruine Ambition saith Bernard is a foolish euill a secret poyson a hidden pest an artificial deceit the mother of hypocrisie the father of spleene the fountaine of vice the worme of sanctitie the hearts infirmitie creating diseases out of remedies and generating languishing out of medicine Innocent De Vil. cond humanae vitae writes That the ambitious man is no sooner promoted to honour but hee instantly groweth proud non curans prodesse sed gloriatur prae esse Not caring for the profit of others but glorying in his owne precedence presuming he is the better because he is great his former friends he disdaines those present he despiseth his countenance he contorteth his necke he stiffeneth his pride appeares in speaking loud and meditating things lofty to follow he scorneth to leade hee striueth to his inferiors he is burdensome to all troublesome as being head-strong selfe-conceited arrogant intollerable c. Ioan. à Chotier in Thesaur Pol. Aphor. lib. 1. cap. 3. â—aith That nothing more mortiferous can happen vnto a Prince than Pride if it once taketh root in his breast for what thing so holy which he contemneth not or what so iust which hee doth not violate For Pride extinguisheth both the light of Reason and Wisdom which no sooner hath vsurped vpon any temperat and gentle condition but it alienateth it from all humanitie inciting it to combustion spoile and violence and then God giuing him ouer to his owne insolence hee praecipitateth himselfe into a world of miseries Laërt lib. 7. cap. 1. recordeth of Zeno Citicus That he obseruing a yong man extraordinarie gay and gawdy in his attyre still looking on himselfe where he was most braue passing a durty kennel treading with great care fear lest he should spot or bewray his shooes hee said to others who likewise tooke notice of his trimnesse See how timerous and suspitious yon fellow is of the myre because he canot see himselfe so plain in it as in his glasse And Antonius in Mâ—liss Part. 2. Serm. 24. reporteth of Aristotle That he seeing a supercilious young man very proud but vnlearned called vnto him and said My friend I wish that I were such as thou thinkest thy selfe to be but to be truly such an one as I see thou art I wish it to my greatest enemie Bruson lib. 6. cap. 4. ex Stobae telleth vs That AEsop being demanded What he thought Iupiter was at that time doing he made answer Hee was then depressing the Proud and exalting the Humble Anton. Sermon de Superbis remembreth of Philistion who was wont to say That a wicked man aduanced vnto high place and dignitie and exulting in his wealth and fortune a sudden change of him was to be expected as being raised the higher that he should fall so much the lower We reade in the Ecclesiasticall Historie of one Pambo That being with Athanasius in the city of Alexandria and seeing a proud woman attyred in most sumptuous and gorgeous apparell wept grieuously And being demanded the reason of his sudden passion he made answer That two causes moued him thereunto The first was That the womans pride was her owne perdition and the second That he himselfe had neuer so much studied to please God in his innocent life being a profest Christian as she did hourely endeauour to giue content vnto wicked men in her loose and dishonest carriage For as Thriver saith As a little quantitie of gall put into the sweetest sauce makes the whole tast bitter so the smallest Pride spotteth and corrupteth the greatest vertue Diuers amongst the Historiographers are remarked for their pride as Domitian who boasted in the Senat That hee had first giuen the Empire to his father and his brother and after receiued it from them He as Eusebius relateth was the first Emperor that would be stiled Dominus Deus Lord and God From whence grew that of the flattering Poet Edictum Domini Deique nostri Quo subsellia certiora fiunt c. It was likewise enioyned by him That in no writing or speech he should be otherwise called He suffered none of his statues to be admitted into the Capitoll but such as were of pure gold or siluer at least He also trans-nominated the two moneths of September and October to Germanicus and Domitian because in the one he was crowned and in the other he was borne c. Sabor King of Persia stiled himselfe the King of Kings a
Christians who in that point doubted Somwhat like this is that which Paulus Diaconus writeth That in the vtmost parts of Germany towards the North and neere to the sea side there is a great mountaine and beneath it a darke and obscure Cauerne in which fiue men were found sleeping their bodies and garments in no part consumed but sound and whole as at the first who by their habits appeared to be antient Romans Certaine of the inhabitants had often made attempt to waken them but could not Vpon a time a wicked fellow purposing to dispoile and rob one of them of his garment he no sooner toucht it but his hand withered and dried vp Olaus Magnus was of opinion That they were confined thither to some strange purpose that when their trance was expired they might either discouer strange Visions reuealed vnto them or else they were to teach and preach the Christian Faith to Infidels who neuer knew the Euangelicall Doctrine I spake before of certaine notes or indubitable marks by which the good Spirits or Angels might be distinguished from the bad Genij or euill Daemons It shall not be amisse to amplifie that point somewhat more by Circumstance and illustrate it by Historie The good Angels are imployed in nothing saue the honour of God and the profit and preseruation of good men When on the contrarie the Caca-Daemons aime all their enterprises and endeauours to derogate from Gods worship and assume it to themselues and by their flattering deceptions and oily insinuations with man to worke the vtter subuersion both of soule and body For as Sathan hath the power to transforme himselfe from an ougly Diuel to an Angell of Light therefore ought we to haue the greater care both to distinguish him in his shape and discouer him in his nature For all apparitions whatsoeuer which persuade to blasphemie superstition lying man-slaughter luxurie or any other thing execrable doe infallibly proceed onely from the Diuell Againe that Spirit that coueteth to be adored or that prompts vs to desire knowledge in things curious and vnnecessarie or that counterfeits it selfe to become a subiect or seruant to man by the vertue of any herbe stone mettall wood or other creature he is a Diuell Those also that put themselues vnder any certain constellations by which to beget rare and prodigious effects whereby the worke is taken from the Creator and attributed vnto his creatures the Starres those are Diuels In briefe all those operations Conjurations Incantations Abjurations Murmurations all those Conuenticles and nightly assemblies in places desart and remote of Witches Sorcerers Magitions Conjurers and such like haue the great Diuell himselfe for their Authour and Abettor In a Chronicle belouging to the House of the Frier Minors in Auergne this historie is related This Couent hauing liued long in contented pouerty and peace of minde as Saint Francis their Founder had left them the Diuell enuying theit abstinence and strictnesse of life takes vpon him the shape of a seruant and insinuateth himselfe into a Noblemans family whose house was not far from the Monasterie to whom he was so diligent and appeared so obseruant in all things that hee made him his Steward committed all his affaires vnto his charge and gaue him the gouernment of his whole house and family Hauing crept into this great credit and fauour and obseruing that his Lord and Master was of a penurious and gripple condition and although this poore religious Brotherhood was placed neere him yet he neuer at any necessitie relieued them with any charitable largesse or almes Of whom when mention was made in any discourse betwixt his Lord and him this subtill Impostor began exceedingly to commend their sanctitie and asperitie of life and persuaded his master That he could performe no one act so acceptable vnto God and profitable for his soules health as to relieue this Fraternitie with a free and boâ—ntifull hand His words proued so effectuall with his Lord that thinking to do a meritorious act hee sent them dayly full dishes from his table vpon the open dayes flesh of all sorts and vpon their dayes of fast of fish the most curious and delicate that could be prouided so that in a short time the good Friers had left the care of their bookes to take charge of their bellies and neglected their deuotions to feed high and drinke hard Which being obserued by one of the Seniors of the Societie who much grieued that they had fotsakeu their former austeritie to embrace such a dissolute life and perceiuing whence they grew to be such Libertines he tooke with him one of the same Fellowship a man of his own strict conuersation with purpose to giue the Nobleman a visit Who making them friendly and courteous entertainment this Frier amongst other discourse demanded of the Lord the reason why he being so many yeares together so sparing and close-handed toward his Brethten was of late grown so profusely bountifull Who answered That it was at the great intercession of his iust and faithfull Steward whom he much loued and no lesse trusted The Religious man desired that he might be acquainted with this good seruanr To which motion the Nobleman was very willing and caused him to be enquired for and called into his presence Who after much delay being forced to shew himselfe the Deuout man by some secret marke or other before spoken of knowing him to be a wicked Spirit hee instantly disappeared and was no more seene Thus the Impostor being discouered to the great wonder of the Nobleman the good Frier returning backe to the Monasterie told to the Brotherhood what had happened by which hee reduced them to their former deuotion and austeritie of life Against these subtill temptations of this crafty and deceitfull Pannurgust there are no such profitable and wholsome preuentions as fasting and prayer as appeareth by that of Antonius Laverinus the vnblemished authoritie of whose name we haue vsed before the better to countenance some former Histories He comming by godly meditations to heale a Daemoniacke or one possessed with a Diuell after he had vsed certaine holy and deuout prayers such as are vsed in the like Exorcismes the obstinat Diuell began to menace him and told him that hee would be with him that night to his great terror and affright and therefore wished him to prepare himselfe against his expected comming To whom he againe as confidently answered that if he failed of his word and kept not his promise he would hold him for one of the basest and most abject Diuels that fell with their arch-Captaine Lucifer That night Anthon. Laver. heard him knocke three seuerall times at his chamber doore and suspecting him to be the Diuell betooke himselfe to his deuotions and prayers commending his safetie to the protection of God and his good Angells and made no other answer The Diuell went then to the top of the house and began to vntile the roofe as if hee purposed there
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