onely in Rome the spirituall Babylon but in the whole bodie of their Empire or Citie politick CHAP. XXV Gods Patience of which Man hath euer a perverse consideration abusing this as he doth all the rest to his owne destruction BVt because God with patience sees all this And suffers vs run on in our owne way Vntill some time that predetermind is The wâ—etched and vnwise in heart they say There is no God or else he sees not vs Because our â—innes scape still vnpunisht thus But know fond man Heauen differs much from thee In the consideration and esteeme Of the maine things Of Place of Quantitie Of Time of Motion mortalls oft misdeeme And oftest erre because by sence we count Which still is â—ame in obiects that surmount Sense tells vs that the Sunnes diameter Is but a span but Reason rectified Shewes it transcends earths quantitie so far That scarce proportion twixt them doth recide Sence thinks an arrow swifter when the Sunne Tho this a thousand mile each minute runne And the like errors there in Time appeares Because Gods iudgements doe not light vpon The sensuall man perchance for some few yeares He laughs at iudgement and beleeues there 's none He thinks an age so long but sound men see All times are nothing to eternitie Audacious men How dare we then prouoke Our Iudge that holds vs in strong a Iayle By Sampsons strength might Sampsons bonds be broke False â—ason with Medeah might preuaile But here alas a tripple wall vs curbs Of Flesh of Fire and th'Adamantine Orbes Then whether can we flie a thousand eyes Attend vs. If to the worldâ— vtmost bound There ore our heads we find Gods watchfull spies In Hell his executioners are found All flight is vaine saue to himselfe alone For he that breaks Iayle to the dungeons throwne CHAP. XXVI The infinite clemencie of Almightie God who staies and expects our repentance so long since the Scripture testifies of him that he is a consuming fire BVt why because Gods Patience doth deferre Our punishment expecting our amends Why should we hence grow bolder still to erre But rather much more fearefull of offence The wretch repriu'd prouokes not's Iudge but rathâ—â— Striues to be reguler to win more fauour Yet we each day each day and minute we Incessantly prouoke the Iudge Diuine Because our blind-fold nature doth not see The beames of Iustice that in him doe shine And flames that flow from his incensed ire Who is indeed a swift consuming a Fire The Scraphins from fire receiue this name Beâ—ause enflamde with b loue diuine they are To Moses thus appeard he in the flame Mount Siâ—ay smok't when he in fire was there Now God being fire and we being in him How good is he that burnes not when we sinne There is a c fire that doth forbeare to burne Things that thereto by nature subiect be And d fire that from the drie thin wood doth turne Yet melts the steele containd in 't instantly The like 's in God who spares the yeelding things And vnto ruine all resistants brings And as fire wastes the Stubble Hay and Wood But purifies Gold Siluer pretious Stones So doth the fire of Gods loue in the good Consume lusts and vnlawfull passions Which are as stubble but doth purifie Bright shining Zeale Deuotion Charitie And th'Iron-hearted Sinners that doe seeme e Black cold and stiffe before they feele this fire The fire of Gods loue makes them turne in time Light hot and pliâ—ble to his desire Or else his fires of Iustice lightning like Consumes them in the time ordained to strike a Our Lord saith Saint Paul is a consuming fire Heb. 12. b Elias enflamed also with this diuine loue assended to heauen in a Chariot of fire 2. Kine 2. 9. c Miraculous fires such as that of Sidrach Misach and Abdenego and others of holy Martyrs that haue not burnt for the time d Cetterum mira fulminis si intueri velis opera sunt nec quicquam dubij relinquentia quin diuina insit illis subtilis potentia Loculis integris ac illaesis conflatur argentum Manente vagina gladius liquescit inuiolato ligno circa pila ferrum omne distillat stat fracto dolio vinum c. Seneca natural quest cap. 31. e The properties of Iron CHAP. XXVII The Pagans for the benefits of Heate and light ' worshipt the Sunne and Fire THe manner of the Pagans was t' adore Chiefly those things did hurt or benefit The Memphians worship th' author of their store Great Nilus cause their fields were fatned by 't Sidonians to the gainefull Sheepe did bow As th' Indians doe to beasts and deuill now But the wise Persians they did worship fire For the great benefits of heate and light And all the Nations ioyntly did conspire To worship Titan vanquisher of night Who when he doth his splendant beames display Soone chases dreadfull darksome night away Th'vnweldy Germaines this the nimble Daeians The prudent Chaldeans this rude Barbarians The noble Grecians this and barbarous Thrasiansâ— The rich Egyptians and the poore Tartarians All worship light to this erected Phanes And a swift Steads brought to swifter Titans flames For heauenly light distinguishes each thing The sound from sicke the foolish from the sage But night knowes not the seruant from the King Not Gold from Lead nor youth from crooked age The Sun burnt Moore scorcht on the Libian sand From those most faire on Thames or 〈◊〉 strand Night is the nurce of fearâ— to fraude the furtherer A time for shadoâ— es and for beasts of pray A baude to lust a cloke vnto the murtherer No friend to Innocence which loues the day And rises vp to labour in the morne When beasts of prey backe to their dens returne Who maruels now that Pagans Idolize The Fire and Sunne for gifts of heate and light But whoâ—l not wonder that our dimmer eyes See not a Light ten thousand fold more bright A Light that to the Sunne his light assignes And more illumines our sinne-darkned minds a Ex dys Solem veneranter cui equos immolant hic autem est neos sacrificandi vt deorum pernicissimo eâ— quadrupedibus omnibus pernicissimum mactent Herodot Clyo. CHAP. XXVIII Yet the darknesse of meere naturall mens minds is such that they cannot see the true Light God which giues the Sunne and Fire their Light and is himselfe the light of Wisdome and the warmth of Charitie THis bodies darknesse is no little griefe But darknesse of the mind doth farre excell And that Light that brings this sad nights reliefe And shewes the way from Sorrow Death and Hell Why leads not blind-fold Nature vnto him That with one beame lets so much comfort in Alas we 're blind and cannot this Sunne see For though the Sunne doe ne'er so clearely shine If th'instruments of â—ight defectiue be In darknesse deepe we languish still and pine So wanting th' eye of Faith to see this Light We blame the Sunne and
call the noone-day night And herein is that darknesse more accurst Of th'vnderstanding then the senses sarre For this defectiue we 're content to trust A friend to guide vs lest our steps should erre But that most wretched calls the darknesse day And thewd the light in darknesse striues to stay And why 's this cause we trust the sence alone And this light through the sences neuer past The Eyes no obiects haue but bodies knowne To speake of light vnseene to th'sence is waste But vnbeleeuing man that doest agnize Onely things obuious to thy sence and eyes When hast thou seene the Ayre at any time The chiefe sustaining meanes by which we liue Or thine owne soule whose beauties clearer shine More splendant beames then fading earth can giue For each thing is more noble in degree As'ts freer from Materialitie Water therefore 's aboue th'condensed dust Ayre aboue that then th'element of fire Then th'Orbes tralucent a incorporeall most Of bodies Lastly th'Angels that aspire Nearest that incorporeall Sunne aboue That giues the light of wisdome warmth of loue a Most incorporeall of bodies because of tralucent so many hundred thousand miles tho of Adamantine haranesse Coeli enim qualitates sunt 4. 1. Subtilitas siue puritas 2. Indissipabilitas seu soliditas 3. Immutabilitas 4. Rotunditas CHAP. XXIX Gods Wisdome YOu Nations then that starres and fire inuoke To this a light let your hallowed Incense smoke All Lights are darknesse else no other light Can guide your steps from errors dismall night Come then but when to see this light you come You must doe like those that behold the Sunne Looke on some third thing that reflects the skies Because two vehement obiects spoyle the eyes The Bashawes in the Turkish presence bow Their heads and bend their eyes to th' earth downe loe Fearing to gaze too freely on their Prince Then shall we dare more then the Scraphins They to behold this Light in highest place Doe interpose their wings before his face Not able so great glories to behold Then shall we wretched mortals farre more bold Gaze full vpon those beames that make vs blind No let vs for this weake eie of the mind Find some reflecting mirror as we doe For th'sences that t' our intellect may show As in a glasse the shadow of this light For this it selfe is in it selfe too bright For creatures to behold of so low state We haue a glasse a glasse of things create Wherein this wisdome doth so clearely shine That euery eye may see this light diâ—â—ne Therefore in this glasse of the creatâ—res we The glorie of our Maker best may see Who infinite vnbounded vnconteynd Himselfe in limits yet hath all things fram'd By number weight and measure for both Heauen Earth Sea Sun Moone the Stars the Planets seuen The Elements Men Beasts and Plants we find In these termes and dimensions all confind The Heauens in reuolution iumpe with time No accident doth ere their course decline From their first order Such proportion Of magnitude assignd to euery one And distance that if ought herein were chang'd From order the whole frame were quite estrang'd From goodnesse and pernitious to men But this is not ordaind alone to them The little Bees and Ants therewith are blest Such true proportion both in man and beast Of weight and measure in each member plac't And euery part with such true number grac't That if therein the least transgression be It brands the creature with deformitie God giues to man one head two hands two feete If any where this orders changd we meet A Monster If the Nose or Mouth or Eare Be fram'd too large they make the whole appeare Vncomely What an vniformitie In Flowers and Fruits in Seeds and Leaues we see Fram'd with such euennes that oft-times our sight Cannot distinguish all with number weight And measure And what can the wisdome show Of our great Maker more then this to know The number weight and measure of each part Shall not he know the motions of the heart He knowes the number of our steps and haires Shall not he know our secretest affaires And close affections He the drops of raine And of the Sands that on the shores remaine The number knowes And tell me shall not he The number of our words and actions see Yes For his Wisdome yet farre more appeares In that he at one instant sees and heares The actions thoughts and words of euery man Mans lame imperfect knowledge hardly can By many acts discoursing too and fro Scarcely attaine not fully come vnto The knowledge of some one thing But this King By one act sees himselfe and euery thing That Heauen and Earth containes But now we come To th'weighâ— and measure of perfection This Earth for which men striue so much we deeme Compar'd with Gold and Iems of small esteeme But these compar'd with things that life can saue Farre sleighter and much lower value haue The beasts that haue the benefit of sence Offencelesse creatures haue preheminence But men endued with reasons facultie Obtaine a splendor farre more cleare and high Yet these compared with those cleare minds aboue Whom no soule appetiâ—es of sences moue Are poore and low How great diuerâ—â—tie Of weight and measure is in digâ—itie In mens estates and callings here on earth Some wise some weake some meane and low by birth Others noble some indigent and poore Others swelling with abundant store But in the most mans weake opinion erres For tho the state of pouertie appeares Irksome and heauy vnto earthly minds The holy soule therein aduantage finds For wealth 's a snare that doth our soules betray But want's a tutor whips vs to the way That leads vnto eternall happines So that these present discommodities Returne in time an ample recompence When the faire guilded sweets of oppulence Repay their weight in bitternes and gall Oh how inscrutable are his workes all Who can declare the secret simpathies The hidden causes of antiphathies Who can expresse the wondrous properties Of Plants and Beasts their hidden qualities How many excellencies each were dwells Within the fabrick of these earthen cells For of the fairer faculties of mind The mind 's reflected knowledge darke and blind With such imperfectnes it selfe doth view We justly doubt if what we know be true Tho most we find our imbecillitie In contemplation of that Maiestie Which like a Faâ—lkon through the high clouds towres Where we come tardy with these wings of ours a God is light and there is no darknesse in him Iohn 1. 1. CHAP XXX His Power HIs Power againe as hard a taske I find For infinite can neuer be confind To place or number worke too hard and high To shew his powre that rules both earth and skie To whom the Saints and Angels all obey To whom the Lampes that rule both night day For he their Maker and their Mouer is Nor doe they runne their proper course but his Who sometime doth subiect their glorious
great varietie that the vnderstanding of Man cannot vtter it 40 XXI No place emptie and vnfurnisht of Creatures for Mans behoofe but all full without scarcetie or scant that man for this fulnes and bountie of externall things might returne a proportionate fulnesse in his affections towards God 42 XXII But Man returnes his Maker nothing but Ingratitude 44 XXIII Mans Ingratitude that peruerts the verie benefits themselues to bee instruments of displeasing him that gaue them still presuming that because he sees not God therefore God sees not him 46 XXIIII Gods Omniscience from whose all-piercing eye nothing lies hidden 47 XXV Gods Patience of which Man hath euer a peruerse consideration abusing this as hee doth all therest to his owne vndoing 49 XXVI The great goodnesse and clemency of Almightie God that stayes and expects our repentance so long since the Scripture testifies of him that he is a consuming fire 51 XXVII That the Pagans for tempor all benefits of Heate and Light worshipt the Sunne and Fire 53 XXVIII Yet the darknesse of meere naturall mens minds is such that they cannot see the true light indeed God which giues all things their light and is himself the light of Wisdome and the warmth of Charitie 54 XXIX Gods Wisdome 56 XXX His Powre 60 XXXI Man by his sinfull condition the Wretchedst and the worst of all creatures 64 XXXII Faire without foule within 66 XXXIII We praise substances but pursue shaddowes 69 XXXIIII We follow gaine not goodnesse 71 XXXV We dote on earthly pleasures and seeke happines in them which notwithstanding are but shadowes of those true ioyes that are aboue 74 XXXVI And all earthly torments and miseries no more but shadowes of those that remaine for the damned in Hell 78 XXXVII A comparison betwixt the great and little world 82 XXXVIII Aâ— Elegie vpon the death of the incomparable Prince Henrie 88 XXXIX An Elegie vpon Mast. Candish 90 XL. Teares for Sir Tho. O. DIVINE MEDITATIONS CHAP. I. The shortnesse of mans life in respect of other creatures yet how prodigall man is of time esteeming it farre more basely then any other thing notwithstanding the necessitie of bestowing it well since our eternall miserie or happinesse depends thereon Viue memor quam sis aeui breuis Horat. lib. 2. Sat. 6. Singula de nobis anni predantur euntes Idem Labimur saeuo rapienti fato Ducitur semper noua pompa morti Seneca in Oedip. HOw short's mans life compar'd with other liues The Elephant two hundred yeares suruiues His time so doth the long liu'd Hart And nature to the Rauen doth impart Three liues of Harts and Elephants altho The Hamadryad Nymphes thrice hers outgo The longest date that most men here attayne Is eighty yeares stretcht out with griefe and payne And yet of this how â—â—all a 〈◊〉 we liue Sleepe châ—llenges 〈◊〉 to him to giue And youthfull dayes of 〈…〉 A thirâ— of what 〈…〉 gayne No little sâ—are and doâ—age all the rest So of our dayes our â—oâ—s possâ—â—â—e the best And we our selues â— enâ—oy a share most small Nothing yet of that nothing prodigall There are not many that doe freely lend Their vtensâ—les and rayments to their friend Because they know â—ime all things wasts and weares Yet doe we â—end our seluâ—s for many years With small â—â—â—eatie One perswades to day To hawke and huâ—â— Tomorrow he toth ' play This friend to 's maâ—â—iage earnestly enuites That to solemnize his dead parents â—tes Another crew they tempt vs to pertake In quarrels where our whole times at the stake A thousand pull vs into game and wine Thus doe we lend and giue our pretious time Time in whose vse eternall ioyes doe dwell Or woes for things most base we giue and â—ell How much doe we bestow in fruitlesse vice In seasts in fashions curiosities In beastly lusts nocturnall â—oule desires How much to feed our passions flaming fires How much in trimâ—ning vp the head and face In singing dancing gaming and things base In fruitlesse studies fraught with toyes and lies Fabulous storiâ—s impertinencies Which times so spent we cannot say that we Do liue but that we sleepe or dreaming be How many childlesse men each where appeares Who hauing spent their youth and best of yeares In quest of gayne and gold so much accurst That also loose their latest times and worst In griefe of heart in anguish and in payne In broken sleepes in sweat and trauels vaine Onely to settle their ill gotten pelfes Where it might noâ— be lost yet loose themselues This body takes vp â—ll our time and care How many spend whole yeares heere to prepare Euen for themselues their marble monuments Which in their whole age shewde no prouidence Nor forecast for the soule Alas we see Nothing but what is obuious to the eye Our vnderstanding partes in sence are drownd How many be that for gaine circle rownde The whole worlds frame and come home fraught with yeres As well as wealth to whom no time appeares Fruitfull themseâ—ues to compaâ—le and to gayne Who can account th' innumerable traine Of those that giue their time to others vse That goe or sit or sleepe when others chuse And eaâ—e still at anothers appetite That by commaund doe either lo the or lyke How many that giue vp their times and lifes Still to be conversan in endlesse strifes In following or directing the affayres And suites of other men Which neuer cares For that expense of time that brings them coyne They sweare accuse defend bribe and puâ—loyne Like Salamanders liuing in the fire Of other mens contentions Yet desire Nothing so much as time which still they leese And fondlie sell to others businesses We lauish time as if it had no end No man will share his money with his friend But time with euery one we throw away We loose each present time and fay rest day For good occaâ—ioâ—s and dispose of houres Both dayes and â—eeres which often proue not ours What darke cloudes ouershade the minds of men How crosse affections are assign'd to them When olde age comes and death to claime his due How young they be to learne to dyâ— how new And time that was still vendible beâ—ore They then cry out us to be bought no more We neuer know tiâ—e spends till tiâ—e be gone Then we would giue plate goldâ— possession To the Phiâ—â—tion but for some few houres We wring his 〈◊〉 Such is this wit of ours The time that Nature giues vs is not small We make it little Spending vainely all We liue not to our selues Those onely liue That doe themselues to contemplation giue To vertuous actions Practise and endeuour To liue well so to die wel and liue euer * Nymphae Hamadriades quoruÌ„ longissima vitae est Ausonius CHAP. II. That mans hart the seat of the affections is as a tenant for tearme of life demised and set ouer to the gouernement of Reason by which it ought to be tilled and cultiuate so that in stead
of hurtfull weeds it may bring forth profitable he arbs MAn hath a garden that 's not very large nor very narrow and it is his charge To dresse the same to prune and looke vnto it Least weeds instead of wholesome hearbs â—â—regrow it T is not his owne he hath it but for life And hence God knowes proceeds his care as strife For tide he is â—ach day some fruits to bring For this to him that did demise the thing But he alas can no way pay his rent Tho for the same he knowes he shall be sâ—ent For tho he â—oyle and labours to his powre To kill â—he weedâ— that soring there euâ—â—y howre Yet still they multiply and still grow more Out of old rootes comes new not knowne before So thicke that one of seuerall kinds may take Handfuls at once but must enquirie make A long long 〈◊〉 for â—ny wholesome plant For in this Garden those be wondrous seant No Palmes or Vynes grow here for â—ouers true No Râ—semarie an hearbâ— to Hymen dew No hâ—auenly thrift this Garden doth bâ—gâ—t Nor honestie by Nature neere a whit Their growes not in t a dram of any Sage Some Time but much neglected till old age Roses once grew therein and Lillies toe But in their roomes Hemlocks and Deaths hearbs now Hysop that 's giuen by heauen to wash vs cleare Oft withers through dispairing Willowes neare And bitter Rew that brings our â—hiefest gaines This hardly growes with industrie and paines For all this ground 's with such fowle weeds growne ouer That each iudicious eye may plaine discouer The Gardiners most manifest neglect Or in the ground some naturall defect Both must we grant defectiue all herein That we by shew not substance measure them Things faire tho hurtfull so the sense beguile That we them nourish tho they kill the while Vnto our Landlord lets therefore resigne Our interest Dispose it Heauen t is thine And He auens bright eie that once wept teares of blood Showre grace downe on our hearts and make theÌ„ good CHAP. III. The difference betweene a rude neglected mind and a mind directed by grace and gouernd by reasons discipline instant by example of difference in grounds THe dunghill base neglected ground that breeds Nothing but stinking Hemlocks and vile Weeds Butdocks Briers Brakes and contemptible things Differs not more from Gardens of great Kings Where Art and Nature friendly seeme to vie Which should each others worke most beau â— ifie Where cunning Artists hand ingrasts and stockâ— The Pistachene the Peach or Aprikocks Where shadie Groues rare Fruits and fragrant Ayre Soft downie Carpets burbbling Fountaines cleare Conspire to make a sensuall happiness The rude vnpollisht earth differs from these Not halfe so much I say as doth that mind Which senâ—uall lusts and appetites doe bind Captiuing reason that should be their King Differ from those where artfull pollishing All vagrant lusts and â—oule desire haue tide Subdued by Grace to Reason sanctified But as earth doth not of it selfe produce Those things that are most needfull for mans vse Which by much toyle and tillage are acquired So those things that by Heauen are most desired And sought for in our selues they doe not grow From our corrupt affections but doe flow From the reflection of that light Diuine Without which darknes doth our soules confine Without which these our hearts most vile fruit brings Euen Lusts Rebellions Treasons and worst things For earth and man for sinne together curst Nor earth nor man seeme what they were at first Poore man seemes now like Ierusalems a Phane The place where God was thought once to remainâ— And to inhabit that 's become a den Of theeues a propugnacle for vile men Gods enemies that lies for truth belieue From whence both God and all his Saints they grieue So mans heart that created was to be A Phane or Temple for the Deitie A Castle and a Fortresse is become To harbor treasons and rebellion Gainst God and goodnesse This a Fort is made From whence vncleanâ— desires and lusts inuade The Vnderstanding and depraue the Will So that that knowes not good this followes ill a The Temple of Ierusalem now a 〈◊〉 Moschet CHAP. IIII. The best things abâ—sed most dangerous for vnderstanding which in Mans first estate made him little lesse then Angels being now depraeued makes him many times more miferable then beasts THe fairest and best things thus misapplied Seeme foâ—le and all their natiue beautie hide Gold that seemes faire for health or ornament Seemes foule when it betrayes the innocent Beautie that 's good with chastitie and grace Seemes vile bestowed vpon th'immodest face And vnderstanding which by faâ—â—e transcends All else wherewith Dame Nature vs befriends The Sunne that should irradiate the soule How faire t' was pure But now depraued how foule The beasts that doe enâ—oy no more then sence Doe seeme to this to offer lesse offence Then we to reason for their appetiâ—e Doth in it's proper obiects most delight The Silk worme that for ornament is gâ—uâ—a Her appetite is still the same to spin The Bees alone her hony-house to frame Both Hawke and Hound haue each their proper Game Th'Apodes doe not seeke to goe or swim Ayre serues alone to keepe and nourish them The Dolphin nerâ— attempts the earth to know For if he touch the earth he dieth so Nor seekes the silly Mole to swim or flie But in the earth alone to delue and die And those same Flies in Cyprian furnacâ— found Bred in the fiâ—e hate water ayre and ground All things but Man are streight in their desires He onely wrong where rightnes Heauen requires God made him vpright with erected brow To looke at Hâ—auen and not with beasts to bow To earth God gaue him Angels mind and face But he alone seekes things terrean and base The obiect of our intellect is a Trewth And therefore chiefly God Put Man pursewth Nothing so much as falshood follie lies Instead of substance shadowes nullities The obiect of our will is also b Good And goodnesse selfe the chiefest good that 's God Tâ—o still our minds and thus depraued will Nothing so much affect as what is ill God is the obiect of each perfect mind But Hell and blacknes in the most we find Ouâ— mâ—ndâ—s like Clocks composde of many wheeles Each day new change and alteration feeles Either they goe too fast or else too slow â—dâ—e they rust in action fairely shew â—ach day we must with teares of penitence Wâ—sh them from foule dust of concupiscence And â— ligenâ—ly wind them vp with care And meditation else they fruitles are a Cum veritas sit obiectum intellectus idcirâ—o id erit maximè obiectum intellectus quod est maximè veritas essentialiter originaliter nemâ—e Deus Cur â—rgo intellectus hominis tam difficulter apprehendâ—t Deum ipso Arist. teste nam 2. Metaphis cap. 1. inquit intellectus hominis habet se adea quae sua natura sunt
light Vnto the prayers of the faithfull wight And makes the Sunne stand still ore Gabaon And Moone against the Vaile of Ayalon At his voyce both the Winds and Seas doe turne From course and nature Fire forbeares to burne The Tygers and the Lions that deuoure All things at th'becke of this transcendent powre Turne tame and gentle The great King of Deepes That euery thing to 's hungry Shambles sweepes When this Powre list must their his Prophet saue The cruell Tyrant that delights to haue His bloody will when God in power commands Puts vp his sword and lends his helping hands The wretched Powres infernall whose curst will Swifter then lightning moue to doe man ill Are yet preuented by the swifter speed Of this Powre who is ready still at need To helpe the faithfull But this Powre most cleare And infinitely powrefull doth appeare In the production of his creatures all For what 's of greater wonder then the small And slender seeds that mightie things produce No man whose vnderstanding's most obtuse Can chuse but wonder how the bole and high Towre topping branches of the Oke should lie Within the little Akornes seed contain'd Those engins wherewith Neptunes force is tam'd I st not as strange that watry substance thin And flewent should be matter to begin The timber-buildings of the mightie Whale The monstrous â— Rhoyder and the poisenous â—ahal Or that the offices of life in Bees And Ants is as accomplisht as in these These haue their stomack liuer heart and gall Their instruments of sence and motion all The parts of generation as compleat As haue those massie buildings huge and great Whose mightie beames and transome few behold Without amazement If it should be told To some that knew it not would they not smile To thinke the bullet-scorning c Crokodile Whose iron sides doe engins force repell Should bring those anuils from the tender shell Of a small egge This Powre no lesse we see In contemplating that varietie Of seuerall formes in earth in sea and aire Of which the cunningst Artists not declare The smaller part of what vnknowne they leaue How various are the seuerall shapes they haue How various is their food and preseruation Their waies of breed and generation Quantities qualities their voyces soundes Their benefits that vnto man redounds This is a Sea which Reason clogd with sence Cannot swim ouer but this power immense Is fairest written in the Heauens aboue With what incessant swiftnes doe they moue Yet measured and obseruing still that time Which first they did before they ere had seene Mans guiltines and if God pleased might be Continued so to all eternitie Bâ—t in how short a moment is the cleare Sunnes light transfused throughout the Hemyspheare To this the lightning's flow and the swift wind And th' ayrie wings to phansies powres assiâ—â—d Nothing 's more strange conterâ—d in Naâ—uâ—â—s store Noâ— that the Deitie resembles more How highly in this Creature are we blest The Sunne that life preserues in man and beast Who by attenuation doth forth call The blew Mists from their Mother Thetis Hall To th'ayres cold region who comprest by th'skie And their lapps fild with young fertilitie Returne thence and bring fruit forth on the ground Before they see their Mother the profound But angry boyling Goddesse of the deepes Whose rage not long at home her Daughters keepes Ere Pilgrims new they turne to clense their staines Within the concaues of Earths secret veynes And for this good washing her dustie face Leaue many a stowrie Meadow as they trace The winding Vallies to returne againe Vnto their Mothers lap from whence they came But Heauens tralucent clearenesse in so wide Extended bodies arguing beside Their Adamantine hardnesse since no losse Of substance doth their speedie motions crosse Nor dissipation This doth well declare His power by whom they fram'd and gouernd are But what speakes more his powre then this he fram'd Both Heauen and Earth and all things there contain'd Of nothing all without precedent stuffe To build on for his owne word was enough The cunning Painter many yeares will stick Vpon some one rare piece and errors pricke Expunge and race before the worke be done A thousand times to giue perfection Onely to shadowes But th'Creator made â—heir substances of nothing and arraide Them all with true perfection with a word His onely Word their essence did afford God did command the Heauens and Earth to be And they were made With like facillitie The Angels â—unne and Moone that guides the night Plants Beasts and Men this Word prodeust to light And as one Word did all this All creaâ—e So must one Word all this All dissipate Tho man thus dissipated in despight Of Death and Hell and of corruptions might In spight of Time and Tyrants that disseuer Our members must vnited be together From thence before the mightie Iudge to goe That giues the doomes of endlesse ioyes or woe a The Rhoyder is a Fish in the Iland Seas one hunderd and thirtie ells long much larger then the largest kind of Whales their flesh good to eate and medicinable The Nahall is fortie ells long and deadly poyson yet he hath a horne in his forehead which is sold sometime in stead of the sea Vnicornes b Crocodilus fluuiatilis oua 60. quam plurimum parit viuit que diu maximumque animal minima hac origins euadit ouum enim non maius quam anseris foetus inde exclusus proportione est attamen crescit ad quindecem cubita Arist Hist. de aâ—â— lib. 5. cap. 33. CHAP. XXXI Man by reason of his sinfull condition the wretchedst and the worst of all creatures OH God how small a thing Is man compared to thee The Heauens all couering To thine immensitie Doe but a center seeme And earth where we remaine A center we esteeme Compard with heauens wide frame But man compard with this Doth seeme a thing more scant Where magnitude none is There must dimensions want Thus man with earth compard As nothing doth appeare And Earth with Heau'n declard As if it nothing were But th' Heauens Oh God to thee Are least of all in sight For lesse then nothing be Finites to Infinite Nothing of nothing's now How bâ—ld are we that dare Such minds Gigantiue show With Heauen to bandy warre The Lions are more stout The Elephants more strong The arm'd Rhynoceret Much more secure from wrong The Crocodiles for warre And Tortoyse fitter be The Congian a Zibraes are And b Dante 's more swift then we The Whales are larger syzed Th' Apodes lesse desire The Vnâ—cornes more prized Piâ—austa safe from fire The Okes liue longer farre The Caâ—dars be more tall The Lillies whiter are The Roses sweeter all Man is the weakest still The wretchedst and the worst Hath least meanes to doe ill Yet then the rest more curst For they to Natures Law Are subiect and confind But nothing keepes in awe His bad vnstable mind The Tyger's not so keene So
whence into her brest New poysons still she takes Then in the Soule recides Furie Despaire and Rage At God which them diuides From him an endlesse age Thus both aliue and dead Scorcht both with Frosts and Flames One while in burning bed And streight in Iere streames Stench neuer kills them here Night neuer shuts their eyes Noyce neuer deafes there â—are By wants or wounds none diesâ— The senses all remaine And euery facultie To worke their greater paine Their selfe tormenters be Therefore feare God and dread Not men that can impose Nothing vpon thee dead Shun Hells eternall woes CHAP. XXXVII The comparison of the great and little Worlds Et creauit Deus hominem ad imaginem similitudinem suam ad imaginem Dei creauit illum Genes 1. HOw much vnlike this great World seemes to be Vnto this little World in quantitie And yet in qualitie how neere they come Within the compasse of a comparison The Heauens and Earth this greater World we name Of Heauen and Earth's composde this lesse Worlds frame The Sunne illuminates the Heauens all And giues earth life So in these bodies small The soule performes as much The Sunne transmits His influence his light and benefits Through the tralucent bodies interposed And triple Ayre in Regions three disposed Euen so the sentient Soule likewise susteines Both moues and gouerns as with certaine reines On th' ayrie wings of b threefold Spirits sent Each facultie of this her instrument And as the Sunne from two halfe Hemispheares Illumines Earth which otherwise appeares But a sad mansion So the soule affords The like through her halfe seene halfe hidden Orbes The Sunne by rarifaction doth euoke Th'attenuated Waters vaprous Smoke To th'ayres cold Region and condensed there Melts them to feede the Earth and coole the ayre The like againe doth Natures lesser Sunne The Soule I meane when through concoction Motion or other cause the vapours flie Vpwards if through the head transpired they be They haue their vses in Dame Natures Hall But if dissolu'd like showres in Haruest fall And many a time the worst disease beget Thus squares the sentient facultie with it But the supreame irradiance of the mind Farre liker to the Worlds high Soule we find Both incorporeall essences and high Vnbounded by c Time Place or Quantitie And as the Worlds high Soule containing all Is not contained d The like thing doth befalâ— To this of ours As that hath supreame powre In all so by Creations right hath ours Ore this her petty Kingdome And as that Doth this great World two waies illuminate By e corporall and incorporeall meanes So seemes the soule to powre forth two-fold beameâ— Beames that doe this dead earth viuificate Beames that doe this darke sence illuminate Beames that forth from that f light and essence flow That in it selfe both light and essence holds And as God is by his infinite Of essence euery thing g So mens soules be After a sort by apprehending all Materiall things and immateriall And as that hath perfect knowledge and will So had this tho now spoild by Satans ill But much they differ in existencie God of himselfe subsists But by him we By whom our soules were first of nothing made The perfect patterns of th'â—de â—s laid Vp in the secret closets of his mind Now for the h Earth altho therein we find Betwixt things ouall and things angular But little semblance Yet some things there are Which in a measure paralels may seeme We haue both frozen Poles and burning Line The head and feete that furthest off remaine The frozen Poles I may imagine them The parts precordiall Line and Center be Where natiue heare consumes humiditie Within the earth is many a burning fire And in our selues Diseases and Desire No small flames breed When Water Fire or Aire Would from Earthes wombe vnto their homes repaire But are deteynd what Feauors they ingender And in our selues the same effects they render As diuerse know * An oylie humor feeds Our Natiue heate Trees haue the like and Seeds Our flesh is but a humour that 's concreat Earths superficies is no more the sweat And fatnes of the clouds Nature alone Imparts not i fat and marrow to our bone Earth hath her fat which k sulphure we doe call Which feeds her Bones her Mines and Minerall Nature to vs alone haire hath not lent The Woods and Groues are Earths like ornament Dame Nature not alone our wants supplies With fruitfull Veines and panting Arteries The christall streames and Riuers â—alt tide wasâ—t In stead of these arâ— reasonantly plac't The two great Seas the l Terrene and the Ocean That mouing still this seeming void of motion Natures Magazines of humiditie Be as in vs the heart and Liner be Hâ—w like are these yet how vnlike againe All faire did not mans sinne their beauties staine a Nonne capitis situs in quo intellectus rationis sapientiaeofficina supremam illam inuisibilis mundi partem quae summi illius numinis intelligentiarum sedes creditur reffert nonne mens Des â—lla portio corporis domina tribus potentijs sâ—u facultatibus eandem tamen cum anima rationalâ— essentiam perticipantibus Dei ousian amâ—riston in personis interim trinam adumbrat tacite quasi ingerit Nonne interiorum sensuum triga tres illas hierarâ—hias in quas religiosa antiquitas intelligentiarum numerum innumerum est partita exteriores autem sensus eas intelligentias quaerationem Angelorum induunt vt sunt Apostolo citante virtutes principatus throâ— Archangeli Angeli tanquam stipatores Deâ— omnipotentis thronum circumstantes iussa illius capessentes salutemque humani generis quouis modo promouentes representant innuunt Galen 1. de temp ad finem Galen 1. de vsu partium cap. 2. 3. Ex Knoblochio Institu Anato b Animall Vitall Naturall c Demonstratum est extra coelum necesse câ—rpus nec etiam esse posse patet ergo neque locum extra coelum esse neque vacuum neque tempus Arist. de coelo lib. 1. cap. 9. d Quid igitur continet animam si sua natura est partibilis Profecto non corpus nam potius econtrario videtur animam continere corpus vnde eâ egressâ euanessit putrescit Arist. de an l. 1. cap. 9. e Per solem nempe instrumentum materiale luminis per spiritum inuisibiliter irrhadiant em omnes piorum fidelium mentes f Quid enim aliud ipse Deus quam lux est sed tamen illa neque visa nec affatu facilis Scaliger Excert 297. 3. excer 365. 6. g Vt ergo Deo quam similimus homo reddatur necesse est cum quoque omnia fieri Cumque omnia fieri non possit per infinitudinem essentiae vt Deus est omnia ideo opportebat fieri per imaginem rerum omnium in mente hominis impressam diiudicatam Keckerman sâ—st Phys. l. 4. cap. 4. hominem intelligendo omnia omnia fieri