Novemb. 7. 1634.  
PErlegi hunc Librum cui titulus, A Divine Poem, entitled, The Hierarchy of Angels. Qui quidem Liber continet folia 287, aut circitèr. In quibus nihil reperio quò minus cum publica utilitate imprimi possit: ita tamen ut si non intra annum proximè sequentem typis mandetur haec Licentia sit omninò irrita.  
GVILIELMUS HAYWOOD, Capell. domest. Archiep. Cantuar.   


THE HIERARCHY of the blessed ANGELS. Their Names, orders and Offices  
The fall of Lucifer with his Angels  
Written by Tho: Heywood  
Vita scelesta vale, coelica vita vent.  
LONDON Printed by Adam Islip 1635    

TO THE MOST EXCELLENT AND INCOMPARABLE LADY, AS FAMOUS FOR HER ILLUSTRIOUS VERTVES, AS FORTUNATE IN HER REGAL ISSVE; HENRETTA MARIA, Queen: THE ROYAL CONSORT AND SPOUSE OF THE PVISSANT AND INVINCIBLE MONARCH, OUR DREAD SOVEREIGN, King CHARLES: Her Highness' most lowly and loyal Subject THOMAS HEYWOOD, In all humility consecrateth these his well-wishing, though unworthy Labours.   

To the Reader.  
Generous Reader,  
I Shall not need to apollogise beforehand, either for the height of the subject, or the manner of handling this Work; when the Argument of every Tractat can speak for the one; and a direct proceeding in the course proposed, for the other. Remembering the French Proverb, 
Qui edefie en public place,  
Faict maison trop haut on trop base.  
Who builds i'th' way where all pass by,  
Shall make his house too low or hie.   
I have exposed myself a subject to all censures, and entreat the Reader not to undertake me with any sinister prejudice. For my hope is, if he shall fairly trace me in that modest and careful course which I have traveled, he may say in the conclusion, Facilius currentibus, quam repentibus lapsus. For I profess myself to be so free from all arrogance and ostent, that, Vt caveam timenda, tuta pertimesco. My juvenilia I must confess were suitable to my age then, for being a child, I spoke as a child; but Maruritie hath since better instructed me: remembering that excellent Sentence of Sophocles, Si juvenis luxuriat, peccat; si senex, insanit. Nor forgetting that of Seneca the Philosopher, Ante senectutem curandum, benè vivere; in senectute, benè mori.  
I have proposed unto you Good Angels and Bad; the excellency of the one, still continuing in their created Purity; the refractory rebellion of the other, damning themselves to all eternity. In the reading of which, I entreat you to take into your consideration that wholesome observation of Saint Chrisostome, Natura rerum sic est, ut quoties bonus malo conjungitur, non ex bono malus melioretur, sed ex malo bonus contaminetur, sic unum pomum malum facilè centum bonos corrumpti; at centum mala nunquam unum corruptum efficiunt bonum.  
Further, to expect any new conceits from old heads, is as if a man should look for green fruit from withered branches. But as Time the producter of all things, though he be aged himself, is every hour begetting something new; sow, on whose heads he hath cast such a snow, as no radical or natural heat can melt, in imitation of him, (who as sure as he knows us borne, will as certainly provide us burial) will never suffer our brains to leave working, till our pulses cease beating. But howsoever the manner of our working be, so the matter which is wrought upon be worthy, the value of the subject dignifieth the invalidity of the Undertaker. And thus I take my leave of thee with this gentle admonition, 
Heu heu, dij mortalibus nectunt malum,  
Quando bonum videt quispiam & non utitur.   
Thin●, THO. HEYWOOD.   


The Argument of the first Book.  
VRIEL.  
A jove Principium the Creator,  
Of all that live sole Animator.  
Atheism and Saducisme disputed,  
Their Tenants argued and refuted.  
A Deity approved by all  
God's Creatures in general.  
Into the world how false gods came,  
And first begun t' usurp that name.  
A Quaere made the world throughout,  
To find this GOD, of whom some doubt.   

The Argument of the second Book.  
JOPHIEL.  
A GOD bee'ng found, denied by none,  
It follows there can be but One:  
By the Philosophers confessed,  
And such as were of Poets best.  
Him, not the Oracle denies,  
Nor those the ancient World held wise;  
Sage, Sibyl, Mage, Gymnosophist,  
All in this Unity persist.  
Next, That this Power so far extended,  
Can by no Sense be comprehended;  
Neither his Essence, most Divine,  
Be sounded by weak Reason's line.  
And last, what names most properly  
Belong to this great Deity.   

The Argument of the third Book.  
ZAPHKIEL.  
OF th' Universe the Regions three,  
And how their parts disposed be:  
How governed, and in what order,  
In which no one exceeds its border.  
That Moses Ark in all respects  
Upon this world's rare Frame reflects.  
Both how and when, by Power Divine,  
The Sun and Moon began to shine.  
The day of our blessed Saviors' Passion  
Compared with that of the Creation.  
How every Star shines in its Sphere,  
What place they in the Zodiac bear.  
And of the twelve Signs a narration,  
Their influence, aspect, and station.  
To prove no former worlds have been,  
And this must perish we live in.  
The vainness lastly doth appear,  
Of Plato's Great and Vertent Year.   

The Argument of the fourth Book.  
ZADCHIEL.  
WHat Ternions and Classes be  
In the Celestial Hierarchee.  
In what degrees they are instated,  
How amongst themselves concatinated.  
Angels and Doemons made apparent  
By Ethnics and the Scriptures warrant.  
Of Visions, and strange Dreams, that prove  
Spirits each where at all times move;  
Against their infidelity  
That will allow none such to be.  
Discourse of Favor, Love, and Hate,  
Of Poetry, of Death's estate.  
Th' Essence of Spirits; how far they know;  
Their power in heaven and earth below.   

The Argument of the fifth Book.  
HANIEL.  
THe consonance and sympathy  
Betwixt the Angel's Hierarchy.  
The Planets and Celestial Spheres,  
And what similitude appears  
'Twixt one and other. Of the three  
Religions that most frequent be,  
jew, Christian, and Mahumetist:  
Upon what grounds they most insist.  
Ridiculous Tenants stood upon  
In Mahomet's blind Koran;  
Where he discourseth the creation  
Of Heaven and Angels. A relation,  
What strange notorious Heresies,  
By th' Priscillians and Manichees  
Were held. The truth made most apparent  
By Text, and holy Scriptures warrant.   

The Argument of the sixth Book.  
RAPHAEL.  
THe Heart of Man bee'ng so adverse  
To Goodness, and so apt to pierce  
Things most retruse; a course expressed,  
On what it chiefly aught to rest.  
A scrutiny made, where and when  
The Spirits were created. Then,  
Of Lucifer, the chief and prime  
Of Angels, in the first of time:  
His Splendour, Pride, and how he fell  
In battle by Prince Michael.  
Their Fight, their Arms, the triumph great  
Made in the heavens for his defeat.  
The number that revolted; and  
How long they in their grace did stand.  
Some other doubts may plain appear,  
Which to this Argument cohere.   

The Argument of the seventh Book.  
CAMAEL.  
OF God's great Works a serious view,  
For which all praise to him is due.  
The several Classes that are held  
Amongst the Angels that rebelled.  
Of Lucifer the principal,  
And his strange figure since his Fall.  
Of such as most in power excel,  
And of their government in hell;  
Their Order, Offices, and Names,  
With what priority each claims.  
The list of those that fell from bliss.  
The knowledge that in Daemons is,  
And how far stretched. Next, of their wrath  
Towards Mankind, and what bounds it hath.  
Discovery of those gins and snares  
They lay t' entrap men unawares.  
Of Compacts common in all Ages,  
And of the Astrologomages.   

The Argument of the eighth Book.  
MICHAEL.  
OF Satan's Wiles and Feats prestigious,  
Appearing wondrous and prodigious;  
Confirmed by histories far sought.  
Of Novels by bad Daemons wrought:  
And first of such is made expression,  
That still with Mankind seek congression,  
(To whose fall they themselves apply)  
Called Succubae and Incubi.  
To find those further we desire,  
Of Water, Earth, the Air, and Fire;  
And what their workings be, to know,  
As well above, as here below.  
How Authors amongst themselves agree,  
What Genij and Spectars' bee,  
Fauns, Sylvans, and Alastores,  
Satyrs, and others like to these.  
With stories mixed, that grace may win  
From such as are not versed therein.   

The Argument of the ninth Book.  
GABRIEL.  
OF Spirits called Lucifugi  
(From flying light) I next apply  
My neere-tyred Pen: of which be store  
In Mines where workmen dig for oar.  
Of Robin Goodfellow, and of Fairies,  
With many other strange vagaries  
Done by Hobgoblins. I next write  
Of a Noone-divell, and a Buttry-Sp'rite.  
Of grave Philosophers who treat  
Of the Souls essence and her seat.  
The strange and horrid deaths related  
Of learned Magitions, animated  
By Satan, the known Trutht ' abjure,  
And study Arts black and impure.  
Of Curious Science last, the vanity,  
Grounded on nothing but incertainty:  
And that no Knowledge can abide the Test  
Like that in sacred Scripture is expressed.    


The Seraphim:  
Ex sumptib: Tho: Mainwaringe Armig:    


THE ARGUMENT OF the first Book.  
A jove Principium, the Creator,  
Of all that live, sole Animator.  
Atheism and Sadducisme disputed;  
Their Tenants argued, and refuted.  
A Deity approved by all  
God's Creatures in general.  
Into the world how false gods came,  
And first began t' usurp that Name.  
A Quaere made the world throughout,  
To find this God, of whom some doubt.   

2 Argument.  
The blessed Seraph doth imply  
The love we owe to the most High.   


INspire my Purpose, favour mine Intent,  
(O thou All-knowing and Omnipotent)  
And give me leave, that from the first of days,  
I (Dust and Ashes) may resound thy praise:  
Able me in thy quarrel to oppose,  
And lend me Armor-proofe t' encounter those  
Who strive t' eclipse thy glory all they can;  
The Atheist, Sadduce, and Mahometan.  
That there's a God, who doubts? who dares dispute?  
Being in itself a maxim absolute:  
Which fundamental Truth, as it is seen  
In all things, Light or Dark, Withered or Green;  
In Length, Breadth, Height, Depth; what is done or said,  
Or hath existence in this Fabric, made  
By the word Fiat: so amongst the rest,  
In man's own Conscience it is deep'st expressed. 
God in the Conscience.   

In the Stars.  Who's he looks up, and sees a glorious Star  
(Be't fixed or wandering) to appear from far  
In bright refulgence; can so stupid be,  
Not to acknowledge this great Deity?  

The Sun.  Who shall the Sun's unwearied progress view,  
As at the first creation, fresh and new,  
In lustre, warmth, and power, still giving cheer  
To Plants, to Beasts, to Mankind every where?  

The Moon.  Wh'obserues the Moon a lower course to range,  
Inconstant, and yet constant in her Change;  
(Tied to her monthly vicissitude)  
And doth not think she also doth include  

The Earth.  A sovereign power? Look down, the earth survey,  
The Flowers, Herbs, Shrubs, and Trees, and see how they  

The Beasts.  Yearly product: The store of Herds and Flocks  
grazing on pastures, meadows, hills and rocks;  
Some wild beasts; others to man's use made tame;  
And then consider whence these creatures came.  

Rivers.  Ponder the Wells, Ponds, Rivers, Brooks & Fountains,  
The lofty Hills, and super eminent Mountains,  
The humble Valley, with the spacious Plain,  

Fields.  The fair clothed Meadows, and full fields of grain;  
The Gardens, Deserts, Forests, Shelves, and Sands,  
Fertility and Barrenness of Lands,  

Seas.  Th'unbounded Sea, and vastity of Shore;  
" All these express a Godhead to adore.  
Be not in thy stupidity deluded:  
Think but how all these, in one bulk included,  

The globe of the Earth.  And rounded in a ball, placed in the mean  
Or middle, having nought whereon to lean;  
So huge and ponderous! and yet with facility,  
Remain immoved, in their first known stability!  
" How can such weight, that on no Base doth stand,  
" Be swayed by less than an Almighty hand?  
Observe the Sea when it doth rage and roar,  
As menacing to swallow up the Shore;  
For all the Ebbs and Tides, and Deeps profound,  
Yet can it not encroach beyond his bound.  
" What brain conceives this, but the Power respects,  
" Which these things made, moves, governs, and directs?  

Man.  Do but, o man, into thyself descend,  
And thine own building fully apprehend;  
Comprise in one thy Body and thy Mind,  

Homo microcosmus.  And thou thyself a little World shalt find:  
Thou hast a nimble body, to all motion  
Pliant and apt: thou hast at thy devotion  
A soul too, in the which no motion's seen,  
But from all eyes hid, as behind a screen.  
Th' effects we may behold; from whose command  
The gestures come: yet see we not the hand  
By which theyare moved, nor the chief Master, He  
Who is prime Guide in our agility.  
Is not so great, of these things, th'admiration;  
So excellent a Work, of power to fashion  
Atheists anew, and bring them to the way?  
Let's hear but what their own Philosophers say.  
One thus affirms: 
Hermes Tresm●gist.  There's no capacious place  
In Man's Intelligence, able to embrace  
Th'incomprehensible Godhead:" and yet trace  
" His steps we may, his potency still seeing  
" In every thing that hath on earth a being.  
Saith Avicen: 
Cicer. de Nat. Deor. lib. 2.  He reason wants, and sense,  
That to a sole God doth not reverence.  
A third: Who so to heaven directs his eyes,  
And but beholds the splendour of the skies,  
(Almost incredible) and doth not find,  
There must of force be an Intelligent mind,  
To guide and govern all things? 
Arist. Metaph.  A fourth thus:  
(and the most learned of them, doth discuss;  
Seeming amongst the Heathen most to know)  
There is a God, from whom all good things flow.  
To sing to the great God let's never cease, 
The Poets concerning God.   
Who governs Cities, People, and gowned Peace:  
He the dull Earth doth quicken; 
Tit. Calphur. Eglog. 4. Hor. lib. 3. Od. 4.  or make tame  
The Tempests, and the windy Seas reclaim:  
He hath the government of States, can quell  
Both gods and men; his power is seen in Hell;  
Whose magnitude all visible things display,  
He governs them with an impartial sway.  
Where e'er thou movest, 
Lucan, lib 3. de Bel. Civil. Metamor. lib. 8  where so thou turnst thine eye,  
Even there is God, there jove thou may'st espy:  
His immense power doth beyond limit run,  
It hath no bound, for what he wills is done.  
What so thou seest throughout the world by day, 
Petron. Arbit. in Fragm.   
Even that doth him and only him obey.  
If he please, from the dull or fertile Earth,  
Or Flowers or Weeds spring, Fruitfulness or Dearth:  
If he please, into Rocks he'll water pour,  
Which (like the thirsty Earth) they shall devour.  
Or from the dry stones he can water spout:  
The wilderness of Seas the world throughout  
Submits to him. At his Imperious will  
The rough and blustering Winds are calm and still.  
The Floods obey him: Dragons he can slave,  
And make th' Hyrcanian Tigers cease to rave.  

Stat. Sylu. ti. 5.  He is in the most sovereign place instated;  
He sees and knows all things he hath created.  
Nor wonder if he know our births and ends,  
Who measures Arctos, how far it extends;  
And what the Winter's Boreas limits are.  
What to this Deity may we compare?  
Who doth dispose as well the Spade as Crown,  
Teaching the counsels both of Sword and Gown:  

Meaning the Angels.  For with invisible Ministers he traces  
The world, and spies therein all hidden places.  

Arist. ad Antip.  Of Alexander, Aristotle thus writes:  
It is not numb'red amongst his chief delights,  
That he o'er many Kings hath domination;  
But, That he holds the gods in adoration.  
Who justly on their proud contemners lower;  
But unto such as praise them, they give power.  

AEneas.  The Times of old, AEneas did admire,  
Because he brought his gods through sword and fire,  
When Troy was sacked and burnt: for that one piety,  
They held him after death worthy a Deity.  

Numa Pompil.  Pompilius for his reverence to them done,  
An honour from his people likewise won:  
He reigned in peace, and (as some writers say)  
Had conference with the Nymph Egeria.  
For him, who knew the gods how to entreat,  
And truly serve, no honour was too great.  

Virg. AEnead.  But the god's Hater, impious and profane  
Mezentius, was in battle rudely slain.  
And Capaneus, after that he had  
Assaulted Thebes wall (which the gods forbade)  
Even in the midst of all his glory fell,  
And by a bolt from Heaven was struck to Hell.  

Epirus.  The great Epirus, Arcades King, we find,  
For spoiling Neptune's Temple was struck blind.  

Brennus.  And the Duke Brennus, after many an act  
Of strange remark (as proud Rome having sacked,  
And conquering Delphos) yet because he dared  
To rob that Church Apollo would have spared; 
Sacrilege punished.   
The god struck him with madness; who strait drew  
His warlike sword, with which himself he slew.  
The Temple of Tolossa (in their pride)  
Great Scipio's soldiers spoiled, and after died  
All miserably. And Alexander's, when  
They Ceres Church would have surprised, even than  
Fell lightning from the skies, which soon destroyed  
All in that sacrilegious Act employed.  
Religion from the first of Time hath been, 
Religion from the beginning   
However blended with idolatrous sin:  
Temples, Synagogues, Altars, and Oblations,  
Lustrations, Sacrifices, Expiations;  
Howe'er their zeal with many errors mixed,  
" None but upon some god his mind hath fixed.  
The Lybians, 
The multiplicity of gods among the Gentiles.  Cretans, and Idaeans, they  
Had jove in adoration: None bare sway  
Amongst the Argives in Miceane, but she  
That shares with jove imperial sovereignty  
juno. The Thebans honoured Hercules:  
They of Boetia the three Charites:  
Th' Egyptians, Isis, figured like a Cow:  
The Thebans and the Arabes all bow  
To Bacchus 
* As twice borne.  Bimater, the god of Wine.  
Iönia, Rhodes, and Delphos held divine,  
Apollo solely: Cyprus and Paphos boast,  
Their Venus, as amongst them honoured most.  
Th' Athenians and AEtolians celebrate  
Minerva: Unto Vulcan dedicate  
The Imbrians and the Lemnians, all their vows.  
Fertile Sicilia no goddess knows,  
Save Proserpina: Th' Elaeans, Pluto make  
Their Sovereign: And the Boëtians take  
The Muses for their Guardiens. All that dwell  
near to the Hellespont, think none t' excel,  
Save Priapus. 
Priap. god of Gardens, and one of the Semones, i semi-homines: That were half gods, half men  In Rhodes, Saturn hath praise:  
Osiris, above all, th' Egyptians 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.  
Amongst the Lacones, Neptune sacred is:  
And through all Asia, powerful Nemesis.  
The Attici have in high estimation  
Fortune. Th' Eleusians have in adoration,  
Ceres: The Phrygians, Cybel: Cupid, Those  
That dwell at Colchos. Th' Arcades have chose  
Aristaeus: Diana, those of Ephesus.  
The Epidaurians, AEsculapius. etc.  
So many gods and goddesses did cumber  
The Nations of the earth, as that their number  
In just account, (if Hesiod speak true)  
Unto no less than thirty thousand grew.  

Against vain Auguries.  As touching Auguries, and their abuse,  
(In the precedent Times in frequent use)  
To prove that study to be merely vain,  

Iliad 12.  Homer hath made great Hector thus complain:  

Aligeris avibus tu me parere iubes—  The winged Birds thou bid'st me to obey;  
But how they take their course, or to which way,  
I nor regard, nor care: whether their flight  
Be made upon the left hand or the right.  
Most requisite it is that I be swayed  
By the great thundering jove's high will, and wade  
No farther. He hath empire over all,  
And whom he list, supporteth, or makes thrall.  
That's the best Bird to me, and flies most true,  
Bids, For my Country fight; my Foes subdue.  
ere further I proceed, 't were not amiss,  
If I resolve you what an Idol is,  

Dioph. Laced. in Antiq.  And where they had beginning. I have read  

The history of Syrophanes.  Of one Syrophanes, in Egypt bred;  
Who as he nobly could himself derive,  
So was he rich, and by all means did strive,  
Like an indulgent Father with great care,  

Fulg. Mythol.  To make his son of all his Fortune's heir.  
And when he had accumulated more  
Than all his Neighbours: in his height of store,  
And fullness of abundance, (as his pride  
Was to leave one t' inherit) his Son died;  
And with him, all his comfort, because then  
(He go) he thought himself the poorest of men.  
In this great sorrow, (which as oft we see,  
Doth seek for solace from necessity)  
He caused his statue to be carved in stone,  
S'exactly made unto the life, that none  
But would have took it for the child; agreeing  
So near to him it was, when he had being.  
But the sad Father, thinking to restrain  
That flux of tears which hourly poured amain  
Down his moist cheeks, the course he took to cease it,  
Presented him fresh matter to increase it:  
Ignorant, That to help the woe begun,  
There is no cure like to Oblivion. 
Sola medicina miseriarum oblivio.   
So far it was his moist eyes to keep dry,  
As that of tears it gave him new supply.  
And this we may from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 borrow, 
Idolum ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i species doloris.   
The word to us implying, Cause of sorrow.  
Whilst there this new made Image had abode,  
The Servants made of it their household god.  
Some would bring fresh flowers and before it strew:  
Others, (left they in duty might seem slow)  
Crown it with wreathes and garlands: others burn  
Incense, to sooth their Lord, who still did mourn:  
And such as had offended him, would fly  
Unto that place, as to a Sanctuary;  
And (after pardon) several gifts present,  
As if that had been the sole Instrument  
Of their delivery. By which 't may appear,  
'T was not Love's effect, but th' effect of Fear,  
To which Petronius seems t'allude, when he, 
Petr. arbitr.   
Obliquely taxing all Idolatry,  
saith, That throughout the world in every Nation,  
Fear first made gods, with Divine adoration. 
Primus in orbe deos secit timor Quid site Tonsor cum stricta n●nacula, etc. Martal lib. 11. Epigram.   
Saith Martial: If thy Barber then should dare,  
When thou before him sittest with thy throat bare,  
And he his Razor in his hand; to say,  
Give me this thing or that: Wilt thou say nay  
Or grant it him? Take 't into thy belief,  
He's at that time a Ruffian and a Thief,  
And not thy Barber. Neither can 't appear  
Bounty, that's granted through imperious Fear.  
Of the word Superstition, the first ground 
Superstitio, quasi superstitem facere.   
Was, To preserve to th' future, whole and sound,  
The memory of Fathers, Sons, and Friends,  
Before deceased: and to these seeming ends  
Were Images devised. Which some would bring  
(As their first author) from th' Assyrian King  
Ninus; whose father Belus being dead; 
Which was the Image Bel, which in daniel's time was honoured in the province Dura   
That after death he might be honoured,  
Set up his statue, which (as most agree)  
Was in his new built city Ninivee:  
Whither all malefactors make repair,  
And such offenders whose lives forfeit are  
By the Law's doom: but kneeling to that Shrine,  
Were sanctuaried, as by a thing divine.  
Hence came it, that (as gods) they now abhorred  
The Sun and Moon, which they before adored.  
With Stars and Planets they are now at strife:  
And since by it they had recovered life,  
(Late forfeit) hold it as a sovereign Deity;  
And therefore as it were in grateful piety,  

The original of Idolatry.  They offered sacrifice, burnt Incense, gave  
Oblations, as to that had power to save.   

This, which in thieves and Murderers first began,  
In time so general grew, that not a man,  
But was of that belief; and so withdrew  
That divine worship which was solely due  
To the Creator, (and to him alone)  
And gave 't to Idols made of wood and stone.  
And yet the Poet Sophocles, even then  
When the true God was scarcely known to men,  
In honour of the supreme Deity,  

Vnus revera unus est Deus qui fabricavit, etc.  Much taunted the vain Greeks Idolatry.  
One God there is (saith he) and only one,  
Who made the Earth his Footstool, Heaven his Throne:  
The swelling Seas, and the impetuous Winds;  
The first he calmeth, and the last he binds  
In prison at his pleasure: and yet we,  
Subjects unto this frail mortality,  
Of diffident hearts determine, and devose  
To the Souls damage, many fantasies.  
The Images of gods we may behold,  
Carved both in stone and wood; some left in gold;  
Others in Ivory wrought: and we (unwise)  
By offering to them solemn Sacrifice,  
Think we do God good service. But the Deity,  

Aug. lib. 8. de Civit. Dei.  (Sole and supreme) holds it as mere impiety.  
Saint Austin never could himself persuade,  
That such who 'mongst the ancient Gentiles made  
Their Idol gods, believed in them: for he  
Saith confidently; Though in Rome there be  
Ceres and Bacchus, with a many more,  
Whom they in low obeisance fall before;  
They do it not as unto absolute things,  
That have in them the innate seeds and springs  
Of being and subsistence: but much rather,  
As to the servants of th' Almighty Father.  
Yet these did worship something ('t doth appear) 
The Atheist.   
As a Supreme, whom they did love or fear.  
This Age breeds men so bruitsh natural,  
As to believe there is no God at all.  
Such is the Atheist, with whom can be had  
No competition; one obtuse or mad,  
Who cannot scape heavens most implacable rod.  
The Psalmists Fool, who saith, There is no God; 
Dixit Insipiens in cord suo non est Deus.   
Would such but spend a little vacant time,  
To look from what's below, to things sublime;  
From terrene to celestial, and confer  
The Universal, with what's singular;  
They shall find nothing, so immense and hie,  
Beyond their stubborn dull capacity,  
But figures unto them his magnitude.  
Again, nothing so slight, (as to exclude  
It name amongst his creatures) nought so small,  
But proves to them his power majestical.  
Tell me, (o thou of Mankind most accursed) 
Arguments against Atheism.   
Whether to be, or not to be, was first?  
Whether to understand, or not to know?  
To reason, or not reason? (well be't so,  
I make that proposition:) all agree,  
That our Not being, was before To be.  
For we that are now, were not in Times past:  
Our parents too, even when our moulds were cast,  
Had their progenitors: their fathers, theirs:  
So to the first. By which it plain appears,  
And by this demonstration 't is most clear,  
That all of us were not, before we were.  
For in the Plants we see their set and ruin.  
In Creatures, first their growth, than death pursuing.  
In Men as well as Beasts, (since Adam's sinning)  
The end is certain sign of the beginning. 
Finis certi●fim. principij sig●um.   
As granted then, we boldly may proclaim it,  
There was a Time, (if we a Time may name it)  
When there was neither Time, nor World, nor Creature,  
Before this Fabric had such goodly feature.  
But seeing these before our eyes have being,  
It is a consequence with Truth agreeing;  
Of which we only can make this construction,  
" From some Divine power all things had production.  

Ex nihilo, nihil  And since of Nothing, nothing can befall:  
And betwixt that which is (be't ne'er so small)  
And what is not, there is an infinite space,  
Needs must some Infinite supply the place.  
" It follows then; The prime Cause and Effector  
" Must be some potent Maker and Protector,  
" A prevalent, great, and eternal God,  
" Who before all beginning had abode.  

The Elements against Atheism.  Come to the Elements: A war we see  
'twixt Heat and Cold, Drought and Humidity:  
Now where's Antipathy, must be Annoy,  
One labouring still the other to destroy:  
And yet in one composure where these meet,  
There's Sympathy, Atone, and cons'nance sweet.  
The Water doth not fight against the Fire,  
Nor doth the Air against the Earth conspire.  
All these (though opposites) in us have peace,  
Uniting in one growth and daily increase.  
" To make inveterate Opposites agree,  
" Needs must there be a God of Unity.  
What is an Instrument exactly strung,  
Unless being played upon? it yields no tongue  
Or pleasant sound that may delight the ears.  
So likewise of the music of the Spheres,  
Which some have said, chimed first by accident.  
O false opinioned Fool: What's the intent  
Of thy perverseness, or thine ignorance?  

Casus & Fortunae, quid?  Shall I design what Fortune is, or Chance?  
Nothing they are save a mere perturbation  
Of common Nature; an exorbitation  
And bringing out of square; these to control,  
" Therefore, must needs be an intelligent Soul.  
For know you not, you Empty of all notion,  
That nothing in itself hath power of motion?  
And that which by another's force doth move,  
" The cause of that effect must be above?  

Motus principium quies.  Th'original of Moving must be Rest,  
Which in our common dials is expressed.  
The Sunbeam p●ints the hour; the shadow still  
From our shifts to another, even until  
Thou tell'st unto the last; yet 't is confessed,  
That all this while th' Artificer may rest.  
The Earth in sundry colours decked we know,  
With all the Herbage and the Fruits below.  
The Seas and Floods, Fish in abundance store:  
Fowls numberless within the Air do soar:  
And all these in their several natures clad  
So fairly, that herself can nothing add.  
From whence have these their motion? Shall we say,  
From th' Elements?" How comes it then that they  
" Should so agree, (being amongst themselves at strife)  
" To give to others [what they have not] Life? 
Nihil dat qd' non habet.   
Have they then from the Sun their generation?  
Resolve me then, what Country or what Nation  
Can show his issue? Have they power innate,  
As in themselves, themselves to procreate?  
If any of them? tell me, 'mongst them all,  
Of what extension are they, great or small?  
In new discoveries; if after somewhile, 
An illustration against Atheism.   
We touch upon an unfrequented Isle:  
If there we sheds or cottages espy,  
(Though thatched with Reed or Straw) we by and by  
Say, Sure men here inhabit, 't doth appear;  
The props and rafters placed not themselves there;  
Nor of their own accord, the reed or straw,  
Themselves into that close integument draw.  
Nor could the savage beasts themselves enure  
Unto a work so formal and secure.  
And you, o Fools, or rather Madmen, when  
You view these glorious Works, which Beasts and Men  
So far from framing are, that their dull sense  
Can never apprehend their eminence;  
And do not with bend knees, hearts struck with terror,  
And eyes bedewed with tears, lament their error,  
Submissively acknowledge their impiety  
And blasphemies against that invisible Deity.  
If but to what you see, you would be loath 
A familiar demonstration from Plants.   
To give faith to? In Plants, a daily growth  
You all confess: but of you I would know,  
When any of your eyes perceived them grow?  
In Animals we may observe increase, 
From Animals.   
And every member waxing without cease:  
But when did ever your acutest eye  
Distinguish this augmenting quality?  
Force vegetive and sensative, in Man  
There is: with Intellect (by which he can  
Discern himself and others) to this hour,  
Tell me, Who ever hath beheld that Power?  
We with our outward senses cannot measure  
The depth of Truth, nor rifle her rich treasure:  
" Let that Truth's spirit then be our Director,  
" To bow unto the world's great Architector.  
Or will you better with yourselves advise,  
And believe those the ancient Times held wise;  
And not the least amongst these, Th' Egyptian Mages,  
The Indian Brachmen, and the Grecian Sages;  
" Even these approved a God, before Time living,  
" Maker, Preserver, and all good things giving.  

The poets and Philosophers, of God.  The Poets and Philosophers, no less,  
In all their works ingeniously profess;  
Theoginis, Homer, Hesiod, Orpheus, All  
Upon this great Power invocate and call  
To their Assistants. In the self same line,  
Ranked Plato, and Pythagoras (both Divine  
Held for their reverence done it.) Let these pass:  
To speak of your great man, Diagoras,  
The Prince of Fools, of Atheism the chief Master:  
(As was, of Magic, the learned Zoroaster)  
Peruse his Book, you in the Front shall read  
These very words: From a sole sovereign Head,  
All things receive their Being and Dispose.  
What more could he confess? Which the most knows.  

Diagoras.  He, on whose shrinking columes you erect  
The whole frame of your irreligious sect;  
Holding the statue of Alcides (then  
Numb'red amongst the deified men)  
It being of wood: To take away the glory  
From Idols; in a frequent auditory  
Of his own Scholars, cast it in the fire:  
Thus speaking; Now god Hercules expire  
In this thy thirteenth Labour; 't is one more  
Than by thy stepdame was enjoined before.  
To her (being, man) thou all thy service gave;  
Thou now being god, I make thee thus my slave.  

The death of Lucian, surnamed Atheos'.  The Atheist Lucian held God's Son in scorn;  
And walking late, by dogs was piecemeal torn.  
Yet for the love I to his learning owe,  
This funeral Farewell I on him bestow.  
Unhappy Lucian, what sad passionate Verse  
Shall I bestow upon the marble stone  
That covers thee? How shall I deck thy Hearse?  
With Bays or Cypress? I do not bemoan  
Thy death; but that thou didst thus. Had thy Creed  
As firm been, as thy wit fluent and high,  
All that have read thy Works would have agreed,  
To have transferred thy Soul above the sky,  
And Sainted thee. But o, 't is to be doubted,  
The God thou didst despise, will thee expel  
From his blessed place; & since thou Heaven hast flouted,  
Confine thy Soul into thine own made Hell.  
But if thou ever knewest so great a Deity,  
A Saviour who created Heaven and thee;  
And against him durst bark thy rude impiety,  
He judge thy cause, for it concerns not me.  
But for thy Body, 't is most just (say I)  
If all that so dare bark, by Dogs should die.  
Thus saith the Atheist: Lo, our time is short, 
A Paraphrase upon the second Chap. of the Wisdom of Solomon: job. 7.14.   
Therefore our few days let us spend in sport.  
From Death (which threateneth us) no Power can save,  
And there is no returning from the grave.  
Born are we by mere chance, a small time seen,  
And we shall be as we had never been.  
Our breath is short: our words a spark of fire,  
Raised from the heart, which quickly doth expire;  
And than our bodies must to dust repair,  
Whilst life and spirit vanish into air.  
We shall be like the moving Cloud that's past,  
And we must come to nothing at the last:  
Like Dew exhaled, our names to ruin run,  
And none shall call to mind what we have done.  
Our Time is as a shadow, which doth fade;  
And after death (which no man can evade) 
Chr. 1.19.15. Isay 22.13. & 56.12.   
The grave is sealed so fast, that we in vain  
Shall hope, thence, ever to return again.  
Come then; the present pleasures let us taste,  
And use the Creatures as in time forepast:  
Now, let us glut ourselves with costly wine,  
And let sweet ointments in our faces shine.  
Let not the flower of life pass stealing by,  
But crown ourselves with Roses ere they die:  
Our wantonness be counted as a treasure,  
And in each place leave tokens of our pleasure:  
For that's our portion; we desire no more.  
Let us next study to oppress the Poor,  
(If they be righteous) nor the Widow spare:  
Deride the Aged, and mock his reverend hair.  
Our strength, make Law, to do what is injust;  
For in things feebleed is in vain to trust:  
Therefore the good man let's defraud; for he  
(We know) can never for our profit be,  
Our actions in his eyes gets no applause:  
He checks us for offending against the Laws,  
Blames us, and saith, We Discipline oppose.  
Further he makes his boasts, That God he knows;  
And calls himself his Son. he's one that's made  

job 7.7.  To contradict our thoughts: quite retrograde  

Ephes. 5.13.  From all our courses; and withal so cross,  

Isay 53.3.  We cannot look upon him without loss.  
He reckons us as Bastards, and withdraws  
Himself from us: nor will he like our Laws,  
But counts of them as filthiness. The ends  
Of the just men he mightily commends;  
And boasts, God is his father. Let's then see,  
If any truth in these his words can be;  
And what end he shall have. For if th' Upright  

Psal. 22.8, 9  Be Sons of God, he'll aid them by his might.  

Mat. 27.43.  With harsh rebukes and torments, let us then  

jer. 11.19.  Sift and examine this strange kind of Men;  
To know what meekness we in them can spy,  
And by this means their utmost patience try.  
Put them to shameful death, be't any way;  
For they shall be preserved, as themselves say.  
Thus do they go astray, as ev'ly minded,  
For they in their own wickedness are blinded.  
For, nothing they God's mysteries regard,  
Nor of a good man, hope for the reward:  
Neither discern, That honour doth belong  
Unto the faultless Souls that think no wrong.  

Gen. 1.27.  For God created Man pure and unblamed,  

Gen. 3.1.2.  Yea, after his own Image was he framed.  
But by the Devil's envy, Death came in:  
Who holds with him, shall prove the Scourge of sin.  

Cap. 5. vers. 1.  But in great boldness shall the Righteous stand,  
Against the face of such as did command  
Them to the torture; and by might and sway,  
The fruits of all their labours took away.  
When they shall see him in his strength appear,  
They shall be vexed with an horrid fear;  
(When they with an amazed countenance  
Behold their wonderful deliverance)  
And change their minds, and sigh with grief, and say,  
Behold these men we laboured to betray!  
On whom, with all contempt we did encroach,  
And held them a mere byword of reproach:  
We thought, their lives to madness did extend, 
Cap. 3.2:   
And, there codld be no honour in their end:  
How come they now amongst God's Children told;  
And in the list of Saints to be enrolled?  
Therefore, from Truth's way we have devious been,  
Nor trod the path the Righteous have walked in:  
From the true Light we have ourselves confined;  
Nor hath the Sun of Knowledge on us shined.  
The way of Wickedness (which leadeth on  
To ruin and destruction) we have gone:  
By treading dangerous paths, ourselves w' have tired;  
But the Lord's way we never yet desired.  
What profit hath our Pride, or Riches, brought?  
Or what our Pomp? since these are come to nought.  
All these vain things, like shadows are passed by; 
Chr. 29.15.   
Or like a Post, that seems with speed to fly: 
Cap. 2.5.   
Or as a Bird (the earth and heaven between) 
Prov. 30.19.   
Who makes her way, and yet the path not seen:  
The beating of her wings yields a soft sound;  
But of her course there's no appearance found.  
As when an Arrow at a mark is shot,  
Finds out a way, but we perceive it not;  
For suddenly the parted air unites,  
And the fore-passage is debated our ●ights.  
So we, no sooner borne and take our breath,  
But instantly we hasten on to death.  
In our life's course we in no virtue joyed,  
And therefore now are in our sins destroyed.  
Th'ungodly's hopes to what may we compare? 
job. 8.9. Psa. 14. & 143. Pro. 10.25. & 11.7.   
But like the dust, that's scattered in the air:  
Or as the thin some gathered on the wave, 
jam. 1.10.12.   
Which when the tempest comes no place can have:  
Or as the smoke, dispersed by the wind,  
Which blown abroad, no rest at all can find.  
Or else; As his remembrance steals away,  
Who maketh speed, and tarrieth but a day.  
But of the Just, for ever is th' abode;  
For their reward is with the Lord their God:  
They are the charge and care of the most High,  
Who tenders them as th' Apple of his eye.  
And therefore they shall challenge as their own,  
From the Lord's hand, a Kingdom and a Crown:  
With his right hand he'll cover them from harm,  
And mightily defend them with his arm.  
He shall his jealousy for Armour take,  
And put in arms his Creatures for their sake,  
His and their Foes to be revenged upon.  
He for a glorious breastplate shall put on,  
His Righteousness: and for an Helmet bear  
True judgement, to astonish them with fear:  
For an invinced shield, Holiness he hath:  
And for a sword, he sharpens his fierce Wrath.  
Nay, the whole World he'll muster, to surprise  
His Enemies, and fight against th' Unwise.  
The thunderbolts, by th' hand of the most High,  
Darted, shall from the flashing lightnings fly;  
Yea fly even to the mark: as from the Bow  
Bend in the clouds: and in His anger go  
That hurleth stones, the thick Hail shall be cast.  
Against them shall the Floods and Ocean vast  
Be wondrous wrath, and mightily overflow:  
Besides, the fierce Winds shall upon them blow,  
Yea, and stand up against them with their God,  
And like a storm shall scatter them abroad.  
Thus Wickedness th' earth to a Desert brings;  
And Sin shall overthrow the Thrones of Kings.  

What Atheism is, Doctor Dove in his Confutation of Atheism, Cap. 1.  You hear their doom. It were not much amiss,  
If we search further, what this Atheism is.  
Observe, That sundry sorts of men there be  
Who spurn against the sacred Deity:  
As first, Those whom Idolaters we call,  
Pagans and Infidels in general.  

Gal. 4. Even then when ye knew not God you did service unto them which by Nature are not Gods.  These, though they be religious in their kind,  
Are, in the manner of their worship, blind;  
And by the Devil's instigation won  
To worship Creatures, as the Moon and Sun.  
Others there be, who the true Godhead know,  
Content to worship him in outward show:  

Rom. 1. They worship the Sun & Moon.  Yet think his Mercy will so far dispense,  
That of his justice they have no true sense:  

Psal. 10. Who say, God hath forgotten; he hideth his face and will not see.  His Pity they acknowledge, not his Fear;  
Because they hold him mild, but not austere.  
Some, like brute beasts, will not of sense discuss:  

Cor. 1.15.  With such Saint Paul did fight at Ephesus.  
Others are in their insolence so extreme,  
That they deride God's name, scoff, and blaspheme:  
As Holophernes, who to Achior said; 
jud. 6.   
Albeit thou such a vain boast hast made,  
That Israel's God his people can defend 
Such was Pharaoh, Exod. 5. and Rabshakey, Reg. 2.18.   
Against my Lord, who doth in power transcend;  
Where th' Earth no greater power knows, near or far,  
Than him whom I serve, Nabuchadnezzar.  
divers will seem religious, to comply  
With time and place: but ask their reason, Why  
They so conform themselves? They know no cause  
More than, To save their purse, and keep the Laws.  
There be, to Noble houses make resort;  
And sometimes Elbow Great men at the Court, 
Doctor Dove, in his book against Atheism   
Who though they seem to bear things fair and well,  
Yet would turn Moses into Machivel;  
And, but for their advantage and promotion,  
Would never make lest tender of devotion.  
For their Divinity is that which we  
Call Policy: their Zeal, Hypocrisy:  
Their God, the Devil: whose Imagination  
Conceits, That of the world was no Creation.  
These have into Gods Works no true inspection,  
Dream of no judgement, Hell, or Resurrection:  
Reckon up Genealogies who were  
Long before Adam; and without all fear,  
(As those doomed to the bottomless Abysm)  
Hold, There was no Noës Ark, no Cataclisme.  
Besides; How busy hath the Devil been,  
Even from the first, t' increase this stupid Sin?  
Not ceasing in his malice to proceed,  
How to supplant the Tenants of our Creed.  
Beginning with the first, (two hundred years 
1 Article; I believe in God the Father.   
After our Saviour's Passion) he appears  
In a full (seeming) strength; and would maintain,  
By sundry obstinate Sectists, (but in vain)  
There was not one Almighty to begin  
The great stupendious Work; but that therein  
Many had hand. Such were the Manichees,  
Marcionists, Gnostyes, and the like to these.  
The second Article he aimed at then; 
Against God the Son, the second person.   
And to that purpose picked out sundry Men,  
Proud Heretics, and of his own affinity;  
Who did oppose the blessed son's Divinity.  
But knowing his great malice to his mind  
Did not prevail; he than began to find  

God the holy Ghost, the third person.  A cavil against the Third: and picked out those  
Who stiffly did the Holy-Ghost oppose.  
Him from the holy Tria's they would leave;  

Marry the blessed Virgin.  Nor yield, The Blest-Maid did by him conceive.  
But herein failing; with a visage stern,  
That roaring Lion, Those which did concern  
The Church's Faith, aimed at: still raising such,  
As building on their own conceit too much,  
The other Maxims of our known Belief  
Mainly withstood. Nay after, (to his grief)  
Finding, that in no one he could be said  
To have prevailed; he after begins t' invade  
All, and at once: to that great God retiring,  
Who cast him down from Heaven for his aspiring.  
And to cut off Man's hoped for felicity;  
Where he before persuades a multiplicity  
of gods to be adored: He now from Many,  
Blinds the dull Atheist, not to confess Any:  
Striving (if possible it were) to make  
Him, a worse Monster than himself; To take  
No notice of his God, nor understand,  
That both his life and breath are in his hand:  
Insensible, That he who from his Treasure  
Leaned them at first, can take them back at pleasure:  
That He created Sorrow, who made joy:  
(Who reare's, can ruin; and who builds, destroy.)  

Nature will teach men, That there is Heaven and Hell.  Which they might gather from bare Nature's light;  
Observing, That t' each day belongs a night:  
That as in th' one there is a gladsome cheer;  
So, to the other doth belong a fear:  
One figuring the Glory of the Just;  
Th' other, that Hell where Atheists shall be thrust.  

A familiar but necessary example.  Next; Let a man be mounted ne'er so high,  
Were 't on a spire that's midway to the sky;  
Whilst he looks up, with comfort he doth gaze  
Upon the clouds and the Sun's fulgent rays:  
Nor is he troubled, whilst his eyes are bend  
Upon the splendour of the Firmament.  
But let him thence survey the Earth below,  
His heart will pant with many an irksome throw;  
His body tremble; sinews and nerves all  
Contract themselves, with fear from thence to fall.  
The Emblem is; That there's above, a place  
Long since prepared for all the Sons of Grace;  
Who by a blessed and heavenly contemplation  
Look upward, even from whence comes their salvation.  
But unto them who seek not God to know,  
And only fix their thoughts on things below;  
Although no such place visibly appear,  
Yet there's an Hell that's full of dread and fear.  
Which how can These escape, 
Mark 1. The Devil saith to our Saviour; I know thee, that thou art even that Holy one of God: The like we read, jam. 2. Acts 19  who believe less  
Than do the Devils? for they both confess  
And know there is a God; a Heaven, where placed  
They once had been; and for their pride thence cast.  
Likewise an Hell, (not threatened them in vain)  
Where they both now and ever shall remain.  
Shall He who gives us life and length of days,  
Pass us without due thanksgiving and praise?  
And shall not God be truly understood,  
Who in his bounty gives us all that's good?  
Or, Shall he nothing from our hands deserve,  
Who, what he makes is careful to preserve.  
We read of some Beasts, who oppressed with thirst,  
And hastening to the river's margin, 
Beasts & Birds teach men gratitude toward God the giver of all good things.  first  
Bow down their bodies at the water's brink,  
And fall upon their knees still when they drink.  
Birds (as we daily may observe) being dry,  
At every drop they taste, look up on high;  
As unto Him who sends it them: which speaks,  
That without thanks they never wet their beaks.  
If Beasts and Birds so grateful be; What then  
Shall we imagine of these thankless Men,  
But, That there's a Gehinnon to contrude  
All guilty of such base ingratitude?  
That this God is, 
The Atheists confuted by their own Oaths.  to Atheists may appear;  
Because by Him so frequently they swear:  
For, Who's so senseless and obtuse a Sot,  
To call to witness that thing which is not?  
For, By what Power soever they protest,  
Th' Essence thereof is even in that confessed.  
Even Reason's self (maugre this gross impiety) 
By Reason.   
Illustrates unto us, th' eternal Deity.  
If we behold a Bark in th' Ocean swimming,  
We say, Some Shipwright gave it shape and trimming.  
Or, if a Picture in a costly Frame;  
It from the Pencil of some Painter came.  
Or, where we see an House or Temple stand,  
We presuppose some skilful Workman's hand.  
Then, If Below we mark the Earth and Ocean:  
Above, the Planets in their hourly motion:  
So many Winters, Autumns, Summer, Springs,  
And in them, the vicissitude of things:  
When we shall all his glorious Creatures view,  
Shall we deny him a bare Artists due?  
Or, Can we this high potent Undertaker  
(Who made both Them and Us) esteem no Maker?  

By Philosophy  Philosophy will tell us by her Laws,  
That no Effect can be without a Cause:  
That every action doth an Agent claim:  
And every motive, That which moves the same,  
Though many causes, Agents, Motions, be;  
They are subordinate: and only He  
Prime Cause, Agent, and Mover, who (t' our notion)  
Is First, of all effect, action, or motion.  

Psal. 104.  Concerning whom, the Psalmist doth thus treat:  
O Lord my God, thou art exceeding great  
In honour, and in Glory shining bright,  
Who covers thy great Majesty with light,  
As with a garment: that Almighty God,  
Who, like a curtain, spreads the heavens abroad;  
And in th' unsounded bosom of the streams  
Of thy great chambers, hast disposed the beams:  
Who for thy Chariot, hast the Clouds assigned;  
And walkest upon the swiftwing of the wind.  
When Man committeth evil, he shall find  
A God even in the terror of his mind.  

Gen. 3.  For, Adam tasting of the Fruit forbid,  
(Ashamed) himself within a Thicket hid.  
When Herod, john the Baptist had beheaded,  
He for that act some fearful vengeance dreaded:  
For, hearing of Christ's Miracles, he said,  

Mat. 14.  Surely that john is risen from the dead;  

Gen. 4.  Fearing his ghost did haunt him. So when Cain  
Had in his wrath his brother Abel slain,  
His countenance was dejected and cast down.  
For, were there no Accuser but man's own  
Conscience itself, he Fear could not eschew;  

Prov. 28. Impius fugit nemine persequ●nte.  Because, The Wicked fly when none pursue.  
And what are Fears, unto that height extended,  
But a mere dread of a just God offended?  
Even by Idolaters a God's confessed; 
Calv. Instit. Lib. 1.   
Who rather will adore a Bird, a Beast,  
A Fish, a Serpent, Planet, or a Stone,  
Nay, even the basest things, rather than none.  
Man's appetite, that never can be sated,  
Approves a God: for let him be instated  
In a small means, a greater he desires:  
Give him a Province, and he then aspires  
Unto a Realm: a Kingdom let him have,  
(Not yet content) he then a World will crave:  
Nor rests he there; for, were't in his possession,  
Yet bring him in the end to his confession,  
He will acknowledge, There is somewhat more  
To be acquired; even God, whom we adore.  
That men of knowledge should be so ambitious, 
Arist. Metaph. Lib. 1. cap. 1. Omnes homines naturalitèr scire desideran●.   
And in the quest thereof so avaricious;  
Yet in that amplitude finding such scant,  
That still the more they have, the more they want.  
(For in that progress, as they further go,  
The more they learn, the more they search to know:)  
Besides, 
Cic. Offic. Lib. 1.  that in this search each one pursueth  
With labour, to investigate the Truth.  
That simple and pure Truth (th' Atheists deny)  
Can be no other thing than the Most-High.  
Even these, to whom himself he had not shown,  
(Save in his Works) confessed him, 
Empedocl. Deus est evius centrum est ubique Circumferentiae autem nusquam● Arist. de Coelo, Lib. 1. Cap. 9 Lib. 2. Cap. 3. Metaph. lib. 11. cap. 7.  though unknown.  
Saith one: Each place hath of God's Centre sense,  
But none can challenge his circumference.  
The Stagerite gives him the due applause,  
Of the first Cause, and, Of all Causes, Cause;  
Th' Essence of things, Of whom all things subsist;  
Author, first Mover. And unto the list  
Of his due titles adds, Th' Eternal Light,  
The most pure Act, 
Laert. de Vita Aristot.  Immense, and Infinite. etc.  
Whom, the great Flamen Hiero did accuse;  
That, against the Country's custom, he should use  
The name of one sole God: when all save he  
Acknowledged a multiplicity.  

* Mercur. Tresmegist. Deus est immutabile ●onum. Mundus factus est propter hominem: Homo propter Deum.  Goodness Inimitable, He's likewise styled  
By him, who said, The World was first compiled  
For Man, and Man for God. There is no doubt  
Of God (saith Cicero:) The earth throughout  
Search, 
Cic. de Nat. Dear. lib. 1.  and there is no Nation, in whose breast  
A God is not by Nature's self impressed. 
Arnob. advers. Gentil. lib. 3.   
To what can any Atheist this impute;  

Niceph. Histor. Lib. 1. Cap. 17. Suidas. Suet. in Octar. ca 94 70.29.  That at Christ's birth all Oracles were mute,  
And put to lasting silence? Whenceed might grow,  
The Emperor Augustus sent to know,  
When all the superstitious Rites were passed.  
The Oracle thus spoke, (and spoke its last:)  

Me, Puer Hebraeus divos de. us ipse, gubernat. Ceder● sede iubet tristemque redire sub orcum Aris ergo debiac tacitus abscedito nostris: Ara primogeniti Dei.  An Hebrew Child, God, who all gods doth quell,  
Bids me give place, be silent, pack to hell:  
Henceforth forbear these Altars to adore;  
He speaks to you, who never shall speak more.  
Upon which answer, his great power t' extol,  
He did erect in Rome's great Capitol,  
A Shrine, whereon th' Inscription thus doth run;  
The Altar of God's first begotten Son.  

Isay 9 Natus est nobis Puer. Heb. 2.  A Child is borne to us, Isay saith plain:  
An Hebrew Child, saith Paul; not of the strain  
Of Angels; but of Abraham's blessed seed,  
And God: There his divine nature is decreed.  
God is become a Child: which who shall scan,  
Must needs conclude, That Christ is God and Man.  
The Oracle, you heard, made that reply:  
Hear fully now from Sibyls Prophecy;  

De Divin. lib. 2.  There shall be borne a King, the World to save.  
Yet neither He, nor any Roman, gave  
That honour to him living: this they ' xprest,  
But lent no faith to that which they confessed.  
For Lentulus thinking she did divine  
Of him, took part with factious Catiline;  
In hope, most of the Senate to remove,  
And by that means, his Country's Saviour prove.  

Lucius Florus, Lib. 4. Cap. 1. Virg. AEclog 4:  Virgil, to Saloninus it applied,  
(The son of Pollio) whom he Deified;  
Because the Father to that hopeful Lad  
Was his great Patron. Some suggest, He had  
Knowledge of a Messias, to be borne  
Just at that time, the blessed Age to adorn.  
Because when Herod (who at that time reigned  
King of the jews) was unto Rome constrained  
To tender his Allegiance, always guested  
At Pollio's house, where he was nobly feasted.  
To which place Virgil frequently resorted;  

Antiq. lib. 15. Cap. 23.  (For so of him josephus hath reported.)  

This was Constantine, surnamed the great.  But Constantine was first, made Proclamation  
Amongst all the Romans, of Christ's Incarnation.  
Some of their Prophets, in an Enthean fury,  
Predicted, That a King should come from jury,  
To Monarchise the World: which when they knew, 
jos. Bell. jud. lib. 7. Cap. 12.   
They gave it not to jesus, (as his due)  
But to Vespasian did the style resign,  
Because 't was he that conquered Palestine.  
At Christ's Nativity (as some relate)  
Those Heathen gods whom they did celebrate 
Dio, Rom. Hist. lib. 37.   
With divine Worship, and did most extol,  
Fell from their Shrines in the high Capitol.  
Their Styles in Brass graved, and in Marble raced,  
That Time, by Lightning, blemished and defaced.  
Which had a precedent of like remark,  
When Dagons' Image fell before the Ark.  
In the first month, and sixth day of the same, 
january 6.   
When great Octavius Caesar took the name  
Augustus; did the Wisemen Offerings bring  
To Christ, saluting him both God and King.  
What time, all Forfeits, Debts, Bills of Account,  
(Which did unto an infinite surmount)  
Kept in the Empire's Chamber, were by fire 
Oros. hist. lib. 6. cap. 2.   
To ashes burnt. Which showed (if we retire  
Into ourselves) He came into the World,  
That Saviour of Mankind; on whom were hurled  
All our transgression, trespass, sin, offence: 
Coloss. 2.   
With which He, and He only can dispense,  
Who, to repair the former Adam's loss,  
Had all these with him nailed upon the Crosse.  
Then, out of Wells and Fountains issued Oil,  
Which from the Earth's moist intrals seemed to boil:  
Which did express, He was the Sole appointed  
To bear the title of, The Lords Anointed.  
Upon which miracle, Augustus made  
A solemn Edict to be drawn, which said, 
Doctor Dove against Atheism, ca 13.   
That he no more a Lord would called be,  
Since there was borne a greater Lord than he.  
Herod's great Temple, which did seem t' aspire  
Even to the clouds above, was set on fire 
Th. Godwin, in Moses and Aaron.   
By Titus' soldiers; and to such a flame  
It grew, no humane help could quench the same.  
Just at that time th' Oraculous Temple fell,  
In Delphos reared; where many a doubtful Spell  
Was uttered, (by a fearful Earthquake shaken  
And torn asunder, as being Thunderstruck:)  

Genebr. Chron. li. 2 an. Ch. 69.  And neither of them could be since repaired,  
It being an attempt that no man dared.  

Theod. lib. 30. cap. 11.  Th' apparency of which miraculous ruin,  
(In both so famous) to the Times ensuing  

Sozimen. lib. 5. cap. 19, 20, 21.  Left it to be remarked, That from their fall,  
The Gentile Customs were abolished all;  
And the idolatrous worship (frequent then)  
Began to steal out of the hearts of men:  
That Christ his doctrine, newly set on foot,  
Might in our souls take deep and prosperous root.  

Against the Sadduces, who deny the resurrection.  What think you of the pestilent infection  
Of those which did deny the Resurrection,  
In our blessed Saviors' and th' Apostles days?  
A Sect the Sadduces began to raise:  
A people of dull brain and devilish quality,  
Denying God, and the Souls Immortality.  
These, when they listened to his blessed tongue,  
And heard him preach aloud to old and young;  
How far his Father's power and might extended,  
With Majesty not to be comprehended;  
The glory of the Saints; and wretched state  
Of th' Unregenerate and the Reprobate:  
Matthew can tell you how they did behave them,  
And what reproof the mouth of Wisdom gave them.  

Mat. 22.31.  Thus our blessed Saviour said: Have you not read,  
Touching the resurrection of the Dead,  
What God hath spoke to Moses? I am the God  

Exod. 3.6:  Of Abraham, of Isaac, and jacob:  
(So much to your dull understandings giving)  
God is not of the Dead, God, but the Living. etc.  
Amongst those, with blind Will seduced thus,  
Was Theodorus Cyrenaicus  
Accounted; one that seeming to look high  
In knowledge grounded on Philosophy,  
Would by his Inferences make 't appear,  
We had no God at all to govern here;  
But all things by mere Nature did subsist  
(Which showed, he was no good Theologist:)  
But when his vain Positions were disputed  
In Athens, they not only were confuted;  

In Schola Perepaseticorum.  But (his weak Tenants hist out of the Schools)  
He ranked in the Nomenclature of Fools:  

A ridiculous assertion of the Atheist.  For thus he argued: If a God there be,  
He must be a thing living (such as we)  
Called Animal: If live, he must have sense:  
If sensible, ('t was his next inference)  
He must of force be subject to mutation:  
If mutable; then, by that transmigration,  
Capable of corruption: And if so,  
Subject to perish. Then from hence must grow  
This full conclusion; That it may befall  
In time, this Being not to be at all.  
Nay thus he will not leave it, but proceeds;  
(For Ignorance, an Insolence still breeds)  
If to this God (saith he) no bodies lent,  
He then can have no soul, by consequent:  
Having no soul, all action he's deprived.  
Or if he have a body, that's derived  
From substance; therefore subject unto change.  
Appears not this as frivolous, as strange,  
To any Understander? Who but knows,  
That every action of the body grows  
From the Intelligent Soul? whose faculty 
A refutation of the former Argument.   
Allows it motion and dexterity.  
Therefore, o miserable Worm, I can  
In this afford thee scarce the name of Man.  
Open but the eyes of Nature, and look out  
Merely with them, (none else) and thou no doubt  
Wilt find thyself obfuscate and obscured  
So void of sens'ble light, and so immured,  
With palped darkness, to be blind at least,  
And nothing differing from th' irrational Beast.  
And therefore that of Zenophantes may 
Zenoph. against Atheism.   
Be well conferred on thee. Hear him thus say:  
Had Brutes the art of Painting, they of force  
Must draw themselves; a Horse, figure a Horse;  
An Ass or Mule, their Like: the reason, why  
They be capable of no sublimity  
Beyond themselves; nor have further extension,  
Than merely their own brutish apprehension.  
Such childish and unmomentary grounds  
These Atheists build upon: which whoso sounds  
But with the line of Reason, shall descry  
Their irreligious fond impiety.  
He that shall with himself exactly way 
What Atheists are.   
Those gross and absurd lies, may soon display,  
That they are arrogant, full of vainglory,  
Irregular from truth, and refractory;  
Unlearned, replenished with all lust and vice;  
Seducers, Mockers, full of Riotise;  
Time-soothers, Flat'rers, perfidious all,  
In word, deed, thought, mere diabolical.  
Now these, because themselves have left the best,  

The Tenants of Atheists.  And, against Nature, heinously transgressed;  
Of the Creator having no respect,  
And casting on their own souls a neglect;  
By ill example, others would persuade,  
That Divine Laws for policy were made;  
That Hell's a Bugbear to keep men in fear;  
That Scriptures to that end devised were:  
Persuading others, to eat, drink, and play,  
Since after death, there is no further day  

Ede, bibe, ●nde, post mortem nulla voluptas  To be Accountant in: Their lusts to cherish,  
Since that the Soul must with the body perish.  
That Man was made unto no other end,  
Than please his appetite, be his own friend:  
And, That all evils, even with good things run,  
If politicly, and in private done.  
Such are their actions and their lives: but when  
They be brought unto the Test, behold them then!  
At the last gasp most ready to catch hold  
Upon the least hope, durst they make so bold.  
Look on your father Aristotle, the best  
(And Ipse) that Philosophy professed:  
When unto him (who all strange Novels sought)  
Amongst others, Moses his first book was brought,  
Called Genesis: Those few words having read;  
God in the first beginning created  
The heavens and Earth, [&c.] Away with this, saith he,  
'T is full of fables and new fantasy,  
That speaks of many things, but nothing proves;  
And that a true Philosopher not loves.  

Aristotle at his death.  But drawing near his end; when he began  
More truly to consider, What was man;  
He into strange anxieties doth grow,  
Whether the Soul, immortal were, or no?  
His body trembles, every joint doth shake;  
And these ('t is said) were the last words he spoke:  
Pollutedly into the world I came;  
Sad and perplexed I lived; and from the same,  
Much troubled I depart. O, pity me,  

Eus Entium, vel ut alij, causa causarum.  Thou, of all Being's only known to Be.  
If from the wisest of you all, this came;  
Learn to know Him who only writes, I am.   

He is heavens King, and Lord of Earth alone; 
In Trinitate est Alius, & Alius non Aliud & Aliud. Aug. de Trin.   
In Person three, but yet in Godhead one;  
Truly Omnipotent, All-knowing, and  
In Heaven and Earth, of sovereign sole command:  
His Nature, simple, bodiless, unseen;  
Vncirconscribed, t' whom nothing hath been, 
God's Infinity.   
Is, or shall be superior understood:  
Great, without quantity; without quality, good;  
Most perfect, without blemish; without Time,  
Eternal; in his potency sublime:  
Strength, without Weakness; Life, without Decay;  
Present each where, and yet doth no where stay;  
All things at once, without advice, directing;  
All things at once, without least pain, protecting.  
He is without beginning, and yet gives  
A First, to each thing that subsists and lives:  
Who hath made all things changeable; yet He  
Stable, and free from mutability.  
Himself without place; all things else instating;  
Without materials, all his works creating:  
In greatness infinite; goodness, incomparable;  
In virtue, strong; wisdom, inestimable.  
So secret, no man can deceive his trust:  
In Counsels, terrible; in judgements just:  
Copious in Mercy, glorious in his Name,  
Holy in all his Works; (always The same.)  
Eternal, Sempiternal, Living-god;  
Inchangeable, in Essence, or Abode:  
Whom Space cannot enlarge, nor Place confine;  
Constant in Purpose; and in Act, Divine.  
Him, Need compels not; nor can Chances sad  
Disturb: neither can joyful things make glad:  
Oblivion takes not; nor can Memory add  
To him; Unborn; to whom old Time can lend  
No no ncrease at all; nor casual Chance give end:  
He before Worlds (Those are, and These must be)  
Was, Is, and shall live to Eternity:  
Above all Apprehension, Thought, Opinion.  
Therefore to Him be all Praise, Power, Dominion;  
All singular Honour, Glory (with Congruity  
Of Saints, Angels, and Men) to perpetuity  
Be ascribed; with all the Attributes extending,  
Through all unwearied Worlds, and without ending.    

QVod Deus est, scimus: sed quid, si scire velimus;  
Vltra nos imus: sed quod sit sumus & imus;  
Vltimus & primus, scimus, plus scire nequimus.   

¶ The English:  
That there's a God, we know:  
But what he is, to show,  
Beyond ourselves we go.  
His Height and Depth below.  
Him, First and Last, we know;  
But more we cannot show.   

THEOLOGICALL, Philosophical, Moral, Poetical, Historical, Emblematical, Observations, to the further illustration of the former Tractate.  
THat nothing in these short Tractates may appear difficult to the Ignorant, I hold it necessary unto my present purpose, (as willing to be understood by all) to illustrate whatsoever may seem obscure, as well by Precept as History. Which though the Learned may pass over, as things to them familiar and well known: yet unto others, (neither frequent in reading, nor well traveled in language;) no doubt, but some of our marginal Annotations, with other particular Observations, may in their careful perusal, benefit such as read not only for fashion, but use, and make it not their pastime, but their profit. For that was the end to which industrious Authors first aimed their Endeavours, and spent so much Ink and Oil, in their day's labours, and night's watchings. Nor do I this without precedent, and therefore am the more willing to pattern myself by example.  
Atheism and Impiety (saith Cardanus Paschal.) is a mere contempt of Religion, 
Lib. de Virtue. & Vitijs.  and therefore by consequence, the Fountain of Impiety, and Breeder of all Calamity. The contempt of Divine Worship is injustice against God, our Parents, and Country; as adverse to Reason, as Goodness: and all that are thereunto obnoxious, either believe not there is a God, or believe him to be what he is not; or knowing, despise him: by which they become as negligent in Humane actions, as careless of Divine. From hence arise wicked cogitations, blasphemous speeches, and nefarious projects; all which are abominable in the sight of God and man, as in all their refractory courses professing no reverence or regard of the Creator: by which they can have no commerce with any thing that is essentially good or honest.  
In Athens a strict Edict was made, 
A law in Athens against Atheism.  That all such as were proved to be Divum Contemptores, (i) Scorners or Despisers of the gods, should be convented before the Areopagitas; and being convicted, their goods were sold at a public outcry, and their irreligions graven upon pillars, to make their persons audible. Those also who aimed their injuries and insolences against their Parents, Countries, or any superior Magistrates, were not only branded with infamy, but their bodies punished with great severity. Of the former juvenal thus speaks: 
juu. satire 3.  
Sunt qui infortunae iam casibus, omnia ponunt;  
Et nullo credunt mundum rectore moveri:  
Natura volvente vices, & lucis, & anni;  
Atque ideo intrepid● quaecunque altaria tangunt.  
Some, all the Power, to Chance and Fortune give,  
And no Creator of the world believe.  
Say, Nature guide's the Sun's course, and the year:  
These touch the holy Altars without fear.   
What may we think then of Cheopes King of Egypt, remembered by Herodotus; 
Herod. lib. 2.  who caused all the Temples throughout his Provinces to be fast shut and barred up, left any of his people should offer divine sacrifice unto the gods. 
In Suidas.  We read likewise of Diagoras melius, (before spoken of) who flourished in the eighty eighth Olympiad: This Man, because he persuaded the People from the worship of their gods, was not only banished Athens, (the city wherein he taught) but after his confinement, a Talon 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 service of God; and, That there can be no surer sign of the imminent ruin of a Kingdom and Commonweal, than Contempt of Religion: of which (saith Basil) no Creature is capable, but Man only. Where no Religion resteth, there can be no virtue abiding, saith Saint Augustine. Therefore, the first Law that ought to be imposed on man, is, The practice of Religion and Piety: for if we did truly apprehend the virtue thereof; from thence the Voluptuous man would suppress his pleasures; the Covetous man acquire his wealth; the Proud man derive his felicity; and the Ambitious man, his glory: being the Body's health, and the Souls happiness, and indeed, the only mean to fill the empty corners of the heart, and satisfy the unlimited affects of the Desire.  

Cap. the Atheisms.  josephus Langius reporteth, That diverse learned and religious men supping together by appointment; a professed Philosopher (or rather a profane Atheist) had intruded himself among them; who in all his arguing and discourse spoke in the contempt of Religion, and the Souls future felicity: often uttering these words; Coelum Coeli Domino: Terram autem dedit filijs hominum; (i.) Leave Heaven to the Lord of heaven: but the Earth he gave to the sons of men. At length he was struck with an extraordinary judgement, being tormented at once in all the parts and members of his body, so that he was forced to exclaim and cry, o Deus, o Deus; o God, o God. Which the rest observing, one of them upbraided him in these words: Thinkest thou, o Natural man, to contemn so great a Deity, and to vilify his holy Ordinance, and escape unpunished? Whom another thus seconded, Dost thou now begin to distrust thy philosophy? and to call upon, and complain unto him, whom till now thou either wouldst not, or didst not know? Why dost thou not suffer that Lord of heaven to rest quietly in that heaven which he hath made, but that thou thus importunest him with thy clamours? Where is now thy Coelum Coeli Domino? etc.  
Lucian (of whom I before gave a short Character) was surnamed Samosatensis, 
Volat. in Antropol●  because borne in Samosata, (a city situate not far from Euphrates) he was called Blasphemus, Maledicus, and Atheos'. He lived in the time of Traianus Caesar, and was at first an Advocate or Lawyer, and practised at Antioch, a city in Syria: but it seems, not thriving by his parsimonious and close-fisted Clients; he forsook that profession, and retired himself, though to a less profitable, yet a more pleasing study, namely, to be a follower of the Muses. Volaterranus reports of him, That he was a Christian, but after proved 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 plain Lucius. His death (as the best approved Authors relate of him) was wretched and miserable: 
The death of Lucian a professed Atheist.  for walking late in the evening, he was assaulted by band-dogs, and by them worried and torn in pieces. A most condign punishment inflicted upon him, because in his life time he spared not to snarl against the Saviour of the world. And methinks the Epitaph which he composed upon his own Timon of Athens, surnamed Misanthropos, i Man-hater, might not unproperly be conferred upon himself: 
Hic iaceo vita, miseraque Inopique solutus  
Nomen ne quaeras, sed male tale peri.  
Here do I lie deprived of life,  
Most miserable and poor:  
Do not demand my name, I died,  
Remember me no more.   
Superfluous it were to make much foreign inquisition abroad, seeing so many domestic judgements at home. Far be it from me to judge, but rather to fear, that many of them have been made remarkable among us, by reason of Irreligion and Atheism. I forbear to nominate any, both for the dignity of their places, and greatness of their persons: 
The strange prodigious effects of Atheism.  yet hath it been no more than a nine days wonder, to see the loss of heads, the breaking of necks from horses, some pistolled when they have been least prepared; some stabbed with their own poniards, others providing halters for their own necks; a son thrusts his sword through the womb of the mother which conceived him; one brother insidiates the life of another; the husband hath killed his wife, the wife slain her husband, and both of them their children; the master his servant, the servant his master; the mistress her maid, the maid her mistress. And what can all these be, but the fruits of the neglecting of the Lord God, and the contempt of his Sabbath.  
Much to be lamented it is, that these things should be so frequent amongst Christians, nay our own kingdom; when even the Ethnic Poets in their writings have expressed not only an honour due to their gods, but even unto the days dedicated unto their memories. Plautus useth these words; 
Plaut. in Milite.  Quod in divinis rebus sumas sumptus sapienti lucro est, etc. i. That which a wise man bestoweth upon Divine worship, is no loss but a gain unto him. And Ovid speaking of their holidays, 

Lib. Fast. 1.  Postera lux oritur, linguisque animisque favete:  
Nunc dicenda bono, sunt bona verba die. etc.  
The Feast is come, your tongues and minds compel  
To speak good words, this day becomes them well.  
Keep your ears free from vain and mad contention;  
Workmen cease work, be free from reprehension.  And Tibullus upon the like occasion and argument; 
Tibul. Eleg. lib. 2. Eleg. 1.  
Luce sacra requiescat humus requiescat Arator. etc.  
Upon the sacred day let the ground rest,  
Nor let it be with the rude Blow oppressed.  
Your yokes unloose; of labour there's no need;  
Let your crowned Oxen at the manger feed.  
All Holidays a privilege should win,  
In which let not the handmaid card or spin.   
How people ought to come prepared to their sacrifices and offerings, is thus lively expressed in Ovid: 
Innocui veniant, procul hinc, procul impius esto  
Frater, & in partus Mater, etc.   
¶ Thus interpreted: 
Th' Innocuous hither come; 
Fast. lib. 2.  Brother's profane  
And impious Mothers from this place abstain.  
He that shall think his father lives too long,  
Or that his mother's life may his state wrong;  
The moth'r in law, that hates her stepsons life;  
And the Tantalidan brothers (still in strife)  
Be banished hence: Medea come not here,  
Nor Progne, nor her sister, let appear  
In that choice place where we the gods applaud;  
Nor any that hath gained his wealth by fraud.  So careful were the Poets to commend Virtue to posterity, and to lay a black aspersion on Vice to all perpetuity; that such as were pious and addicted to goodness, they strived to memorise, if not immortalise; and those of the contrary that were irreligious, and despisers of the gods, they laboured in all their Records to expose their lives and actions to aspersion and obloquy. For example:  
For their chastity these were made remarkable: 
Those famous for Chastity.  Penelope, the daughter of Icarius, and wife to Ulysses. Evadne, daughter to Philax, and wife to Capanaeus. Laodamia, daughter to Acastus, wife to Protesilaus. Hecuba, daughter of Cissaeus, wife to King Priamus. Theone daughter of Thestor, wife to King Admetus. And amongst the Romans, Lucretia, daughter of Lucretius, wife to Collatyne. etc.  
For their Piety these: 
Those famous for Piety.  Antigona the daughter of Oedipus, who gave sepulture to her brother Polynices. Electra daughter of Agamemnon, for her love to her brother Orestes. Iliona, daughter of Priam, for her goodness extended toward her brother Polidore and her parents. Pelopaea, daughter of Thyestes', for revenging the injuries done unto her father. Hypsipilae, daughter of Thoas, for preserving the life of her Parent. Calciope, for not forsaking her father in his misery, after the loss of his kingdom. Harpalice, daughter of Harpalicus, for interposing herself in battle, preserving her Father, and chase his enemies. Agave, the daughter of Cadmus, who in Illyria slew the King Lycotherses, by which she restored her Father to his kingdom. Xantippe, who when her father Myconus (or as it is read in Valerius, 
Lib. 5. cap. 4.  Cimonus) was shut up in close prison there to be famished, preserved his life with the milk from her breasts. Tyro, the daughter of Salmoneus, who to save her father, sacrificed the lives of her own children. etc.  
And of men, Damon, who snatched his mother from the fire. AEneas, for bearing his father on his shoulders through swords and flames. Cleops and Bitias (or according to Herodotus, Cleobis and Biton) the sons of Cidippe, Priest unto juno Argiva, for drawing their mother in her Chariot unto the Temple, when her Oxen were absent, and the penalty of her not being there was no less than the loss of her life. etc.  

Those that have built Temples.  Some they have eternised for erecting of Temples; as Pelasgus the son of Triopa, who was the first that built a Church consecrate to jupiter Olympius, in Arcadia. Thessalus reared another to jupiter Dodonaeus, in Macedonia, situate in Molossus. Eleuther was the first that erected an image unto Liber pater, and taught how it should be honoured. Phronaeus, the son of Inacus, was the first that built a Temple to Argive juno. Otrira the Amazon, and wife of Mars, laid the foundation of that in Ephesus, and dedicated it unto Diana. Lycaon, the son of Pelasgus, erected another to Mercury Cillenius, in Arcadia. etc.  

Such as of mortal men have been immortalised.  Some for diverse vettues known to be in them, they have immortalised, and of men, made gods: to encourage others by their example. As Hercules, the son of jupiter and Alcmene, for his justice in supplanting Tyrants and Usurpers. Liber Pater, or Bacchus, the son of jupiter and Semele, for being supposed to be the first that planted the Vine. Castor and Pollux, the sons of jupiter and Leda, and brothers to Helena, for their valour and virtue. Perseus' the son of jupiter and Danaë, was for the like, translated into a star. So was Arcas, the son of jupiter and Calisto (who first gave that province the denomination of Arcadia) related into one of the Septentriones: and Cynosura the Nurse of juno into another. The like we read of Asclepius the son of Apollo; Erodine, and Ariadne, the daughter of Minos and Pasiphae; who being forsaken by Theseus in the Isle Naxos, and found by Liber Pater, was placed amongst the stars, by the name of Libera. Pan, the son of Mercury and Penelope, was for his care over the herds and flocks, made one of those gods called Semones, 
Half gods, half men.  i Semi homines. So Croton, the son of Pan & Euphemes, (who was said, in his infancy to have sucked with the Muses) was transferred into the star called Sagittary. So were Icarus, with his daughter Erigone: he, changed into Arcturus; and she, into the celestial Sign Virgo. As Ganymede the son of Assaracus, into Aquarius. etc.  
Others for other causes have had free ingress and regress in and from Hell. 
Those that returned from Hell.  As Ceres, when in her maternal piety she sought her daughter Proserpina, and found her in the arms of Pluto. Liber Pater, when in his filial duty he made descent to visit his mother Semele. Hercules, when he brought thence Cerberus. Protesilaus, to re-visit his wife Laodamia. Alceste, for her husband Admetus. Theseus, in search of his dear and entired friend Pirithous. Orpheus the son of Oeagrus, to fetch thence his best beloved wife Eurydice. Castor and Pollux: Ulysses and AEneas, (the one the son of Laertes, the other of Anchises) to visit their fathers. Hippolytus the son of Theseus, who was after called Virbius. Adonis' the son of Cymizes and Smirna, by the intercession of the goddess Venus, whose Paramour he was. Glaucus' the son of Minos, restored to life by Polyidus the son of Caranus. etc.  
Now of the contrary; 
Of those branded for their Impiety.  such whose barbarous cruelties and strange impieties were related unto us, were, Sylla the daughter of Nysus, who by cutting off his purple lock, betrayed unto the Enemy his life and kingdom. Ariadne the daughter of Minos, who slew her brother and sons. Progne the daughter of Pandion, who murdered her son Itis, begot by her husband Tereus. The Daiedes or Danae's, daughters of Danaus, for cutting the throats of their husbands and kinsmen, the sons of AEgiptus. The Lemniades, or women of Lemnos, who in the same Island most cruelly slew their sons and fathers. Harpalice the daughter of Climenus, who killed the child which her incestuous father begot on her own body. Tullia the daughter of Servius King of the Romans, who caused her chariot to be drawn over the body of her dead father: for the horridness of which fact, the street in the city Rome where this was done, was called Vicus sceleratus.  
Of those abhorred for Incestuous congress, 
Of the Incestuous.  the most remarkable were, jocasta, who had issue by her son Oëdipus: and Pelopaea, by her father Thyestes'. Harpalice, with her Sire Climenus. etc.  
Some are to this day made infamous for killing their husbands: 
Wives that slew their husbands.  As Clytaemnestra the daughter of Thestius, for conspiring with Aegisthus in the murder of her Lord Agamemnon, the son of Atreus. Iliona the daughter of Priam, for killing her husband Polymnestor K. of Thrace. Semiramis Queen of Babylon, for the death of Ninus King of Assyria. Helena, (after the death of Paris) Deiphobus the son of Priam. Agave, her husband Lycothersis in Illyria: and Deianeira, for sending the poisonous Shirt to her Lord Hercules of Lybia. etc.  
Others for killing their wives: 
Men that slew their wives.  As the same Hercules his wife Megara, the daughter of Creon King of Thebes. Theseus Antiopa the Amazon, and daughter of Mars. Shafalus the son of Deionis or of Mercury, Procris, the daughter of Pandion, by his vain jealousy, etc.  

Father's that slew their daughters.  Fathers for killing their daughters: As Agamemnon the great General of the Grecian Army, in their famous expedition against Troy; who sacrificed his daughter Iphigenia to the goddess Diana. Climenus the son of Oeneus, slew his daughter Harpalice, because she killed her child, and served it in unto him at a banquet. Hyacinthus, his daughter Spariantides, upon an answer returned from the Athenians. Erichthaeus the son of Pandion, his daughter Colophonia upon the like occasion. certion the son of Vulcan, his daughter Alopes, for committing incest with Neptune. AEolus, his daughter Canace, for the like done with her brother Mallaraeus. etc.  

Mother's that slew their children.  Of mother's that most cruelly and unnaturally have murdered their own children; we read, That Medea the daughter of O●tes King of Colchos, slew her two sons, Machareus & Pherelus, begot by jason. Progne the daughter of Pandion, killed her son It is which she had by Tereus. Ino the daughter of Cadmus, young Melicertes, begat by Athamas the son of AEolus. Althaea the daughter of Thestius, Meleager, by Oeneus the son of Partha●n. Themisto the daughter of Hypseus, Plinthius and Orchomenes, her two sons by Athamas. Tyros the daughter of Salmoneus, two sons begot by Sisyphus the son of Aeolus. Agave the daughter of Cadmus, Penthaus the son of Echion, at the imposition of Liber Pater. etc.  

Of men Selfe-murtherers.  So likewise of Selfe-murtherers; Egeus the son of Neptune, and father of Theseus, cast himself headlong into the sea; from whose death it still retains the name of Mare Egeum, i. the Egean sea. Euhemus the son of Hercules precipitated himself into the river Lycorma, which is now called Chrysorroas. Aiax the son of Telamonius, slew himself for the loss of Achilles his armour. Lycurgus' the son of Briantus being struck with madness by Liber Pater, laid violent hands upon himself. Agrius the son of Parthaon being expulsed from his kingdom by Diomedes King of AEtolia, slew himself. So Ceneus the son of Elatus. Menicus the father of jocasta, (or as some call him, Menaetis) precipitated himself from the walls of Athens. Nisus the son of Mars, having lost his purple lock, cast himself upon his sword and so died. As likewise Climenus, the son of Coeneus King of Arcadia, after he had committed incest with his daughter. Cyniras' the son of Paphus King of Assyria, after he had committed the like with his own natural child. Hercules' cast himself into the fire, and so perished. Adrastus with his son Hipponous did the like. Pyramus the Babylonian slew himself for the love of Thisbe. And Oedipus the son of Laius destroyed his own life, for having incestuous Issue by his mother, whose name was jocasta. etc.  
Of Women that so dispairingly died, 
Women that slew themselves.  these: Hecuba the wife of Priam cast herself into the sea: as Ino the daughter of Cadmus did the like, with her son Melicertus. Anticlia the mother of Ulysses, and daughter of Antolychus, strangled herself, because she heard a false rumour of her son's death. The like did Stoenobaea the daughter of jobates, and wife of King Praetus, for the love of Bellerephon. Evadne the daughter of Philacus, because her husband Capaneus was slain at Thebes, cast herself into the same funeral fire in which his body was burned. AEthra the daughter of Pythaus, for the death of her children: Iliona, for the death of her parents: Themisto, for her children: Erigone, for her father. Phedra, for the incestuous love borne to her step-sonne Hippolytus: Phyllis, for Demophoon: Calypso daughter to Atlas, for the love of Ulysses: Dido the daughter of Belus, for AEneas. etc. Time would sooner fail me than History: yet these I have introduced to this purpose, to show, That Atheism, and want of the true knowledge of God, hath been the cause of so many Murders and Incests; & hath made so many Parricides and Fratricides, and indeed hath been the ground of all prodigious acts and inhumanities' whatsoever.  
Something is requisite to be spoken of Idolatry. 
Of Idolatry.  The word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. Cultus, and Colo: The definition thereof is, Cultus Deo debitus, & Creaturae exhibitus: i. The worship that is due only to God, confer upon the Creature. An Idol is, when any Statue or Image (in which either some Deity or any other thing shall stand for a Power, a Patron, Protector, or Saviour) is represented and worshipped: Of which kind was the golden Calf. 
Exod. 37.4.  Basil saith, 
Acts. 7 41.  upon the third of Esay; What thing can appear more vain and ridiculous, than for a man to profess himself to be the workman of his God and Maker.  
To show how abominable Idolatry was in the eyes of the Almighty, I will only quote you one place out of many, in the holy Text: 
Deut. 4●5.  Take therefore good heed unto yourselves; for you saw no Image in the day that the Lord spoke to you in Horeb, out of the midst of the fire: that you corrupt not yourselves, nor make you a graven Image, or representation of any figure, whether it be likeness of male or female, the likeness of any beast that is on the earth, or of any feathered fowl that flieth in the air, or of any thing that creepeth on the earth, or of any fish that is in the waters beneath the earth. And lest thou lift up thine eyes to heaven, and when thou seest the Sun, the Moone● and the Stars, with all the Host of heaven, shouldst be driven to worship them and to serve them, which the Lord thy God hath distributed unto all people under the whole Heaven. 
Vers. 25.  And again: If you corrupt yourselves, and make any graven Image, or likeness of any thing, and work evil in the sight of the Lord thy God, to Provoke him to anger● I call Heaven and Earth to record against you this day, that you shall shortly perish from the land whereunto you go over jordan to possess it; you shall not prolong your days therein, but shall utterly be destroyed, and the Lord shall scatter you among the people, and you shall be left few in number amongst the Nations whither the Lord shall bring you; and there you shall serve gods, even the work of men's hands, which neither see nor hear, nor eat, nor smell. etc.  

Lib. 2. cap. 1. Devin. Instit.  Men (saith Lactantius) both forgetful of their Name and Reason, deject their eyes from heaven, to fix them upon the earth, fearing the works of their own fingers; as if it were possible the thing made, could be more noble and worthy than the Artificer that made it. The Poet Sedulius writes thus: 
Heu miseri! qui vana colunt, qui corde sinistro  
Religiosa sibi sculpunt simulacra. etc.  
O wretched men, that such vain things adore,  
And your religious sculptures fall before,  
With corrupt hearts: who not the God that laid  
The world's great frame; but what yourselves have made,  
Honour and fear. What madness is't, or folly,  
Man should imagine his own Work so holy,  
To worship it? Or to a Bird or Brute,  
Serpent, or Dog, himself to prostitute?   
Saint Augustine, de Bono Conjugali & Habit. hath these words; Satius est fame mori quam Idolothytis vesci. And Hieron. ad Damas. Aptandus est omnis sermo ad destructionem Idololatriae: (i) All speech ought to be fitted and applied to the subversion and destruction of Idolatry.  

Idols named in the Scrip.  The names of the Idols mentioned in the sacred Scripture be these; Adonis, Adramelech the Idol of the Sepharuaims, it bore the figure of a Peacock or a Mule: Asdod of the Philistines, which is likewise called Dagon: Anamelech, which bore the semblance of a Horse or Pheasant Cock, belonging to the inhabitants of Sepharuaim: Arza, an Idol worshipped by King Ela in his own house. Afima adored by the Hemathaeans, like a wild Goat. Asteroth the goddess of the Sydonians, in the figure of a Sheep: Baal a common Idol among the Gentiles: Baal Berothe the god of the Sichemites: Baal peior or Baal phegor, of the Moabites, which some have said to be Priapus: Baal zebub, of the Accarronites and the Ecronites: Baal zephon of the Egyptians: Bel of the Babylonians: Chamos (vel Chemosch) of the Ammoreans and Ammonites, which was otherwise called Baal peior: Canopus of the Egyptians: Chium an Idol of the Israelites; which some interpret, Sidus, a Star or planet: others, Saturninus, like a Fish, but from the waste upward like a beautiful woman. Namaea, which some think to be Diana, because worshipped in her Temple at Ephesus: Draco, a Babylonian Idols Esch, an Idol in the Temple of Fire, which was worshipped by the Persians: Gad, a military Idol, which some called Mars; others, ●upiter; others, Fortune; others interpreted it, The Host or Army of Heaven. Hercules, who was sacrificed unto by the Tyrians: jupiter Olympius, jupiter Xenius, gods of the Gentiles: Malcholme, (which was also called Molech and Milcholme) an Idol amongst the Ammonites: Meni, an Idol worshipped most by Merchants; which some interpret to be Mercury; others, the Fates, the Planets, and number of the Stars. Niphlezeth, some interpret it Priapus; others, an horrid Effigies; and it was adored by Maacha the mother of Asa. Nabaam is the same with Nibchaz the Idol of the Hevites: Neabo, a Babylonian Idol: Nechustan is supposed to be that which the jews worshipped in the form of a brazen Serpent. Nergal the Idol of the Cuthaeans, and was figured like a Wood-Hen or shee-Pheasant. Orimasda is the same with Vrchasdim, that is, Holy-fire. Rimmon, an Idol of Syria: Remphan, the Idol of a Planet, of which Stephen maketh mention in the Acts. Sucot Benoth a Babylonian Idol: Sychuth, one belonging to the Israelites: Thartak the Idol of the Hevaeans: Thamnaz, one that was worshipped by the Israelites; which some interpret Adonides; others, Bacchus. The golden Calf in the Desert, made by Aaron: the golden Calf in Dan, set up by jerobos: the golden Calf in Bethel, instituted by jeroboam the son of Nebat: and Vrchasd●m, which was called Ignis Damonum, and Ignis sacer, which the Chaldaeans worshipped: and for all these, we have them catalogued in the holy Text.  
The confutation of Atheism being debated much, and determined by many, I have therefore been the more brief therein; though I must confess, in regard of the great irreligion and impiety practised by profane persons and licentious livers of this Age, it is a Theme that would ask longer circumstance: but it is my purpose, rather to present you with satiety, than surfeit. Yet when I consider, how careful and observant the very Heathen were in the service and reverence done to their Idols, and see what a neglect is now used in the adoration of the Creator and only true God; it is to be feared, that even AEneas amongst others will be called to attest against us in the later day; who in that terrible night of the sack and firing of Troy, having made his passage thorough sword and flame, yet in that extreme exigent not for getting to take his household gods along, thus spoke to his aged and decrepit father: 

AEn. lib. 2. The piety of AEnean  Tu Genitor, cape sacra manu patriosque penates  
Me, bello ex tanto digressum & caede recenti  
Attrectare nefas, donec me flumine vivo  
Abluero, etc.  Which I thus paraphrase: 
You Father, take these sacred things to bear,  
For your innocuous hands are white and clear.  
Once touch my Country gods, for me to dare  
(But newly rushed out from so great a War  
And recent slaughter) were a wicked thing,  
Till I have laved me in some living Spring.   

The subtlety of the Devil.  Such and so great hath been the subtlety of the Devil, the old adversary of Mankind, that all his labour and study hath been from the beginning, to alienate and intercept Man from doing the service which belongs to his Redeemer; and to assume and appropriate unto himself, that which is only due to the everliving and eternal God, namely divine Adoration. Neither hath he traded with the Ignorant and unlettered only; but to give his juggle and impostures the greater countenance, he hath practised upon great Artists, grave Philosophers, politic Statesmen, nay even excellent Princes, and upon such who by his own Oracles have been pronounced the wise men of the world. Concerning which, the Authors are many, the histories frequent: amongst which I will give a taste of some few.  

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

Miracles wrought by the Image of AEscul.  The Image of AEsculapius, honoured among the Epidaurians, and after brought to Rome (as one of the twelve tables testifieth) was with a Greek Inscription long kept in the Family of the Maffaeans, and wrought diverse strange wonders. I will for brevity's sake express but one or two of them, and those verbatim, by transcription from Hieronimus Mercurialis a learned Physician.  

Illusions of the Devil.  In those days (saith he) one Cato a Roman brought this word to a blind man from the Oracle, That he should present himself before the altar of that Image, and there kneeling, should remove himself from the left side to the right, and putting his five fingers first upon the eyes of the Idol, and then upon his own, he should receive his sight; which was accordingly done amidst a great confluence of people, who highly applauded the miracle.  
Again, one julian vomiting blood continually, and despairing of all humane help, had answer from the Oracle, That he should present himself before the altar of AEsculapius, and to take thence the nuts of a Pine apple, and eat them with honey for three days together: which doing, he recovered his pristine health.  
Diodorus Siculus makes mention of an oblation made to Geryon and jolaus, 
Lib. 1●. By Geryon and jolaus.  by the children of the Leontinians; which whoso neglected, was either struck with blindness, deafness, numbness, lameness, or the like: but having performed all the ceremonies required at the Altar, they instantly recovered their health again.  
In Castabula (if we will believe Strabo) there was a temple dedicated to Diana Persica, 
By Diana Persica.  to which all such virgins as vowed perpetual chastity, might familiarly walk upon hot irons, or tread upon burning coals, and never feel heat or fire.  
The like he reporteth to be in the city of Feronia, scituat at the foot of the mountain Saractes; where all the Votaresses belonging to that Shrine may do the like: which shows the malice and ambition of these malevolent Spirits, which would usurp the power of the Almighty. Besides, their Oracles have a great appearance of truth, and for most part, such as put any confidence in them, they would take unto their protection; but the contemners of their superstitious rites they would severely punish.  
Aristides a potent governor in Smyrna, 
Aristides.  when a mighty and prodigious earthquake was near at hand, was forewarned by the Image of Esculapius, to go up unto the mountain Atis, and there to offer sacrifice. Which he accordingly did, and was no sooner got up to the middle part of the ascent, but in the region below happened such a terrible shake of the earth, that villages and cities were demolished; only the mountain Atis, in which by that prediction he was secured, felt at that time no such calamity.  
Plutarch and Livy both write, That Camillus having distressed the Veians, made a solemn sacrifice to juno Veientana, 
juno Veientana.  and besought her to be still propitious unto the Romans: saying further, that if she so pleased, they would transport her statue to Rome. At which request the image opened her arms, and embracing Camillus, told him, That with much willingness she accepted his devotion.  
The Athenians gave divine honour to Pan the god of shepherds, 
Pan.  because meeting their Ambassador Philippides in the Parthenian groves, he promised them his assistance in the great battle of Marathon fought against the Persians.  
Cleomenes King of Sparta sacrificing to juno, 
juno.  demanded what success he should have against the Argives, with whom he was at that time in opposition. Whereupon, a flame of fire suddenly issued from betwixt the breasts of the goddess: which omen was by the Haruspices or Soothsayers thus interpreted, That he should not wholly conquer; the city he should surprise and consume with fire, but the prime citadel he should not enter: And so it happened.  
Annibal and Amilcar great Captains of the Carthaginian army, besieging Agrigentum, the soldiers ruined and demolished all the ancient sepulchers that stood without the city, to make their rampiers & fortifications, the better to secure themselves against the enemy within the city. But coming near unto that famous monument in which Theron was interred, and to level that as they had done the other; the ancient structure seemed to be touched with fire from heaven, and many Daemons and spirits were seen, not only to stand as champions in defence of the place, but with unresistable fury to set upon, and assault the whole army, till the one half at least perished in the conflict: among the rest, Annibal himself expired. To appease whose implacable fury, Amilcar sacrificed an Infant to Saturn; and cast certain priests from an high rock, precipitating them into the sea, to qualify the wrath of Neptune.  

Lib. 5. Cap. 13.  Natalis Comes tells us, That one Pegasus transporting the image of Dionysius (otherwise called Bacchus) from Eleutheria a city in Boetia, into the Province of Attica; the Athaenians suffered it to pass by them negligently, without doing unto it any reverence or ceremony. For which contempt they were plagued with a disease in their secret parts: to be released of which, Pegasus consulted with the Oracle; which enjoined them to erect a sumptuous temple to that Idol in the city of Athens: which was held in great adoration for many years after.  

Lib. 12. Cap● 7.  Athenaeus remembers unto us, That when the japitae took down the Images from the Temples of their gods, with this scoff and taunt added, That their places should be preserved for some other that were more potent and powerful: in the execution of this, a sudden fire fell from above, which so terrified & astonished them, that they not only instated them in their former places, but from that time forward held them in much more fear and reverence.  

Lib. 8.  Herodotus speaks of one Artabanus a great Persian General, who because he had the statue of Neptune in contempt, was by the reason of a sudden inundation, himself with the greatest part of his Army drowned. The same Author witnesseth, what a severe Revenger Apollo was of any affront or injury offered unto him, who when Carthage was oppressed by the Romans, and his image there erected being despoiled of that golden garment which was then upon it; the very hand which snatched it from his shoulders was after found amongst the spoils of the city.  
In Hallicarnassus, at all such Solemnities when any Sacrifice was to be offered unto jupiter Ascraeus, an whole heard of Goats made a voluntary presentment of themselves before the Altar, and when the rest of the superstitious ceremonies were finished, they all departed of themselves, save only one, which voluntarily stayed behind to be offered by the Priest.  
Caelius reporteth, that in Daulia there was a Temple dedicate to Minerva, to which there belong certain Dogs (or rather Devils) who when any of the Argive nation came to present their Devotions, would fawn upon them, in sign of a free and loving welcome. But if any Barbarian or stranger entered the place, they would fly in their faces, as ready to pluck them to pieces. We read likewise of the Temple of Hercules in Rome, situate in Foro Boario, which will endure neither Dogs nor flies. As also that dedicate unto Achilles amongst the Boristines, to which no manner of Birds or Fowl dare to approach.  
Herodotus delivereth unto us, 
Lib. 8.  That when those Persians which Xerxes brought into Greece, came but to approach Diana's Altar, which stood just before the Temple of Apollo in Delphos; some of them were destroyed by lightning and tempestuous showers of Hail; others, by the ruin of two great parts of the mountain Parnassus were crushed and shattered. Moreover, such hissings and dismal howls were heard to issue from the Temple, that the rest extremely terrified, fled the place: who being pursued & oppressed by the Inhabitants, suffered an infinite slaughter. Insomuch that their small remainder, with much difficulty recovered the interior parts of Boetia for their safety. To these distressed & despairing men appeared two warlike Hero's, mounted on two mighty steeds, the one Philacon, the other Antonous; these stayed them flying, and gave them encouragement: which was after, the ground of an incredible superstition.  
These are the malignant Spirits, refractory and rebellious, and in continual opposition with the Maker of all things, by such prestigious juggling; thinking to rob him of his honour, and as far as lies in them, to confer it upon themselves. And this they do not, either because they are ignorant that all service and reverence is due from the creature to the Creator; or that either good or profit may arise unto them by any possible reconcilement, or the least mitigation of that irrevocable sentence denounced against them: but it proceedeth from a malicious envy and cursed despite, because they themselves as Traitors and Rebels are excluded the presence of the Almighty for ever; they seek likewise to draw frail and weak man into the same condemnation and judgement. For well they know, there is no sin more odious and abominable in the eyes of the Almighty, than Idolatry, or by him punished with more severity and bitterness.  
Look no further than upon Solomon the son of David, whom God had blessed with honour, riches, and wisdom above all others before him, or that were to succeed him in the future: yet when he betook himself to the service and worship of other gods (to Astarton the goddess of the Sidonians, to Chunos' the Idol of the Moabites, and to Moloch the Abomination of the Ammonites) even for that only cause was the kingdom cut off from his succession, and only one of the twelve Tribes (namely the Tribe of juda) and that for his servant David's sake, left to his son Roboam; all the rest given to jeroboam the son of Nebat. So much concerning false gods, and the prerogative they strive to assume to themselves: how they would cheat the Euerliving God of that divine Adoration due unto Him, and to Him only; and not to their own benefit, but to the utter ruin and perdition of Mankind.  

Lib de sacerd. Romans.  As touching Augurs and Augury, Pomponius Laetus telleth us, That the practice and profession thereof hath been ancient: it began amongst the Chaldaeans, 
Of Famous Augurs amongst the Grecians  and from thence descended unto the Grecians; amongst whom, Amphiarus, Mopsus, and Calchas were held to be chief: as likewise Amicus the son of Elatus, Amphiaraus the son of Oeclius, (or as some will have it, of Ayello) Tiresias the son of Eurinus, Manto the daughter of Tyresius, Polyidus the son of Coeranus, Hellenus and Cassandra the son and daughter of Priam and Hecuba, Theone the daughter of Proteus, as likewise Theoclemenus; Telemus the son of Proteus; Telemus the son of Eurimus; and Sibilla Samia, whom some call Cumaea. etc.  
The Hetruscians borrowed the Art from them; and the Latins from the Hetruscians. Nay even Romulus, 
Romulus the first great Patron of Auguries.  the father of the Roman Nation, was a prime professor thereof; insomuch that he instituted Magistrates and Officers for the execution of those Ceremonies. Neither was there any enterprise of any weight or consequence attempted among them, without consultation first had from the Augurs and Wizards. For whom there was a stately Temple erected: The Augur or Soothsayer sat with his head covered, his face toward the East; having in his right hand a crooked staff, with which in diverse strange postures he divided the region of the air, to observe from which the Birds did appear: his right side being towards the South; his left, the North. The robe he wore was called Laeva, from the warmth thereof, as being lined with fur throughout, and guarded with crimson and purple.  
Having slain the Sacrifice, he offered up certain prayers called Effata; 
The Ceremonies used.  and so from those signs which followed, and according to the prosperous or adverse omen, he framed his predictions. Of some he made his conjectures according to their appearance; and those because they were besought in his Orisons, were called Impetrativa. Others were not desired, and such were termed Oblitiva. There was a third, of accidents which unexpectedly offered themselves in the time of the ceremony, of which there were five distinct kinds; one from thunder and lightning; a second from the chirping or chattering of Birds; a third from crumbs cast unto Hens or Chickens; a forth from four footed beasts, either their meeting, or crossing the way, or else by appearing in some unaccustomed and unfrequented place: the fifth and last arose from diverse casualties happening on the sudden, as the hearing of some strange prodigious voice or sound, the falling of salt, the spilling of wine; 
Ou. Met. lib. 3. Fab. 1.  and these chances were called Dira, from Dei ira contracted, i. the wrath of the gods.  
Such signs as happened in the time of their Divination, on the left hand, were held to be tokens of good luck; because the right hand in giving a gift, or bestowing a reward, is opposite to the left hand of the receiver; and so of the contrary: for Sinistrum, though in all other things it implieth as much as Disaster; 
Seru. An. li. 2.  yet in these divining Ceremonies it is still taken in the contrary sense: as Auis sinistra portendeth good fortune, and Intonuit Laevum signifieth as much as God speed, or Go on and prosper. And therefote Lipsius saith, That the Grecians have called the left hand Aristeron, from Ariston, which in their Language signifieth, Best.  
We read of three sorts of these Sortiligers or Fortune-tellers; Aruspices, Auspexes, and Augurs: 
Aruspices. Auspexes. Augurs.  The first did divine and predict of things future, from the intrals of beasts, in the Sacrifice ab Aras inspiciendo, i. from inspection into the Altars. The Auspexes, quasi Avispices, ab Aves inspiciendo, i. from looking upon birds, had their denomination. The Augurs took theirs, ab Avium garritu, i. from the crowing or chattering of Birds. Unto all which, Ovid seemeth to allude, in this Distich: 
Hoc mihi non ovium fibr●, tonitrusve sinistri  
Linguave servatae, pennave dixit Avis. 
Trist. li. ●. El. 9   
Not the Sheep's intrals, nor the left hands Thunder,  
Nor the Birds tongue, or wing, presaged this wonder.  And as it is very well observed in the Historia Anthologia, from the two last of these arise those Latin Phrases so frequent amongst us, Bonis Avibus, or Bo●is Auspicijs, which are interpreted, With god luck or fortune; and Malis Avibus, With evil speed or bad success: and because they would enterprise nothing Inauspicatè, (that is, without the counsel of the Augurs) from thence Rem Auspicari hath been translated, To initiat or begin a thing.  
Romulus the first founder both of their Order and College in Rome, appointed only three unto the ministry of these ceremonies. But Servius Tullius after he had distinguished Rome into four several Tribes or quarters, he added to the number of the Augurs 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 process of time, Quintus and Cneius Ogulinus being made Tribunes of the people (as much as to say, Protectors of the Plebe or Commons) obtained, 
Their number increased.  That to join with these four, five other should be made choice of out of the Commonalty. At which time the Senate made an Edict, That they should never exceed the number of nine. Notwithstanding which, when Sylla was Dictator he added six more, which made up the number fifteen: of which the eldest was called Magister Collegij, i. Rector of the College.  

Their prerogative.  These Wizards had a prerogative above all the other Priests and Flamines in Rome: for if one of them were convicted of any heinous crime, he was not put out of his place, nor excluded from executing his office, neither could he be disabled, nor any other substituted in his room. Although the Roman custom was, that if any other Priest, of what place or quality soever, had been a notorious delinquent, he was ipso facto confined, and some other deputed unto his office.  

The absurdity of Augury.  The absurdity and mere imposture of this Divination or Soothsaying, Marc. Cicero ingeniously observeth in Pompey the Great, Crassus, and julius Caesar, to whom all the Chaldees & Wizards not only promised prosperous and long lives, but assured them of timely and peaceable ends. Yet of their tumultuous employments in the passage of their time upon earth, and of their wretched and miserable deaths, Histories make ample and frequent mention.  

Lib. 7. cap. 2. A notable story concerning the vainness of Augury.  Fulgosius telleth us of one Misonianus, who being employed in a certain expedition amongst the horsemen of the Roman Army, perceiving them in their march to be at a sudden stand, and wondering why they advanced not as before; he perceived presently, that the cause of their sudden stay was, by reason that the Augur had espied a Bird sitting upon a tree, and awaited whilst she proved her wing in voluntary flight, by which he might conjecture of the success of their business. In derision of which folly, he addressed his bow, and with his first arrow struck her dead to the earth: when smiling to himself, he turned to his companions and thus said; Most certain it is, that little counsel and small aid is to be expected from these poor irrational creatures, to inquire from them what can either help or hinder us: when you see it apparent before your eyes, they are not able to prevent the disaster impending over their own heads.  
Whether this Southsaying take its original from the Chaldees, (who were great searchers into curiosities) or no, I am not willing to make any further inquisition, as not being much material to my present purpose. But of this I am most certain, That it was in continual use and practise amongst the Canaanites, 
Augury much used amongst the Gentiles.  and from thence conveyed unto the children of Israel; which how abominable it was in the sight of God Almighty, and that such diabolical superstitions should have any place amongst his chosen people, 
Cap. 9 vers. 32.  you may read in Leviticus these words; Ye shall not regard them that work with Spirits, neither Soothsayers, ye shall not seek to them to be defiled by them: 
Cap. 18. vers. 10.  I am the Lord your God. Again in deuteronomy; Let no man be found amongst you that maketh his son or his daughter to go thorough the fire, or that useth Witchcraft, or a regarder of the Times, or a marker of the flying Fowls, or a Sorcerer, or a Charmer, or that counselleth with Spirits, or a Soothsayer, or that asketh counsel at the dead: for all that do such things are an abomination to the Lord, and because of these abominations, the Lord thy God doth cast them out before thee, etc.  
Let us then believe, that it is God only, and not Fate, which governs all things: To confirm which, I will conclude with that of the Poet Statius: 
— Heu ducas Fati tenor, est ne quod illi 
Silu. lib. 5:   
Non liceat? quantae poterunt mortalibus annis. &c,  
O the strict Laws of Fate! Can that have being,  
That is not with thy constant will agreeing?  
Or is it in thy brass-leaved book decreed,  
We to our graves in such Post-haste should speed?  
Not so. Would the Creator take in hand  
To command Time, the swift hours still would stand:  
In Hell's blind dungeon, Death his head should hide,  
And th' idle Sisters lay their work aside.   
Of all Idolatry in general, 
Cap. 44. vers. 9  we thus read the Prophet Esay; All they that make an Image, are Vanity, their delectable things shall nothing profit, and they are their own 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 Workmen themselves are men, let them all be gathered together and stand up, yet they shall fear, and be confounded together. The Smith taketh an instrument, and worketh it in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms: yea, he is an hungered, 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 compass, and maketh it after the figure of a man, and according to the beauty of a man, that it may remain in an house. He will hew him down Cedars, and take the Pine tree and the Oak, and taketh courage amongst the Trees of the Forest: he planteth a Fir tree, and the rain doth nourish it, and Man burneth thereof, for he will take thereof and warm himself; he also kindleth it and baketh bread: yet he maketh a god and worshippeth it; he maketh an Idol and boweth unto it: he burneth the half thereof even in the fire, and upon the half thereof he eateth flesh: he roasteth the roast and is satisfied; also he warmeth himself and saith, Aha, I am warm, I have been at the fire: and the residue thereof he maketh a god, even his Idol, he boweth unto it and worshippeth, and prayeth unto it, and saith, Deliver me, for thou art my god. They have not known nor understood; for God hath shut their eyes that they cannot see, and their hearts that they cannot understand; and none considereth in his heart, neither is their knowledge nor understanding to say, I have burnt half in the fire, have baked bread with the coals thereof, have roasted flesh and eaten it; and shall I make the residue thereof an abomination? shall I bow to the stock of a tree? He feedeth on ashes, a seduced heart hath deceived him, that he cannot deliver his soul and say, Is there not a lie in my right hand? etc.  

An Emblem.  
LEt us inquire no further into things retruse and hid, than we have authority from the sacred Scriptures.  
The Emblem is; A young Maid, who by her careful nurse had a covered box delivered unto her, charily to be kept; with an extraordinary charge, upon no occasion to open it, for thereby she might incur some danger. But the girl in vain curiosity (for, Ruimus in vetitum) the more desirous to know what was within, 
Cui peccare licet, peccat minus.  uncovered 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 Divine application of which, suiteth with that of Basil, who writeth thus; Animi morbus est, male & superflue, de Deo querere: i. It is the disease of the mind, to inquire, evilly and superfluously of that which concerneth God. Which agreeth with that of Saint Augustine; 
Lib. 11. de Ord.  Deus melius scitur nesciendo: i. God is the better known by seeming least to know. 
De Sanct. Trin.  And Hillary useth these words; Deus religione intelligendus est: pietate profitendus: sensu vera persequendus non est, sed adorandus: i. God, by Religion is to be understood, by Sanctity to be professed, but by the outward sense not to be searched into, but only adored. For we read, Deut. 29.29. The secret things belong to the Lord our God; but the things revealed belong unto us, and to our children for ever, that we may do all the words of the Law. And Ecclesiasticus 3.22. Seek not the things that are too hard for thee, neither search the things rashly that are too mighty for thee. Upon the like occasion, the Prophet David, Psal. 131. saith thus: Lord, mine heart is not haughty, nor my mind lofty; neither have I walked in great matters, and hid from thee. We also read, Rom. 12.3. For I say, through the grace that is given unto me, to every one that is amongst you, That no man presume to understand above that which is meet to understand, but that he understand according to sobriety, as God hath dealt to every man the measure of Faith. Further we read, Prov. 25.27. It is not good to eat too much honey, for to search their own glory is no glory. Upon which Emblem, jacob. Catsius, Emblem. 3. thus writes: 
Ou. lib. 2. Eleg. Quod licet ingratum est: quod non licet acrius urit.  
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 reverentur habe, quid faderis Arcam  
Tangis? io● Cohibe stulta manus.  
In multis nescire iuvat, scivisse nocebit  
Saepe perire fuit, quod reperire vocant.  Thus paraphrased: 
The faithful Nurse said, 
Sen. in Octau. I● facere laus est quod decet, non quod licet,  In this box lie hid  
Things sacred; ('twas enough that she so did:)  
Why, Virgin, busiest thou thy hand and eye?  
What couet'st thou to handle? What too ' spy  
From things which are too mystical and dark?  
Restrain thine hand, forbear to touch the Ark.  
In some way, he's best learned that least knows:  
Many there be, in seeking, themselves lose.  A moral interpretation hereof is thus made: Silendo stolidus sapienti par est: i. A fool silent may be taken for a wise man. According with the French Proverb, Sans language le fol est sage. Erasmus also in Apotheg. saith, Est aliqua sapientiae pars; Silentio Stultitiam tegere: i. It is some part of wisdom, to cover our folly in silence. And suiting with this is that of the Poet Martial: 

Ou. 2. Fast. Brutus erat stulti sapiens imitator ve esser.  
Tutus ab insidijs dire superbe tuis.   
Cum te non novi, Dominum regemque vocavi;  
Cum bene te novi, iam mihi Priscus eris.  
Being unknown, I called thee Lord and King:  
But, know thee, Priscus, thou art no such thing.   
The Emblematists conceit upon this, as followeth: 
Hac dum clausa fuit sub pixide, mira latere  
Regalésque tegi quisque putavit opes:  
Mox ut aperta fuit, spectacula ludicra vulgo  
Probat, & è capsa parua volavit avis  
Dum siluit tua lingua virum te Basse putavi,  
Testatur puerum te sine ment 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 jewels, Pearl, and Gold.  
But being opened to the vulgar eyes,  
Nothing of value's seen; a Bird out flies.  
A man I held thee, Bassus, whilst thou smiled  
And nothing said: but, having spoke, a child.  
Man, when he speaks, upon the stage is brought;  
The Fool, whilst mute, a wise man may be thought.     

A Meditation upon the former Tractate.  

I.  
I Sought thee round about, o thou my God,  
To find thy abode.  
I said unto the Earth, Speak, art thou He?  
She answered me,  
I am not. I enquired of Creatures all  
In general,  
Contained therein: they with one voice proclaim,  
That none amongst them challenged such a Name.   

II.  
I asked the Seas, and all the Deeps below,  
My God to know.  
I asked the Reptiles, and what ever is  
In the Abyss,  
Even from the Shrimp to the Leviathan  
My enquiry ran:  
But in those Deserts, which no line can sound,  
The God I sought for was not to be found.   

III.  
I asked the Air, if that were he? but know  
It told me, No.  
I from the towering Eagle, to the Wren,  
Demanded then,  
If any feathered Fowl amongst them were such?  
But they all much  
Offended with my question, in full choir  
Answered, To find my God I must look higher.   

IV.  
I asked the Heavens, Sun, Moon, and Stars; but they  
said, We obey  
The God thou seek'st: I asked what Eye or Ear  
could see or hear;  
What in the world I might descry or know  
Above, below:  
With an unanimous voice all these things said,  
We are not God, but we by him were made.   

V.  
I asked the World's great universal Mass,  
if That, God was?  
Which with a mighty and strong voice replied,  
(As stupefied)  
I am not he, o Man; for know, that I  
By Him on high  
Was fashioned first of nothing: thus instated,  
And swayed by Him, by whom I was created.   

VI  
I did inquire for him in flourishing Peace,  
But soon began cease:  
For when I saw what vices, what impurity,  
bred by Security,  
(As Pride, Self-love, Lust, Surfeit, and Excess)  
I could no less,  
Than stay my search; knowing, where these abound,  
God may be sought, but is not to be found.   

VII.  
I thought then I might find him out in War;  
but was as far  
As at the first: for in Revenge and Rage,  
In spoil and strage,  
Where unjust quarrels are commenced, and Might  
Takes place 'boue Right;  
Where Zeal and Conscience yield way to Sedition,  
There can be made of God no inquisition.   

VIII.  
I sought the Court; but smooth tongued Flattery there  
Deceived each ear.  
In the thronged City, there was selling, buying,  
swearing and lying.  
I'th' Country, Craft in Simpleness arrayed:  
And then I said,  
Vain is my search, although my pains be great;  
Where my God is, there can be no deceit.   

IX.  
All these Demands are the true consideration,  
Answer, and attestation  
Of Creatures, touching God: all which accited,  
With voice united,  
Either in Air or Sea, the Earth, or Sky,  
Make this reply:  
To rob him of his worship, none persuade us;  
Since it was He, and not our own hands made us.   

X.  
A scrutiny within myself I then  
Even thus began:  
O Man, what art thou? What more (could I say)  
Than Dust and Clay?  
Frail, mortal, fading, a mere puff, a blast,  
That cannot last;  
In'a Throne to day, tomorrow in the Urn;  
Formed from that Earth, to which I must return.   

XI.  
I asked myself, Who this great God might be  
That fashioned me?  
I answered, The All-Potent, solely Immense,  
surpassing Sense;  
Unspeakable, Inscrutable, Eternal,  
Lord over all;  
The only Terrible, Strong, Just, and True,  
Who hath no End, and no Beginning knew.   

XII.  
He is the Well of Life, for He doth give  
To all that live,  
Both breath and being: He is the Creator  
Both of the Water,  
Earth, Aire, and Fire: Of all things that subsist,  
He hath the list●  
Of all the Heavenly Host, or what Earth claims,  
He keeps the scroll, and calls them by their names.   

XIII.  
And now, my God, by thy illumining Grace,  
Thy Glorious Face,  
(So far forth as thou wilt discovered be,)  
Methinks I see.  
And though Invisible and Infinite,  
To humane sight  
Thou in thy Mercy, justice, Truth, appearest;  
In which, to our frail senses thou comest nearest.   

XIV.  
O, make us apt to seek, and quick to find,  
Thou God most kind:  
Give us Love, Hope, and Faith in Thee to trust,  
Thou God most just:  
Remit all our offences, we entreat,  
Most Good, Most Great  
Grant, That our willing, though unworthy quest,  
May, through thy Grace, admits us amongst the Blessed.   
Condiscendit nobis Deus, ut nos consurgamus ei.  Augustine.   


The Cherubin  
Ex sumptib Guilielm: Toomes.    


THE ARGUMENT of the second Tractate.  
A God being found, denied by none,  
It follows there can be but one,  
By the Philosophers confessed,  
And such as were of Poets best.  
Him, not the Oracle denies,  
Nor those the ancient world held wise:  
Sage, Sibyl, Mage, Gymnosophist,  
All in this Unity persist.  
Next, That this Power, so far extended,  
Can by no sense be comprehended:  
Neither his Essence, most Divine,  
Be sounded by weak Reason's line.  
And last, what names most properly  
Belong to this great Deity.   

¶ The second Argument.  
GOds Knowledge, treats the Cherubin:  
He nothing knows, that knows not him.   


A Deity confessed, 
Whence the multiplicity of gods sprung.  (which All adore)  
It followeth to be only One, no more:  
The multiplicity of gods accrueing  
From Men, their idle fantasies pursuing.  
Some think, From avatitious Priests they ' rose,  
Unto themselves, fat Offerings to dispose.  
Some, from the Poet's fictions; who to grace  
Their Friends, or Princes of more eminent place,  
Gave to them, after death, such adoration,  
Which after grew common to every Nation.  
These I let pass, as known. But to proceed  
With what I purpose; Many have agreed  
In this sole Godhoods Unity: to which use,  
Although I numerous Authors could produce,  
Yet I'll insist on few. One doth thus treat;  
Wisdom in man is only then complete,  
When it upon this singular point is stayed,  

Lict. lib. 2. Divin. Inst. cap. 9  There's but one God, that's he who all things made.  
He further argueth: If of either sex  
You maintain gods; all such I shall perplex  
With this one reason: Where a Male hath being,  
And Female; these betwixt themselves agreeing,  
Must needs have copulation: they, to expel  
Immodesty, have place wherein to dwell.  
For 'tis not probable, That such, in view,  
And openly, like Beasts their lusts pursue,  
Or make their amorous meetings; because they,  
By their example, teach all things that may  
Instruct in Virtue. And if Houses? then  
By consequence they Cities have, as Men.  
If Cities? they have Fields; if Fields? they till;  
If plough, and sow, and reap? then needs you will  
Allow them mortal: for 'tis understood,  
All must be such, as live not without food.  

The first argument followed.  Begin where we now ended: If not eat?  
They neither reap nor sow? not needing meat?  
Therefore, no Fields: no Fields? no Houses? so,  
No Houses? then no Cities: therefore know,  
No chaste commixtion can be. Tell me now,  
Where's juno, Pallas, Venus? ay, or you  
Sibyl or Rhea? Therefore I maintain,  
Gods are th' invention of Man's idle brain.  

Philosophers and Orators touching this Unity.  Ask Proclus, Tresmegistus, or Simplicius,  
Cicero, Philolaus, or jamblicus;  
Theophrastus, Plato: Or of Poets, these;  
Sophocles, Orpheus, and Phocilides;  
In all their Works and Learnings great variety,  
They still conclude, There's but one sovereign Deity.  
Saith Zeno, They're like mad that trust in many,  
As those (è contra) that believe not any.  

Sympl. in Arrian. Epict.  Simplicius speaking of the Unity  
Of this Divinest Essence, thus saith he;  
All things that be, or beautiful, or fair,  
From Divine Pulchritude derived are:  
All Truth, from Divine Truth; all we can name  
T' have Being, from the first Beginning came:  
he's the sole God, Beginning, and the Spring  
(In his own Power) of all and every thing.  
All things from Him proceed, to come, or past;  
Those which were first, the present, and the last.  
From His sole Goodness many goods arise;  
His Unity brings many Unities.  
His one Beginning is the source and ground  
Of many more Beginnings, (after found:)  
In this Beginning, Unity, and Good,  
I would have one God only understood.  
The reason? Because he's the Prime of All, 
A confirmation of the former argument   
In whom consists the Offspring general  
Of each thing that hath being. He beside,  
Is of all Causes, Cause, and still abides;  
The Goodness, of all Goodnesses: And so,  
Of all gods, the Great God; None else, we know.  
When Cicero would distinguish betwixt those 
Cic. lib. 2. de Nat. Deor.   
We Idols call, and 
* Meaning the Atheist.  Him that doth dispose  
The Fabric he hath built; he doth debate  
Thus with himself: They're made; He uncreate:  
They, weak and feeble in their proudest o●tent;  
But He, All-able, and Omnipotent.  
They, unto Nature's Laws subject and thrall:  
But He, the God of Nature, Them, and All.  
One God, one Unity, in itself agreeing, 
Merc. Tresmeg.   
Is the sole Root and Seed of all things being:  
Without which, nothing is, nought hath been made. 
Philolau●.   
Another, thus ingeniously hath said;  
There is one God, whose Power is stretched far,  
Immovable, and always Singulary  
Like only to himself. And (in effect)  
The chief of the Perepateticke Sect 
Arist. Metap. 2. Metaph. ●.   
Affirms to us as much: who doth apply  
His reasons, grounded on Philosophy  
And Nature, thus: All motions (saith he)  
Ascend up to the Primum Mobile,  
And the first Mover; which he there doth name  
To be the Sole and Prime, on which Heaven's frame,  
With universal Nature, doth depend.  
And this he elsewhere further strives t' extend,  
Thus speaking: The first Mouer's One, and He,  
Ever Eternal we conclude to be.  

Plato.  Of Divine Plato 'tis recorded thus,  
Who writing to King Dionysius;  
Only (saith he) by this note shall you know,  
Whether my purpose serious be, or no:  
You shall observe how I my Letter frame;  
If one sole God I invocate and name,  
What's weighty I intent: but if the rest  
I nominate, think than I sport and jest.  

Orpheus.  Orpheus, of Poets the most ancient,  
(And in that noble Title eminent;)  
He, that is said to give each god his name,  
And to derive the offspring whence he came;  
Yet in his best and deepest Theory,  
Left to the world, as his last Legacy,  
That there was one sole God, Omnipotent,  
Immortal, and for ever Permanent;  
Invisible, common Parent unto all  
Mankind, and other Creatures, great and small:  
Author of War or Peace; whose Providence  
Governs the World; and whose high Eminence  
Hath in th' Imperial Heavens a golden Throne;  
Whose Footstool is the Earth, to tread upon:  
Who stretcheth his right hand beyond the vast  

Alpha & Omega:  Unlimited Ocean's bounds; The First and Last;  
Before whom, each high Mountain, and low Vale  
(Moved at his presence) tremble and look pale.  
The World's sixth Columes at his anger shake;  
And the Seas bottomless Abysses quake.  

Orpheus again.  And elsewhere thus: We may from Reason gather,  

By jupiter he intendeth God Almighty.  jove is sole King, the universal Father  
And Parent of all things, always the same,  
One Power, one God o'er all that we can name;  
And over them great Lord: having beside,  
One Regal Bulk, or Body, which abides  
To all Eternity: In which, what's being,  

A necessary Observation.  Hath revolution, no way disagreeing,  
Yet maintains Contraries. In Him you may  
Find Fire and Water, Earth, Aire, Night, and Day.  

Phocilides, of this Union.  As much as this, Phocilides confessed:  
There is one potent God, sole Wise, sole Blest.  

The Egyptians.  Th' Egyptians in their curious inquisition,  
(A Nation the most given to superstition,  
And to Idolatrous worship;) and yet they  
In all their Hierogliphycks did portray  
But one sole jupiter, whose picture was  
Placed o'er their ports and gates, in stone or brass;  
So likewise in their Temples: in his hand  
A trisul● thunderbolt, or fulminous brand.  
And, as the Writer of their story tells,  
Him they as God acknowledge, and none else.  
Saith one: The God of Nature I will sing, 
Ma●il. Astron. Lib. 1.   
Infused in Heaven, Sea, Earth, and every thing;  
Who this great Mass by'impartial covenant sways;  
Whom (in alternate peace) the World obeys,  
By which it lives and moves: since but one Spirit  
Dwells in each part, and doth the whole inherit;  
O'reflying all things with invisible speed,  
And giving shape to all that therein breed.  
Unless this Frame, of Members, near allied, 
Obser.   
And well context, were made, and had one Guide  
And Lord thereof, the Vast to manage still;  
But were to be disposed by humane skill;  
The Stars could have no motion, th' Earth no ease;  
Time would stand still, and a cold stiffness seize  
On agitation; Planets would retain  
No influence, but slothfully remain  
In their tired Spheres; Night would not fly the Day,  
Nor Light give place to Darkness: at a stay  
All things should stand: the soft showers should not dare  
To cheer the Earth; nor the cool Winds the Air:  
Rack should not chase the clouds, floods should not feed  
The Sea; nor the Sea, Rivers at their need:  
Nor should the sovereign Part o'er all parts stand,  
Ordered and swayed by ' an equal Parents hand.  
For now, neither the Waters nor the Stars  
Be unto us deficient; nothing bar's  
The heavens in their dispose, whereby to guess,  
They alter in their Gyring more or less.  
Motion doth cherish but not change; for all  
We see the world contains in general,  
Are managed and disposed by fair accord,  
And still obedient to their Prince and Lord.  
He therefore is the God that all things guides,  
Who in his Divine wisdom so provides,  
That Creatures here below, merely terrestrial, 
The power & operation of the Planets.   
Have poured into them (by the Signs Celestial)  
A strength, infused to honour or disgrace,  
Not hindered by the distance of the place.  

Notwithstanding which, Sapiens dominabitur Astris.  Stars have a power in Nature, ministering Fate  
To Nations, private persons, and each State;  
Which operation we do hold as sure,  
As the heavens give the Fields a temperature,  
By which they in their seasons spring and grow;  
Or, are the cause that the Seas ebb and flow.  

Alibi.  he's only God, that is unchanged by Time;  
Nor young, nor old, but ever in his prime:  
Who suffers not the Sun, backward t' invade  
The transuerse Arctos, or run retrograde  
And steer a new course: neither from the West,  
Return the same way to his last night's rest;  
Nor shows the same Aurora to strands new;  
Nor lets the Moon an erring course pursue,  
Beyond her certain Orb; but to retain  
A constant change in her increase and wain:  
Nor lets the Stars (above impending) fall,  
To circumvolve the Earth, the Sea, and all.  

Aurel. Pruden. in Symach.  Think now you hear this God, long silence breaks,  
And to a merely Ethnic man thus speak:  
Thou (slighting me) hast to thyself devised  
A thousand gods, and equally us prized;  
Thinking to minch me into parts, and fleece  
Me of my right. But know, no part or piece  
Can be from me extracted, no form ta'en,  
That am a simple Substance: Then in vain  
Thou think'st to parcel me by thy decision.  
Of compound things 'tis each to make division:  
But I was made by none; nor therefore can  
I, piece-mealed or dissected be by Man.  
All things, from nothing, were first made by me;  
" Then, part of mine own work how can I be?  
Therefore to me alone thy Temples rear,  
And worship me in honour and in fear.  

Paulo post.  As those of Marble, so the Mind I praise,  
Where steadfast Faith a rich Foundation lays  
On golden piles; and when the Buildings rise  
In snowy Piety, to daze men's eyes:  
With unswayed justice roofed, to keep o utraine;  
And where the walls within, chaste Blushes stain,  
In stead of Vermil: and the whiteness clear  
Proceeds from paleness, bred by holy Fear.  

The Sibyls.  The Oracles that from the Sibyls came,  
Who in the former world were of great fame,  
(Though amongst the Learned it be a question still,  
Whence they inspired were with Prophetic skill,  
The good or the bad Spirit) erred not, to say,  
There is but one sole God, Him we obey.  
These be their words: In this we all agree;  
There's one true God, above all Majesty,  
Omnipotent, Invisible alone,  
Unborn, Allseeing, and yet seen of none.  
Apollo, 
Apollo, Delphicus. doct. S●roz Lib. de Natur. Mag.  asked by one Theophilus,  
How many gods there were? made answer thus:  
(His Unity not daring to deny)  
There's only one true God, Potent, and High;  
Begotten by Himself, Sufficient, Able;  
Untaught, and without Mother, solely Stable:  
To speak whose Name, no Language can aspire  
Or reach into: whose dwelling is in Fire.  
And such is God, 
The Devils themselves confess this sole God.  of whom, I and the Rest  
Am a small portion, as being professed  
His Ministers and Angels. By which Name,  
The Devil expressed himself to have an aim  
To Divine worship; which ' He that did create 
The Devil's ambition.   
All things, so loath is to communicate.  
He, by the mouths of our forefathers, and  
The holy Prophets, (who did understand  
His sacred will, The Scriptures) hath so framed,  
To have his Singularity oft named.  
As thus: 
Deut. cap. 4.  Because the Lord is God alone,  
Peculiar, and besides him there is none.  
Again: O Israel attend and hear;  
The Lord thy God is One, him thou shalt fear.  
The God of gods (I hear the Psalmist say)  
Doth only work great wonders, Him obey: 
Psal. 85.   
For amongst the gods none's like him. Go and tell  
(Saith he) unto my people Israel,  
I am the Lord thy God, and none but I,  
Who brought thee from th' Egyptian slavery, 
Exod. 6.20.   
And from the house of Bondage set thee free,  
" Therefore thou shalt adore no God save me.  
Lycurgus, 
Lycurgus.  in the Proëm of his Laws  
To the Locrenses, (not without great cause)  
These following words prefixed: Needful it were, 
Stob. Ser. 42.   
That all the people which inhabit here,  
Should be persuaded. There's one God above,  
By whom all living Creatures breathe and move.  
Who, as in all his Works he is expressed;  
So is he not the least made manifest,  
In our inspection to the World's great frame,  
The Heaven, and goodly order of the same.  
Be no man of that stupid ignorance,  
" To think that such things are disposed by chance.  

joh. Billius, in Antholog. Sacr.  The glutton's Belly is his god, (the cause)  
In that his Appetite prescribes him Laws.  
The griping Avaritious man hath sold  
His Soul, (so dear bought) to purchase Gold.  
Voluptuous men, solely devote to Lust,  
Their Idol's Venus; for in her they trust.  
Th' Ambitious, his All-honoured makes, his Fame;  
As, before Gods, preferring his own Name.  
And is not he, vain Studies doth prefer  
Before his Christ, a mere Idolater?  
And do not all those that ought higher prize  
Than Him, to Idols offer sacrifice?  

God's true worship.  But he that shall believe in him aright,  
Shall have access to his Eternal Light:  
When those that have Religion in disdain,  
And Piety in contempt, (and so remain)  
They strive to have no being, (to their shame)  
And to return to nothing, whence they came.  
All such as are not numbered amongst the Saints  
Whom evil thoughts possess, and Sin supplants,  
Have lost themselves, as hid behind a Screen;  
How then can the least part of them be seen?  
But those that through their Saviour prove victorious,  
They in Heaven's kingdom shall be great and glorious.  

Arist. lib. 2. Physic.  Two Principles (as some Philosophers write)  
There are, Eternal both, and Infinite;  
Makers of things, yet in their Natures vary,  
As being in themselves mere contrary.  

The Unity of the Godhead not to be divided.  Their error note: If two such in their prime,  
Of power, should have existence at one time;  
Since two so great, must greater be than one,  
Even in that clause the Infinite is gone.  

This proved.  Being distinct in number, and divided,  
Needs must they be by several motions guided.  
One borrows not of the other, for majority:  
Being equal two, there can be no priority.  
And contrary (as I before have said)  
In opposition? they must needs invade  
Th' agreeing Fabric; and so, without cease,  
Disturb old Nature's long-continued peace.  
Neither from these two Equals can arise  
A third, this their great strife to compromise.  
Again; If two, one needless is, and vain,  
Or, as we call it, 
* Vacuum.  Empty. Now 'tis plain,  
That Nothing cannot have in Nature place;  
For she hath Vacuum in continual chase,  
And is at war with 't. Therefore I hope none,  
But will confess a Godhood, and that one:  
" One Monarch of the world, the great Effector,  
Of all therein sole Parent and Protector.  
All such as of their multiplicity speak, 
A confirmation of the former argument   
Disable them, as wanting power, and weak;  
As if nought governed were that hath been made,  
Which One can do, without another's aid.  
Him only a true Monarch we may call, 
The Illustration.   
That hath no parted kingdom, but sways all.  
But where a Principality (misguided)  
Is amongst several Optimates divided;  
It needs must follow, In no One can be  
An absolute and exact sovereignty:  
For none of these, but by usurping, dare  
Challenge the whole, where each have but a share.  
There is a certain Bound which circumscribes  
His jurisdiction; Each hath several Tribes  
To govern and dispose. Should we agree  
In many gods, it then perforce must be  
concluded, There can be no Sovereign Mind,  
Since every one hath but his Lot assigned:  
When as of Power it is the true condition,  
Not to be tied to stint or exhibition;  
" But as the sole Supreme and Principal,  
" Guiding, disposing, comprehending all.  
If God be perfect? he can be but one, 
Note.   
As having all things in himself alone.  
The more you make, the more you shall deprave  
Their Might and Potency, as those that have  
Their virtue scanted; so allow not any:  
Since all things cannot be contained in Many.  
By which 'tis manifest, Those that maintain 
Omnia esse in multis non possunt.   
More gods than one, be people vile and vain;  
In the like blasphemy ready to fall,  
With the damned Atheist, who knows none at all.  

The opinion of the Manichees.  The Manichees, they hold a strange opinion,  
That two betwixt them share the high Dominion;  
Who as they did create, so guide it still:  
One, Good disposeth; and the other, iii.  
The first is Lord of Light, and governs Day:  
The last, of Night, and Darkness bears chief sway.  
One, Heat in charge hath; and the other, Cold:  
Yet who, by daily proof doth not behold,  
That by the sole and Divine Providence,  
Man, with all Creatures, of them both hath sense,  
And from them comfort? That the Night for rest  
Was made, to cheer Man, wearied and oppressed;  
As well as Day, whose cheerful light prepares  
Us to our needful and best known affairs.  
Do we not see, from what we counted bad,  
Much good to us, great solace hath been had?  
Again, That seeming- Good, forged by the Devil,  
Hath been to us th'occasion of much evil?  
Heaven's blessings let us taste in their community,  
Ascribing all praise to the God of Unity,  
" This sempiternal Mind, this Consummate  
" And absolute Virtue, that did all create;  
" This Power, who in himself hath his Stability,  
" Majesty, Wisdom, Strength, and true Solidity:  
" From whose Sublimity no man's so mad  
" To think he can detract: To whom none add.  
" This, of himself all Fullness, all Satiety;  
" Is then the sole Incomprehensible Deity.  
Sometimes, what's proper unto Man alone,  

Deut. 22.10.  Is given to this Trias, three in One:  

Psal. 17.8.  As, when we attribute unto him Wings,  
It strait unto our aphrehension brings,  

Psal. 3.13.94.16.  How he protects and shadows us. If Ears?  
With what facility and grace he hears  

Gen. 29.24.  Our devout Prayers. And when, his Arm stretched out?  

Deut. 4.34.  That of his Power and Strength we should not doubt.  

Exod. 8.19.  His Finger named, doth to the world aver  
His Virtue, and, that no Artificer  

Exod. 31.18.  Can work like him. His Skill; The glorious frame  

Psal. 27.89.  Of this great Machine, doth to all proclaim.  
His Face, sometimes, his presence doth imply;  
Sometimes, his favour and benignity.  

Psal. 6.1.59.14.  If we read Wrath; we must consider then,  
Those judgements that impend o'er sinful men;  
And with what terror, when they come, they fall.  
His Hand, doth unto our remembrance call 
job. 19.21.10.8.   
His Potency, Protection, Power to guide; 
Psal. 31.6.   
With all such things as are to these allied.  
His Nostrils, by which he is said to smell, 
Gen. 8. 21●   
Doth unto us his Acceptation tell,  
Of Sacrifice and Prayer. His Incensed Ire 
jer. 39.37.   
(Again) it notes, when thence fly sparks of fire. 
Deut. 32.10.   
His Eyes emblem to us, that choice Respect 
Nehem. 16.   
And Favour which he bears to his Elect. 
job. 10.4.   
Sometimes they'import his Providence Divine 
Psal. 17.2.   
Sometimes, they wrathfully are said to shine 
Psal. 14.2.   
Against the Wicked. By his Feet are meant, 
Sam. 2.22.28.   
Stability and Power Omnipotent. 
Amos. 9.4.   
By th' Apple of his Eye he would have known, 
Psal. 18.7.110.1.   
Th'Indulgence that he bears unto his Own. 
Mat. 22.24.   
The Divine Wisdom, knowing how dull and weak 
Deut. 30.10.   
Man's heart and brain is, taught the Text to speak 
Psal. 17.8.   
To our capacities. The Prophets, they  
Did not of this great Deity display  
The absolute perfection; but so leave it,  
That by a glimpse we far off might conceive it.  
His Eyes being named, it must impress in me,  
That God doth every thing at all times see.  
Or if his Ear? then must I presuppose,  
That, hearing all that's spoke, he all things knows;  
That, having wings to mount himself on high,  
In vain can Man his incensed vengeance fly.  
O, whither from thy Spirit shall I depart? 
Aug. li. de Pen.   
Thou, that in every place at all times art?  
Fly thee, none can; but unto thee repair,  
All may, in their humility and prayer,  
Appealing to thy Goodnsse. For, What place  
Can shadow me, when I shall fly thy face?  
If sore to Heaven? thy Presence doth appear:  
Or if to Hell dive? Thou art likewise there.  
There is no way an angry God to shun; 
Aug. sup. Psal. 74.   
But, to a God well pleased, for refuge run.  
Now to proceed: The Scripture Phrase doth reach  
No farther, than our stupid sense to teach;  
That by corporeal things we may prepare  
Our hearts to know what things spiritual are;  
And by Invisible, make demonstration  
Of what's unseen, beyond man's weak narration.  
And for this cause, our passions and affects  
Are in the Scriptures, for some known respects,  
Conferred on the Almighty; when 'tis said,  

Gen. 6.6.  God did repent him that he man had made.  

jer. 18.8.  Or when he's wrathful? herein is not meant,  
That He is angry, or, He can repent:  
But 'tis a Figure from th'effect arose,  
And that the Greeks call Metanumikos.  
The Names the Scriptures attribute to Him,  
Sometimes jehovah, sometimes Elohim:  
And when the glorious Trinitie's proclaimed,  

Pater, filius.  The Father, Son, and Holy-Ghost are named.  

Spirit. sanctus.  More appellations the Text affords;  

Deus Coeli.  As, The Great God of Heaven, The Lord of Lords,  

Dom. Dominat.  The Lord of Armies, and of Hosts; the God  

Possessor Coeli.  That in the Highest Heaven hath his abode;  

Dom. Abr. Isa● jacob.  The God of Abraham, Isaac, jacob; and,  

Educt. Isra. ex AEgyp.  He that brought Israel from th' Egyptians land;  
God of the Spirits, of all Flesh, and he  

D. Spir. univers. carm..  Lord God of Israel is known to be.  

Dom. Deus Isr.  Him, by the name of th' Hebrews God we praise,  

Deus Hebr.  God of our Fathers, Th' Ancient of all days,  

Deus. Patr. nost. Antiquus dier.  And, David's God. Yet further denomination;  

Deus dear. Iust. Grand. Salut.  The God of gods, of justice, joy, Salvation,  
(These titles it ascribes to Him alone)  

Redemp. Israel.  Israel's Redeemer, Israel's Holy one;  

Sanctus Israel.  Protector, Father, Shepheard: then we sing  

Protect. Pater. Pastor.  To Israel's God, to Jacob's, the great King:  

Rex Israel. rex jacob.  So, to the Everlasting King, and than  

Rex magnus.  King of all Worlds, before the World began.  

Rex sempiternus.  Whose Power, whose Goodness, shown to every Nation, etc.  

Rex seculorum.  Extracts from me this serious Contemplation.  
Sovereign and holy God, Fountain and Spring  

Cle. Mar. Vict. in Genes.  Of all true Virtue, the Omnipotent King;  
Of whom, by subtle search in things to'acquire,  
Is not in Man's conception (a thing higher  
Than his weak faculties can comprehend;)  
Yet not to know this God, he should offend.  
For how can it with reason consonant be,  
One Godhood should remain in persons three?  
And they in such a firm connexure linked,  
To be (although in separate) yet distinct.  
Thou art without beginning; and again,  
Thou shalt to all Eternity remain,  
Knowing no end: The Only and the Same,  
Whom Time cannot impair, nor Age reclaim.  
The space of things, Thou dost in space exceed,  
And art contained in none. How shouldst thou need  
That which thyself hast made? Or how should Sense  
Allot thee place, who only art Immense?  
Nor is it in Man's frailty to devose,  
How, Thee in the least kind to ' annatomise,  
Or tell what thou art like; thy Image being  
A thing excluded from all mortal seeing:  
Unless thou, of thy most especial Grace,  
Wilt show some shadow of thy glorious Face.  
No part of thee thou hast presented here,  
Save what doth in thy marvelous Works appear.  
No Strength can move Thee, (of the Land or Ocean)  
By whom we are, and in whom have our motion:  
Thou art the Mind, and Substance of all pure  
And holy minds: Thou art the Reason, sure  
And steadfast, whence all other Reasons flow,  
That are from perfect Wisdom said to grow.  
Thou art that Virtue, of all Virtue's head:  
Thou art the Life itself; and thou art read,  
Father of Life, as being known to give  
Breath, (with their Being) to all things that live.  
The Light itself, and yielding Light to all;  
The Cause and Strength of things in general,  
Beginning, it's beginning had from thee;  
And whatsoever first began to be,  
Upon the sudden out of Nothing shined:  
Which, filled with thy great Power, were so refined,  
That either strength of knowledge they retain,  
Or excellent shape, such as doth still remain.  
The sacred Scriptures are sufficient warrant, 
More particularly of the Trinity in Unity.   
By many Texts to make the Trine apparent:  
As from the first Creation we may prove;  
God did Create, God Said, the Spirit did Move: 
Gen. 1.1. God created.   
Create imports the Father; Said, the Son,  
The Spirit that Moved, the Holy-Ghost. (This done) 
Gen. 1.3. God said.   
Come to the Gospel, to Saint Paul repair; 
Gen. 1.2 The Spirit moved.   
Of him, Through him, and For him all things are;  
To whom be everlasting praise, Amen.  
In which, it is observed by Origen, 
1 Observation.   
Of, Through● and For, three Persons to imply; 
Rom. 11.36.   
And the word Him, the Godheads Unity.  

2 Obser.  Let Us in Our own Image, Man create,  

Gen. 1.26.  (Saith God:) which Solomon doth thus explicate;  

Eccles. 12.1.  Remember the Creators in the days, etc.  

3 Obser.  Which word, those well versed in the Hebrew Phrase,  

Gen 11.7.  Read in the plural. So, when God did frown  

4 Obser.  On Babel's Tower, he said, Let Us go down.  

Gen. 19.24.  When Sodom was consumed, 'tis said again,  

5 Obser.  The Lord that fire did from the Lord down rain.  
So, when Christ's 
* job. 12.41. Isay 6.3.  Glory Isay would declare,  
To'expresse, Three Persons in on Godhead are;  
He, Holy, Holy, Holy, named: To show,  
We might a Ternion in an Union know.  
Come to Christ's Baptism, you again shall see,  

6 Obser.  In the same Trine, the perfect Unity:  
The Father (the first Person) is comprised  
By sending down a Voice: The Son's baptised  
By john in Iorden: and then from above  
The Third descends, in figure of a Dove.  

7 Obser.  So likewise when Duke Moses went about  

Deut. 6.4. The Original reads it. jehova, our God jehova: The first intending the Father. Our God, the Son: jehova again iterated, the Holy-Ghost:  To comment on the Law; lest they should doubt  
Of this great Mystery, Hark to my word  
O Israel, (said) The Lord our God's one Lord:  
In which word One, the Unity is meant  
Of the three Persons, solely Omnipotent.  
In which (by 
* 
Galatinus. 3 reasons why Christ is called Our God.  

1. A Saviour.  
2. A Redeemer  
3. A Mediator.   
Obseruat. concerning the two natures of Christ, his Divinity and Humanity.   One) 'tis well observed, That he  
The second Person in the Trinity  
Meant in the second word, who hath the name  
To be Our God: 'Tis because we may claim  
Just interest in him. And though all the Three  
May be called ours; more (in particular) Herald  
One reason is, Because he Heaven forsook,  
And on himself our humane nature took  
In all things like, (so did his Grace abound)  
Save only that in him no sin was found.  
Next, That he bore our sins, freed our transgression:  
And last, For us in Heaven makes intercession.  

1 Obser.  Two natures in one person so allied,  
Some hold, in Man's creation tipifyed;  
From Earth, his body Adam had ('tis 
* 
Gen. 2.7. The Lord God also made the man of the dust of the ground, & breathed in his face the breath of life, and the man was a living Soul.  
Athe●. in Symb.   said;)  
His Soul, from Heaven: both these but one Man made.  
Christ's humane nature had with man affinity,  
(Being very Man) and from God his Divinity,  
(Being very God:) In both so to subsist,  
Godhood and Manhood make up but one Christ.  
In Iacob's Ladder, figured, this we see, 
2 Obser.   
(Which Ladder, Christ himself professed to be;) 
john 1.51.   
Of which, the foot being fixed upon the ground;  
The top to heaven; thus much to us doth sonnd:  
That in this Scale, at such large distance set,  
The Heaven and Earth at once together met.  
So, Christ's Humanity from Earth was given;  
But his Divinity he took from Heaven:  
As from Earth, Earthy; as from Heaven, Divine;  
Two Natures in one Person thus combine.  
The choicest things about the Ark were framed 
3 Obser.   
Of Gold and Wood; Wood, worthless to be named,  
If with Gold valued; for the Cedar's base,  
Compared with th' Ophir Mine: yet had it grace,  
With its rich tincture to be endeavoured.  
In this respect the Godhood may be said  
To be the Gold; the Manhood, base wood:  
And yet both these (as truly understood)  
Made but one Ark: So, the two Natures raise  
Betwixt them but one Christ. He forty days 
4 Obser.   
Fasted i'th' Desert, and did after grow  
Hungry: by which the Text would have us know  
he's God, because of his miraculous fast: 
Ignat. Mar. in Epist. ad Phil.   
he's Man, because he hungry grew at last.  
He slept at sea, when the great tempest rose; 
5 Obser.   
This showed him Man, as needful of repose:  
When he rebuked the Winds, and Surges tamed, 
Mat. 14.   
He, his great Godhood to the World proclaimed.  
He wept o'er Lazarus, as he was man; 
6 Obser.   
But (four days buried) when he raised him, than  
He appeared God. He died upon the Cross 
7 Obser.   
(As he was Man) to redeem Mankind's loss;  
But at his death, when th' Earth with terror shook,  
And that the Sun (affrighted) durst not look  
On that sad object, but his light withdrew  
By strange Eclipse; this showed him to be true  
And perfect God: since, to confirm this wonder,  
The Temple's Veil was seen to rend asunder:  
The Earth sent forth her Dead, who had abode  
Long in the earth: All these proclaimed him God.  
The tenth of the seventh month, the Hebrew Nation 
How Christ was typically figured in Aaron.   
Did solemnise their Feast of Expiation:  
So called, because the Highpriest then confessed,  
How He, with all the People, had transgressed; 
Tisri, our month September, Levit 15.   
(His and Their sins:) Observe how thence ensu'th  
A fair agreement 'twixt the Type and Truth.  

Levit. 16.3.  Aaron the Highpriest went into the place  
Called Holiest of Holies: Christ (by ' his grace  

Heb. 9.12.  Made our Highpriest) into the Holiest went,  
Namely, the Heaven above the Firmament.  

Exod. 30.10:  Aaron, but once a year; He, once for all,  

Heb. 9.12.  To make way for Mankind in general:  

Ibid.  He, by the blood of Goats and Calves; but Christ,  
By his own blood (the blessed Eucharist.)  

Heb. 9  Aaron went single in: and Christ alone  

Esay 63.3.  Hath trod the Winepress, (and besides him none.)  

Levit. 16.4.  He, with his Priestly robes pontifically;  
Christ, to his Office sealed eternally  

Levit. 16.  From God the Father. Aaron took two Goats;  
Which ceremonial Type to us denotes,  
That Christ assumed two Natures: that which fled,  

Theod. in Levit. Quaest 12.  (The Scape-Goat called) to us deciphered  
His Godhoods imp'assibilitie: And comprised  
In th' other, (on the Altar sacrificed)  
His Manhood's suffering; since that Goat did bear  
The People's sins. Which in the Text is clear.  

2 Cor. 5.22.  Saint Paul in his Epistle we read thus;  
That Christ (without sin) was made Sin for us.  
Hence grows that most inscrutable Divinity  
Of the three sacred Persons, the blessed Trinity:  
Which holy Mystery hath an extension  
Above Man's brain, or shallow apprehension;  
Nor can it further in our breasts take place,  
Than weare enlightened by the Spirit of Grace.  
How should we then, Finite and Mortal, grow  
By meditation, or deep search, to know;  
Or dare ambitiously, to speak or write  
Of what Immortal is, and Infinite?  
And yet, amongst many other devout men,  

Greg. Naz. Carm. 3.  Hear something from the learned Nazianzen.  
The Monady, or number One, we see,  
In this great Godhood doth arise to three;  

Deus est indivise unus in Trinitate, & Inconfuse Trinus in Vnitate. Leo Pap.  And then this mystical Trine (sacred alone)  
Retyres itself into the number One:  
Nor can this Divine Nature be dissect,  
Or separated in the least respect.  
Three Persons in this Trias we do name;  
But yet the Godhood still One and the same:  
Each of the Three, by right, a God we call;  
Yet is there but one God amongst them all.  
When Cicero, 
Cic. de Nat. dear.  with grave and learned Phrase  
Had laboured long, the Godhood to emblaze;  
He doth conclude it, of that absolute kind,  
No way to be deciphered or defined;  
Because, 'boue all things he's superior known,  
And so immense, to be contained in none.  
A prime and simple Essence, uncompounded;  
And though that many, labouring to have sounded  
This Divine Essence, and to'haue given it name,  
They were not able: yet to express the same  
As 't were afar off, Epithets devised,  
And words in such strange circumstance disguised;  
Nothing but quarrels and contentions breeding,  
As Nature's strength, and Reasons, much exceeding.  
The Martyr Attalus (when he was brought 
Euseb. Eccles. Hist. li. 6. ca 21.   
Before a Tyrant, who esteemed nought  
Of God or goodness) being asked in scorn,  
What name God had? A space from him did turn,  
And after some small pause made this reply;  
(As th' Author doth of him historify)  
" Your many gods have names by which th' are known;  
" But our God being but One, hath need of none.  
Wise Socrates forbade men to inquire, 
Socr. apud Zen.   
Of what shape God was. Let no man aspire  
(Saith Plato) what God is to apprehend, 
Plat. in Timae.   
Whose Majesty's immenseness doth extend  
So far; and is so'vnimitably Great,  
Beyond all utterance, or the heart's conceit.  
Why then is it so difficult and rare,  
Him to define? It is, because we are  
Of such straight Intellect, narrow and rude,  
Uncapable of his great Magnitude.  
Our infirm sight is so obtuse and dull;  
And His bright fulgence is so beautiful.  
Hence comes it, by no other names we may  
Call this great God, than such as best display  
His Excellence, infinity, and all  
Wherein He'appeares solely Majestical.  
According to his Essence, 
Thom. prim. part. 9.56.  Him to know,  
Belongs unto Himself: 
Of God's Essence.  the Angels go  
By mere Similitude: Man, by a Glass  
And Shape of things; and can no further pass:  
For he, by contemplation in the Creature,  
As in a Mirror, sees the Divine feature:  
So Holy men by speculation viewed  
The nature of this topless Altitude.  

Ruffin. in Epist. Heron. Tom. 9 Epist. 19  'Twixt Us (saith one) and this great Mystery  
There is such distance, such remote degree,  
As the Creator (whom we must prefer)  
Is 'fore the Creature; and th' Artificer  
Is, (than the work he makes,) more excellent:  
As He that hath been before all Descent,  
And always is; is of more noble fame  
Than that which was not, and from Nothing came.  
Then cease not till to this thou hast atcheeved,  
" God is not to be questioned, but believed.  

Greg. in Mor. 16.  When Gregory would show th' Ubiquity  

God's Ubiquity.  Of this uncomprehended Deity;  
Th' Almighty and Omnipotent God (saith he)  
Is Every where, At once, and Totally:  
In Part he is not, as confined to space;  
But He is All of Him, in Every place:  
And then least found, when, with unfaithful heart,  
He, that is All, Each-where, is sought in Part.  

Mat. 3.  Therefore our Saviour, when he would declare  
To his Disciples, That no Mortals are  
Able to view the Father, but the Son:  
That, by the glorious Fabric, by him done,  
And by his other Creatures, they might see  
(As in a Glass) his Might and Majesty;  
Useth these words: By Heaven you shall not swear,  
It is the Throne of God, (he's resiant there)  
Nor by the lower Earth you shall protest,  
It is the Basse on which his foot doth rest.  

What we are enjoined.  We for our parts, all curious search lay by,  
Only submit ourselves to the Most-High,  
In all obedience humbly to confess  
Him for the Fountain of all Happiness,  
Goodness and Grace: to give him thanks and praise,  
First, for this Life; next, our Increase of days;  
But chiefly, that we Reason have and Sense,  
With tongues to magnify his Excellence;  
And Looks sublime, to cast them up and view  
Whence we receive all Good: and as His dew,  
Give Him the Glory, that He did not frame  
Us Beasts, and Mute, that cannot praise His Name.  
Thales Milesius, 
Thal. one of the Wise men of Greece.  of the Argive Nation,  
Was (in like sad and serious contemplation)  
For three things wont to thank the gods: The first,  
That he was borne in Greece, bred up and nursed  
Not amongst Barbarians: And in the next place,  
Because no Female, but of Masculine race:  
The third and last, (which most his joys increased)  
Because created Man, and not Brute Beast.  
Boethius saith, 
Boet. lib. 4. Pros. 6.  It is not fit, frail Man  
Secrets Divine too narrowly should scan;  
Only to have them so far understood,  
That God disposeth all things to our good.  
The knowledge to Salvation tending best,  
He in his Scripture hath made manifest:  
But not to inquire for that, which should we find,  
Our limited and uncapacious mind  
Could not conceive; or say, in some degree  
It did, not make us better than we be.  
Th'office of a true Father God hath done;  
This Body He hath made, 
Lact. Diu. Inst lib. ●1. cap. 12.  which we put on;  
The Soul, by which we breathe, He hath infused:  
All that we are is His, if not abused.  
How we were made, or how these things were wrought,  
If in His holy Wisdom he had thought  
Fit we should know, no doubt they had been then  
Published unto us by the sacred Pen.  
Elsewhere He saith, 
Lact. ca 2. lib. 9  His will was, we should know  
(Besides the general duty which we owe)  
Only such things as tend to our Salvation:  
As for all other curious Intimation, 
Ne suitor ultra crepidam.   
'Tis most profane; and therefore Heaven forbid,  
We pry into those things He would have hid.  
Why should we seek for what we cannot know?  
Or knowing, 
Illustration.  by it cannot better grow?  
Sufficient 'tis that we enjoy the Fire  
Unto our use; What need is, to inquire  
From whence it hath its heat? We daily find  
The benefit of Water in the kind;  
What more would it avail (being still the ●ame)  
If we did know whence first the moisture came?  
So of the rest. Then let us be content  
With the proportion of the knowledge leaned.  
" Be grateful for heavens Blessings, and surrender  
" All praise and thanks unto the Bounteous Sender.  

Hiero ad Sim.  The Tyrant Hiero, in his height of pride,  
Willing, What God was, to be satisfied?  
Asked 
* An ancient Greek Poet.  Simonides. He, after some stay,  
Demanded first the respite of a day:  
But that being passed, Hiero again enquired.  
He told him, That to know what he desired,  
Two days were requisite. These likewise o'er,  
And being still demanded as before;  
The Tyrant once again required the reason  
Of his delay, by doubling still the season:  
Who thus replied; The more that I the same  
Contemplate, still the further out of frame  
My senses are. 
Macr. lib. de Somn. S●ip.  This Plato did pursue,  
Saying, of God he only thus much knew,  
As, That no man could know him. Hence exists  
The opinion of the best Theologists;  
That his great Attributes are by negation  
Better expressed to us, than Affirmation.  
As much to say, More easy 'tis to show,  
What He is not; than what He is, to know:  
As, That god is Not Made; No Earth, No Fire,  
Water, or Aire. Ascend a little higher.  
God is No Sphere, No Star, No Moon, No Sun;  
God is Not Changed, suffers No Motion;  
God, No Beginning had, therefore No End:  
With infinite such, that to the like intend.  
All which infer, That by no affirmation  
Can be expressed his full denomination.  
Leave thousand Authors at this time alone,  

Greg. s●p. Ezech. Hom. 7. & Mor lib. 2.6.12.  My purpose is but to insist on one.  
Before our Minds eyes let us place (saith he)  
What this great Nature Naturant may be;  

Natura Naturans.  Which All things Holds, Fills All, doth All Embrace,  
Super-exceedes, Sustains; and in One place.  
Not in one place Sustains, and in another  
Super-exceedes; here Fills, and in the tother  
Embraceth: but by Embracing, Fills; and then,  
By Filling likewise doth Embrace again:  
Sustaining, Super-exceeds; Super-exceeding,  
Sustains: In all these no assistance needing.  

Greg.  The same saith in another place; We know,  
God's Within All, Without, Above, Below:  
Above, by Power; Below, by Sustentation;  
Without by Magnitude; in the same fashion,  
Within All, by Subtility: Above, reigning;  
Descend Below, he's there, All things containing:  
Without, He compasseth; Penetrates Within:  
Not in one place Superior, (that were sin  
To imagine) in another place inferior;  
Or several ways exterior and interior.  
But He, the One and Same, totally to'appear.  
(Uncircumscribed) at one time every where.  
By Governing, Sustaining; by Sustaining,  
Governing; by Embracing, Penetrating;  
Penetrating by Embracing; Above, Guiding;  
Below, Supporting: what's without abiding,  
Still Compassing; and what's within, Replenishing:  
Without Unrest, All that's above Protecting;  
Without least Pain, All that's below Sustaining:  
Without Extenuation, Inly Piercing;  
Without (without Extension) Compassing.   

But, Wouldst thou have me what God is discuss? 
Cardanus.   
Thee (with Cardanus) I must answer thus:  
" To tell thee that, I should be a God too:  
" (A thing which none but God himself can do.)  
And now, with pious reverence to inquire 
Of the names belonging to God.   
Of that All-Potents Name, which some desire  
(No doubt) to be instructed in; as far  
As leave will give, a little let us dare.  
Some call Him God, of Giving; as they would 
Deus, à Dando.   
Infer to us, He gives us all that's Good.  
Others would by Antiphrasis imply,  
That it from Desit comes: The reason why? 
Desit quod ei nil deest.   
As most approved, to be that only He  
In whom not any thing can wanting be.  
Others confer on this invisible Being,  
Theos; as much as we should say, Allseeing. 
A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Video.   
Some, of Deomai, [i. Timeo] that's, Too Fear;  
Because that every Nation far and near  
Should dread His Name. But no Tongue can express  
His Celcitude and high Almightiness:  
Which in his Wisdom He hath kept concealed,  
Nor to his Servant Moses once revealed.  
Whom, though in all things else He pleased to use  
Familiarly, as one whom He did choose  
To be his People's Captain; when he came  
To ask that? Answered, I Am what I Am.  

Some are of opinion, it was the word jehova which was held so sacred.  Which sacred words, the Hebrews chosen Nation  
From Age to Age had in such veneration,  
That save their priests none might pronounce that phrase:  
And they, but on some solemn Festival days.  
Now therefore, This, long meditating on  
(The wisest of all Men) King Solomon;  
Finding no word that could define Him right,  

Quod Nomen eius? Prov. 30  Or manifest his Magnitude or Might:  
Astonished and confounded, doth exclaim  
In these few words; What might I call His Name?  
As should he say; By what Voice, Sound, what Tongue,  
Can this Eternal Deity be sung?  
Can a Word do't? To think it, Heaven forbid;  
Since from our Frailties'tis retruse and hid.  
Excuse me (Reader) then, if I desire  
To search no further than Such durst cnquire.   Lumen est Vmbra Dei; & Deus est Lumen Luminis. Plato. 
Explicit metrum Trastatus secundi.   

Theological, Philosphicall, Poetical, Historical, Apothegmaticall, Hierogriphicall and Emblematical Observations, touching the further illustration of the former Tractate.  
HOw Idolatrous Worship first crept into the world by the instigation of the Devil, many Histories give ample testimony. Amongst others, 
Idolatry brought by AEneas to Rome.  That AEneas carried his Penates or household gods into Italy, after the surprise and combustion of Troy; which thence were derived unto the Latins, and to the People of Rome. We read likewise, That diverse of their Kings and Princes, as Romulus, Numa Pompilius, Carmenta, or Carmentis, julius Caesar, and others, being related amongst the Indigites, had Divine honours decreed unto them. But of this and the like Idolatry, 
Cap. 14.  Solomon in his Book of Wisdom thus speaks: That is cursed which is made with hands, both it and he that made it: he, because he made it; and it, because being a corruptible thing, it was called god. For the ungodly and their ungodliness are both hated alike of God: so truly the work, and he that made it, shall be punished together. Therefore there shall be a Visitation for the Idols of the Nations, for of the Creatures of God, they are become abomination, and stumbling blocks unto the souls of men, and a snare for the feet of the Unwise. For the inventing of Idols was the beginning of whoredom; and the finding of them is the corruption of life: for they were not from the beginning, neither shall they continue for ever; the vainglory of men brought them into the world, therefore they shall come shortly to an end. When a Father mourned grievously for his Son that was taken away suddenly, he made an Image for him, that was once dead, whom now he worshippeth as a god, and ordained to his servant's ceremonies and sacrifices. Thus by process of time this wicked custom prevailed, and was kept as a Law, and Idols were worshipped by the commandment of Tyrants. etc.  
Not much dissonant from this is that which we read in Cicero an Ethnycke Author. 
Cic. of Idolatry.  The life and common custom of Man (saith he) hath taken upon him, that for some benefits received by excellent Men on earth, they have therefore transferred them into the Heavens. Hence, Hercules, Castor, Pollux, AEsculapius, and others, had Deities ascribed unto them. It likewise came to pass that Poets, by Verses and Numbers composed according to their affections or fancies, for flattery or reward, Deified many Princes and Patrons. Which evil and mischief had original from the Grecians; by whose lightness, it is incredible, how many mists of falsities and errors they have been the Authors of.  

Five Reasons why the Atheists doubt of a God.  There be diverse conjectures made by the Theologists, Why men should doubt or make question whether there be a God or no? I will reduce them into the number of five.  

1 Reason.  The first ariseth from the despoiling of the Image of God in Man by Original sin: The horrible depravation and malice of the Heart, in the which the illustrious appearances of the Godhood ought naturally to have residence.  

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

III.  The third groweth by reason of the miraculous events, into whose causes we are not able to search, and which might be conjectured to fall out otherwise, if there were a Just God, seeing and guiding all things with equity and justice: As, the prosperity of the Wicked, and adversity of the Godly: as also, That grievous and crying sins are not punished in this world with all celerity and severity.  

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

V.  The fifth and last they ground from the power of the Devil, who doth delude and seduce them with diverse prestigious gulleries; and dulls their senses, and obdures their hearts, not only to doubt whether there be a God? but altogether to forget Him. By which means, they enter unadvisedly and rashly upon sins heinous and horrible. Notwithstanding the former, there be other inducements, which merely drawn from natural reason, without the strength of the unresistable Word, might be sufficient to withdraw men from such impious infidelity.  

Pregnant reasons to prove a Deity, drawn from humane understanding  First, all the works of God contained within the universal Machine, are evident demonstrations of a wise, powerful, and all-sufficient Maker and Protector; of whom the wisest of the Gentiles were sensible, and that such an one must of necessity be, gave these reasons: 
I.  First, The admirable and inimitable feature of Man, supplied and adorned with the innumerable testimonies of a Deity: insomuch, that not without great cause he is styled a little and succinct world within himself; in whom there is a perspicuous knowledge to distinguish good from evil, which is the rule by which to direct all the necessary actions of humane life: neither is there any thing in him (though in outward appearance of small value or validity) which is not a lively and plentiful representation of a Deity; which is the more visible, in the exact consideration of every particular limb and member of his body.  
The second is of the Conscience; 
II.  for in all detestable and facinorous actions, as Murder, Incest, Parricidie, and the like, the Conscience is by a secret instinct sensible of a God, who hath inspection into the act, as seeing it when it was committed, and ready to revenge it being done; howsoever it be concealed from the knowledge of the Civil Magistrate.  
A third is, 
III.  The pulchritude, order, effect, propagation, conservation, and duration of the things in the world.  
A fourth, 
IV.  The distinction of every Species, which we see daily and yearly to propagate and multiply upon the earth.  
A fifth, 
V.  The Societies, Kingdoms, and Empires, which are not planted and settled rashly; or by chance, confirmed, sustained, and changed.  
A sixth, 
VI  The great and remarkable punishments of impious and wicked malefactors, who though they escape the hand of the temporal judge here below, yet cannot escape the rod of the Avenger above; for it is a general rule, observed as well in Morality as Divinity, That for the most part, heinous sins have horrible punishments impending, which never could be executed if God were not the Executioner of his own justice..  
The seventh, 
VII.  The blessing and benefits conferred upon good and godly men; nay even amongst mere Naturalists, we see honour and offices bestowed upon such as are meriting and well meaning.  
The eighth is, 
VIII.  The Order of Causes, which in the nature of things doth not proceed into Infinites, but of necessity they comply and return to some prime Mover, by which they are governed, and in which they insist.  
Lastly, 
IX.  Prodigies and Signs, which forewarn great & strange accidents, as Eclipses, Comets, Earthquakes, Gapings and openings of the earth, in which whole Cities and Islands have been swallowed up in an instant; monstrous and prodigious births, etc. But I now proceed to speak something concerning the Unity of the Godhead.  
This is he of whom Petrarch speaketh, 
Lib. 1. de Vita Solitar.  in these words; Who sees and hears us before we speak: He who said unto Moses being silent, Why dost thou call unto me? He prevents our words, and anticipates our actions. He who knows our very thoughts afar off, long before they be conceived: He who hears our prayers before they yield any sound: He who spieth our necessities before they appear unto ourselves: He who knows our ends before we find our beginnings: and though He proves us to be wretched and unworthy, yet is always ready to show us his grace and mercy. And this is the sole God of Love and Unities of whom Boethius thus speaks: 
Lib. 2. Metr. 8.  
Quod Mundus stabili fide  
Concords variat vices:  
Quod pugnantes semina  
Foedus perpetuum tenent. etc.  
That the World with stable Faith,  
Concordant courses varied hath:  
And that the wearing seeds of things,  
From a perpetual covenant springs.  
Why Phoebus in his golden Throne,  
The Roseate Morn and Day brings on:  
Or Why those Stars that Hesperus  
Doth usher forth to shine on us,  
The Moon takes charge of, all the night.  
Or why the Waves that hourly fight,  
And with impetuous clamours roar,  
To menace, not invade the shore;  
(For further than its limited bounds,  
No spot of Earth, the Water drowns.)  
'Tis Love that Sovereign Empire hath,  
Of Heaven, Earth, Sea, that calms their wrath;  
And in a league of unity  
Binds all the states of things that be.   
¶ So the Poet Claudian: 
4 Hon. Consul.  
Nun vides operum, etc.  
Seest not the World in glorious splendour shine?  
Not by Force governed, but by Love Divine:  
How (vncompeled) in a most sweet desire,  
From Age to Age the Elements conspire;  
And, how the travelling Phoebus is content  
With his mid-road-way through the Firmament,  
To no hand erring. How the Sea's restrained,  
As, willingly in his own bounds contained.  
And how the Air, wand'ring throughout the world,  
Is hourly this way tossed, and that way hurled. etc.   
Pythagoras Samius, 
Philosophers, Of one God.  in his Metempsuchosis, or transmigration of Bodies (as Cicero witnesseth of him) was wont to say often● There is one God, and not as many think, without the administration of the world; but Totus in Toto, All in All. His Scholar Philolaus affirmed no less, thus speaking; There is one God, Prince of the Universe, who is ever Singular, Immovable, and like only unto Himself.  
Lactantius, Divinar. Institut. lib. 1. cap. 4. saith, That Seneca the Philosopher, though in his Writings he invocated many gods; yet to show that he believed but One, you shall read him thus: Dost thou not understand the Majesty and Authority of thy judge, the Rector and Governor of Heaven and Earth, the God of gods? of whom all inferior Deities adored amongst us have their dependence. Again in his Exhortations: He when he first laid the foundation of this beautiful Machine, and began that, than which, Nature never knew a Work greater, or better; yet, that all things might be governed by Captains and Commanders, (though his sole Providence, as He created, so still guideth all) he begot other gods, as his Ministers and Superintendents.  
Damascenus a Greek Author writeth thus: 
Obser.  One hath produced all things, who is adored in silence; and is as the Sun, which directly looked upon is scarce seen: the nearer, the more obscurely; but next it, taketh away the very apprehension of the Optic senses.  
jamblicus, de Secta Pythagorica, saith, That there is of all things, one Cause, one God, the Lord of all, of whom every good thing ought to be petitioned. According to that of Horace, Epistol. ad Lollium: 
Lib. 1.  
Sed satis est orare jovem, qui donat & anfert,  
Det vitam, det opes.— etc.  
Sufficient'tis, if we to jove do pray,  
Who life and wealth can give, or take away.  And Ovid, 
Lib. 1.  lib. de Art. Amand. 
— facilè est omnia posse Deo.  
An easy thing it is to God to do all things.   
He is likewise the aim and end of all Contemplation: nor is He any other thing to be contemplated, than as an Abstract from a Multitude, to an Unity. This Unity therefore is God himself, Prince of all Truth, Felicity, Substance, and of all Beginnings. To this, that of Lucan seemeth to allude: 
Lib. de Bell. Civil. 8.  
— si numina nasci  
Credimus?—  
To think the gods were borne, we should be mad,  
Most certain 'tis, they no beginning had.   
Hear what Proclus saith: Who is the King? The sole God of all things: who notwithstanding he is separate from them, yet from Himself produceth all things; and to Himself converteth all Ends: The End of Ends; and first Cause of Agitation and Working; and Author of all Good. If thou dar'st believe Plato, He is neither to be expressed nor apprehended. Therefore this prime Simplicity is sole King, Prince, and Ex-superance of all things that have being: He is supereminent over all Causes, and hath created the substance of the gods, so far as there is in them any appearance of Good.  
Porphyr●us, in his Book wherein he describeth the life of his Master Plotinus, saith, That God in his Unity hath generated and produced Many: but so, that this multitude cannot subsist, if this Unity doth not still remain One. And, That they neither are of themselves, nor have any power to make others blessed and happy, Boethius hath these words: 
Lib. 3. Metr. 6.  
Sedet Interia Conditor altus, rerum regens flectit habenas,  
Rex & Dominus, Fons & Origo, etc.  
In th' Interim sits the Builder high,  
And in his Regal Majesty,  
Directs the reins of every thing,  
The King, the Lord, the Well and Spring:  
Who as he's King, hath Power and Might;  
The Onely-Wise, that judgeth Right.   
Apuleius, Lib. de Mundo, 
Apothegms concerning God.  telleth us, That one being asked, what God was? answered, He was the same that the Steeresman is in the Galley, The Rein-holder in the Chariot, The Leader of the Song in the choir of Voices; The Captain in the City, The Emperor in the Army; such and the same is God in the World.  
Eusebius the Philosopher was wont to say, That no man ought to dispute whether there was a God or no; but constantly to believe there was. For in a question propounded (saith he) whosoever shall hold the Impious Opinion, contendeth with all the art he can to prevail in the Argument. 
Ser. 78. Plut. in Apoth.  Stobaeus.  
Alexander the Great being in the Temple of jupiter Ammon, when he was saluted of the Priest, by the name of the Son of jupiter: It is no wonder (replied he) that I am so, seeing he is generally the Father of all Mankind; and out of these he selecteth the best and most excellent to be his Children in peculiar. Modestly interpreting the Oracle; because when the Priest in palpable flattery called him jupiters' Son (as being naturally and lineally descended from him, as Hercules and others) he only acknowledged him to be his Father, as he was the Parent of all things; and those peculiarly to be his Children, who by their virtues and eminent actions came nearest to the Divine Nature.  
Athenodorus was wont to say, 
Fulg. li. 7. ca 10.  Man ought so to live with man, as if God, the Rewarder of Good, and Revenger of Evil, at all times, and in all places, were a spectator of his actions with humane eyes. Further he saith, Know thyself then to be free from Voluptuousness and sinful desires, when thou demandest nothing of God, but what thou art not ashamed to ask him openly: for what a madness is it for any man to whisper that in God's ear, which he would blush that any friend, much more a stranger, should know. 
Sen. Epist. 10.  Therefore he concludeth with this admonition: So live amongst Men, as if God saw thee: so speak unto God, as if Man heard thee.  
Demonax being importuned by a dear friend of his, to travel unto the Temple of AEsculapius, and there to make intercession to the god for the health of his son, who had laboured of a long sickness; made him this answer: Dost thou think the god to be so deaf, that he can hear us in no place but his Temple? Thales also being asked, 
Apoth. ex Laerti●.  What was the most ancient of things? answered, God. And being demanded his reason? replied, Because he only was without beginning.  
Philo with other jews being accused to Caius Caligula, (by one Appion) That they had refused to give Divine honour unto Caesar; and for that cause being commanded from the Court: he said to the rest of the jews his Companions in that adversity, Be of good comfort, o my friends and countrymen, against whom Caesar is thus grievously incensed; 
Euseb. lib. 2. de Eccl. Hist.  because of necessity, Divine aid must be present where Humane help is absent.  
Antelicedes coming into Samothrace, of purpose to be initiated into their Divine Ceremonies; was demanded of the Priest, What one excellent thing he had done, and of special remark, in the former passage of his life? Who answered with great modesty; If I have ever done any act of that high nature to be any way pleasing unto the gods, they themselves are not ignorant thereof. Intimating, What an arrogant folly it were, by the commemoration of his own worth, to commend that to the gods; which, whether he spoke or were silent, could not be concealed from them.  

Plut. in Lavon.  Dercillidas being sent of an Embassy to King Pyrrhus, who with a mighty and puissant army had entered into the country of the Spartans; demanded of him the reason of that hostility and sudden invasion. To whom Pyrrhus replied, That it was because they had deposed and expelled their King Cleominus; whom (saith he) if you call not again, and reinstate him your Prince, restoring him to his pristine dignity, they should understand, and shortly, to their great damage, that they were no stronger, or of greater power, than other of their neighbours, whom he had before defeated and overcome. To whom Dercillidas made this present answer; If Cleominus be a god, we fear him not, as those that have not any way trespassed against his Deity: and if he be but man, we fear him the less, as being in his best, but equal to one of us. In which he reproved the proud menaces of Pyrrhus: for the gods, who punish whom they please, and cannot be damnified again, by whom they chastise, harm none but the Impious and Delinquent: 
Idem.  and man, of man is alike to be feared.  
Let us next examine the ancient Poets, to find what they thought of this one and only God. Sylius Italicus giveth him a denomination in these words: 
Lib. 6. de Bell. Punic.  

The Poets.  Insticiae, Rectique Dator, qui cuncta gubernas.  
Giver of justice and of Right,  
Thou all things governst by thy Might.  Nothing is more great, 
Lib. 1. Od. 12.  saith Horace: 
Vnde nihil maius generatur, etc.  
Than whom, nought greater can have birth,  
His like, or second, on the earth.  All things are to Him subjected, 
Lib. 4. de Trist.  saith Ovid: 
Nilita sublime est supraque pericula tendit,  
Non sit ut inferius suppositumque Deo.  
Nought so sublime, or above danger placed,  
But is to Him inferior, and abased.  His Will and Disposition is immutable, 
Lib. 1. Achilles.  according to Statius: 
Ne pete Dardaniam frustra Theti mergere classem.  
Thetis, in vain thou dost both fret and frown,  
As menacing the Dardan fleet to drown.  
The Fates forbid: an order is decreed  
Amongst the gods, that they shall better speed;  
Who in a violent and impetuous rage,  
Asia and Europe filled with blood and strage.  
But jove himself hath now prefixed a day,  
Wherein th' effects of war perforce must stay.   
He may be known by the effects of his Works; 
Lib. 3. de Bell. Civil.  as Lucan: 
Ignarum mortale genus per fulmina tantum  
Sciret adhuc, Coelo solum regnare Tonantem.  
Ignorant Mankind, Thunder's self will tell,  
(If nothing else) that jove in Heaven doth dwell.   
Boethius calls him the Fairest and most Perfect, 
Lib. 3. Metr. 9  etc.  
— Tu cuncta superno  
Ducis ab exemplo, pulchrum pulcherrimus ipse  
Mundum, etc.—  
Thou hast from high example all derived;  
And being thyself the Fairest, thou hast strived  
To make the world a fair work: in thy mind  
Framing all things alike Fair in their kind.  
It is He which disposeth of the seasons, 
Lib. 2. Met. 6.  saith Boethius.  
Sig not tempora proprijs  
Aptans officijs Deus, etc.  
Unto their proper offices  
The seasons He appointed:  
Those courses that He hath decreed,  
He will not see dis-jointed.  
He is himself Immovable, yet giveth motion to all things which he hath made: 
Plaut. in Rud.  As Plautus, etc.  
Qui Gentes omnes, Terras, & Maria movet:  
Eius sum Civis Civitate Coelitum.  
He that all Nations, Earth, and Seas doth move,  
I am his Citisen, in his place above.  
He giveth to all Creatures a generative virtue in their kind, saith Seneca the Tragic Poet. 
Sen. in Hyppol.   
Providet ille maximus mundi pareus. etc.  
When He that did the World create,  
Perceived the ravenous threats of Fate,  
The provident Parent had a care,  
That loss, by Issue to repair.  

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

Lib. Met. 8.  It is He that both will and can do all things, saith Ovid: 
— Immensa est, finemque potentia Coeli  
Non habet, & quicquid superi voluere peractum est.  
The Power of heaven's immense, and hath no end;  
Against their wills, in vain is to contend.   
He only knows the true courses of the Signs and Planets, ordering and disposing them. According to the excellent Poet Virgil in his AEtna: 
Virg. in AEtna.  
Scire vices etiam signorum & tradita jura. etc.  
The Laws and Courses of the Signs to find,  
And why the Clouds are to the earth inclined;  
Or why the Sun's fire looks more pale and bright,  
Than doth his blushing Sisters, Queen of night.  
Why the Years seasons vary; whereupon  
The youthful Spring, the Summer ushers on.  
And why the Summer grows soon old and spent:  
Why Autumn her succeeds incontinent:  
And Winter, Autumn. Or to have true notion,  
How these proceed in an orbicular motion,  
To understand the Poles, and how theyare swayed;  
Or wherefore the sad Comets are displayed.  
Why Hesperus, the night-stars doth forerun;  
Or Lucifer, to warn us of the Sun,  
Is last that shines, and brings up all the train.  
Or, for what cause Bootes' drives his Wain.  
Or tell the reason, wherefore Saturn's star  
Is steadfast: That of Mars still threatening war. etc.  
These and the like to order and dispose,  
It must be a Divinity that knows.   
If He should keep back his hand, which is as much as to say, to take away Love and Unity from the Works which he hath made; all things would be ready to run into disorder, and to return into the former Chaos. 
Lib. 2. Metr. 8.  To which purpose read Boethius: 
Hic si frena remiserit  
Quicquid nunc amat invicem.  
Bellum continuo geret. &c,  
If He the bridle should let slack,  
Then every thing would run to wrack:  
And all his Works, that now agree  
In mutual Love, at war would be.  
And in this new conceived Wrath,  
What now with sociable Faith,  
In friendly motions they employ,  
They then would labour to destroy. etc.   
The gods know better, what is convenient and profitable for us, than we ourselves can apprehend or imagine: therefore their wills and pleasures ought always to be petitioned. 
Satyr. 10.  Witness juvenal: 
Nil ergo optabunt homines? si consilium vis  
Permittas ipsis. etc.  
Must therefore Man wish nothing? Shall I show  
My counsel? Fit 'tis that the gods should know  
Of what we stand in need: let us then tell  
Our wants to them, who can supply us well;  
For they have store of all things, and know best,  
How every man to fit to his request.  
And if we be devout to them in prayer,  
We soon shall find, they have a greater care  
Of us, than we ourselves have: we with'a blind  
And inconsiderate motion of the mind  
(As led by lust) desire first to be sped  
Of a fair Bride. Next, being married,  
We long till we have Issue; ignorant still,  
Whether to us they may prove good or ill.  
The gods alone, in their foreknowledge see,  
What kind of wife, what children these will be.   
Ovid by the way of a comparison hath made Him a grateful 
Lib. F●st. 2.  and liberal Rewarder of all goodness that can be in man, whatsoever: 
Dij pia facta vident: Astris Dolphina recepit  
jupiter: & Stellas iussit habere novem.  
The gods take note of pious acts:  
The Dolphin's made Divine,  
And placed in Heaven by jove himself,  
With stars in number nine.   

In Capt●●is.  And Plautus alluding to the same purpose, speaks thus: 
Bene merenti, bene profuerit.  
Male merenti, par erit.  
To him that merits well, he's good again:  
But vengeance he stores up for the profane.   

In Her●. O●t.  Seneca speaking, how fearful a thing it is to incur the wrath of God; and withal, how vain and effectless the anger of Man is, compared with it; saith thus: 
Coelestis ira quos premit, miseros facit:  
Humana nullos, etc.  
Man's anger is in vain, and no man thralls:  
heavens wrath is terrible, on whom it falls.   
That God is the most equal and Just God, of all men and all things; the Avenger of the Wicked, and Protector of the Innocent; hear Plautus thus speaking: 
In Rudente.  
Quotidiè Ille scit, quid Hîc quaerat malum,  
Qui Hîc litem adipisci postulet perjurio.  
He knows what evil, daily man acquires:  
And who, that to accomplish his desires,  
Would compound strife, by perjury. But when the Bad,  
Of their false Causes, from the judge have had  
A sentence of their sides, all is but vain;  
For He, the matter judged will judge again:  
And then, the Cause uprightly having tried,  
How shall the (before) perjured man abide  
His doom and mulct? All such as shall abet  
Bad Suits, to them his punishment is great.  
But the Just man, that neither fawned, nor bribed,  
His name he in his Tables hath inscribed.   
Another holdeth, that the actions or cogitations of men are so far inferior to the hidden ways of the gods, that they can no way either damage or profit them in the least degree whatsoever: as Lucan; 
Lib. 3. de Bell. Civil.  
— si Coelicolus furor arma dedisset?  
Aut si terriginae tentarunt Astra gigantes. etc.  
If either rage should move the gods to war;  
Or if the earth-bred Giants should now dare  
To menace Heaven? Man's piety and love,  
By arms or vows, could no way profit jove.  
The reason is, no Humane apprehension  
Can once conceive th' immortal god's intention.   
And that all praise and thanks are to be rendered unto him, even for the least of his innumerable benefits daily and hourly conferred upon us; 
Eclog. 1.  read Virgil of Tytirus: and howsoever he intended his words, I take them as they lie.  
Oh Milibaee, Deus nobis haec otia fecit;  
Namque erit ille mihi semper Deus, etc.  
O Melibaeus, God this leisure gave;  
And I (but Him) no other god will have.  
From this my fold a tender Lamb of mine  
Hath oftentimes been offered at his Shrine.  
Thou seest (by his leave) how my Oxen stray;  
And on my rude Pipe, (what I please) I play.  
And so much for the Poets. divers Nations, but especially the Egyptians, 
Hierogliphics concerning God.  made certain Hierogliphyckes to express this sole and supreme Deity: First, by the Stork, who is a Bird that hath no tongue; and God created all things in a temperate and quiet silence. Inferring upon this, That Man ought not to speak of him too freely or rashly, nor to search too narrowly into his hidden Attributes: 
Pier. lib. 7.  for so saith Pierius. By the same reason he was Hierogliphically prefigured in the Crocodile, that frequents the river Nilus: as the selfsame Author testifies.  
The Egyptians did interpret him by a Circle, which hath neither beginning nor end: 
Lib. 39  thereby figuring his infinity. Pier. Valer. So likewise by the Eye: for as in all other creatures, so especially in Man, the Eye is of his other members the most beautiful and excellent, as the moderator and guide of our affections and actions. So God is the bright Eye that directeth the world; who by the Apostle james is called the Father of men, unto whose eyes all thoughts lie naked and open; who looketh upon the good and bad, and searcheth into the reins of either, etc.  

The opinion of the Vadianis concerning God.  Epiphanius writeth, That the Vadiadni, who were after called Antropomarphitae, were of opinion. That God had a body, and was therefore visible. Now the main reason upon which they grounded this error, was, because they trusted more to the outward senses, than to the inward Intellect; bringing their authority from Genesis, wherein they had read, That the first man Adam did subsist of soul and body, according to Gods own Image. As also from many other Texts of Scripture, 
Psal. 23. Esay 25. etc.  in which the like members and attributes belonging to man, are ascribed unto God. But this Heresy, as Saint Augustine witnesseth, was utterly rejected and condemned: for if God were circumscribed or included in a natural body, He must then necessarily be finite, and therefore not present in all places at once, which takes away his Ubiquity. Besides, he should be compounded of matter and form, and therefore subject unto accidents: all which being the Characters of Imperfection, are no way liable to the Sempiternal, Immortal, Omnipotent, Invisible, and the most consummate and absolute Deity. 
Ad Ephes.  Therefore Saint Paul makes this acclamation: Blessed is the sole-Potent, King of Kings, and Lord of Lords, who hath Immortality, and whose dwelling is in inaccessible Light, whom no man ever saw, or can see, etc.  
Now the reason why, as well members belonging to man's body, as the affections and passions of the mind, are in diverse places of the holy Scripture conferred upon God (as to rejoice, to be angry, etc.) is not because he is composed of outward lineaments, and framed or fashioned as man; or that he is truly angered, or pleased, doth walk, ascend, descend, or the like; but that the Holy-Ghost doth accommodate him●elfe to the imbecility and weakness of our shallow capacities and understandings, that we may be more capable of the power, wisdom, and incomprehensible works of the Almighty. Therefore, saith Saint Ambrose, is God said to be angry, to denote unto us the filthiness and abomination of our sins and offences; in his book entitled, Of Noah's Ark. His words be these: God is not angry, as mutable; but he is said to be so, that the bitterness of our transgressions, by which we justly incur his Divine incensement, might thereby be made more familiar and terrible: as if our sins (which are so grievous and heinous in his sight) caused that He who in his own nature is neither moved to wrath or hate, or passion, might be provoked to anger.  
Of the same opinion is Eutherius: In what place soever (saith he) the sacred Scriptures either ascribe the passions of the mind, or any distinct part of the body, to the Almighty, as Head, Hand, Foot, Ear, Eye, or the like; or other motions of the soul, as Anger, Favour, Forgetfulness, Remembrance, Repentance, etc. they are not to be understood carnally, according to the bare letter of the Text: but all things concerning him are spiritually to be received; and therefore we are not to believe, that God hath at any time been visible to our forefathers, as he is to the blessed Saints and Angels, though in many places of the sacred Scriptures he is said to appear unto them (as, to our first father Adam in Paradise, when he spoke to him these words, Increase and multtply: Or when he reproved him for eating of the forbidden Tree, etc. Nor when he spoke unto Noah, and commanded him to build the Ark. Nor when he promised unto Abraham the Patriarch, That in his Seed all the Nations of the earth should be blessed. Nor when he often spoke to the great Prophet Moses, in the Bush, in mount Sinai, and elsewhere) but it is received for a truth, that those forms by which God either appeared, or was heard to speak, was by the service and ministry of his holy Angels; as S. Augustine most learnedly disputeth in his third and fourth book De Trinitate.  
Therefore Hieronimus Cardanus, a man of most excellent learning and judgement, in his book entitled, De Deo & Vniverso, i. Of God and the World; after he hath by many probable reasons and approved testimonies proved, That God by no humane understanding was to be comprehended; only that he was a singular Cause, one only God, 
Attributes belonging to God.  the Original, Fountain, and Beginning of all things, the sole immenseness and sovereign Perfection; contemplating nothing but Himself; of such Light, that he is only himself capable, of such clarity and brightness, that he beholdeth either Hemisphere at once, as well the remote as the nearest regions of heaven and earth; Immovable, no way obnoxious to variety or change; of such splendour, that mortality cannot abide or endure his sight or presence; of a most subtle essence, always resting. When this and much more he had delated, of His Inscrutabilitie and incomprehensible Deity, he concludeth his disputation in these words Quaeris ergo quid Deus sit? si scirem, Deus essem: nam Deum nemo; novit, nec quid sit quisquam scit, nisi solus Deus. i. Dost thou therefore demand what God is? If I did know, or were able to resolve thee, I should be a god too; for no man knoweth God, or what he is can any man tell, but God only. etc.  
The same Cardanus, Lib. De Vniverso, touching the late Proposition handled in the precedent Tractate; viz. What Name belongeth to this incomprehensibility; thus argues: Since what God is cannot be known, how much less can any proper or peculiar name be given unto him, because names are for the most part derived either from the nature or property of that thing or party which is to be named. If then by no possibility we can conceive what the Divine Essence is, how can we confine it to any proper or competent denomination.  
One Scotus, of a most fluent wit and an acute understanding, hath searched, endeavoured, and excust even almost all things, to find out some name or Character, in which might be comprehended or contained what God was, as, Wisdom, Goodness, justice, Mercy, Truth, and the like, at length he contrudes all those several attributes within the narrow limit of two bare words, namely Ens Infinitum: as if it were the most absolute contraction that Imagination could beget. And this he laboureth to flourish over with many witty and pregnant arguments, too long in this place to relate, for they would require too large a circumstance.  
Concerning the name of God, it is generally observed, That none can properly be conferred upon him, because he is only and alone. And yet to distinguish the Creator from the Creature, needful it is that it should be done by some attribute or other: 
Greg. in Theol. de Nat. Christi.  which ineffable name in the Hebrew language consisteth of one word containing four letters, i. jehovah, which descendeth of the verb Haiah, fuit, which is as much as to say, He Was, Is, and Shall be. Which declareth his true property; for as he hath been always, so he shall be eternally: for Eternity is not Time, nor any part of Time. And almost all Nations and Languages write and pronounce the word by which the name of God is specified, with four letters only, four being a number even and perfect, because he hath no imperfection in him. 
The Esclavonians, Boeg. Chaldaes', Eloi. mahometans, Abdi. Indians, Zimi. Ettuseians, Lsar. etc.  For besides the Hebrews, the Persians write the name of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the Wizards and Soothsayers of that country, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the Arabians, Alla: the Assyrians, Adad: the Egyptians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latins, Deus: the French, Dieu: the Spaniards, Dios: the Italians, Idio: the Dutch and Germans, Gott: the English and Scots, Godd, with a double d, as hath been observed in all Antiquities. He is likewise called Alpha and Omega, which are the first and last letters of the Greek Alphabet. His Epithets or Appellations in Scripture, are, Almighty, Strong, Great, Incomprehensible, Uncircumscribed, Unchangeable, Truth, Holy of Holies, King of Kings, Lord of Lords, Most Powerful, Most Wonderful, with diverse other Attributes. Some define him to be a Spirit, Holy, and True, of whom and from whom proceeds the action and agitation of all things that are; to whom, and to the glory of whom, the end & conclusion of all things is referred.  
justine Martyr, in his Dialogue with Tryphon the jew, defineth God in these words: I call him God, that hath essence in Himself, and is continually permanent in one and the same kind, without receiving any change, and hath given beginning to all the things that are created. Cicero calleth God a certain Intelligence or Spirit, free and ready, separate from all mortal mixture or concretion, knowing and moving all things, and having in himself an eternal motion. So much many Ethnyck Authors have acknowledged, as in their Works is to be frequently read.  
Dionysius in his book de Divin. Nominib. is of opinion, that all things which denote perfection and excellence, are in God most eminent, and on Him deservedly to be conferred. On the contrary, all such things as are subject unto imperfection or defect, because they do not fall within His nature, are to be removed and banished from his description. Therefore in these words, Ens Infinitum, i Infinite Being, he includes the prime, chief, and sovereign Truth, Sovereign Goodness, Sovereign Mercy, Sovereign justice, Wisdom, Power, Benignity, Beneficence, Clemency, Intelligence, Immortality, immobility, Invariabilitie, amability, Desiderabilitie, Intelligibilitie, Stability, Solidity, Act, Active, Mover, Cause, Essence, Substance, Nature, Spirit, Simplicity, Reward, Delectation, Pulchritude, jucunditie, Refreshing, Rest, Security, Beatitude, or whatsoever good, laudable, or perfect thing can fall within the conception or capacity of Man. But when all have said what they can, let us conclude with Saint Augustine, Solus Deus est altissimus quo altius nihil est: 
Lib. 1. de Mor. Eccles.  Only God is most high, than whom there is nothing higher. And in another place, 
Lib, 1. de quaest. novi & ve●us Testament.  Quid est Deus? est id quod nulla attingit opinio: id est, What is God? He is that thing which no Opinion can reach unto.  
There is no safety to search further into the Infiniteness of the Divine Nature, than becometh the ability of finite Man, lest we precipitate ourselves into the imputation of insolence & arrogance. For God saith in job, Comprehendaem sapientes in Astutia eorum: Which is as much as had he said, I will make it manifest, that the wisdom of all those who seem to touch Heaven with their fingers, and with the line of their weak understanding to take measure of my Nature, is their mere ignorance; & let them beware lest their obstinacy (without their repentance, and my mercy) hurry them into irrevocable destruction. Augustus Caesar compared such as for light causes would expose themselves to threatening dangers, to them that would angle for small Fish with a golden hook; who should receive more damage by the loss of the bait, than there was hope of gain by the prey.  
There is reported a fable of an Huntsman, who with his Bow and Arrows did use to insidiate the Wilde-beasts of the Wilderness, and shoot them from the coverts and thickets; insomuch that they were often wounded, and knew not from whence. The Tiger more bold than the rest, bade them to secure themselves by flight, for he only would discover the danger. Whom the hunter espying from the place where he lay concealed, with an arrow wounded him in the leg, which made him to halt and lag his flight. But first looking about him, and not knowing from whom or whence he received his hurt, it was the more grievous to him. Him the Fox meeting, saluted and said, O thou the most valiant of the beasts of the Forest, who gave thee this deep and terrible wound? To whom the Tiger sighing replied, That, I know not; only of this I am sensible to my damage, That it came from a strong and a daring hand. All overcurious and too deep Inquisitors into Divine matters, may make use of this unto themselves.  

Sentences of the Father's concerning the Trinity in Unity, and Unity in Trinity.  

Distic. 3.  AVgustine, lib. de Trinitate, we read thus: All those Authors which came within the compass of my reading, concerning the Trinity, who have writ of that subject, What God is? according to that which they have collected out of the sacred Scriptures, teach after this manner; That the Father, the Son, and the Holy-Ghost, of one and the same substance, in an inseparable equality, insinuate one and the same Unity: and therefore there are not three gods, but one God, though the Father begot the Son: therefore he is not the Son, being the Father: The Son is begot of the Father, and therefore he is not the Father, because the Son. The Holy-Ghost is neither the Father nor the Son, but only the Spirit proceeding from the Father and the Son; and to the Father and the Son coequal, as concerning the Unity of the Trinity. Neither doth this infer, that the same Trinity was borne of the blessed Virgin Mary, crucified under Pontius Pilate, buried, and rose again the third day, and after that ascended into heaven: but it was only the Son who died and suffered those things; the Father, the Son, and the Holy-Ghost, as they are inseparable, so they have their unanimous and unite operations.  
And again, Lib. 1. de Trinitate: Neither more dangerously can a man err, neither more laboriously can a man acquire, neither more fructiferously can any thing be found, than the holy Trinity. Lib. 7. Conf. O Eterna Veritas, & Vera Charitas, & Chara Eternitaes, Tues Deus meus, etc. O Eternal Verity, and True Charity, and High-prised Eternity, Thou art my God, and to thee day and night do I suspire. And Lib. 5. de Trinitat. cap. 1. We so understand God, if we can conceive him, and as far as we may apprehend him, That he is Good without Quality, Great without Quantity; a Creator, without need of his Creature; present, without place, containing all things, without habit, without confinement to locality, all and every where, Everlasting without Time; making all things mutable, without change in himself, suffering nothing. And whosoever doth think God to be such, though by no inquisition he can find out what he is, let him piously beware, as far as in him lieth, to imagine any thing of him that he is not.  
justinus Martyr saith, 
In Expos. fidei.  Vnus revera est Vniversitatis Deus huius, qui in Patre, & Filio, & Spiritu sancto cognoscitur. i. There is in truth one God of this Universe, which in the Father, the Son, and the Holy-Ghost is apparently known. 
Aug. sup. Mat. 6  Another Father saith, God is in Himself as Alpha and Omega; in the World, as a Creator and Protector; in the Angels, as a sweet Smell and Comeliness; in the Church, as the Father of his Family; in the Just men, as an Helper and Guardian; in the Reprobate, as a Terror and Horror.  
Tertullian saith, 
Cont. Prax. c. 6.  Let the Sacrament of the Oeconomia be ever observed, which disposeth the Unity in Trinity; the Father, the Son, and the Holy-Ghost, three not in State, but Degree; not in Substance, but in Form; not in Power, but in Species: yet of one Substance, one State, and of one Power, because one God; of whom these Degrees, these Forms, these Species subsist, which are in the name of the Father, Son, and the Holy-Ghost. And as Clemens Alexandrinus saith, 
Lib. 3. Pedeg.  Let us praise the Father, the Son, with the Holy-Ghost, who is One and All things, in whom are All things, by whom All things, every way Good, every way Beautiful, every way Wise, every way Just, to whom be Glory World without end.  
Aug. saith further, 
Lib. 9 de Civit. Dei.  Whosoever of the Philosophers (whose opinion was of God) held, that he was of all creatures the effective; of all Knowledge the Light, of all actions the Sovereign Good, That from him unto us are derived the beginning of Nature, the truth of Doctrine, and the happiness of Life; those before the rest we prefer, and that they come nearest unto us we confess. And in another place: 
Ser. sup. Iob● 19 Sup. Psal. 5.1.  This only God is all things unto thee: If thou be'st hungry? Bread. If thirsty? Water. If thou be'st naked? in Immortality he is thy clothing. And elsewhere; Whether we be in tribulation and sorrow, or whether we be in prosperity and joy; He only is to be praised, who in our adversity instructeth us, in our joy comforteth us. Let the praise of God never depart from the heart and tongue of a Christian; not to praise him only in our joy, and speak evil of him in our sorrow; but as the Psalmist himself writeth, Let the praise of God be always in my mouth. Dost thou rejoice? acknowledge then the Father that smileth upon thee. Art thou in sorrow? acknowledge the Father, who is thy chastiser. Whether he cherisheth or correcteth thee, it is done to him for whom he prepareth his heritage.  

Greg. sup. Ezec. Homil. 17. & Lib. 2. Moral.  We read Gregory speaking of this sole and only God thus: He remaineth between all things, He is without all things, above and below all things; Superior by his Power, Inferior by his Sustentation, Exterior by his Magnitude and Greatness, Interior by Subtlety and Fineness: Above, governing; below, containing; without, 
Mor. lib. 18.  compassing; within, penetrating. And elsewhere: Therefore God declareth his praises unto us; that hearing him, we may know him; knowing, love him, loving, follow him; following, gain and enjoy him. To which the Psalmist alludeth, saying, The strength of his Works he will show unto his People, that he may give them the inheritance of the Nations. As should he more plainly have said, Therefore he showeth the power of his works, that such as hear him might be enriched by him.  

Lib. de Fide, 1. cap. 1.  Ambrose thus writes: The Assertion of our Faith is, That we believe one God, not as the Gentiles do, separate the Son from the Father; nor as the jews, deny the Son begot of the Father within time, and borne of the blessed Virgin: Nor as Sabellius, to confound the Father and the Word, making thereby them to be one and the same person: Nor as Photinus, to dispute how the Son was borne of the Virgin: Nor as Arrianus, to make more and unlike potestat●s, and more gods, according to the error of the Gentiles; because it is written, 
Lib. 3. de Sp. 5. cap. 22.  Hear o Israel, the Lord thy God is one God. Again, if the Seraphims did stand, how did they fly? or if they did fly, 
Idem sup. Luc. Lib. 1.  how did they stand: (as Esay 6. vers. 2.) If we cannot comprehend this, how shall we conceive what God is, whom we have not seen? Again, God is not seen in place, but in a pure heart; with corporeal eyes he is not sought, not in sight circumscribed, not by touch felt, not by voice heard, not by gate perceived; being absent, seen; being present, invisible. And elsewhere, For our understanding, 
De Fide contrae Arrian. cap. 6.  for our strength, for our faith, let us strive to see what God is, and whether any thing may be compared unto him? Certainly he is the same; of whom to speak? is to be silent: whom to value? he is not to be rated: whom to define? he still increaseth in his definition. He with his hand covereth the Heaven, and in his fist graspeth the whole circumference of the Earth; whom by our Boldness we lose, by our Fear we find, etc.  
Hier. contra Pelagium: Deus semper largitur, semper Donatur est, etc. God is ever giving, and always a Donor; it sufficeth me not that he giveth once, unless he giveth always. I ask that I may receive; and when I have received, I crave again. I am covetous of enjoying Gods benefits, neither is he deficient in bestowing them, nor am I satisfied in receiving them: for by how much the more I drink, by so much the more I am thirsty.  
Saint Bernard in one of his Sermons saith, 
Ser. 6. the Vigil. Nat.  Quid tam necessarium perditis? quid tam aptabile Miseris? quid tam utile Desparatis, etc. What thing is so necessary to the Lost? what so to be desired of the Wretched? what so profitable to the Desperate? as Christ, the Health, the Form exemplar, the Life wholesome; the Health of the Weak, 
Ser. de Nat.  Flame to the Fervent, Life to the Hoping: He came a Physician to the Sick, a Redeemer to the Sold, a Way to the Erring, a Life to the Dead: He came with Health, with Ointments, with Glory; not without Health, jesus; not without Ointment, Christ; not without Glory, the Son of God. And elsewhere; How rich art thou in Mercy? 
Idem Ser. 57  How magnificent in justice? How munificent in Grace? o Lord our God, there is none who is like unto thee; so plenteous a Giver, so liberal a Rewarder, so holy a Releaser: by thy Grace thou respectest the Humble; by thy justice thou judgest the Innocent; by thy Mercy thou savest the Sinner. etc.   

Philosophical Sentences concerning God.  
ALl men have notion and knowledge of the gods; 
Arist. de Coel. lib. cap. 3.  and all of them assign a sovereign place to one Divine Power, as well the greeks as the Barbarians. 
Met. lib. 11. cap. 10.  The nature of things cannot be ill governed: The principate and dominion of many cannot be profitable, therefore of necessity there must be one only Prince and Ruler. 
Lib. de Mund. cap. 6.  What the Pilot is in the Ship, what the Charioteer is in the Chariot, what the Leader of the Song is in the Chorus or Anthem; what the Law is in the City; or the General in the Field; 
Ibid:  the same is God in the world. God, if thou respectest his force? he is the most able: if his feature? he is the most beautiful: if his life? Immortal: If his virtue? he is the most excellent.  
Seneca saith, 
Sen. ad Lucil.  God is near thee, with thee, within thee (so I say, Lucilius:) A sacred Spirit hath abode within us, the observer and Register of whatsoever we do, be it good or evil; and according as we use it, so it dealeth with us: none can be a good man without God. Can any add to his form or feature without him? he giveth all magnific and erect counsels to every good man: 
Ibid.  and who can doubt (my Lucilius) but, 
Idem. Epist. 92.  that we live and breathe is the gift of God immortal. The first worship of God is, to believe there is a God: next, to allow of his Majesty: then, of his Goodness, without which no Majesty can be. To acknowledge that it is he who governeth the world, ordering all things as his own, and takes all mankind to his protection.  

In Timaeo.  Plato averreth, That the world was made by God, and that he is the great Creator; that his Charity was the cause of the creation thereof, and the original of all things: that he is the sovereign good, transcending all substance or nature. To whom all things have recourse, he himself being of full perfection, and not needing satiety.  

Lib. 1. de Nat. dear.  Cicero concludeth thus: What can be more manifest and plain, than when our contemplation is beat upon Heaven and heavenly things, but to stay ourselves upon this, That there is one sole power, of a most excellent mind, by which all these are governed? It is so manifest that there is a God, 
Idem.  that whoso shall dispute against it, we shall hold him for no better than a mad man. He saith also, There was never great and eminent man without divine inspiration. And, That it is an evil and wicked custom, to dispute wherein there is any question, Whether there be a God or no? be it from the heart or otherwise.  

De deo sacrat.  Lucius Apuleius writeth, That the chief or sovereign God is Infinite, not only in the Exclusion of place, but in the excellency of nature. 
Idem.  That nothing is more perfect or potent then God. That he is free from all passions, and therefore can neither be sad nor rejoice: neither to will or nill any thing that is rash or sudden. That he differeth from men, in the sublimity of place, perpetuity of life, 
Lib. 3. de Nat. dear.  and perfection of nature. To which I will only add that of Diagoras, the remarkable Atheist, remembered by Cicero: who when he came to Samothrace, and a friend of his speaking after this manner unto him; O thou, who art of opinion that the gods have no care of Mankind: Dost thou not observe from so many written Tables, That multitudes of men have escaped shipwreck, by making vows to the gods, who else had been drowned in the sea? To whom he answered; 
The Answer of a mere Atheist.  I see indeed and hear of diverse, who after their escape, have left such memory of their gratitude behind them: but amongst them all I find no remembrance of any one man who perished by Storm or Tempest, etc.   

Apothegms concerning God.  
THales being demanded, 
Laert. in eius vita.  what God was? made answer, He only that had no beginning, and shall never see end. He said also, That men ought to believe there is a God, and that he seeth all things, and filleth all places; which is a great reason to induce men to be more chaste and virtuous. 
Val. Max. li. 7. cap. 2.  The same being asked, whether the actions of men could pass without his knowledge? he answered, No, nor their very thoughts. Intimating, that we ought not only to keep our hands clean, but minds pure also: since we are to believe that the Divine Power is interessed in the secrets of our hearts. 
Ex Laert 1.  Again being demanded, What in all the nature of things he held to be the first and most ancient? replied, God. And being importuned to show his reason; said, Because he never began to be.  
Cato Vticensis, 
Plut. in Caton.  when things unhappily succeeded with Pompey the Great, and that the victory inclined to julius Caesar; said, In Divine things there is much darkness and mystery: for when Pompey enterprised designs beyond all right and equity, his affairs succeeded well with him; but now when with great justice he undertook the liberty and patronage of the Commonweal, fortune was adverse unto him.  
Xenophon was wont to say, 
Apoth lib. 7.  That men in their prosperity ought most to worship and honour the Divine Powers; that when necessity or adversity happen, they may call unto them as to their benevolent and best friends. But men for the most part now, in their prosperity so stupidly forget them, that in their extremity they can hardly find the way unto them.  
jamblicus said, 
Lib. de Myster.  As when the Sun riseth in the East, darkness cannot endure his presence, but the night flieth, and is suddenly chased away, no way hindering his light and lustre: So the Divine Power every where showing his refulgence, and filling them with all good things, no perturbation can in the presence thereof have place, but is suddenly dispersed and scattered.  
Stobaeus reporteth of Calicratides Pythagoricus, 
Serm. 83.  That he held opinion, That the World was therefore called by the greeks Kosmos, because by the common Diacosmesia, i. the comely administration of all things, it was directed and governed by One who is the best; and truly that one Optimate is God himself, who existeth after his thought and will, Living, Celestial, Incorruptible, the Beginning and Cause of the dispensation of all things whatsoever.   

Illustrations by the way of Comparison, concerning God.  

Fibr. de proem. & poen.  AS the Sun which is visible unto us, we no way can behold but by the help of the Sun itself; and we behold the Moon and the Stars, being aided by their own lustre (so that for the aspect of the light we must of necessity be beholden to the light:) so God by himself illustrateth the knowledge of himself, none co-operating, none aiding, as a thing transcending the strength of all things.  

In cap. 11. Mat. Hom. 28.  Saint Chrisostome saith, As that man who will venture to sail into an unbounded Ocean, when he hath gone as far as he can and can find no end of his journey, striveth to return the same way, and to arrive at the same port from whence he first launched: so the ancient Philosophers and Orators, striving to find out the Essence and true nature of the great Deity; overcome 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 compass of their mortal capacities.  

Resp. ad Ortho. Resp. ad quaest. 113. fol. 321.  justine Martyr useth 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 itself; or being made the beginning of number, it is neither lessened nor augmented:) so God before the Creation was perfect in himself, and after the Creation was not multiplied nor augmented; and therefore none of these things whatsoever proceeding from the Creation, can either increase or add unto God.  

In Cap. 1. job.  D. Basilius maketh this similitude: As there is no man who doth not only praise, but admire the Sun, his greatness, his pulchritude, the symmetry of his rays, and splendour of his light; notwithstanding, if he shall with great diligence and constancy behold it, the sharpness of his sight shall be thereby much debilitated and abated. Even so (saith he) I find myself much defected and disabled in my knowledge and understanding, when I earnestly labour and study to find out what God is. 
Ad Paul. presb.  Of whom Thalasius saith, Quod lux est videntibus & visis, etc. The same thing the light is to the seer and things seen, God is unto the Intelligents and the Intellects; who as he is unknown to us according to his Essence, so is he immense according to his Majesty.  
justine Martyr saith, As this common Sun diurnally visible unto all, 
De recta Con●ess. sive de sancta & co-essen. Trin. fol. 26.  shineth neither more nor less upon one man than another, without partiality or difference communicating his virtue equally unto all; yet such as are of the quickest and sharpest sight receive more of his splendour than others (not that he shines more brightly upon them than the rest, but by reason of their excellent perspicacity) and such as have weak eyes are not sensible of so much lustre, because of their dulness: so ought we to think of the Sun of justice, who is present indifferently to all according to his Essence; but we mortal men, dull and blind sighted, by reason of the sordid nature of our sins, being unfit to entertain the excellency of his Divine splendour; yet his proper Church, by the pure and clear eye of Faith, by the help and grace of the Holy-Ghost is much more able to entertain it. For as the Sun shining alike on all, is not alike apparent unto all; so the Word according to the Essence thereof being present to all, yet is it no where so truly and pathetically received and conceived, as in God's proper Temple.  
I conclude these with Plutarch: 
In Moral.  As to some (saith he) it is less evil or damage, not to see at all, than to see unperfectly: (As it happened to Hercules, who looking upon his children and taking them for his enemies, ●lew them) So it is less sin in man, to believe there be no gods at all; than knowing them and believing them, either so carelessly to despise them, or so maliciously to offend them, etc.  
To such as shall dream of many, 
De Civ. Dei, lib. 1. cap. 2.  or more gods than one, Saint Augustine giveth this answer; Nec ideo Troia perijt quia Minervam perdidit, etc. Let no man be so vain and idle, to imagine that Troy perished and was utterly destroyed, by reason of the stealing thence the statue of the goddess Minerval but let them first examine what the goddess lost, before they lost her. If you say, Her Keepers; you then say true: for her keepers being slain, it was no mastery to take her thence, being but an Idol: neither was it the Idol that kept the men, but the men that kept the Idol. Against all reason therefore it was, to adore such a statue for a Protectress and Guardian of the place and people, who was neither able to secure herself, nor safeguard those who had the charge of her Temple and person.  
He addeth in another place, That the kingdom of the jews was founded and established by and in one God alone, 
De Civ. Dei, lib. 4. cap. 34.  and not many; being protected by him so long as they truly served him. It was He who multiplied the people in Egypt; whose women in their childbirth invoked not Lucina, neither did their men in passing the Red sea call upon Neptune: they solicited no Nymphs when they drank water which gushed out of the rock: neither did they sacrifice to Mars when they conquered Amalek: but they achieved more glorious victories by the power of their one and only God, than the Romans ever obtained at the hands of their multiplicity of gods.  

Lact. lib. 1. de fals. relig. ca 3.  What need (saith Lactantius) hath the world of many gods, unless they imagine that one of himself is not able to undergo 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 himself be omnipotent, there can be but one; for if the superior Power be imparted amongst many, than 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 divine power which belongeth unto God alone, cannot be divided among many; for whatsoever is capable of division, mun necessarily be subject to corruption, than which nothing can be more repugnant to the Divine Nature. Concerning which, I observe an excellent Emblem from jacob. Catsius, Embl. lib. 3. with which I purpose to conclude this second Tractate.   

The Emblem.  
A Fisherman having fastened his boat by a rope unto a great Rock, seeming to pluck the rock (which is immovable) unto him, but draweth both himself and his vessel unto it, by the which he reacheth the shore. The Motto, Quod movet, quiescit. Concerning which, Herman. Paeinander useth these words; Omne motum, non in moto, movetur, sed in quiescente; & id quod movet quiescit. To which Buchanan alludeth, in his Paraphrase upon the 103 Psalm, in these words: 
Ille flammantis, super alta Coeli  
Culmina, Immotum solium locavit  
Et suo Nutu facilè universum  
Temperate Orbem.  The Lord hath prepared his Throne in Heaven, and his Kingdom ruleth over all. And james 1.17. Every good giving and every perfect gift is from above, and cometh down from the Father of Lights, with whom is no variableness nor shadow of turning. The effect of which the Author thus explicates: 
Tu Rupes, qui cuncta trahis, qui cuncta gubernas,  
Et tamen intereate penes alta quies:  
Nulla subit te cura (Pater) tamen omnia curas;  
Astra solumque moves, nec tibi motus inest.  
Thou art the Rock, drawest all things, all dost guide;  
Yet in deep settled rest dost still abide.  
Untouched with care, thou carest for all that be:  
Movest Heaven and Earth, yet motion's not in thee.   
According with this is the saying of Seneca the Philosopher; Necessitate, non aliud effugium est quam velle quod ipsa cogit. i. There is no other avoiding of necessity, than to be willing to that which it compels thee to. It is Catsius word upon the foresaid Emblem; Ad trahens, abstrahor. Upon which I read him thus: 
Fata reluctantes rapiunt, ducuntque sequentes:  
Cedere qui non vult sponte, coactus abit.  
Fates, the Rebellious, force, th' Obedient shield:  
Who strive against them are compelled to yield.   
Seneca the Tragic Poet, in Oedip. we read thus: 
Fatis agimur, cedite Fatis,  
Non sollicitae possunt curae  
Mutare rati foedera Fusi  
Quicquid patimur mortale genus,  
Quicquid facimus venit ex alto.  
Yield to the Fates, for they us lead:  
Not all our cares can change the thread  
Decreed upon; what ever we  
(Subject to frail mortality)  
Suffer, or act; if rest or move,  
Even all of it comes from above.     

A Meditation upon the former Tractate.  


To find out God.  I ' Have wandered like a Sheep that's lost,  
To find Thee out in every Coast:  
Without, I have long seeking him,  
Whilst Thou (the while) abid'st Within.  
Through every broad Street and strait Lane  
Of this World's City (but in vain)  
I have enquired. The reason why?  
I sought thee ill: for how could I  
Find Thee Abroad? when Thou mean space  
Hadst made Within, thy dwelling place.   

I sent my Messengers about,  
To try if they could find Thee out.  
But all was to no purpose still;  
Because indeed they sought Thee ill:  
For how could they discover Thee,  
That saw not when thou enterdst me?   


The Senses.  Mine Eyes could tell me; If He were  
Not Coloured, sure He came not there.  
If not by Sound, my Ears could say,  
He doubtless did not pass my way.  
My Nose could nothing of Him tell,  
Because my God he did not Smell.  
None such I Relished, said my Taste;  
And therefore me He never passed.  
My Feeling told me, That none such  
There entered; for he none did Touch.  
Resolved by them how should I be,  
Since none of all these are in Thee?   


We eanner attribute these to the Creator  In Thee, my God? Thou hast no Hue,  
That Man's frail Optic sense can view:  
No Sound the Ear hears: Odour none  
The Smell attracts: all Taste is gone.  
At thy Appearance: where doth fail  
A Body, how can Touch prevail?  
What even the brute Beasts comprehend,  
To think Thee such, I should offend.   

Yet when I seek my God, I'enquire  
For Light (than Sun and Moon much higher:)  
Moore clear and splendorous 'boue all Light;  
Which th' Eye receives not, 'tis so bright.  
I seek a Voice, beyond degree  
Of all melodious Harmony:  
The Ear conceives it not. A Smell  
Which doth all other scents excel:  
No Flower so sweet; no Myrrh, no Nard,  
Or Aloes, with it compared;  
Of which the Brain not sensible is.  
I seek a Sweetness, (such a bless)  
As hath all other Sweets surpassed;  
And never palate yet could Taste.  
I seek That to contain, and hold,  
No Touch can Feel, no Embrace Enfold.   

So far this Light the Rays extends,  
As that no place● It comprehends.  
So deep this Sound, that though it speak,  
It cannot by a Sense so weak  
Be entertained. A Redolent Grace  
The Air blows not from place to place.  
A pleasant Taste, of that delight,  
It doth confound all Appetite.  
A strict Embrace, not felt, yet leaves  
That virtue, where it takes it cleanness.  
This Light, this Sound, this Savouring Grace,  
This Tasteful Sweet, this Strict Embrace,  
No Place contains, no Eye can see:  
" My God Is; and there's none but He.   ¶ Fecisti nos Domine ad Te; inquietum igitur est Cor nostrum, done● requiescat in Te. S. Augustine.   


The Throne.  
Ex muner: jokan: o● Math: Christmas Artist:    


THE ARGUMENT of the third Tractate.  
OF th'universe, the Regions three,  
And how their part● disposed be;  
How governed, and in what order,  
In which no one exceeds his border.  
That Moses Ark, in all respects,  
Upon the World's rare Frame reflects.  
Both how and when (by Power Divine)  
The Sun and Moon began to shine.  
The Day of our blessed Saviour's Passion  
Compared with that of the Creation.  
How every Star shines in his Sphere;  
What place they in the Zodiac bear.  
And of the twelve Signs a Narration;  
Their Influence, Aspect, and Station.  
To prove no former Worlds have been;  
And This must perish we live in.  
The vainness lastly doth appear,  
Of Plato's Great and Vertent Year.   

¶ The second Argument.  
ALl Glory to the Holy-One,  
Even Him that sits upon the Throne.   

The Thrones.  

We from the Workman, to the Work proceed:  
The powerful Doer, to the glorious Deed.  
This Universe, Created first, then guided,  
Into three ample Regions is divided: 
The three divisions of the World.   
The first is called super-coelestial:  
The next, Celestial, or Ethereal;  
Both constant in their kinds: The third doth vary,  
(In which we live) as merely Elementary.  

The Supercoelestial Mansion.  The First, of Angels is the blessed dwelling;  
(The later two many degrees excelling:)  
The Next, of Stars and Planets keeps the features:  
The Last, of Man, Beast, and all Mortal Creatures.  

The natures of the 3 several divisions.  The first doth with incredible Lustre shine:  
The second unto it (as less Divine)  
Participating both (lest Time should fail)  
Darkness and Light, weighs out in equal Scale.  
The third enjoys both these, (as who but knows it)  
But how? So, as the second doth dispose it.  
The First, doth Immortality contain,  
A stable work, and ever to remain.  
There's in the Second too a stable face,  
But yet Mutation both in work and place.  
There's in the Third, all Change, but no Stability,  
'Twixt life and death A constant Mutability.  
Like the pure nature of his Divine mind  

Angels, Celestial Bodies, Beasts, etc.  He made the First: Then, Bodies in their kind  
Void of corruption, He the Next created:  
The Third, full of all Frailties fabricated.  

The Elements proper to every several division.  Four Elements He placed in the Lower,  
Four in the Upper, in the Highest four:  
Terrestrial, these, Earth, Water, Aire, and Fire:  

Elem. Terrestrial.  Celestial and Etherial, that aspire  

Elem. Celestial.  To place more eminent, in this order run,  
Luna, Mercury, Venus, and the Sun.  
super-coelestial, and of highest state,  
The Angel, the Archangel, Principate,  
And Seraphim the last. The Earth, commixed  
Of all things to corruption apt, he fixed  
In the World's lowest part, but not to move.  
The self same Power ordained in Heaven above  
Continual motion: but to such we call  

Elem. super-coelestial.  Natures which are super-coelestial,  
He gave Intelligent Force abiding still,  
And not to suffer change. So (by his Will)  
This our inferior Water is in great  

The difference betwixt the superior and inferior Eleements.  Discord with Fire, and suffocates his heat:  
Water Celestial feeds it without cease;  
To which the supreme Region gives increase.  
Terrestrial Air lends Breath; Celestial, joy,  
And Solace free from trouble or annoy.  
super-coelestial, every Good thing lends.  
So, by the Might that through this Work extends,  
This lower Fire consumes, and all things burns:  
Fire next above, the Heat to Liuely'hood turns:  
Fire supereminent (which to reveal  
No Frailty can) kindleth with Love and Zeal.  
The ancient Cabalists and Rabbins say, 
The Cabalists and Rabbins concerning the Ark.   
(Who knew the old Law well; for those were they  
Who took upon them to explained) That He,  
Whose high incomprehended Majesty  
Is beyond all dimention, when he gave  
Moses direction, In what form he'd have  
His Tabernacle fashioned; that the same  
Was a mere model of the whole World's frame.  
For instance, 'Twas into three parts divided; 
The consimilitude betwixt the Ark and the World.   
So the large Universe, Divinely guided,  
On three parts doth subsist, answering to those  
God in the former Fabric did dispose.  
Now as that part which is sublunary,  
Being lowest of the three, doth always vary,  
As subject to corruption and mutation,  
By reason of the Elements alteration;  
As seen, in Life begun, than Death pursuing; 
For Instance.   
Th'original of things, and then their ruin;  
And these in a vicissitude. Even so,  
The Arkes first part (as suiting this below)  
Was without coverings, open to the air,  
And subject to all weathers, foul as fair:  
For in that Court there was no difference had,  
The Just and Unjust met, the Good and Bad,  
Profane and Holy; Creatures of all fashion  
Were to this place brought, in whose Immolation  
And Sacrifice, was then expressed the quality  
Of Life and Death, (the Type of our Mortality.)  
Now of the contrary two Regions be,  
Or Temples, which comparatively we  
(As in the former references) call  
Celestial, and super-coelestial.  
And these are placed in eminent degree  
Beyond the rage of force or injury,  
Of Alteration, or the stain of Sin,  
(Since the proud Lucifer first fell therein,  
And was precipitate thence:) So that the two  
Parts of this earthly Tabernacle do  
Answer the former, as alike extended;  
Against showers, storms, hail, snow, cold, & heat defended,  
By a fair Roof, so that all sordid, base,  
And unclean things, in them can find no place.  
Again, as both are Holy, yet the one  
Is 'boue the other Sacred, being the Throne  
Or place of the blessed Angels, seated higher;  
In which they in a most harmonious Choir  
Sing Halleluia's: so in this below  
There be two holy rooms (as all men know)  
The first of them we only Holy call;  

Sanctum Sanctorum.  The other, Holy, Holiest of all.  
Again, as this Terrestrial world doth yield,  
As well to Men, as brute Beasts of the field,  
Both house and harbour; and the next above,  
(In which the seven bright errant Planets move)  
Shines with celestial splendour; but the third,  
Beyond these two, blessed Mansions doth afford  
Unto the Angel's Hierarchy. The same  
Was visible in Moses curious Frame:  
In the first Court thereof were frequent, Men  
And Beasts together; in the second than  
The Candlesticks with seven Lights did shine clear;  
But in the third (most Holy) did appear  
The Cherubims, with wings far stretched. Again,  

Exod.  As Moses (so the Scripture tells us plain)  

A second Consimilitude.  Ten Curtains to his sacred Machine made;  
So in the three parts of the world, are said  
To be no less than ten distinct Degrees.  
And first of the super-coelestial, these,  

The first degree.  Th' Angels, Arch-Angels, and the Principates,  
Thrones, Dominations, Virtues, Potestates,  
The Cherubims and Seraphims; Then He,  
(Above all these) the supreme Deity.  

The second.  In the Celestial ten, and thus they run,  
Luna, Mercury, Venus, and the Sun,  
Mars, jove, and Saturn; Then the Starry Heaven,  
Crystalline and empyrial, make them even.  

The third.  In this below the Moon, where we now live,  
Are likewise ten Degrees, to whom we give  
These Characters; first, the four Elements,  
Mystae, Impressions, Herbs, Fruits, Trees, and Plants,  
Beasts, Reptile Creatures, and the tenth and last,  
Materia prima: so their number's cast.  
Again, as in this Tabernacle were 
A third Consimilitude.   
Just fifty strings or taches, which did bear  
So many Rings, by which the Curtains hung,  
All uniformly, and in order strung:  
So this World's Fabric, (subject to frail end)  
Of fifty Rings or jointures doth depend;  
And of these, twenty Universal are;  
Twenty and nine be styled Particular;  
General the last. The first twice ten amount  
Thus in their order, and by just account:  
Unity in itself; Parts with Parts knit;  
Essence with Essence; and the next to it,  
Propriety with Essence; Form not estranged  
From Subject: the Transforming with Transchanged; 
The opinions of all the best Philosophers.   
Art, with the subject Matter dealing sole;  
Parts Separable annexed to the Whole;  
Inseparable parts on th' Whole depending:  
The Cause joined to th' Effect; and that extending  
To the Intrinsicke: then, the Inward Cause  
Joined to the Effect; but subject to the Laws  
Of a Beginning: Cause Final with respect  
Only unto the primary Effect:  
Then the Cause Final, which doth never vary  
From the Effect, which is called Secondary:  
The primary Effect with the Cause met;  
The Secondary Effect in order set  
Even with the Cause: Form likewise, that's allied  
To Form: the Middle with the Extremes complied:  
The thing Corruptible, on that to wait  
Which no Corruption can participate. etc.  
The rest, particular Conjunctions be,  
Still corresponding unto each degree  
Of the World's triple Regions; Ten Terrestrial;  
Celestial Ten; supercoelestial,  
Nine only: That which thirty makes complete  
(As the most General) titled is the great  
Conjunction of the world with him that Made it;  
(Of the Foundation, and the God that Laid it.)  
All these particular steps seeming perplexed,  
Thus you shall find amongst themselves connext.  
'Twixt the first Matter and the Elements, there 
The former explained.   
A Chaos is: 'twixt th' Elements appear,  
And what's called Mixed, Impressions: Now between  
The stones and Earth, a kind of Chalk is seen;  
'Twixt Earth and Metals, that which th' Artist calls  

* Of Marga, i. Inherens', Marle, or white clay to till the Earth.  Margasites, with other Minerals.  
Betwixt Stones and Plants, Male-Pimpernell hath place:  
'Twixt Plants and Anaimals, 
* Zoophitae, according to Budaeus, are those that are in part living creatures, in part Plants.  Zophita's race,  
Participating both: being such as have  
Both sense and growth, and yet are forced to crave  
Their nutriment, (with their increase and chering)  
From their own roots, but to the stones inhering.  
Creatures that Water and of Earth partake,  
Are Otters, Beavers, Tortoises, who make  
Use of two Elements: 'Twixt Sea and Aire,  
The Flying Fish, that doth to both repair:  
Betwixt mere Animals and Man, is set  
The Ape, the Monkey, and the Marmoset:  
Betwixt the Bruits that only have quick sense,  

Meaning the Angels.  And those that have a pure intelligence,  
Man hath his place. From the first propagation,  
There is of things a tenfold generation.  
The first composure hath a true descent  
From the first Matter, and from Accident,  

Cinis signif. Ashes, cinders, etc.  And Cinis called: The next exists of three;  
Matter, Form, Accident, such th' Elements be:  
From two sole Elements the third hath being,  
Vapour and Exhalation; one agreeing  
With Air and Water; th' other doth aspire  
To take his nature from the Air and Fire:  
The fourth, his essence and existence shrouds  
Beneath three Elements; such be the Clouds:  
The fifth to their Creation have accited  
The whole four, to their natural forms united;  
Such, Metals be, and Stones: (Plants, they survive  
By virtue of a Body Vegetative.)  
The seventh hath Life and Sense, and doth include  
Beasts of all kind, Irrational and Rude.  
The eighth, God's Image, (of far more respect)  
Man, who hath Life, with Sense and Intellect.  
The ninth, (of a more subtle Essence far,  
invisibility, and Excellence) are  
The Angels. But the 
* The Creator of all things.  Tenth! Who dares aspire  
Further of his Eternity to inquire?  
Or go about to apprehend, That He  
" Who contains all things, should contained be?  
He, who of Nothing, All things did compact;  
Whose Will's his Work, and every Word his Act;  
Who, as He made all Creatures, still doth feed them,  
Of his mere goodness, (not that He doth need them:)  
Who in all places, without Place doth dwell,  
" Sovereign, Immense, the Only doth excel.  
This leads me to a needful Contemplation, 
The weakness of Man's wisdom.   
To think how vain is Wisdom's ostentation;  
Since we God's praise can no way more advance,  
Than by acknowledging our Ignorance.  
Which thus th' Apostle doth anatomise: 
Ad Corinth. The wisdom of the World.   
If any in this world would be held wise,  
Let him be then a fool, so, wise to seem;  
Since the World's wisdom is in Gods esteem  
Mere foolishness. To think ourselves exact  
In any thing; we but from Him detract.  
Wisdom shall publish her own commendation, 
The excellency of Divine Wisdom. Ecclus. 24.   
Rejoicing, in the Centre of her Nation,  
Of God be honoured, in his Temple tryd'e,  
And before his great Power, in triumph ride.  
Her presence, by her people be desired,  
And in all holy meetings much admired:  
In confluence of the Chosen she shall stay,  
And by the Blessed be much praised, and say,  
Of all God's Creatures, the first borne am I, 
The birth of Wisdom:   
And issued from the mouth of the Most-High.  
The Light that fails not, was by Me first made;  
The lower Earth, as with a Cloud, I shade.  
My dwelling is above, where Light first shone;  
And in the Pillar of the Cloud, my Throne.  
Alone, the Compass of the Heaven I round,  
And can the Seas unbottomed Channels sound;  
All Seas, and Earth, and Nations, I enjoy,  
And with my Power, all Proud Hearts I destroy:  
In all these things I wished that Rest might cease me,  
In some Inheritance that best might please me.  
So, the Creator gave me a Command;  
Even He that made me by his Powerful hand,  
Appointed, That in jacob I should dwell,  
And placed mine Heritage in Israel;  
That I, amongst the Chosen, might take root.  
(And willingly I did assent unto 't.)  
From the Beginning, ere the World was made,  
By Him I was created, not to fade:  
I served Him in his holy Habitation,  

Prov. 8.23.  And so in Zion had my settled Station.  
My power was in jerusalem, his best  

Exod. 31.3.  Beloved of Cities, where he gave me rest:  

Psal. 132.8.  An honoured People did my Name advance,  
The portion of the Lords Inheritance.  

The beauty and honour of Wisdom.  Like a straight Cedar I am set on high,  
That seems in Lebanon to brave the Sky.  
I like a Cypress tree my branches fill,  
That hath taken root on top of Hermon hill.  
And like a Palm about the banks I grow;  
Or like a Rose planted in jericho:  
Like a fair Olive in a pleasant field;  
Or a Plane tree, where furrows water yield.  

The sweetness thereof.  Besides, like to the Cinnamom I smell,  
Or bags of Spices, being mixed well.  
ay, as the best Myrrh, a sweet odour gave,  
Such as the Galbanum and Onyx have;  
That sent which doth the pleasant Storax grace,  
Or rich perfume that sweetens all the place.  
My boughs I like the Terebinth have spread,  
(Branches, with Grace and Honour furnished.)  

joh. 15.2.  As doth the Vine, I made my clusters swell:  
My Fruit was of an odoriferous smell;  
The flowers I bore were of a pleasant hue,  
And from their fruit, Honour and Riches grew.  

Wisdoms Children.  I am the Mother of fair Love, of Fear,  
Knowledge, and holy Hope, (to me all dear.)  
And unto every Child my womb forth brings  
(As God commands) I give eternal things.  
All grace of Life and Truth in me remain;  
All hope of Life and Virtue I retain.  
Come to me then, you that desire me, still,  
And of my blessed Fruits freely taste your fill:  
For my remembrance doth breed more delight,  

Psal. 19.10, 11.  Than Honey to the hungry appetite.  
My'Inheritance is of much sweeter taste  
Than Honeycombs: my Name shall ever last.  

Wisdoms effects.  Who eats me, after me shall hunger sore;  
And he that drinks me up shall thirst the more.  
Who so shall to my counsel lend an ear,  
Ruin or sad Disaster need not fear.  
He that works by me never shall offend:  
Who makes me known, shall life have without end.  
These of the book of Life are the contents,  
And Moses Law in the Commandments: 
Exod. 2.1. & 24.3.   
The Covenant of the most high God, to ' infer  
The knowledge of that Truth which cannot err,  
Commanded as an Heritage most sure,  
To Jacob's House for ever to endure.  
Then, with the Lord the signs of valour leave,  
And be not saint or weary, to Him cleave.  
The Lord Almighty for your God you have;  
he's but one God, and none but He can save.  
Who hath ordained, That there in time shall spring  
From David's Line, a high and mighty King, 
A prophecy of the Saviour of the world.   
To sit upon the Throne for evermore;  
Whom all the heathen Nations shall adore:  
He filleth all things with his Wisdom, so  
As Physon and as Tigris overflow 
Gen. 2.11.   
In time of new Fruits. Th' Understanding He  
Makes to abound, as we Euphrates see,  
Or jordan, rise in Harvest. As the Light,  
So Knowledge he makes shine, equally bright:  
Which in the exercise thereof excels,  
As Geon in the time of Vintage swells.  
The first man of her knowledge stood in doubt,  
Nor shall the last man truly find her out:  
For the conceptions fashioned in her brain,  
Are more abundant than the boundless Maine;  
Yea, all her hidden Counsels more profound  
Than the great Deep, which never line could sound.  
Out of my mouth, I (Wisdom) floods have cast; 
Her fruitfulness.   
Am (like a River's arm) grown broad and vast,  
And like a Conduit pipe of water clear,  
Run into Paradise to hide me there.  
I'll water my fair Garden, (than I said)  
The pleasant ground which I have fruitful made:  
Into a Flood my Ditch grew, at the motion,  
And instantly my Flood became an Ocean.  
For I make Doctrine like the Light to shine,  
(The Morning's Light) by me 'tis made Divine.  
Th' Earth's lower parts (even those that are most deep) 
Her Power:   
I will pierce through, and look on all that sleep;  
For I have power to awake them from the dust,  
And lighten all who in the Lord shall trust.  
There is a Doubt, in which some men desire  
To be resolved, (What will not Man acquire  
To attain the height of science?) as to know  
At what time Time began: further to show,  
In which of the four seasons of the year,  
The Sun, the Moon, and Planets did appear.  
Some say, When God the World's fair frame begun,  
And all things else created; That the Sun  
Was found in that Sign which we Aries call,  

Equinoctium vernale Mart. 11.  Which is the Summer's Equinoctial.  
Others affirm, It first began to shine  
And show his glorious splendour in the Sign  
Called Libra (that's the balance and euen'st Scale)  

It is by our account the 11 or 12 day of Semptemb.  Which was the Equinoctial Autumnale.  
Their reason is, because just at that time,  
All the Earth's fruits are ripe and in their prime.   
(This was the opinion of the Egyptians, Arabians, and Grecians; as Lincolniensis reporteth in a Treatise of the World which he wrote to Pope Clement. As likewise of Vincentius in his Historical Myrrhor.)  
Grounded upon the Text, (whose power is great)  

Deut 32.3.  That God made all things perfect and complete.  
Others there be who would begin the year,  

Which is the 11 or 12 day of june.  And say, In Cancer it did first appear.  
Others say Leo: grounding their opinion,  
Because in that Sign it hath most dominion.  
As julius Firmicus, an ancient and approved Author, and of great judgement in Astrology, in his third book De Creatione: being induced to that belief, because Leo is called the House of the Sun.  
But that which hath the greatest approbation,  
Is, That the Sun had first illumination  
In the Sign Aries: for (as Authors say)  
" Summer in midst of March claims her first day.  
Of this opinion were S. Hierome, S. Ambrose, S. Basil, and diverse other Authors Christian and Ethnycke, etc.  
And though perhaps amongst the Learned and Wise,  
In circumstance some difference may arise;  
And some of them would have the World begin  
In March; 
As Adam, Bishop of Vienna, in his Chronicle.  others, in April: 'tis no sin  
To believe either, since they all agree,  
That in the Equinoctial it must be.  
Which is uncertain; since by proof we find,  
It is not to one certain day assigned.  
The Equinoctial is not permanent and fixed to one day, but ofttimes varieth: for we read, That our Saviour Christ suffered in the Equinoctial, which was then the five and twentieth day of March; and now it is the eleventh of the same month. Whereby it may be presumed, That heretofore in the revolution of Times and Seasons, it hath happened in April, etc.  
Hence likewise may another doubt appear,  
Namely, In what month to begin the year:  
Some say, in March; some, April. To decide  
That question, let the Scripture be our Guide,  
Which saith, (and credit ought with us to win)  
In the month Nisan let your Year begin. 
Exod. 12.   
Nisan is March with us: And Vincentius in his first Chapter of the Historical Myrrhor saith, That the Hebrews began their year in March, because in that month was the AEquinoctial, when the World was created. This opinion was also approved by some Naturalists; as amongst others, Elpacus, in his Historical Tractate; who affirmeth, that the Chaldaeans being great Astrologers, were confident, That the first day of the Creation, the Sun entered into the first point or degree of Aries.  
The Romans year beginneth the first day of januarie, in regard of the superstitious devotion which the Gentiles had to their God janus. According to Macrobius, Marcus Varro, lib. 9 Ovid in Fastis, and others. The Christians likewise begin theirs from the Nativity of our blessed Lord and Saviour.  
It likewise is conjectured by the best  
Of all that have Astrology professed,  
Both jews and Christian Authors, That the Sun  
At its Creation, in that Sign begun,  
In which the Son of God for Mankind died, 
The day of Christ's Passion compared with the first day of the Creation.   
Was nailed upon the Cross, and crucifi'de:  
And that apparently is known to all,  
Was in the Summer's Equinoctial.  
So that the same day that it first shone bright,  
And the same hour, his death eclipsed its light. 
According to the computation of the time of the year.   
Another reason's given: For the same day  
That the Sun enters Aries (say they)  
There's no part of the Earth, but from the Sky 
A second reason.   
He looks upon, with his Allseeing eye.  
But when his course Diurnal he doth take,  
In any place else of the Zodiac,  
There are some parts as hid behind a Screen,  
In which his glorious lustre is not seen.  

A probability of the former reason.  Most probable it is, He the first day  
He enters his great Progress, should survey  
All places, and all Creatures, such to cheer,  
Which He till then beheld not half the year.  
Besides, Christ's Passion did on that day fall,  
When it appeared most visible to All;  
That all Gods Creatures having sense and breath  
Might note th' Eclipse that happened at his death.  

Whether the Moon in her creation were in the full or wain.  About the Moon too Authors disagree;  
Some, when she was created, say, That she  
Was in her plenitude and full. Again,  
Some hold she was defective, in her Wain:  
Such as she now appears unto our view,  
Thin, and two-horned, and (as we call her) New.  
There were two opinions concerning the Moon. Saint Augustine in Genes. Cap. 5. saith, That it were very inconvenient to believe, that God in her Creation should make her any way defective. Yet diverse have argued the contrary; and say, it is more probable, that she began her first day in Conjunction, increasing in her age answerable to our account: but their opinions are neither held Authentic nor Orthodoxal: for amongst others, Rabbanus commenting upon the twelfth Chapter of Exodus, agreeth with Saint Augustine, as holding conformity with the sacred text, which saith, Gen. 1.16. God made two great Lights; the greater Light to govern the Day, the lesser to illuminate the Night.  
To leave their Arguments, and come more near  
Unto the point, this doubt we soon shall clear.  
In the same instant that God made the Sun,  
With it, this glorious Light we see, begun,  
Which lustred half the Earth: and we may say  
Truly, In that part of the world was day;  
But th' other moiety (not yet disclosed)  
To his bright eye, by th' Earth was interposed,  
And there was night: to which (no doubt) the Moon  
Entering into her office full as soon,  

The several offices of the Sun & Moon began at one instant.  Displayed her splendour. As both were created  
At oneself instant; both at once instated  
In several Orbs, (by the great Power Divine)  
Even so at once they both began to shine;  
And still in the same offices abide,  
The Sun the Day, the Moon the Night to guide.  
Who did at first without defect appear,  
And with a perfect justre filled her Sphere.  
Here I cannot omit a remarkable note borrowed from a learned Gentleman much practised in the Holy tongue; That Shemesh in the Hebrew being the Sun, it properly signifieth a Servant; and so the very name reproves all such as adore it for a god.  

We shall not deviate much, 
Of the Stars and Planets, as the Poets have deciphered them  nor order break,  
If something we of Stars and Planets speak.  
Not far from the North-pole Star doth appear  
Unto our view, the great and lesser Bear,  
Those Arcti called. 
Arcti.  The Vrsa Maior, 
* Calisto.  she  
Whom jove held once the Fairest on earth to be: 
Arctus maior.   
And when (her 
* Lycaon.  Father slain) she did profess  
Herself to be a Virgin Votaress;  
The Amorous god, like one of Diana's maids,  
Is soon trans-shaped, and so the Nymph invades:  
Whether by force or fair means know I not,  
But between them two young Arcas was begot; 
Archas, of whom the kingdom of Arcadia took name.   
Who proves an Archer, and to strength being grown,  
Ready to shoot his mother, then unknown.  
jove stayed his hand, and by his power Divine,  
Made them two Stars; 
Arctus minor.  and next the Pole to shine.  
Some, that he Arches was, will not endure;  
But rather to be joves' Nurse Cynosure. 
Agliasthenes, qui Naxica conscripsit. Serpent.   
'Twixt these the mighty Serpent is confined,  
Her head and tail about both Arcti twined;  
Th' Hesperian golden Apples said to keep,  
So wakeful, it was never known to sleep:  
But after slain by Hercules, nought bars  
juno, but she will place him amongst the Stars.  
The Charioteer Boötes, 
Artophila●.  who his Car  
Drives 'bout the Poles in compass circular,  
About whom Authors are divided thus,  
Some think him Arcas, others Icarus.  
The Crown Septentrionall (as most have said) 
Coron●.   
Enamoured Bacchus fitted first and made  
For Ariadne's brows, being first his Bride,  
And by the god soon after stellifi'de.  
Eugonasin, 
Eugonasin.  whom Hercules we call,  
And from the Arctic Circle seems to fall,  
Yet steadfast in his course, conspicuous in  
His Club, the Hydra, and the Lion's skin.  

Lyra.  Lyra the Harp in by-corned fashion made,  
Some think the self same, on which Orpheus played;  
Who for his Music's skill was so advanced,  
That Beasts, and Trees, and Stones about him danced.  

Olor.  Next him the Swan, with wings displayed and spread,  
Stuck full of Stars, one fulgent in her head;  
And therefore in th' Heaven's thought to be placed,  
Because jove, Leda in that shape embraced.  

Cepheus.  Next whom, Cepheus hath place, King of the black  
And Sunburnt Moores; in whom is now no lack  
Of Divine splendour: him the Authors say  
To be the Father of Andromeda.  

Cassiopeia.  His wife Cassiopeia durst compare  
With the Nereids; therefore in a chair  
Sits with her arms fast bound, not moving thence:  
(A just infliction for her proud offence.)  

Andromeda.  Andromeda the sequent place doth claim,  
Daughter to these to whom we last gave name;  
Who for her love to Perseus was so graced,  
Her, amongst the Spheres Celestial, Pallas placed.  

Perseus.  Perseus shines next, who in his right hand bears  
A crooked Harpee; in his left appears  
The Gorgon's head; his burnished helm of steel,  
And plumes like wings fastened to either heel.  

Heniochus.  Auriga mounted in a Chariot bright,  
(Else styled Heniochus) receives his light  
In th' aestive Circle: in that station named,  
Because he was the first who Coursers tamed,  
And in a foure-wheeled Wagon taught them run,  
To imitate the Chariot of the Sun.  

Ophincus Anguiteneus:  The Serpentarius (Ophincus who  
Is also called) the Astrologians show  
To be a young man rounded with a Snake  
Stuck full of starry lights: and him they take  
For AEsculapius, who a Dragon slew,  
And was the first who Physic taught and knew.  

Sagi●●●.  The Arrow placed in Heaven (still to remain)  
Alcides' shot; by it the Eagle slain,  
Who then did on Prometheus' intrals tire,  
Because from jove he stole Celestial fire.  
Which being risen, you shall find it fixed  
Th' Aestive and Equinoctial line betwixt  
Next shines the Princely Eagle, 
Aquila.  who is said  
To ' have snatched from earth the Trojan Ganymede,  
And bear him up to Heaven for joves' delight;  
Both his Cupbearer now and Catamite.   

The Dolphin, 
Dolphia.  figured with his crooked train,  
Is therefore said his glorious Orb to gain,  
Because when good Arion played and sung,  
He listened to his voice and Harp well strung,  
And from the ship whence he was dropped before,  
Swum with him safe to the Tenarian shore.  
The Horse amongst the other Stars enrolled, 
Equus●   
The Arctic Line directly doth behold;  
And is that Pegasus, the winged Steed  
Which Perseus backed, when from the Whale he freed  
Andromeda: he in mount Helicon  
Struck with his hoof clear water from a stone  
(From him called Hippocrene) the Muses Well;  
Whence all high Raptures may be said to swell.   

Deltoton we a mere Triangle call, 
Deltoton.   
'Twixt th' Aestive Line and th' Equinoctial;  
Like the Greek letter 
* δ.  Delta. It sends light  
From four coruscant Stars: and as some write,  
Therein is figured the World 
* For in these days the fourth part, called America, was not known. Cetus. Pistrix.  Tripartite.  
Others, because that Delta doth imply  
Dios, (the word that God doth signify)  
It had its place. Next it, appears the Whale  
(By Perseus slain) i'th' Circle Hyemal;  
For it's great strength and bigness so transposed,  
And Pistrix called. 
Eridanus fluvius.  Eridanus, enclosed  
As in a bed of Stars, is seen to shine,  
The face in object of th' Antarctic Line.  
Some Writers call 't Oceanus, and those  
Not of mean judgement: others, Canopos,  
(Of the bright splendour) Canopos an Isle  
Whose bounds are washed still by th' Egyptian Nile.   

The Hare was said to make Orion sport  
In hunting, 
Lepus●  and was stellified for't,  
Placed in the Winter's Circle. Next shines He  
The Son of Neptune and Euriale; 
Orion.   
Who in his course was said to be so fleet,  
To run o'er Rivers and not drench his feet:  
Or on the land through well-grown Meadows pass,  
Yet with his weight not once to bend the grass:  
Slain by an Arrow from Diana sent;  
After, translated to the Firmament,  
Armed with a Club and Sword in hostile guise;  
And in his Course doth still with Cancer rise.  

Lelaps, or Canis maior.  The greater Dog by jupiter was set,  
To watch when he with fair Europa met;  
After bestowed on Procris: and by her,  
On Shafalus her husband. Some aver,  
It was Orion's Dog (who took delight  
In hunting much:) which Star doth shine so bright,  
It for the flame can scarce be looked upon;  
And therefore by the Greeks called Syrion.  

Protion, or Canus minor.  The less Dog did to Icarus pertain;  
Who 'cause he mourned, his Master being slain,  
And was the cause the Murderers were descried,  
Thought therefore worthy to be stellifi'de.  
Him, in the Milky Circle you may spy,  
Fixed between Cancer and the Gemini.  

Argo.  The Ship, called Argo (for its speed was such)  
Doth almost the Antarctic Circle touch:  
In this, the ancient Heroes launched from Greece  
To Colchos, and brought thence the Golden-Fleece.  

Philiris, vel Centaurus.  Chiron, from Saturn and Philiris bred,  
You may perceive to lift his star-crowned head  
Betwixt th' Antarctic and the Hyemal Lines,  
And for his justice showed on earth, there shines.  
He AEsculapius and Achilles taught;  
And for his great sincerity, 't was thought,  
The gods would suffer him to live for ever,  
But by a Shaft drawn from Alcides' Quiver:  
The head thereof in Hydra's blood being dipped,  
Upon his foot it through his fingers slipped:  
A small wound it appeared; but searched and tried,  
Festered, Gangrened, and of that hurt he died.  

Ara.  The Altar, to it's Sphere celestial borne,  
With Aries sets; riseth with Capricorn.  
On which the gods their Conjuration made,  
When Titan's Issue did the heavens invade.  
And men (since them) who great things enterprise,  
Before th' attempt, on Altars sacrifice.  
Hydra is figured with a Cup and Crow.  

Hydra.  The reasons why, would be too long to show.  
This ugly many-headed Monster, bred  
In Laerna, was by Hercules struck dead.  
To take the length of three whole Signs 't is said,  
Cancer, the Lion, and the Heavenly Maid.  
The Stars of Piscis, whom we Notius call, 
Piscis, or Notius.   
Are twelve in number, and Meridional.  
It, with a yawning mouth seems to devour  
Water Aquarius from above doth pour:  
Who for a courtesy to 
* A goddess worshipped among the Egyptians.  Isis done,  
A constant place amongst the Stars hath won.  
Since whose translation to that glorious Seat,  
Of diverse Fish the Syrians will not eat,  
But keep their shapes and figures cast in gold,  
And these to be their household gods they hold.  
The reason why one Circle in the night, 
Circulus l●cteus, or the Galaxia.   
(When all the rest 's black, doth alone shine bright,  
(And therefore, Lacteus called) some hold to be;  
juno vn'wares took 
* Mercury in his infancy.  Hermes on her knee,  
Danced him, sung to him, and upon him smiled,  
And vowed she never saw so sweet a child:  
To take him as her own she then decreed,  
And called for milk, the pretty Babe to feed.  
But when him to be Maia's Son she knew,  
By jupiter; the Lad from her she threw,  
And called him Bastard, and began to frown,  
And in her rising cast the Pitcher down:  
Spilt was the Milk, and wheresoever it light,  
The place appears (than all the rest) more white.  
The golden Ram, styled Prince of all the Signs, 
Of the twelve Coelest. Signs.   
Rising, his Crest he tow'ards the East inclines, 
Aries.   
In th' Equinoctial Circle: with his head 
Higin. de Sign. Coelest. lib. 3.   
Reacheth Deltoton: with his feet doth tread  
Upon the Pistrix. Thus his story was:  
Phrixus and Helles, bred from Athamas 
Hesiodus.   
And Nebula, were at domestic strife 
Pherecides.   
With their proud Stepdame, and pursued her life.  
But thence cast out, into the Woods they came;  
Where wand'ring long, their Mother brought a Ram,  
Who mounting on his back, she bids them fly:  
They take the sea; but soon the wind grows high,  
And, the waves troubled: Helles is afraid,  
Le's go her hold, and then down slides the Maid.  
The angry billows her of life bereave,  
She forced her name unto that Sea to leave. 
The sea called Hellespont, from Helles there drowned   
But Phrixus to the Isle of Colchos steers,  
And, when arrived, before the King appears,  
Who for he had so past and scaped the Brine,  
There offered up the Beast at Mars his Shrine.  
But the rich Fleece, whose every hair was gold,  
(Which did amaze King Octa to behold)  
He left to him: which with such care he kept,  
That to a monstrous Dragon that ne'er slept,  
He gave the charge thereof, till jafon landed,  
Who the swift Argo at that time commanded:  
But by Medea's aid (as most aver)  
He bore from Colchos both the Fleece and her.  

Nigidius.  Some think the Ram therefore immortalised,  
By reason that when Bacchus enterprised  
An expedition into Africa,  
And was distressed for water by the way;  
A Ram was seen out of the Sands to make,  
Whom they pursued, but could not overtake,  
Till he had brought them unto Fountains clear;  
Which having done, he did no more appear.  
Bacchus, who thought him as Divinely sent,  
Because his Army was nigh tired and spent  
With heat and thirst; and by that means preserved,  
Who else in that wild Desert had been starved:  
To jupiter called Ammon, there erected  
A stately Temple; and withal directed,  
(His Statue reared) that for the Beasts more grace,  
They on his forehead two Rams horns should place,  

Taurus.  (For so we find him figured.) Why the Bull  
Hath place above? Some think, because joves' Trull  

Euripides.  Europa, he from Sidon into Crect  
Transwafted; whilst the wave ne'er touched her feet.  

Eratosthenes  Some hold him rather for that Beast of note,  
On whom Pasiphae did so madly dote.  
Others, for Io, in an Heifers shape  
By jove transformed, Queen Juno's rage to scape.  
The reason is, because the 
* As ashamed of the fact.  head's sole seen;  
The hinder parts as hid behind a Screen.  

Pherecides.  He looks upon the East, and in his face  

Athinaeus.  The Hyadeses (five Sisters) have their place.  
They, Nurses unto Bacchus have been thought,  
Called the Dodonean Nymphs, and thither brought  

Therefore called Pluviales.  By his great Power. Nor are they seen in vain,  
Who never rise but they portend some rain.  
They were called Atlas' Daughters; and took name  
From their sole brother Hyas, who to tame  
A Lion striving, was deprived of breath;  
For whom the Sisters wept themselves to death.  
The Pleyades, they be in number seven, 
These we call the seven stars   
Dear Sisters, and together shine in heaven.  
Six only seen at once. The reason why?  
Six with the gods congrest: but one did lie  
With Sisyphus a Mortal: for which reason  
She hides her face, as had she done some treason.  
The Gemini, who lovingly embrace, 
Gemini.   
Take on the right hand of Auriga place,  
Above Orion, who his rise begins  
In the mid place betwixt the Bull and Twins.  
Such as deep knowledge in the Stars profess,  
Castor and Pollux call them. Others guess  
Them to be Ze●us and Amphion, who  
Were most kind Brothers. To which some say no, 
Higinus.   
But that Triptolimus and jasion claim  
Scite in that Orb, and in the Heavens the name.  
But of the first th'opinion best doth please,  
And that they are the two 
* The sons of Tindarus Father to Hellen.  Tindarides,  
Brothers to Helen; two the most entire  
That e'er could yet boast of Celestial Fire.  
They in their life the Seas from Pirates freed:  
And after death, it was by jove decreed,  
To set them so, that from their glorious Sphere  
They may behold what ever is done there.  
To curl or calm the Ocean they have power;  
To clear the Air, or damp it with a shower;  
To toss the Robbers ships on shelves and sands,  
And steer the Merchant's safe to foreign lands.  
In Wracks they can preserve, in storms appease;  
No stars have more dominion on the Seas:  
O'er which theyare known to bear such watchful eyes,  
That when one sets, the other's seen to rise.  
The Aestive Circle Cancer doth divide 
Cancer.   
Just in the middle; but a little wide  
From Hydra (yet above) his eyes reflect  
Directly on the Lion's stern aspect.  
But why the Crab should be allowed his Sphere,  
It may be asked? I'll tell you what I hear.  
When mighty Hercules did undertake  
To combat Hydra, near the Lernian Lake;  
As with his club he made the Monster reel,  
This crept behind and pinched him by the heel. 
The Crab.   
At which the Prince (more angry for bee'ng stayed  
In his hot sight) looked back to see what aid  
Hydra had got: and when the C●ab he spied,  

Pamasis.  (A Worm so base) his fury was supplied.  
Then, with a look of anger mixed with scorn,  
He stamped upon't, until he saw it torn  
And shattered all to pieces, with one spurn  
Half burying it in th' earth. Then did he turn  
Again upon the Monster; nor withdrew,  
Till Hydra (with her numerous heads) he slew.  
This seen by juno, who the Crab had sent  
To vex the Heroë; she incontinent  
The limbs dispersed did suddenly combine,  
And placed it one amongst the Twelve to shine;  
Who bears upon him Stars that shine (but dull)  

Stars called Asini, from Asses.  Called Asini; yet make his number full.  
The cause of their translation, thus we read:  
When all the gods assembled, and made head  
Against the Giants, (in that glorious war  
Where hills and rocks were tossed and thrown from far)  
It is remembered how, amongst the rest,  
To take the gods part, Liber Pater pressed  
Satyrs and Sylvans: Shepherds he from Pan,  
And Neatheards took: not sparing god nor man  
That near to him were known to have abode;  
Not his own Priests, and they on Asses road.  
Now when the battle was to join, the cry  
On both sides began to mount up to the Sky:  
At which the poor beasts much affrighted, they  
Above the rest, were loudly heard to bray.  
The Giants hearing it, not knowing whence  
That noise should come; began to hatch suspense,  
How jove had made of such strange Monster's choice,  
Whose strengths perhaps might match that horrid voice:  
Which made them faint and fly. Away they ran;  
And by this means the gods the battle wan.  
For which, those Asses which so loud had brayed,  
Lights (though but dull) were then for Cancer made.  

Leo.  Leo, whose, look doth bend unto the West,  
Seems as he did upon the Hydra rest,  
Not far from Cancer; in his Sphere so put,  
His middle doth the Aestive Circle cut:  
And is amongst the Signs the Noblest held,  
In greatness too to have the rest excelled.  
Him in Nemea Juno's said to breed, 
Nigidius.   
In constant hope that he should after feed  
On Hercules; whom sternly she did hate,  
Him seeking by all means to insidiate.  
But when they came to grapple, he (before 
This is held by some to be the first of his 12 Labours:   
Scarce thought of) unaffrighted at his roar,  
Gave him a brave encounter; and so fair,  
That one hand tangled in his curled hair,  
His other on his throat he fastened sure;  
And thus they wrestled, who should longest endure.  
His claws he fixed upon Alcides' Brawns,  
And roared so, that he shook the Woods and Lawns:  
He tore the flesh till the bare bone was seen;  
Still the bold Heroë, swelled with noble spleen,  
Kept fast his hold: nor could the Lion's grin  
(Though terrible) the least advantage win,  
But that he shook him by the throat, the beard,  
Gnashed teeth against teeth, and was no more afeard.  
At length the Lion (almost spent) began  
To'abate his rage: when this Heroic man  
Redoubled ire on fury, till ashamed,  
A Beast by him should be so long untamed;  
Although invulnered, he put all his strength 
Some hold, juno made his skin invulnerable.   
Into one gripe, so strangled him at length:  
Then cast him on the ground (scarce seen to sprawl)  
Being said to make an earthquake in his fall.  
juno when she beheld her Lion slain,  
Willing his memory should still remain,  
Prepared him place in the high Architect, 
Periandrus Rhodius.   
Where to this day he keeps his stern aspect.  
The Virgin hath beneath Boötes, stead,  
Who seems to drive his Chariot o'er her head; 
Virgo.   
Towa'rds the back part of Leo she doth shine,  
And with her right hand touch the Aestive Line  
She doth: part of her body (seen by chance)  
Above the Crow and Hidra's head advance.  
Now, who she was, 'tis fit we should inquire. 
Higinus.   
From jupiter and Thetis some desire 
Aratus.   
To claim her birth. Some think (and those of name)  
She from Ascraeus and Aurora came.  
Some, that she's Altergatis, are assured;  
And others, Fortune; since her head's obscured.  
Some, Ceres', on whom Proserpina was borne,  
(As holding in her hand fresh ears of corn.)  
Others, her life from jove and Themis give;  
And say she in the golden World did live:  
As then called justa. And in her young days,  
Nation'gainst Nation did not forces raise,  
To'inuade each other: no man then for gain  
Dared in a thin ribbed bark to cross the main:  
No craft was known, no fraud was understood.  
The udders of their cattle leaned them food;  
The Fleece their garment, only to defend  
From wind and weather, (for no other end  
Was clothing made) Pride was a Monster then,  
Unheard, unthought; one fashion was to men,  
Women another: for no change they knew,  
One garb they kept, and studied nothing new.  
None idle was, but lived by his own sweat:  
The brook their drink; the herbs and roots their meat.  
And in those days did justice reign sole Queen;  
Through all her Court no vice was known or seen.  
The grave Nobility that her attended,  
Were from the first most ancient House descended;  
And all allied: Wisdom the Kingdom guided;  
And for the Household Industry provided:  
Good Providence, a man well struck in years,  
Eyed the whole State, and sat amongst her Peers.  
Labour was then a Lord in great request,  
Saw nothing want, and claimed place with the best.  
Sincerity, and Purity in heart,  
In Counsel sat; and these did claim a part  
In all her just proceedings: nothing past  
The Table, but by them was first and last  
Considered of. Her Women that did wait,  
Were fair, but simple and immaculate:  
Humility was one, Chaste Love another,  
And Bashfulness a third: These from their Mother  
Virtue, a most unblemished breeding had,  
All bend on Good, as knowing nothing bad.  
Zeal and Innocuous Truth became the State;  
For none but such did on her person wait.  

Pride.  But when Pride first made her ascent from hell,  
To take the World's survey, she began to swell;  
And in her tumerous thoughts presumed to reign  
O'er the whole Earth, the Air, and boundless Maine:  
With insolent vain hope to achieve at last,  
(by force) that high place whence she first was cast.  
Of most assured victory she vaunts,  
When she behold her six Concomitants,  
Gluttony, Wrath, Sloth, Envy, Avarice, 
The 7 Deadly Sins.   
Lust; and no one but a notorious Vice,  
And able in their own power to subdue  
Mankind at once, when they shall come in view.  
These setting forward in this proud ostent,  
Began to fight, and conquered as they went:  
Few scaped their fury, saving those that fled;  
And Pride since domineers in justice stead;  
Who when she saw those Fiends began to sway,  
(For all her subjects were now made their prey.)  
The earth quite left, up to the Heaven she soared,  
Where, by some good men she is still adored.  
But reigning there in such high eminence,  
She by no prayers can since be drawn from thence.  
Some say, Apollo did beget this Maid  
Of Chrisotheme; and her Name is said  
To be Parthenon: but we are not bound  
To credit such as write upon no ground.  
Others, the daughter to Icarius,  
Erigone; whose story I read thus:  
When Bacchus travelled in an humane shape, 
The story of Icarius and Erigone.   
To reach men know the sweetness of the Grape,  
And so to'encourage them to plant the Vine  
(As then unknown) his course he did incline.  
After a tedious long itineration,  
To where Icarius had his habitation  
With his fair Daughter: he being one of quality,  
Received him with such liberal hospitality,  
That Liber Pater at his parting thence, 
Who is also called Bacchus or Dionysius.   
(To show his gratitude) in recompense,  
Left with him certain vessels filled, and bad,  
When he and his their full contentment had;  
He the Grapes virtue should to others tell,  
And by the taste show whereined did excel.  
So left him. After, his obsequious Host,  
From his own Country, to the Attic coast  
Made expedition, with a Cart or Wain  
Laden with Wine; with no more in his train,  
Than she, and his Dog Mera. Those he met  
First with, were certain Shepherds newly set  
To a spare dinner. Here he thought to rest:  
But first, because he would augment their feast,  
He sent his daughter to a village by,  
What in his Scrip was wanting, to supply.  
The Swains all bad him welcome in a word,  
And told him, what their bottles could afford,  
He might command, (cool water from the Well.)  
He thanked them first; and then began to tell,  
What a sweet tasted juice he had in store,  
Presuming, such they never drank before.  
So bade them try, and not the virtue doubt:  
They did so; and the Mazer went about.  
No one but now on this new liquor dotes,  
And swears, the like went never down their throats.  
They from a taste, a deeper draught desire;  
And each one strives, his elbow to lift higher.  
Still as they more desired, the more he drew,  

A common Proverb in our English tongue.  And drank so long until the ground looked blue.  
Nay after that, they bade him still supply them:  
He now through fear, not daring to deny them,  
Filled up their wooden dish even to the brim;  
Until at length their brains began to swim,  
Supposing the ground shook; and much ado  
They had to stand, each man appearing two.  

The fruits of Drunkenness.  Being thus ' toxt, they'gan to apprehend,  
That they were poisoned, and now near their end.  
Therefore before their deaths, they all agreed  
To be revenged on him that did the deed.  
And with this wicked resolution, took  
Their staffs in hand, and at the good man struck.  
One, with his sheephook aiming at his head,  
And thinking with one blow to strike him dead;  
Not guiding well his weapon in that state,  
Missed him, and hit his fellow on the pate.  
A second threats him with a deadly wound;  
But his arm swerving, only beats the ground.  
A third saith, Fie, can you not guide your blows?  
And stepping forward, tumbleth on his nose.  
Let me come (saith a fourth) with my pell mel:  
And with that word, fell over him that fell.  
A fifth saith, Nay, 'tis I must crack his crown:  
But turning round, he struck the next man down.  
And then a fixed with fury yawned and gaped;  
But by indenturing, still the good man scaped.  
O, but alas his fate was come! and now  
All girt him round, and (though nor where nor how  
Their blows were aimed or fell, they could devose,  
Themselves being battered both in face and eyes)  
Icarius, whose life they had in chase,  
(Poor man) was only found dead in the place. 
Icarius slain.   
And then their fury somewhat did appease:  
The wine still working, sleep began to seize  
Upon their eye lids; which they took for death,  
Now giving summons to their parting breath.  
Bee'ng friends and neighbours, ready to forsake  
The world, a solemn leave they needs must take  
Amongst themselves: and well as they could stand,  
They aim to take each other by the hand;  
But by the weakness of their knees and feet,  
Although their hands miss, yet their foreheads meet:  
And so they make a staggering shift to ' embrace  
And bid farewell (
* A proverb frequent among Drunkards.  to one another's face.)  
In drunken tears their parting they deplore,  
From that day forward never to see more:  
Their souls departing now they know not whether:  
So, their legs failing, fall asleep together.  
Mera the Dog in th' interim, 
A remarkable story of a dog.  when he found  
His Master to lie dead upon the ground,  
Looks in his face, doth mourning, by him sit;  
(Who in the skirmish had both barked and bit.)  
Then runs to find his Mistress. When he meets her,  
In stead of whining, he with howling greets her;  
And that too, so untunable and shrill,  
She doubts it the presage of some great ill.  
His tail he wags not, as he wont erst,  
Her tender heart, his look dejected pierced.  
At meeting, he, whose custom still had been  
To fawn and leap, and with a smiling grin  
To entertain her; now with a sad frown  
Doth usher her the way, (his head cast down)  
And oft looks back in such a piteous guise,  
She may perceive tears dropping from his eyes:  
Which, passion in her rather did provoke,  
Because he looked as if he would have spoke;  
For all the ways he could, he strove to tell,  
How by those bloody Swains her Father fell.  
And thus the Damsel followed her sad Guide,  
Unto the place where all the grass was dy●de  
With her dear father's blood, (he pale and wan;)  
She falls upon him, striving if she can  
To revoke life. But finding at the last,  
It was as vain, as call back day that's past;  
She silent sat, and so the Dog did too;  
From her observing what he ought to do.  
'Tis worthy note, their grief at this disaster,  
She for a Father, Mera for a Master:  
If she cried out and shrieked; he howled, and so,  
As if he would out do her in her wo.  
Then up she rose; and he starts up, to see  
What she intends. Who then upon the tree  
Beneath which the Coarse lay, casts up her eye,  
Weary of life, and now resolved to die.  
Then from her knees her garters she vnty'de,  
And of them both she makes a knot to slide:  
The noose she puts about her neck, prepares  
For speedy death. The Dog upon her stairs,  
Wondering what she's about● he sees her clime,  
And (as he feared the worst) now thinks it time  
To prevent further mischief; from his throat  
First sends an howl; then catches by her coat.  
Thinking to pluck her back: but she more quick,  
Ascends; the piece still in his teeth doth stick,  
Torn from the rest. And she hath leisure now,  
(By tying fast her garters to a bow)  
Herself to strangle. There she dangling hung:  
At which the Cur a new black Sa●tus sung;  
Did first on th'one, then on the other sta●e,  
(Him dead on earth, her dying in the air.)  
Despairing then of both, he runs among  
The drunken Swains, the cause of all this wrong,  
(Who still lay sleeping:) One he bites by th' ear;  
Another takes by th' nose; and a third tear  
By th' leg and arm; wherever his teeth light,  
Blood follows after: what is next in sight  
He fastens; and withal, such noise did make,  
That now (the Wine left working) all awake.  
Who roused, and stretching of themselves, began  
To recollect what past: They spied the Man  
Lie dead, whom they had murdered; and the Maid  
New hanged upon the tree. At which afraid,  
(As touched in conscience) from the place they fled:  
But still the Dog remained to guard the Dead.  

Innocent blood spilt never goeth unrevenged.  Observe heavens justice in revenge of guilt,  
And care of blood innocuous, to be spilt.  
Bacchus (whom Liber Pater else we call)  
So at their deaths grieved, and incensed withal;  
As that th' Athenian Damsels and choice Maids  
With such a desperate frenzy he invades,  
No night could pass, but of those best allied,  
Some one or other by their own hands died.  
Therefore unto the Oracle they send,  
To know by what means they the gods offend  
In such high nature? And withal entreat,  
How they may stop a punishment so great.  
Answer's returned, That plague was sent because  
They (both against Divine and Humane laws)  
Had suffered two such to be rest of b●●●●h,  
And they neglected to revenge their death.  
Resolved of this doubt, they study now,  
Neglect, and all contempt to disavow.  
Their bodies they inquire, give them humation;  
Build them a monument; an inundation  
Of tears is spent, the god's wrath to appease:  
By search the Murderers are found out, they seize  
Upon their persons; judge them to be lead  
To the same place, there hanged till they be dead.  
This done, they undertake to plant the Vine,  
And of their Tomb, late reared, they make a Shrine;  
Where year by year, the first fruits of the Must  
They offer up to their now rotten dust.  
But their two Spirits (which can never dye)  
The gods commanded to be fixed on high:  
Icarius, of Arcturus bears the name: 
Arcturus.   
She the Celestial Virgin's place doth claim. 
Virgo.   
Mera the Dog translated too we find,  
Because he showed himself to both so kind;  
That future Ages might record him, they  
Changed him into the Star Canicula. 
Canicula.   
Libra, 
Libra.  that sways the reins, in equal scale,  
Above weighs justice, left on earth it fail;  
(The upright balance of all wholesome Laws)  
'Tis held between the Scorpions spacious claws  
(Called Chelae.) It, late Writers solely embrace:  
The 
* Higin● Arat. Virg. li. Geor 1.  Ancients lend it'mongst the Twelve no place.  
The skaly Scorpion's fixed amongst the rest, 
Scorpio.   
Whose former parts appear to be so pressed  
By th' Equinoctial Circle, that it shows  
As if it did support it. Some suppose  
It is of such dimension, that the tail  
Extendeth to the Circle Hyemal:  
The claws expanded, mighty breadth do carry,  
Spreading themselves beneath the Serpentary.  
The cause of its stellation to inquire,  
And why so beautified with heavenly fire,  

Nigidius.  Comes next in course. Some render in account,  
It was first seen on the Chilippian Mount,  
(An eminent hill in Chios) and there bred,  
The insolent Orion to strike dead:  
Who, for he braved Diana in the chase,  
And crossed her game (not willing to give place  
To any Female,) making boast withal,  
No forest Beast but by his darts should fall,  
Till they were quite destroyed; she for his pride  
This Scorpion sent, which stung him, and he died.  
Then the chaste Goddess, for this service done,  
So much from jove by fair entreaty won,  
His body after was transferred on high,  
And no Sign more apparent in the Sky.  

Sagittarius.  The Sagittary with his bow still bend,  
Draws the string up to his ear, as with intent  
To shoot at random. Further he's expressed,  
With his face always looking tow'ards the West.  
He from the feet to shoulders stands within  
The Winter Circle: upwards from the chin  
He looks above it; and his Bow so placed,  
As that the 
* The Galaxia which some hold to be the Path which leads to Olympus' hall where the gods sit in Counsel.  Milky path (so often traced)  
Divides his bow. He dreadful is to sight,  
As setting headlong, rising still upright.  
Some hold him to be Croton, the sole heir  
Unto the Muse's Nurse (of feature rare)  

Sosythaeus Traged. Scriptor.  Euschemes called, whom jove did dote upon.  
Her Son was said to'enhabit Helicon,  
Where with his bow and arrows hunting still,  
All such choice game as he was known to kill,  
He brought to the nine Sisters, and (the sweat  
Wiped from his face) with them sat down and eat.  
After repast, when they together sung,  
Or played upon their Viols, sweetly strung;  
He danced to them, still keeping time and measure,  
With his rare postures adding to their pleasure.  

Nigidius, de Crotone.  For which, at their request, jove was content  
To'allot him that place in the Firmament:  
And in remembrance of his former skill,  
His Bow and Shafts to bear about him still.  
The shape equinal doth his speed imply,  
Since (rather than to run) he seemed to fly.  
Grim Capricorn erects his horned crest, 
Capricornus.   
Whose horrid looks incline unto the West:  
With bristled curls thick clothed in his back,  
And compassed with the Circle Zodiac:  
His feet displayed, the Poles may almost span:  
Some style him by the name of 
* AEgipanes were Beasts like men, having Goats feet: Or wood-gods.  AEgipan.  
Precipitate he tumbles in his set,  
(As hurled from high) but riseth without let.  
The reason why he was transposed first,  
Some hold, 
Epimenides in Ida.  because that he with jove was nursed.  
He went with him unto the Titans war,  
And therefore others think him made a Star: 
Aratus in Phaenom.   
What time his Dam the Goat was likewise said,  
To gain her splendent Orb. 
This Goat was called Amalthea.  'Tis she that fed  
jove with her milk. His hinde-parts like a Fish  
Are portrayed in the heavens: the reason this,  
When all the gods below here were assembled, 
Eratosthenes   
Typhon (beneath whose burden the earth trembled)  
A mighty Giant, terrible and grim,  
Assaulted them. Who all afraid of him,  
Fled, 
Ovid, Met.  and were hotly followed: the pursuit  
Continued long, till they nigh destitute  
Of their own power; the Monster to escape,  
Each turned themselves into a sundry shape:  
Apollo to a Crane; the Air he takes:  
Venus, a Fish; and to the Sea she makes:  
Hermes, an 
* A Bird only breeding in Egypt.  Ibis' figure doth provide:  
And Mars turns Pigmy, lest he should be spied.  
The chaste Diana much amazed thereat,  
Is forced to change herself into a Cat.  
juno, for fear, forgets her scolding now,  
Appeares'sore Typhon like a simple Cow.  
Bacchus into a Goat; and jove a Ram,  
By which means safely he to Egypt came:  
Since in his flight, part of the seas he crossed,  
Some think those scales upon his skin embossed.  
Ith' Winter Circle doth Aquarius stand, 
Aquarius.   
And points to Capricorn with his left hand;  
But with his right to Pegasus doth strain,  
Seeming to catch and hold fast by his maine.  

Aquarius and Hippocoön.  His object is the East; and in his Rise,  
His head is first seen, whilst his body lies  

Quod eius ex oren plurimi Imbres fiunt:  Obscured some while. he's called Hyppochoön,  
Whom some take to be Ganymede, the son  

Aratus.  To Troilus and Callirroë; whose sweet feature  
(Scarce to be matched in any second creature)  
jove was enamoured of: and whilst he strayed  
On Ida Mount, and with his fellows played;  
Sent down his AEgle (soaring then i'th' Sky)  
Who snatched him thence, and bore him upon on hie.  

Nigidius.  Some take him for Deucalion, and the ground,  

Hegesinax.  Because when in the Deluge all were drowned,  
Save He and Pyrra (for those jove adored)  
He caused, that by them Mankind was restored.  

Aratus in Ihoenom.  Others would have him Aristaeus, strive  
From Cyrene and Apollo to derive  
His breeding. Further say, she was compressed  
In the mount Orpheus: which is also guest  
To be 
* A mountain so called from her.  Cyrenis. Write him nobly famed  
For finding Agriculture: He proclaimed,  
To teach men how to plow, sow, plant, and till;  
So that they reaped great profit by his skill.  
[Who when he had by observation found,  
That when the fruits waxed ripe upon the ground,  

* Canicula, into which Mera was translated  The Pest-infusing Dog● star, Mildews sent,  
And strange rots, from his rays malevolent;  
Which proved not only o'er the Grain to'haue power,  
And Herds and Flocks with Murraines to devour;  
But by his ever ill-disposed aspect,  
men's bodies with diseases to infect:]  
Made suit unto the gods (but Neptune chief)  
They would be pleased to'asswage this common grief.  
To which they gave assent, and ordered so,  

These winds some call Ec●esiae.  That when this bad Star rose, cold winds should blow,  
For forty days together; by increase  
Of whose pure gusts, th' infection past, might cease.  
Which done, the gods amongst themselves agreed,  
By joint consent, to'inuest him for the deed.  
The one of the two Fishes some define  

Pisces.  Boraeus; placed betwixt the Aestive Line  

Aratus.  And th' Equinoctial: fixed (they likewise say)  
Beneath the right arm of Andromeda,  
Eyeing the Arctic Pole. Th' other hath scite  
(Called Notius) in the Zodiac, and shoots light  
Not far from th' Equinoctial Line. 
Viz. one North, the other South.  The last  
Called Boreal; the first, Austral (soothe ' are placed.)  
These, in the flood Euphrates an egg found,  
Of an huge bigness, in the rives drowned:  
Which from the Deep they 'twixt them gently bore,  
And laid it dry and safe upon the shore.  
That a Dove hatched: 
The birth of Venus, according to most of the Greek Poets before named.  and from it Syria came  
(That goddess which we Venus likewise name.)  
Who this their kindness bearing still in mind,  
Sought some fair opportunity to find,  
To show her gratitude's and then being great  
With jupiter, of him she did entreat,  
He would be pleased, their goodness to requite,  
B● whom her birth and being came to light.  
He, who the goddess nothing could deny,  
To send her pleased thence, fixed them in the Sky,  
Where with a radiant fulgence either shines,  
Both making one of the Celestial Signs.  
Since when, these people, rather than to taste  
That kind of Fish, have vowed perpetual Fast:  
And with such reverence they all Doves entreat,  
To die themselves, ere these Birds kill and eat.  
But let me not (o Courteous Reader) wrong  
Thy patience, 
Concerning the world's original.  with insisting here too long:  
I will not bring Philosophers to brawl  
And quarrel 'bout the World's original.  
Of which, 
These were the several opinions of diverse Philosophers.  their curious Censures some have past,  
That this was ever, and shall ever last.  
Others, That many worlds have bin'tofore;  
And this bee'ng ended, we shall still have more.  
Some Heretics so impudently bold,  
To draw their grounds from Scripture. These of old  
Have by Authentic Authors been confuted,  
Therefore not needful here to be disputed.  
The World itself doth to all Tongues proclaim 
The World itself, best Witness of the World.   
It's own first off spring, and from whence it came.  
Ith' Elements first: As thus; The Earth doth shift  
Into the Water, (by th' Almighty's Gift;)  
Aire into Fire doth pass, (as 'tis expressed;)  
Aire into Water too. So of the rest.  
And yet this permutation cannot be,  
But in the course of Time. Now all agree,  
Time, of all Motion to be the true Measure:  
And where is Motion, cannot be the Treasure  

Vbi motus est nulla Eternitas.  Of durability, and always lasting.  
We either see the swelling Ocean hasting,  
To fill his Tide, or to his Ebb decline:  
(There's no cessation in the moving Brine.)  
Sometimes the gentle Air blows cool and soft:  
Sometimes again the Whirlwinds beat aloft.  
As now the Moon doth in her Wain appear,  
And then some few nights after fills her Sphere.  
The Sun is in perpetual travel: so  
The Stars: nay even the Herbs and Plants that grow.  
Of what the Earth yields, or from Heaven is leaned,  
" Time is the sole producting Instrument.  
This being proved, now let us, if you please,  

Time examined, to prove a beginning of all things.  Examine Time, whilst we consider these.  
We read, how they which sacrificed first,  
Religious Abel were, and Cain th' Accursed.  

The invention of letters.  The ancient Writer Philo doth make mention,  
That Letters had from Abraham their invention:  
Which he the Chaldaeans and Phoenicians taught.  
These (after) Linus from Phoenicia brought,  
And spread in Greece. Cadmus, some say, devised them,  
And within Sixteen Characters comprised them.  
To which, they say, Palan●des added four:  
Simonides to them, as many more.  

Sim. Meli●us.  Memnon spoke Hierogliphycks, thinking so,  
To instruct men a nearer way to know.  

Of Writing.  Another, Writing taught; so by degrees,  
First from Palm leaves, them to the rinds of trees,  
They grew to Paper and to Pens. Some Rhyme,  
Some writ in Prose. All these produced by Time.  
At first, th' Arcadians upon Acomes fed,  
And, save the Earth, looked for no softer bed.  
Dainties and Down were both as then unknown:  
Whence then is our Effeminacy grown;  
Now in such use? Those Surfeits we desire?  
Superfluous Fare, and Pydenesse in Attire?  

Against Pride.  When our first Parents were in skin coats clad;  
(For better Weeds then, were not to be had.)  
No food save Fruits; no drink save Water small,  
" Time, still in motion, hath produced these all.  
For, grant that Man from everlasting were,  

A needful observation.  Without beginning: How may it appear  
He spent his days? Triptolemus, we read,  
And Ceres, were the first that devised Bread.  
What did they eat before? An idle kind  
Of Creatures sure they were, that could not find  
The use of Garments, nor of wholesome Food;  
With infinite things, since practised, and held good.  
They built no Cities; 
The first erectors of famous Cities.  for all such of Name,  
Known History directs us whence they came:  
And both by whom, and in whose reigns erected.  
Rhemus and Romulus the place selected,  
In which to plant great Rome. Paris, that is  
Of populous France the chief Metropolis, 
Paris Al. Lutetia.   
Paris the Trojan built; after the firing  
Of famous Troy, thither himself retiring,  
With Francon one of Hector's noble Sons:  
For so the Chronicle with Carion runs. 
Carion Chron●l.   
Naples (that we 
* As so first called.  Parthenope have read)  
Was founded by the warlike Diomed.  
Parma, by Trojan Chrysus, Pallas friend.  
Ancona likewise boasts her to descend  
From the Thessalian Dolopes. Florence grew  
From scylla's soldier's, who did first make new  
Those stately walls. Ca●thage Queen Dido reared;  
If Virgil or Eusebius may be heard.  
Troy, from King Troös. Thebes, from Busiris came.  
Of Genoa, Genuinus laid the frame,  
(Young Phaëtons' companion.) Brixium, Verona,  
Patavia, 
All these buil● by several men as their Chronicles yet record.  Aquilaea, Barcelona,  
Rhodes, Malta, Nicomedia, Sarragosa,  
Venetia, Placentia, and Tolosa:  
These for the rest suffice; the Ages tell them  
Of their vain errors, and withal refel them.  
The first is by all Writers understood, 
Of the Ages.   
From the Creation to the general Flood. 
The first Age.   
The next, from Noah to Abraham's birth accounted. 
II.   
The third, 
III.  from him to David's time amounted.  
The fourth, 
IV.  from David's days, fell just upon  
The jews Captivity in Babylon.  
The fifth, 
V.  from fair jerusalem's surprise  
By Nabuchadnezzar, doth just arise  
Unto our Saviors' blessed Incarnation.  
The sixth descends to this last Generation. 
VI   
And though some Historiographers divide  
These into Seven; 
In Hist. Eccl.  by Eusebius 'tis denied,  
And diverse others: all in this agreeing,  
(Though not in number) That the World had being  
In Adam and our Grandam Eve, created  
By Gods own hand; in Paradise instated:  
That most of all those many years are past,  
And, That this Age we live in is the last.  

Grammar. The original of Arts, etc.  Grammar, in Greece was by Prometheus sought,  
And after was to Rome by Crates brought,  
Before the time of the third Punic war.  

Rhetoric.  Of Rhetoric, these the Devisers are,  
Tysias, which Corax after did refine;  
With Gorgias, surnamed Leontyne.  

Logic.  Cleanthes was the first Logic professed;  
Chrysippus, Daphila; and amongst the rest  
Numbered, Dionisodore and Euthidenius were.  

Art of Memory.  The art of Memory did first appear  
In old Simonides. Euclides found  

Geometry.  Geometry: And Sappho laid the ground  

Music.  Of Music; or as some, Thersander will:  

Physic.  Others, Pythoclides. Physics first skill  
Serapius claims. And Apis, Aegypts' King,  

Surgery.  To be of Surgery the source and spring.  

The Ship.  Noah, the Ship: 
The Lyre or Harp.  and Mercury the Lyre.  
Pyseus was the ground of Music higher,  

Trumpet.  Namely the Trumpet. Thales (most have said)  

Horologie.  Was he, the Horologe devised and made.  

Astrology.  Astrology, Anaximander taught:  

Statues and Pictures.  Pictures and Statues, first Cleanthes wrought.  

Virtue of Herbs:  Chiron, of Herbs and Simples searched the cause,  

Laws.  With their true virtue. And the first made Laws  

Wine.  Was Rhadamant. Bacchus did plant the Vine:  

City walls.  And Tharsus unto Cities, Walls assign:  
Which after, the Cyclopians did adorn  

Turrets. Corne.  With sumptuous Turrets. The first use of Corn,  

War.  Queen Ceres: Ninus, War: the art of Minting,  

Minting.  And use of Coin, did AEginata: Printing,  

Printing.  john-gutenburgh. But he that first did find  
That Devilish enemy to all Mankind,  

Ars tormentaria devised by a Friar whose name is not known.  Powder, the Gun and Bombard; his great'st fame  
Is, That to future Times he left no Name.  
Nay, have there not new Worlds been found of late?  
Against their opinions, who did intimate  
There could be no Antipodes. All concur,  
(After much factious arguing and huge stur,  
By ancient Sophists and Philosophers broached)  
That such who either on more Worlds encroached,  
Or would th'Eternity of this maintain,  
Are mere erroneous, fabulous, and vain.  
Yet note how cunningly some dare dispute,  
Presuming on a knowledge absolute.  
Of the Intelligences in their kind, 
Arist. de Intell. Perf.   
The perfectest and best disposed, we find,  
Is, their Celestial Orbs and Circles still 
Pbys. 1.4.8: 56   
To keep in motion; causing them fulfil  
Their natural office: To which purposed end,  
Their perfectness and goodness they extend.  
For 'tis the nature and the property  
Of truly Good and Perfect, still to be  
Indulgent to th' Inferior, and their State  
To them, in some sort, to communicate.  
And from this Spring or Fountain, managed so,  
All final Causes and Efficients flow.  
Now if the World, with all contained therein, 
The argument followed.   
Eternally before Time hath not been,  
Then these Intelligences, for a space,  
Beyond all computation (though in place)  
Had idle been, by which 'tis understood;  
In that they neither perfect are nor good.  
Proceeding further; God and Nature strive,  
In all the works they fashion or derive,  
To make things for the best. Now who but knows,  
'Twas better for the World, (in their dispose)  
And the more noble work, 
Esse melius quam non Esse.  To have been ever,  
And so unto Eternity persever;  
Than once not to have been, (as many say)  
And so in time to perish and decay.  
Besides, what was made new, might have been done  
In space precedent, before Time begun;  
And so from all Eternity: and God  
(Who hath from Everlasting his abode;  
Whose Potency and Wisdom we adore)  
Unchanged is, nor can be less or more.  
And therefore since To be, is better held,  
Than Not to be, (which cannot be refelled;)  
So better 'tis, (with reason best agreeing)  
The World to have e●er been, than not to ' had being.  
And so by consequence, always remain,  
Much better, than to be dissolved again.  
To conclude which, 
De Coel 22.  this grave Philosopher  
(By most approved Testates) doth infer  
Common consent; because none can deny,  

Coel●m Dei Sedes.  But Heaven to be the Seat of the Most High.  
Then, if He be eternal? needs must be  
The Mansion which receives him, old as Herald  
This only I have drawn from Infinites:  
Now hear of him, what learned Procopius writes.  

Procop. against Arist.  He that all Nature's secrets seemed to know,  
And of unsounded Learning made great show;  
Standing upon the Nigroponticke shore,  
And there observing then (with diverse more  
Of his own Sect) how seven times in one day  
It ebbed and flowed, to their great wonder: they  
Demanding from him to be satisfy'de  
Of this Afflux and Reflux (Ebb and Tide)  
The natural reason: he after long pause,  

Quoniam Aristot. mare capere non potest: Capiat mare Aristotelem.  Not able to resolve them of the cause,  
Uttered these words; Nay then, since that I see  
I cannot take the Sea, the Sea take me.  
And from the promontory where he stood,  
Without more stay, he leapt into the Flood.  
Now how could he, uncapable to pry  
Into a Natural cause. himself comply  
To search into that dark and hidden Treasure,  
Which is unbounded, vast, and without measure?  
Retire to Reason, on which they erect  

Their Reasons confuted by Reason.  The weak frame of their falling Architect.  
What consonance with Reason can there be,  
But in so long a perpetuity,  
So many Miriads of years; but needs  
They must have known what later time new breeds,  

Against vain Curiosity.  Within few thousands? They that wade so far  
Into these curiosities, but mar  
What they would seem to make; What vndeuised  
Is left to us? or what vnenterprised?  
Unless their brains they yet would stretch more hie,  
And practise how with Daedalus to fly?  
To walk invisible? or by their breath  
To make frail man uncapable of Death?  
Great is the confidence (I well might say  
Presumption) that these Bodies, Dust and Clay,  
Ambitiously assume; who dare aspire,  
After things Supernatural to `enquire;  
Striving (if possible) themselves to invest  
Even in the secrets of th' Almighty's breast.  
What madness is it for an heavy load  
Of putrid Flesh, that only hath abode  
Here in the lower world, (denied by Nature)  
Or to add to, or take off, from his stature;  
Being debarred all possible means to fly,  
Or mount himself betwixt the Earth or Sky?  
Either like bold aspiring Phaeton,  
To aim at the bright Chariot of the Sun?  
Or with his waxen wings, as Icarus did,  
Attempt what God and Nature have forbid?  
What is this less, than when the Giants strove  
To mutiny and menace war against jove?  
This notwithstanding, plainly doth demonstrate 
The Nobility of Man's Conceit.   
A great Nobility in Man's conceit;  
Whose Apprehension, howsoever rude,  
Yet is still aiming at such Altitude.  
Yet note how these, who others would have schooled,  
In seeming most wise, most themselves have fooled.  
Even Divine Plato blushed not to attest,  
(Yet he for judgement honoured 'boue the rest) 
August. de Civ. Dei. li. 12. ca 13.   
That he in Athens, and the self same place  
In which he then taught, with much love and grace;  
Had read the self same Lectures, years ago  
Full fifteen thousand, adding some few more;  
And the like term of years expired, again  
In the same School he should appear as then;  
To the same Scholars reading the same things.  
Observe but what this overweening brings,  
Mere folly, if not madness: To the Wise  
(Amongst many others) let what's spoke suffice.  
But why should I end here, and not discuss  
The ground, how Plato came besotted thus. 
The opinion of the Platonists.   
There is a year, that in Times large progress  
Is ANNUS MAGNUS called: Others, no less  
Travelled that way, it ANNUS VERYENS call: 
Annus magnus vertens, au● Munda●us.   
And some, ANNUS MUNDANUS: These are all  
The known names given it; and in this 'tis said,  
The Stars and Planets, howsoever swayed,  
Be they or fixed, or wand'ring; in this year  
Return to their first state, and then appear  
In their own Orbs, unwearied, and instated  
As fresh and new as when at first created.  
Macrobius thus describes it; Then (saith he) 
Macr. in Somn. Scip.   
This Great and Vertent Year is, when we see  
All Stars and Planets brought to their first station,  
After their much and long peregrination.  
By which they would infer, That all such men  
As are now living, were existent then  
In those past Ages: and hereafter too  
Shall in that state subsist which they now do;  

Ridiculous absurdities.  Bear the same names and syrnames, have the same  
Fathers and Mothers, from which we first came;  
With the same country, fortunes, and appear  
(As long before, and now) so in that year,  
When it shall come in Times long revolution.  
And though of us there be a dissolution,  
It is but for a space: Vicissitude  
Shall still from time to time see us renewed,  
Like these Celestial Bodies. How absurd  
The Tenet is? it scarcely doth afford  
A Schoolboys answer. For if this were true,  
These Books which we write now, before were new;  
And by all such as now peruse them, read:  
And in the future, having long been dead,  
When this year Vertent comes, we shall again  
Be borne as heretofore; on earth remain  
Just the same time, and lead the self same lives,  
Have the same Neighbours, marry the same Wives,  
Get the same children, have that house, that land  
We now enjoy; live under the command  
Of the same Sovereign; see just judgement done  
On Malefactors, who shall after run  
Into like forfeit; by that judge be tried,  
And dye again where they beforetime died.  
To buy, to sell, to build, all that we see  
Here done, once was, and shall hereafter be:  
And to reduce all parcels to one sum,  

Catacl. diluvium, i. Delug.  So the past Cataclisme must again come.  
Yet these most fabulous assertions, though  
They sweetened Plato, with a many more  
Reputed wise; were by them that respected  
Reason 'boue Will, exploded and rejected:  
In that, reputing the Professors Fools;  
And their Positions hist out of the Schools.  
The jewish Rabbins likewise held them vain:  
And I leave this, to touch an higher strain.   Nihil notum in Terra: Nihil Ignotum in Coelo. Bern.  

Theological, Philosphicall, Poetical, Historical, Apothegmaticall, Hierogriphicall and Emblematical Observations, touching the further illustration of the former Tractate.  
COncerning the three divisions of the World, Sublunary, Celestial, and super-coelestial, as also, what a true correspondence the Ark of Tabernacle of Moses had unto them, being a small, yet a most curious model of the greater and most admirable Fabric; hath been sufficiently discoursed. And therefore as well to avoid prolixity, as other impertinent circumstances, I purpose with no iterations to trouble or tempt the patience of the Reader; but rather proceed to the illustrating and enlarging of such things as have been merely epitomised, and little more than mentioned in the premises: and first to define unto you what the Wold is.  
Mundus, or the World, 
The definition of the World.  is in the Hebrew Language Holam; which implieth thus much, Quod iam per aliquot secula subsistat: In quo rerum ortus & interitus sit●ed. Which is to subsist and continue for certain Ages, and in which shall be the birth and destruction of things. The word in the Original directly reproving all such as are of opinion, That it hath always been, and shall ever last. The greeks call it Cosmos, which signifieth Ornament: Which the Latins, for the perfect and absolute elegancy thereof, call Mundus, i Clean, because, than it, there is nothing more neatly polished, 
Cap. 1. & 4.  or more rarely beautified: for so saith Pliny. Possidonius, in Meteor, calleth that Mundus, or the World, which consisteth of Heaven and Earth, Celestial and Terrestrial natures; or of gods and men, and of those things which were created for their use. Some call it Muudus, quasi Ornatus Muliebris, a Woman's Ornament: or Munitus, i. Defenced. Others à Movendo, i Moving; because Mundus is that kind of Ornament which women carefully put on in the morning, and carelessly throw aside at night. Mundus Muliebris, as Ulpian will have it, is, per quod Mulier mundior fit; That by which a woman is made more fair and spectable. Amongst which necessaries he reckoneth up her Myrrhor, her Matula, her Unguents, boxes of Ointments, etc.  


What the opinions of divers Fathers were concerning the World.  
Gregory.   Of this vain World which men so much dote on, hear what Gregory in one of his Homilies saith; Ecce, Mundus qui diligitur fugit: i. Behold, the World, of which they are so much besotted, passeth away from us. The Saints (whose memories are only remaining unto us) did scorn it when it was most flourishing: they had long life, constant health, riches in plenty, fertility in Issue, tranquillity in peace; yet when in itself it most flourished, in their hearts it most withered. But now when the World begins to grow old and barren, in our hearts it is still green and burgeoning; Death, mourning, and desolation beguirts us on all sides; yet we, hoodwinked by the blind will of Concupiscence, are in love with the bitterness thereof; we follow it flying us, we lean unto it shrinking from us, we catch hold upon it falling with us.  

Chrysostome, Sup. Mat. 24. Hom. 4.  Chrisostome we may read thus: As when we see a very aged man, we presently conjecture that his end is near, but yet we cannot presume of the day of his death, when that shall be: so when we truly consider the World, and from how long it hath been, we know the end thereof cannot be far off; yet of the time when this dissolution shall be, 
Hom. 5.  we are altogether ignorant. Again in another place: As all men assuredly know that they shall die, by seeing others daily to depart the world; yet think not of their own ends, nor how soon they shall follow them: so we certainly know that the World shall one day be consumed; yet scarcely will we give belief to our knowledge. Elsewhere he useth these words: 
Hom. 5. de Poen.  As it is a much easier thing, and sooner done by man, to pull down than to build, to ruin than, to erect, (as in all structures it is commonly seen:) it is not so with God; for he with more facility maketh, than marreth; buildeth, than casteth down; sooner justifieth than destroyeth. For he made the whole frame of the World, with all the Creatures therein, in six days; and yet that only city jericho he was seven days in destroying.  

Lactantius, De praem. Diu. lib. 6. cap. 4.  You may find it thus in Lactantius: Who can be so foolish or idle, to make any thing frivolous, and for no use? by which he can neither receive pleasure nor profit? He that buildeth a house, doth not build it only to be a house, and to be called so; but he hath a further purpose, to make it habitable, & for some or other to dwell therein. The Shipwright that maketh a ship, doth not spend all that labour and art, that it may only be called a Ship; but his intent is to make it fit for navigation. So he that models or fashions any Cup or Vessel, doth not do it only to the end that it shall retain the name of such a thing; but to be employed in those necessary uses for which the like things are framed. So of all other things, there is nothing made for show only, but some service. Even so the World was created by the Almighty, not only to be merely called so, and retain the name; neither did he frame his Creatures for the World itself, as if it either needed the heat or light of the Sun, the breath of the winds, the moisture of the clouds, or nourishment from those things which itself yearly produceth: but he made all those things for the use of man; and that man in it should magnify and glorify his Name. I conclude these with that remarkable saying of S. Chrisostome, upon Matthew: 
An excellent saying of saint Chrysostome.  Habemus pro Mare, Mundum, etc. We have for the Sea, the World; for the Ship, the Church; for our Mast, the Cross; for the Sails, Repentance; for our Pilot, Christ; for the Wind, the Holy-Ghost, etc.  
divers of our ancient Poets made no question of the dissolution of the World, but that as it had a beginning, so consequently it must have an end. Though others were of a contrary opinion, as shall be made plain unto you in the sequel.  
Lucan lib 7. de Bell. Civil. useth these words; 
Communis mundi superest rogus ossibus astra 
The Poets of the World, and the ruin thereof.   
Mixturus.—   
Id est, There is a common fire yet to come, which with our bones shall mix the Stars.  
As likewise Seneca in Hercule Octas: 
Mundo conveniet dies,  
Australis Polus corruet, etc.  
Upon the World a Day shall call,  
When as the austral Pole must fall;  
And whatsoever by Lybia lies,  
What Spartan Garamas espies:  
The shrinking Northern Pole shall flat,  
And utterly subvert. Nay what  
Is at that season found to be  
Placed beneath either Axletree:  
What the North wind hath blown upon,  
Shall all be in that ruin gone.  
The Sun shall then cast off the day;  
The Heaven itself shall quite decay,  
And have a sure and certain end.  
The gods shall not themselves defend,  
But either Death, or Chaos, shall  
To former Nothing turn them all.  
No face shall be of Earth or Sky,  
And Death must be the last shall dye.   

Lib. 1.  Ovid agreeth with Seneca in this: for you read him thus in his Metamorphosis: 
Esse quoque in fatis reminiscitur adfore tempus, etc.  
Amongst the Fates there's registered a Time,  
When Sea and Earth, and all the heavens sublime  
Shall burn at once: and all this goodly Frame  
Must be consumed, and cease to have a name.   

Lib. 5. de Nat. dear.  Lucretius you may likewise hear to the same purpose: 
Principio Maria & Terras Coelumque tuere.  
First look, o Memmius, on the Sea, the Land,  
And Heaven, whose triple nature understand:  
Three bodies, three forms, so unlike, yet such  
As cannot for their shape be admired too much.  
Yet this great Mole, and Machine of the world,  
Shall in one day be into ruin hurled.   
Seneca in his Tragedy of Octavia thus speaks: 
— Nunc adest Mundo Dies, etc.  
Now to the World a Day draws near,  
And that the last that shall appear;  
Which by heavens ruin shall make immolation  
Of this most wicked Generation;  
That a new Stock may thence arise,  
Of better Natures, much more wise;  
With a condition like sincere,  
As in the World's first Age they were.   
Hither may that speech of Tindarus in Plautus, morally, and not altogether unproperly be applied: 
Hic ille est Dies cum nulla vitae salus  
Sperabilis est mecum,  
Neque exilium exitio est, etc.  
This is the Day, in which no hope  
Or health of life can be by me expected.  
Exile can be to me no end;  
All help, all comfort I have now rejected.  
Unto my crafty fraudulencies,  
Which were unlimited and kept no bound;  
For all my cunning sycophancies,  
No shelter, no evasion can be found:  
Neither for my perfidiousness  
Can intercession any way prevail;  
For my apparent wickedness  
There is no purchase of reprieve or bail.  
For all my craft, fraud, and deceit,  
There is no way by which I can evade:  
It now too late is, favour to entreat:  
All that I kept concealed, is open laid;  
My juggle are made manifest,  
Bootless it is my punishment to fly.  
And since I have so far transgressed,  
Doubtless that I, an evil death shall dye.  All these may serve to express the World's dissolution.  
Now concerning the Creation, 
Lib. 2.  hear Claudian, in Laudem Stellicon; speaking of the great power and strength of Clemency.  
Principio magni custos Clementia mundi. etc.  
She that Clemency is styled, 
Of the creation of the World.   
Was first who on the great World smiled:  
She is the Zone that jove embraced;  
And still she dwells about his waist.  
The middle Firmament she sways,  
And both the heat and cold alleys:  
And she is to be understood  
The eldest of the Heavenly Brood.  
For Clemency did first untie  
(As pitying the deformity  
Of the rude Chaos) all that Heap,  
And caused the Light from thence to leap,  
Dispersing Darkness. she's the prime,  
That with clear looks made Age and Time.  
Having heard the Poets, let us now hear what the Philosophers say. 
The Philosophers concerning the world Lib. de Coelo.  Aristotle useth these words, Non plures Mundi sunt, etc. There are no more Worlds, nor more can be; if this consist of the universal Matter, as of necessity it must. And again, Lib. Phys. 4. All things that are under heaven in time grow old, corruptible, and vile.  
As concerning the multiplicity of Worlds, 
The multiplicity of worlds.  diverse Philosophers held with Many; and of these, some to be greater, some less: of which, certain of them to be enlightened with Sun, Moon, and the rest of the Planets; others, to have no illumination from any Star or Celestial body: and others again, to have the benefit and use of far more of these heavenly Lights than we in this inferior world enjoy. Moreover, that some of these world's daily increase and grow greater; others of the contrary are obnoxious to contraction and diminution: of which, sundry of them are quite destitute of Plants, Creatures, and Inhabitants, etc. But which appears most childish and ridiculous to all that are apprehensive of any humane reason; they maintain, That these worlds by mutual wearing and ruin (according to our plain English Phrase) fall foul one upon another, and are interchangeably shattered and broken life so many glasses or earthen vessels. Metrodorus was of such madness, 
The opinion of Metrodor.  that he blushed not to attest, That it was as preposterous to all true judgements to think, that in so infinite a Vacuum there should be but one world; as in a large and spacious field there to be but one spike or blade of grass. But these delirements and imaginary Chimaeras have been opposed by the better experienced Sophists; as Pythagoras Samius, Thales Milesius, Anaxagoras, Anaximander, Melissus, Heraclitus, Zeno Citicus, 
Met. lib. 1.49.  etc. as is more amply expressed by Aristotle the Prince of Philosophers. Above the rest, Plato with his Scholar Aristotle conclude upon one World, namely this in which we now live and reside. To make this plain, let us go no farther than the definition of the World, 
Metaph. 12.28.  according to Aristotle: The World (saith he) is that in which all things are contained, and without which there is nothing that is or can be found. 
Aristotle's definition of the World.  So by consequence, if there were any thing without the world, than the world could not contain all things, and therefore no world. But to omit as many arguments (and those too, unanswerable) as would swell this single leaved Pagin into a many-sheeted Volume; in these few words this question may be fully determined. There is but one world, and that perfect; as there is but one most perfect Creator, the absolute Prince and Governor thereof: without which world there is neither Place, Vacuity, nor Time. Place there is not, because there can be no Place without a Body: if there be no Body? then no Motion: if no Motion? all Time is excluded: Nam Tempus est mensura motus: i. For Time is the measure of all motion. Let us leave then these wrangling and selfe-opinioned Sophists to their errors and for our own satisfaction (as an unfailing refuge) sanctuary ourselves in that which the Holy-Ghost speaketh by the mouth of Moses; In principio creavit Deus coelum & terram: In the beginning God created the heavens and the earth, 
Gen. 1.  etc.  
Manifest it is then, that there is but one world; of which some have strove to maintain the permanency, as that it was without beginning, and shall always continue without end. Amongst others, 
Astron. lib. 1.  we may read Manilius thus: 
Haec eterna manet divisque simillima forma,  
Cui neque principium est usquam, neque finis in ipso, etc.  
It shall for ever last, in feature clad  
Like to the gods, which no beginning had;  
Neither shall it have end, but shall remain  
Like in the whole, in all parts like again.   
In another place he speaks thus: 
Ibid.  
At manet incolumis Mundus, etc.  
The World abides safe, and all things therein  
Revolving, as it did but new begin:  
Which length of Time shall not decrease; nor Age  
Diminish aught: Motion shall not assuage  
It's speedy course, nor shall it ever slack  
Or tire in the swift progress: but look back,  
As it hath been, so shall it ever be.  
The same in all things we the World now see,  
Our Fathers did behold it in times past,  
So shall our Sons; for it shall always last.   
But as the Poets differ in their censures; so against that of Manilius before rehearsed, 
Lib. de Bel. Civ.  I will oppose that of Lucan: by which you shall easily perceive what contrariety there was in their opinions; both of them being mere Ethnycke and natural men.  
— sic cum compage soluta  
Secula tot mundi suprema coegerit hora, etc.  
So when the junctures of that goodly Frame  
Shall be dissolved, and turn to whence they came;  
And the last hour shall then contract in one  
So many former Ages, past and gone,  
To hide in the first Chaos: Then shall all  
The Planets and the Stars aethereal  
Be mixed among themselves; and from the top,  
The fiery Lights into the Sea shall drop.  
And when all things in this disorder stand,  
The Land shall rob the Sea; the Sea, the Land;  
Phoebe shall prove contrarious to her Brother,  
And as he takes one course, she choose another.  
Disdain she shall to keep her oblique way,  
And claim from him the guidance of the Day.  
And the discording Machine shall contend,  
To bring the torn world's covenants to end.  

Philosophers concerning the beginning of the World.  Now give me leave a little to insist upon the opinion of some Philosophers, concerning the beginning of the World. Thales Milesius (pronounced by the Oracle to be the wisest man of that Age, 
Thal. Milesius.  that lived in Greece) held opinion, That Water was the first beginner and breeder of things, 
The World to have beginning from Water.  and therefore the initiating of the whole Universe: (for so both Aristotle and Plutarch report of him.) The weak foundation on which he built, was, because he saw and found by experience, that there was a moisture in the seeds of all things, as well the Elements as others; yea even the natural and vital heat to have its sustentation and nutriment from Humour; and that being exhausted, both to be extinguished together, and so consequently the union and composition of the body to be instantly dissolved. To this opinion the ancient Poets seemed to adhere, when they made Oceanus and Thetis (the god and goddess of the Sea) the two Parents or Father and Mother of Generation, and the infernal Styx, the unalterable Oath by which the gods themselves contested.  

Anaximenes:  Anaximenes, the auditor of Anaximander, reasoned, That all things were begot or procreated from Air. 
From Air●●  Induced thereunto by these reasons; That Air was capable of all impression, action, and quality, and naturally apt to be transchanged from one form into another: a property which the rest of the Elements cannot challenge. Of the same mind with his Master, was Diogenes Apolloniates; only this added, That of Air condensed or rarified, many works may be generated.  
Hipparchus and Heraclitus Ephesius gave the sole pre-eminence to Fire, as the beginner of all things. And with them assented in opinion Archelaus Atheniensis; 
From Fire.  reasoning thus, That Fire condensed or moistened is made Air; but a degree more thick and gross, Water; and at length made more constrict, turns to Earth. So bring them retrograde; Earth rarified, converteth to Water: by Evaporation, into Air; and being purified, transmigrateth into the nature of Fire. And by reason of the perpetual shifting of this one element, the order of the birth and breeding of all things to consist; and hence likewise new works to arise.  
Hipparchus Metapontinus ascribed the like primacy or priority of place (with Anaximenes') to Air, as of all the Elements the most noble, and fullest of vivacity and livelihood, and of the smallest and most subtle parts; consisting of its own innate vigour; all things penetrating, all things producing, all things augmenting, all things conserving, and to their first perfection all things reducing.  
Anaxagoras Clazemonius conferred the first generation upon small and similarie particles. 
Opinions contrary to the ●ormer.  Leucippus, Diodorus, Epicurus, and Democritus, into their Schools obtruded, Plenum, & Vacuum, Full and Empty. 
Atoms.  To the Plenum, full, they gave the names of Atoms, which are no other than those small Bodies perceived and seen only in the Sun, where it pierceth through a shadow; and these are neither to be dissevered, cut, or divided; neither are they apt to colour or change. Of these Atoms (though their natures be all one) yet of them they make these distinctions: The first is taken from the place; 
Of Atoms, some superior, others inferior, anterior, posterior. etc.  of which some are called superior, some inferior; some of the right hand, some of the left. The next is taken from their order, of which some are anterior, others posterior. The third and last from form; as some are round, some square, others triangle, etc. Hence it is, that Cicero in his book D● natura deorum thus writeth, That of Democritus his Atoms, some are light, some sharp, some crooked, some cornered, others adunct, etc. And of these Atoms diversely joined, Leucippus and Epicurus were of belief diverse worlds were framed; no otherwise than of three and twenty letters the Language and Scripture of all men and nations doth consist.  
Others (as Pythagoras) would deduce the first beginning from Number; 
Creation from Number.  and attributeth the greatest honour of all to Numerus De●arius, i. the number of Ten; because it seems he had observed, that all Nations proceeding in their account, there pause, break off, and begin anew. It would ask too long a circumstance to dilate upon the Monady or Unity, the duality, the ternary, Quaternary, Quinary, Senary, Septenary, Octary, Monary; and to show either the strength and virtue, or the deficiency and weakness of them, according to the first Deviser.  
Anaximander conferred the original of things from Infinites: 
Creation from Infinites.  Xenophanes put them upon One, and that to be without motion. Parmenides upon Two, namely Calor & Frigus, i. Heat and Cold; the Fire, which gives the Motion; and the Earth, which supplieth it with Form. Empedocles and Agrigentinus held the elements to be eternal; and that of their amity or dis-union, all things whatsoever had their beginning. Plato and Socrates sorted the prime procreation from Three, God, Idaea, and Matter. Zeno admitted but Two, God and the Elements. The Hebrews held, Matter, Form, and Spirit. Some of the Greeks, and amongst them especially Hesiod, and of the Latins Ovid, they stood with a Chaos. To reckon up all their opinions; and quarrelling arguments to confirm them, would grow to as great an infinite as Democritus his Atoms, which were an upossible thing to number: for as in the main they differ one from another, so they are at great distance and contrariety among themselves.  

Lib. 1. Concerning several opinions.  S. August● contra Manich. useth these words, Compescat s● humanatemeritas: id quod non est, non quaerat: ●e illud quod est, non inveniat: i. Let man's rashness bridle itself: That which is no●, let him by no means seek, lest that which is, he can no way find. And in another place: Multo facilius invenia● syderum conditorem; Humilis piet●s, 
Ser. de Eclipse. Sol●●.  quam siderum ordinem superba curiositas: i. The Maker of the Stars is more easily found by humble piety, than the order of the Stars by proud curiosity.  

Euclides.  Euclides the Philosopher being demanded by one, What kind of things the gods were? and what manner of works they most delighted themselves in? made him this answer, That he was not very familiar with their persons, nor much acquainted with their purposes; only so much he understood from them, That above all things they hated such polupragmaticall Inquisitors. Demonax when one solicited him to know, 
Max● ser. 21.  Whether the World were animated? And had Spirit and Life? And again, Whether it were fashioned round, after the manner of a Sphere or Globe? cut him off with this short answer: Why dost thou, friend, thus trouble thyself to inquire so much after the World, who oughtest rather to apply thy diligence to live uprightly in the World?  

Idem serm. 22.  Seneca in his Epistles speaks to this purpose: Why dost thou trouble thyself about questions, which were better for thee to be ignorant of, than to be resolved in? What tends it to Virtue, or good Life, to study perfectness in the enarration of Syllables, to labour Words, travel in the strict laws of a Verse, or to keep fabulous Histories in memory? Which of all these can take away from thy fears, or bridle thy irregular desires? Music can show us which are the lacrymable notes, but can it demonstrate unto us in our misery, how not to utter a lamenting voice? Geometry teacheth how to measure spacious grounds and fields; when it should rather instruct us how to take measure of our graves, and how much quantity of earth would serve for our bodies; how we ought not to spend or waste any part of our Inheritance; and not how to measure much, and purchase little. No Artificer but can tell, which things are triangle, which round, which square, with the quantity and dimention thereof; but can he search into the depth or secrets of the heart, or into the mind of a man, to know how straight or capatious it is? Thou knowest a line if it be right and direct: but what doth that profit thee, if in what should guide the perfect and upright line of thy life thou be'st ignorant? In another place he saith, 
Epist. 45.  Sophismata nec ignorantem nocent, nec scientem iuvant: i. These sophisms and impertinent riddles neither hurt the Ignorant, nor benefit the Knowing, etc.  
Many of these unnecessary curiosities being delivered to Spiridion and diverse other Bishops, in the Nicene Council, to be resolved; and amongst others, That it was absurd to conceive, that God in his infinite eternity, before four or five thousand years past, should now at length make this world, and to endure so short a season, what did he then before it? or what could he find himself to do after it? To whom Spiridion, as the mouth of the rest, gave this answer; That lest he should be said to do nothing in that Vacuum, he was then making a place of eternal torments for all such overcurious Inquisitors, etc. And therefore all Orthodoxal Doctors and Divines, with the whole Catholic Church, against these former exploded opinions, 
Cap. 1.  conclude out of Genesis, That there is one world made by God in the beginning of Time; and that all the generations of Mankind were propagated & proceeded from the Protoplasti, Adam and Eve, our first great Grandfather and Grandmother: and whoso shall presume to search further, are not only guilty of unprofitable curiosity, but worthily branded with irreligious impiety.  
Moreover, Temporum quorundam cognitionem, Deus sibi ipsi reservavit: i. The knowledge of some times and seasons God reserves to himself: for we know that the time in which the Messias was to come into the World, was concealed from the Patriarches and Prophets, though with many prayers and tears they besought it. Besides, our Lord and Saviour would not show his Disciples of the last day, when he was to come to judge the world, though they vehemently entreated it in these words; Tell us when these things shall be? and what sign of thy coming and consummation of the world? Moreover, to show what a great secret it was; Of that day (saith he) and that hour no man knows, no not the Angels of heaven, but the Father only. So likewise after he was risen from the Dead, being asked by his Apostles, When the kingdom of Israel should be restored? he told them, That the eternal Father had reserved the knowledge of that time unto himself: 
Mat 24.  For (saith he) It is not for you to know the times and the moments, 
Mark 14.  which the Father hath put in his own power, etc. Pius pulsator plerumque invenit, quod temerarius scrutator invenire non potest (saith a learned Father:) The godly knocker doth oftentimes light upon that, which the curious inquisitor by much search can never find.  
Therefore as Socrates advised all men, most especially to beware of those viands and delicacies which persuade and provoke them to eat when they have no appetite or stomach; and to abstain from all such wines as tempt them to drink when they are no whit athirst: so ought we in all our discourse labour to avoid all such vain and unprofitable questions, which resolved help not, and undecided hinder not. But as the Eagles when they rest, and the Lions when they walk, the one plucks in his talons, the other his claws, to keep them sharp, as loath to dull them till they meet with their prey; so it is not fit that we should trouble our heads, or exercise our wits upon things impertinent, but rather reserve them for things only behooveful and necessary.  
Plautus in Sticho saith, Curiosus nemo est qui non sit malevolus; There is none that is curious, but is evilly disposed. And again, in Haecyra, Tua quid nihil refert percontari desines● i. That which concerneth thee not, inquire not after. I conclude with that of S. Bernard in one of his Sermons; Curiosus foras engreditur, & exterius omnia considerate, qui sic interea despicit, preterita non respicit, presentia non inspicit, futura non prospicit: The Curious man walks abroad, and considers all things according to their outward appearance; inward things he looketh not after; to past things he looketh not back, present things he looketh not into, future things he looks not towards.  
Concerning the Elements (of which I had occasion to speak, in proving that the World itself is of the World the best witness) Aristotle saith, 
Lib. 2. de par. cap. 2.  That the beginnings of the Elements are Heat, Cold, Moisture, and Drought: likewise, That they have all a repugnancy among themselves, and therefore they cannot be everlasting. Of them the Poet Manilius thus speaks; 
Ignis in AEthereas volucer se sustulit Aras,  
Summaque complexus stellantis culmina Coeli, etc.  
The swift Fire lifts itself above the Air,  
And mounts aloft, to embrace round the fair  
And bright roofs of the starry heavens; it claims  
Prime place, and guirts them with a wall of flames.  
Air next, with subtle breath itself extends  
Both through the middle part and spacious ends  
Of th'empty world, with gentle breathe feeding  
The Fire next to the Stars. The third succeeding,  
Is that moist Element which fills the Ocean,  
Ebbing and flowing with continual motion:  
The moving waves a gentle steam do breed,  
Which bee'ng exhaled from them, the Air doth feed.  
The Earth, remotest from the former height,  
Sits lowest, as suppressed with its own weight.   
Procopius saith, 
Procop of the Elements.  Drought or dryness is proper to the Earth, which challengeth it to itself: Cold likewise is inherent to the Earth, but not peculiarly, because it hath that quality common with the Water: and as Water challengeth Coldness, so it hath humidity common with the Air: and as the Air claims humidity, so by a kind of fellowship, it draweth a kind of heat from the Fire. And as the Fire doth vindicate heat as proper to itself, so it participates of dryness with the Earth, which claimeth that quality to itself. Thus it is manifest, what is proper to everic Elcment by itself, and what is common among them, which they borrow one from another, by which they are commixed and knit one to another. It was necessary that they should be first distinct and separate, that every of them might preserve his own nature: needful it was also that they should be commixed, that thence might grow the composition of Bodies, so that one might adhere to another according to their common quality. Therefore God, the best Workman, and who was able to give to every thing the most proper attribute, called Dry, the Earth, but not the Earth, Dry; as you may read in Genesis. Of the Elements and likewise of their property, 
Metam. lib. 15.  Ovid thus speaks: 
Quae quanquam spacio distant, tamen omnia fiunt  
Ex ipsis & in ipsa ●adunt, etc.—  
These, though they distant be in space, yet all  
Are of them made, and into them they fall:  
The Earth resolved, doth into moisture slide,  
And Air: The Air when it is rarify'de,  
Turns into Fire; yet doth not so remain,  
For the same order is dissolved again.  
The spissed Fire turns into thickened Air;  
The Air condensed, to Water makes repair:  
The Water grost, by Nature's secret gift,  
Looks back, and doth into th'earth's substance shift.   
You have heard of six Ages, 
The Ages.  according to that computation of Time from the Creation to the present. But the Poets have included them within the number of four, Gold, Silver, Brass, and Iron. AEtus cometh of AEvitas, which is as much as AEteranitas, contracted by the figure Syncope. Plautus in Trinummo saith, Sapientis aetas condimentum est, sapiens aetati cibus est, etc. Age is the sauce of a wise man, and a wise man is the meat of Age; for not by Age, but by travel and industry, Wisdom is obtained. The first Age, which was called AEtas Aurea, was free from lust and excess, and full of piety and justice; in which all things needful for the use of man were enjoyed in a community, and was said to be most eminent in its purity under the reign of Saturn. Of which juvenal, 
The Golden Age.  Sat. 6. thus speaks: 
Credo pudicitiam Saturno rege moratam,  
In terris visamque diu,— etc.  
I do believe that Modesty's chaste stain  
Was frequent on the earth in Saturn's reign;  
And then continued, when an homely cave  
A narrow dwelling to the people gave,  
A little hearth, small fire: when beasts and men  
Slept in the shadow of one common den.   
To the same purpose it is which Boethius alludeth, Met. 5. li. 2.  
Foelix nimirum prior aetas,  
Contenta fidelibus Arvis, etc.  
Haply was the first Age spent,  
Which was with faithful fields content:  
It was not lost in vain excess;  
By eating little, drinking less,  
The Herb gave wholesome seeds at first,  
And the clear Fountain quenched their thirst.  
Beneath the shadow of the Pine  
Men slept: then in the Ocean's brine  
No Keel was washed, no unknown guest  
On any foreign shores did rest:  
No blood was shed through bitter hate,  
No arms took up to pluck on Fate.  
For what should hostile fury do,  
Or stir up mad men's spirits unto?  
When wounds were made, and blood was spilt,  
Yet no reward proposed for guilt.  
We read Tibullus thus, Eclog 3. lib. 1.  
Quam benè Saturno vivebant rege, priusquam  
Tellus in Longas est patefacta vias, etc.  
How well did men live under Saturn's reign,  
When as the earth unmeted did remain,  
And no long journeys known; the Sea not cut  
By any crooked stern, as yet unput  
To such new burdens: and the wand'ring wind  
To play withal no limber sail could find.  
Nor did the erring Mariner so far  
Travel, or yet find out the constant star  
By which to steer: nor (as they now do) room  
From remote places, to bring traffic home.  
The servile yoke did not the Bull disturb;  
The unbackt jennet knew no bit or curbe●  
The dwelling house no door had, but stood open;  
Nor was the stone prefixed that bounds the scope  
Of common fields: the hollow Oak, the Hive  
That yielded honey; neither did they drive  
Their cattle home, but with their udders swelled;  
They flocked unto the milk pale uncompelled:  
No wrath, no war, no Armies to invade,  
For no Smith then knew how to cast a Blade.  
After the death of Saturn the Silver Age succeeded, 
The Silver Age.  less good than the first, and yet not altogether so bad as that which followed. Of which Ovid, Metam. 1. maketh this short expression: 
Postquam Saturno tenebrosa in Tartara misso,  
Sub Iove Mundus erat,— etc.  
Saturn into dark Tartarus being hurled.  
jove then assumed the Sceptre of the world.  
Then came the Silver Offspring, and that was  
Courser than Gold, and yet more fine than Brass.   
Of which Tibull, Eleg. 3. lib. 1. thus speaks: 
Nunc Iove sub Domino caedes & vulnera, etc.  
Now under joves' dominion breaks forth strage,  
And wounds, with th'hazard of the Ocean's rage;  
And that which men do covet most to fly,  
They have found out, a thousand ways to die.   
Then came the Brazen Age, 
The Brazen Age.  worse than the two former, yet not altogether so wicked as the last: of which Ovid, Met. lib. 1. makes mention: 
Tertia post illas successit ahaenea proles  
Saevior ingenijs,— etc.  
The third succeeds, the Brazen Issue styled,  
More cruel in their natures, and more vild;  
More apt to horrid Arms than those forepast,  
And yet not all so wicked as the last.   

The Iron Age.  The Iron Age is the last, of which the so●e Po●t in the self same book makes this description; 
— de Duro est vltim● Ferro, etc.  
The fourth of Iron; into whose veins are crept  
All those grand mischiefs that before● time slept.  
Truth, Modesty, and Faith together fled,  
As banished from the earth: into whose stead  
Came Craft, Deceit, Fraud, Iniurre, and Force;  
And that (than which there's nothing can be worse)  
Base Avarice: for not the Earth could breed  
Out of her plenteous crop, enough to feed  
Insatiate Mankind, but that they must dare  
To rip her reverend bowels up; nor spare  
To tear her breast, and, in the Stygian shade  
What she had long hid, boldly to invade  
And dig up wealth, the root of all things bad:  
By this means wounding Iron at first was had,  
Made to destroy: they then discovered Gold,  
More hurtful far, though of a purer mould.  
Then War, strengthened by both, doth armed stand,  
Shaking a weapon in each bloody hand:  
All live on spoil; the guest is not secure  
In his Hosts house; nor is the Father sure,  
Protected by the Son; even Brother's ●arre,  
True love and friendship is amongst them rare:  
The husband doth insidiate the wife,  
And she again seeks to supplant his life.  
The rough browed Stepdame her young Step-son hugs,  
Tempering for him, mean time, mortiferous drugs.  
The Son after his Father's years inquires,  
And long before the Day, his death desires.  
Goodness lies vanquished, Piety betrayed;  
Virtue is trod on; and the heavenly Maid  

* i justice..  Astraea now a better place hath found,  
And left the Earth in blood and slaughter drowned.   

Of the Age of Man.  So much for the Ages of the World. It will be no great deviation, to speak a word or two concerning the Age of Man. Servius Tullius King of the Romans called those Pueri, i Lads or Youths, who were under seventeen years; and from thence to forty six, Iuni●res, as those that were fit to be exercised in war: and from the six and fortieth year they were called Seniores, and then exempted from Arms.  
Varro divided Man's Age into Infancy, Adolescency, the strength of Youth, and Old-Age; and them retracted into their parts: the first, Viridis, i. Greene: the second, Adulta, i. Grown: the third, Praecepti, i. Stooping. It was also divided into five Sections, and every one contained fifteen years: the first were called Pueri, ex Puritate; Children, by reason of their purity and innocence of life: the second to thirty, Adolescentes, from their growth and increase: the third Section gave them the title of juvives, ab adiumenta, because they were able then to assist in the wars, until the forty fifth year. At threescore years they were styled Seniores, i Elder men. And in the fifth and last Section, all their life time after, they were called Senes. Hypocrates (as Censorinus, Lib. de Die Natal. affirmeth) maketh seven degrees of the Age of man: the first endeth in the seventh year; the second in the fourteenth; the third in the one and twentieth; the fourth in the five and thirtieth; the fifth in the two and fortieth; the sixth in sixty; and the seventh to the end of his life, etc. Galen in his book De De●●nit. Medic. will allow but four; juvenum, Vigentium, Mediorum, Senum. And these are not unaptly compared with the seasons of the year: 
Met. lib. 1●.  as Ovid with great elegancy doth thus set it down: 
Quod non in species secedere quatuor Annum  
Aspicis? AEtatis per agentem imit amina nostrae?  
The Year thou seest into four seasons cast●  
Suiting our Age, which is to come, or past.  Infancy and Childhood is represented in the Spring; Youth in Summer; the middle or intermediate betwixt Strength and Weakness, to Autumn; and Old-Age, to cold and feeble Winter. Concerning which we thus read the beforenamed Author: 
Name tener & lacteus, Puerique similimus aev●, etc.  
The new Spring comes, to which we may compare 
Ver, Pueritia.   
Children that feed on milk, and tender are:  
The young and springing grass the season tells,  
For weak and without strength it grows and swells,  
Sweetening the Farmer's hopes, all things are green,  
The fields look pleasant, flowers are each where seen,  
And deck the Meads in a discoloured suit;  
The branches only bud, but bear no fruit.  
Spring into Summer passeth; now the year 
AEstas, juvent.   
(More strong and potent) doth like Youth appear:  
No Season of more vigour and ability,  
More ardent, or abounding with fertility.  

Virilis Aetas' Autumn's.  Youth's fervour being somewhat now allay'de,  
Ripe Autumn in his course begins to'inuade,  
And mildly doth 'twixt Youth and Age bear sway;  
His head, part black, but somewhat mixed with grey.  

Hi●●● senectus  Then comes old Winter with a palsied pace,  
His hair or white, or none, his head to grace.   
You may also trace him thus, Met. lib. 2. 
Verque novum stabat cinctum florente corona. etc.  
Now Spring stood there, a fresh wreath girt his brain;  
And Summer, naked, in a crown of grain:  
Autumn, from treading grapes, in torn attire;  
And rugged Winter, new come from the fire.   
I will conclude this with Pliny, lib. 10. cap. 23. As no man (saith he) knoweth when the Storks come, till they be come; and no man can tell when they remove and depart, till they be utterly gone (because they come and go privately in the dead of night, when no man can take notice or be aware of either) so no man can perceive his age to come till it be upon him; nor his youth going, till it be quite gone. And as he that hath sung much is not to be approved, but he that hath sung skilfully: so he is not to be commended that hath lived long; but he only that lived well.  

Annus, or the years.  I conclude the premises with Plato's Year: The year is called Annus, which Festus would derive from the Greek word Enos. But others would have it a mere Latin word; as Atteius Capito, (so Macrobius, lib. 1. Saturn. witnesseth of him) who thinks it so called of the circle or compass of Time; of An, which is Circum, and Nonus, which signifieth the Nones. 
The Nones.  Which word may, for the understanding of some, need a little explanation: They are called Nones, of Novenus, (as Denus, quasi decimus) of the number nine. Rutilius writeth, That thereupon the Romans called their Fairs Nondinae, because that for eight days together the Husbandmen were employed in ploughing, tilling, sowing, or reaping; but every ninth day was a day of intermission, 
Of the number of Nine.  either for converse in the City, or hearing of their Laws read and expounded. They are called the Nones of every month, because from that day, nine are counted to the Ides, and they are the first day after the Calends, that is to say, after the first day of the month. In March, May, june, and October, there be six; but in all the other months but four.  
Others would derive Annus, ab Annulo, 
An. ab Annulo.  a Ring; because like a Ring it runneth round, and returneth into itself. As Virgil: 
Atque in se suaper vestigiavolvitur annus.   
Annus Lunaris is a month, 
An. Lunaris  because the Moon spends little less than a month in the compass of the Zodiac. Annus Solaris containeth 365 days and a quadrant, 
Solaris An.  in which time the Sun surveys round the Zodiac. So that in every fourth year a day is interlaced and woven in; and this called Annus Magnus, or the greater, compared with the Lunaris, or monthly year. Of which Virgil: 
Interea magnum Sol circumvolvitur annum. 
Annus Magn.    
But the Annus Magnus with which Plato seemeth to hold (according to Cicero) consisteth of twelve thousand five hundred fifty four solary years. 
Annus Climate.  The Scalary or Climatericall year consisteth of seven years nine times told, or nine years seven times multiplied; the number in the whole, sixty three. Of this year Aulus Gellius speaketh after this manner: It is observed and generally experimented, That in all old men the sixty third year of their lives seldom or never passeth them without danger, either by some extraordinary disease of the body, sickness, or some calamity which for the most part forerun the period of life. Alleging a part of that Epistle which Augustus Caesar writ unto his Nephew Caius: the words be these; I hope that gladly and with great good will thou hast celebrated my last birth day, which was in the sixty third year of mine age; 
Levia Lem●. cap. 32. lib de occuli. naturae miracul.  for as thou seest, we have escaped the common Clymactera, dangerous unto old men.  
But the great year of the world, of which Plato and diverse other Philosophers so dreamt, some hold to be expleted in thirty six thousand solary years; some in thirty nine thousand; and some otherwise; differing in number according to their own fancies. But let us not study too much the length of time, and multiplicity of years, and in the interim forget the shortness and fewness of our own days. This the Ethnycke Poet considered no doubt, when he left these words to succession: 
Cuncta fluunt, omnisque vagus formatur imago, 
Ovid. lib. Met.   
Ipsaquoque assiduo labuntur, tempora motu, etc.  
All things pass on; those creatures which are made,  
Fail, and by Time's assiduate motion lad;  
Much like the running stream which cannot stay,  
No more can the light hours that post away.  
But as one billow hastening to the shore,  
Impells another, and still that before  
Is by the following driven: so we conclude  
Of Time; It so flies, and is so pursued;  
The hours are always new, and what hath been,  
Is never more to be perceived or seen.  
That daily grows, which had before no ground;  
And moments passed once, never more are found.   
The same Poet in another place: 

Lib. E●eg. 1.  Labitur occultè, fallitque volubilis aetas, etc.  
The fleeting Age deceives, and stealing glides;  
And the swift year on loose-reined horses rides.   
Saith Martial: 
Quid non long a dies, quid non consumitis anni.   

A further illustration concerning the Signs Celestial.  The better to illustrate what hath before been spoken concerning the Signs Celestial, and other Men and Creatures which are said to have place in the Firmament; it shall not be amiss to insert some extractions from the Greek Poet Aratus his Phainomenon, interpreted by that excellent Prince (adopted by Augustus Caesar to the Roman Empire) Caesar Germanicus. 
The division of the heaven called Culum.  The Heaven (saith he) is distinguished into five Circles; of which the two extreme are exceeding cold; the Austral, which is the lowest; and the Boreal, the highest. The nearest unto them are the Parallels, as equally distant: the one is the Tropic Solstitial, the other Hibernal, or Hiemal, by which the Sun passing and keeping the eighth part of Capricorn, make the Winter Solstice; the other Aestive, or the Summers, by which the Sun passeth and keepeth the eighth part of Libra, and called the Aestive Solstice. The middle Circle is the AEquinoctial, which keeping the eighth part of Aries, maketh the Vernal or Springs AEquinoctial. And passing thorough the eighth part of Libra, the AEquinoctial Autumnal.  
As they are called Circles in the Heavens, so they are tituled Zones on the earth: The cold Circles are held to be altogether inhabitable, 
By reason that the Sun is furthest from them  by reason of their extreme frigidity; but under the Torrid some are of opinion, the AEthiopians live, inhabiting diverse Islands by the Red Sea, and other tops and eminent places of the earth adjacent, and those are held to be very spacious. Our Aestive Solstice is very high and hard. Those which are called Antichthones are divided from us by the AEquinoctial circle, seeming to be low and depressed, as being the Antipodes to us: the Inhabitants of which places are called Antichthones, Antistochae, and Antisceptae; and therefore Antipodes, 
Antipodes.  by reason of the bending and obliquity of the earth. The Zodiac is called Signifer, because it beareth the twelve Celestial Signs: it beginneth not at the one end of the Circle, neither is it extended to the other; but from the depth of the Tropic Austral and Brumal, the same reaching by the AEquinoctial, to the height of the Solstice, and (in its longitude and latitude) by the middle of the Aestive. The oblique parts of the Circle Zodiac 365. The twelve several Signs have thirty distinct parts; of which, some are called Minora, Less; others Ampliora, Greater, and are vulgarly styled Canophora: but the compensation is supposed to be contained in five parts, to make the several portions of the Zodiac 365. The beginning of those from Aries, some are tituled Masculine, others Feminine. Of the Tropic Signs two are AEquinoctial, Aries, and Libra; two Solstitial, Capricornus and Cancer, etc.  
Of the Stars this is the order; 
Stellarum ordo.  Of both the Circles, the double Septentriones are turned towards the South, in figure with their tails averse, or back to back; betwixt which the Dragon seemeth obliquely to slide: under one foot is the Serpentarie, and his feet seem to touch the face of the Scorpion: at the side of whom backward, stands the Custos: and beneath his feet the Virgin, holding a fiery branch in her hand. With retrograde steps next lies the Lion: and in the middle Aestive Solstice, Cancer and Gemini. The knees of the Charioteer touch the heads of the Gemini; but his feet are joined to the horns of the Bull. Above, the 
* The Goat and the Kid.  Hoeduli occupy place in the Septentriones. Much on the right hand near unto the Crown have abode the Serpent, in the hands of the Serpentarius, and he that resteth himself upon his 
* Hercules.  knee, and with his left foot kicketh the crest of the Septentrional Dragon, 
Or Libra.  reaching one arm towards the Balance, the other to the Crown. 
Corona.  The hinder foot of Cepheus is fixed in the lesser Septentrione, with his right hand catching hold of the Swan: 
Cignus.  above whose wings, the Horse extenderh his hoof; and above the Horse, Aquarius is listed: and near unto him Capricornus. Under the feet of Aquarius lieth the great Austrive Fish. 
Pistri●.  Before Cephaeus, Cassiopeia: and Perseus extendeth his foot unto the back of the Charioteer. 
Bo●tes.  Over the head of Perseus, Cassiopeia is seen to walk. 
Cignus.  Betwixt the Swan, and him that resteth upon his 
* Hercules.  knee, the Harp is placed: in midst of whom, above from the East the Dolphin is seen: under whose tail is discovered the AEgle, 
Aquila.  and the next unto her is the Serpentarie. Having spoke of the Boreal Circle, we come now unto the Austral.  
Under the sting of the Scorpion is the Altar placed; 
The austral Circle.  and under his body the foreparts of the sagittary are seen, 
Ara.  
Sagittarius.  so far as he is Beast; his hinder foot is eminent in another part of the austral Circle. near to the Centaur's privy parts, the tail of Hydra and the Crow. 
Chiron.  At the knees of the Virgin is placed the Urn, upon the left hand of Orion, 
Virgo.  which is also called Incola. Fluvius (which some style Padus, 
Lepus.  others Eridamus) lieth under the feet of Orion. The Hare is next seen to shine with great refulgence: and just at his heels Laelaps, or the Dog, with extraordinary brightness: behind whose tail, Argoë or the Ship hath station. Orion stretcheth his hand towards the foot of the Bull, 
Taurus.  and with his feet comes very near to the Gemini. The back part of the Dog is above the head of the Ram; 
Trinus.  and the Deltoton or Triangle not far from the feet of Andromeda. The Whale is beneath Aries and Pisces; 
Aries.  and the connexion of the two Fishes have one common star, 
Coetus.  etc.  
Of the twelve Celestial Signs I have spoken sufficiently already: but of the other Stars in which I have been very brief, it shall not be amiss to give some of them a more large expression. Of Draco, or the Dragon, we read Caesar Germanicus thus: 
Immanis Serpens sinuosa volumina torquet.  
Hinc atque, hinc superatque illas, mirabile monstrum, etc.   

Draco.  This Dragon, of immense magnitude, was appointed by juno to be the sleepless keeper of the Orchard wherein the Hesperian Apples grew: whom Hercules in his adventure to fetch thence the golden Apples (as Pannaces Heracleus relateth) slew, and bore them thence. To the perpetual memory of which facinorous act, jupiter translated both him and the Dragon into the Stars, both, in the same postures according to the success of the fight; the Dragon with his head cut off; and he leaning upon one knee, his arms extended upwards, and his right foot stretched towards the Monster. And therefore he is said to hold the skin of the Nemaean Lion in his left hand, for a perpetual memory, that naked and unarmed he slew him singly in the forest 
Ind Helicen sequitur senior baculoque minatur,  

Artophilax.  Se velle Artophilax,— etc.   
Bo●tes (called also Auriga and Artophilax) is said to be the Keeper or driver of the Chariot, which is the Septentriones. Some report him to be Archas the son of jupiter, from whom the Province of Arcadia had after its denomination. Him, Lycaon the son of Pelasgus (entertaining jupiter at a banquet) caused to be cut in pieces, and his limbs being cooked after sundry fashions, to be served in to the table, of purpose to prove whether he were a god or no. At which barbarous inhumanity jupiter justly incensed, burnt up his palace with lightning from heaven, and after built there a city, which was called Trapezos. Lycaon he transhaped into a Wolf, and caused the dismembered limbs of Archas to be gathered together; which having reunited, he breathed in them new life, and after committed him to a certain Goatheard, to be educated and brought up. Who after, meeting his mother in the Forest (not knowing her) would have ravished; for which the inhabitants of the Lycaean mount, would have slain him. But jupiter to free them both, transferred them to the Stars, where they are known by the name of the great and lesser Bear. Him Homer calls Boötes.  
Clara Ariadneae propius stant signa Coronae 
Corona.   
Hunc illi Bacchus thalami memor addit honorem.  
It is said to be Ariadne's Crown, which Liber Pater or Bacchus caused to have place amongst the stars; which he presented unto her at their espousals in the Isle of Crect. But he who writes the Cretan history, saith, That when Bacchus came to King Minor to demand his daughter in marriage, he presented unto her that Crown, made by Vulcan in Lemnos, the materials whereof were only gold and precious fulgent gems, of such marvelous splendour, that it lighted and guided Theseus through the intricate and dark Labyrinth. Which was not translated into the Heavens till after their being in Naxos Isle. It is still seen to shine with many splendent stars, under the tail of the Lion.  
Tempora laeva premit parti subiecta Draconis,  
Summa genu subversa tenet, qua se Lyra volvit. 
Lyra.   
The Harp is said to have place amongst the Stars, for the honour of Mercury; who made the first after the figure of a Tortoise, with seven strings, according to the number of the Pleyades, daughters to Atlas: 
Atlantiades.  which after he presented to Apollo. Some attribute the invention thereof to Orpheus, by reason that he was son to Calliope one of the Muses; and composed it of nine strings, suiting with their number. The music thereof was said to be of such sweetness, that it attracted the ears of beasts and birds, nay of trees and stones. Moreover, it so prevailed over the Infernal Powers, that by it he recovered his wife Eurydice from hell. He adoring Apollo more than any other of the gods, and neglecting Liber Pater, who honoured him; the god being grievously incensed against him, whilst he was one day sitting on the mountain Pangoeus, waiting for the Sunrising, 
The death of Orpheus.  Bacchus stirred up the Bacchanalian women against him: who with barbarous violence falling upon him, plucked him asunder limb from limb (for so Eschilus' writes:) the pieces of his body being after collected, were buried in the Lesbian mountains; and his Harp after his death bestowed upon Musaeus: at whose entreaty jupiter placed it amongst the Stars.  

O●r or Cignus.  Cygnus de thalamis candeus, qui lapsus adulter,  
Furta jovis falsa volucer sub imagine texit.  
The Swan was therefore said to have place in the Firmament, because jupiter transfiguring himself into that shape, flew into a part of the Attic region, and there compressed Nemesis, who was also called Leda, (for so saith Crates the Tragic Poet.) She was delivered of an egg, which being hatched brought forth Helena: but because jupiter after the act was done, flew back again into heaven in the same shape, he left the figure thereof amongst the Stars, etc.  
Cepheus extremam tangit Cynosurida Caudam.  
Cepheus, according to Euripides and others, was King of AEthiopia, who exposed his daughter to be tied to a rock, 
Cepheus.  and to be devoured of an huge Sea Monster: whom Perseus the son of jupiter rescued. At whose request to Minerva she obtained, that his head might appear in the Septentrional Circle; and from his breast to his feet, to be visible in Arcturus the Aestive Tropic Circle.  
Qua latus afflexum, si●●osi respicit Anguis,  

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

Andromeda.  Nec procul Andromeda totam quam cernere nondum,  
Obscura sub nocte licet,— etc.  
The figures and postures of the mother and daughter are much different; for the mother is descried sitting in a chair, & bound unto it: but the daughter standing upright, and chained unto a rock. Which Andromeda was said to be beloved of Cupid: notwithstanding she was fettered betwixt two hills, 
Higinus.  and so left to be a prey to Neptune's Monster: but she was delivered thence by Perseus, and from him took the denomination of Persia; and by the favour of Minerva was received amongst the Stars. Who after she was freed by Perseus, would neither stay with father or mother, but voluntarily associated him in all his travels.  
Sublimis fulget, pedibus properare videtur,  
Et velle aligeris, 
Perseus.  purum AEthera, tangere palmis.  
Perseus was the son of jupiter and Danaë: who descending in a golden shore, as she spread her lap to receive it, he not slipping the opportunity, compressed her, and begot Perseus. Her father Acrisius' King of the Argives, finding that she was vitiated by jupiter, he caused her to be put into a Mastlesse-Boat, exposing her to the fury of the merciless Seas. But after arriving in Italy, she was found by a Fisherman, and presented unto the King of that Country, with her young son Perseus, of whom she was delivered at sea. The King graciously entertaining her, after made her his Queen, and accepted of Perseus as of his own natural son. Of whose Embassy to Poledectas King of the Island Seriphus; the receiving of his wings from Mercury, and his sword Harpee from Vulcan; his kill of three Gorgon's the daughters of Phorcas, etc. were too long hereto relate, being frequently to be found in sun dry known Authors.  
Est etiam Aurigae facies, 
Aurig●.  sive inclita forma,  
Natus Erithinius, qui circa sub juga duxit  
Quadrupedis.—  
The Charioteer is said to be the son of Vulcan and Minerva, who was the first that yoked the untamed Steeds, & constrained them to draw in the Chariot; taking his example from the waggon and horses of the Sun. He first devised the Panathaemea, and gave order for the building of Towers and Temples, and for that cause was listed among the Stars, where he beareth upon his shoulders 
* Otherwise c●lled Amalthea.  Capra, the Goat, which nourished with her milk jupiter in his infancy. In his arms he caris the two 
* Hedae.  Kids, the issue of the said Amalthaea, which are thought by the Astrologians to portend rain and showers; for so Musaeus, de Capra, witnesseth. Others take him to be Myrtilus the son of Mercury, and Wagoner to Oenomaus the father of Hippodamia.  
Hic Ophiuchus erit, long caput ante nitendo,  
Et vastos humeros, tum caetera membra sequuntur.  

Serpentarius.  This is the Serpentarie, who standeth above the Scorpion, holding in either hand a Serpent. Some of our Astrologians take him to be Aesculapius' the son of Apollo, who was so expert in the art of Physic, that he is reported, By the virtue of Herbs and Simples to have raised the dead to life: for which jupiter enraged, slew him with a thunderbolt; but at the earnest suit of his father Apollo, he not only restored him to the Living, but after his natural expiration, gave him that place amongst the rest of the Stars. He was therefore called AEsculapius, because the inclination tending to death, 
Phor●●tus de nat. de or. spec.  is by physic repelled and kept back. And for that cause he is figured with a Dragon or Serpent; who by casting their skins are thought to recover their youth, as Physicians by their medicines curing diseases, restore their weak Patients to their former vivacity and strength. Moreover, the Dragon is a Hierogliphycke of attention and hearing; which is likewise requisite in such as profess that art. He is also said to have been instructed by Chiron the Centaur, and to have received the name of Hepeones; not vainly conferred upon him, In regard that powerful medicines are the qualifying and curing of such violent diseases as trouble and molest the health of the body.  
Vnguibus innocuis Phrigium rapuit Ganimedem.  

Aquila & Sagitta.  Et Coelo appositus lustos quo Iupiter arsit,  
In puero luit excidio quem Troia furorem.  
The AEgle is said to be numbered amongst the Stars, because he stole from Ida, Ganmied, and carried him up to heaven, where he remaineth jupiters' Cupbearer. He is called also the Ensign of jove; for when the rest of the gods divided the Birds amongst them, he fell to the Thunderers lot; either because he soareth higher than any other Fowl, and hath a kind of dominion over them; or else in regard that he only is of such sharp sight, that his eyes are not dazzled with the bright splendent beams of the Sun: for so he is placed, with his wings spread, and his head looking towards the East. Aglaosthenes relateth, That jupiter transfiguring himself into an AEgle, flew into the Isle Naxos, where he was nursed, and there possessed the Kingdom: from whence he made an expedition against the Titanois. 
The sons of Titan.  And sacrificing before the battle, an AEgle, as a good and prosperous omen, appeared unto him and brought him thunderbolts, which he used in that conflict. The Arrow which the AEgle holdeth in her claws, is said to be that which Apollo slew the Cyclops with, who forged that thunderbolt with which jupiter killed AEsculapius, and for that cause was put amongst the rest of the Stars.  
— Hinc alius declivis ducitur ordo,  
Sentit & insanos, obscuris flatibus Austras.  
The Dolphin, 
Delphinus.  (as Artemidorus reporteth) when Neptune was enamoured of Amphitrite, and demanded her in marriage (who to preserve her virginity was fled to Atlas) was by him sent amongst many others, to solicit her about his former suit: who after much enquiry, found her where she had concealed herself in one of the Atlantic Islands. Which making known to Neptune, he by his great importunity at length persuaded her unto his own wishes. Which having obtained, he not only for his faith and industry did confer great honour upon the Dolphin in the sea, but caused him also to have a place in the firmament. He is called, for his love to Music, the Musical Sign; and is beautified with nine bright stars, according to the number of the Muses.  
Andromedae vero radiat quae stella sub ipsa  
Albo fulget AEquus, tres Hormo, sed latera AEquus 
Pegasus, or Equus demidius.   
Distingunt spatijs.—  
The Horse is called Equus dimidius, because his foreparts are only seen, and the rest concealed. Aratus saith that he was made a Star, Because that in the top of the Heliconian mountain, striking a rock with his right hoof, he brought forth water, which after grew to a Well, dedicated to the Muses; and the liquor thereof called Hippocrene. But Euripides would confer this honour upon Menalippe the daughter of Chiron; who according to the Centaur her father's shape, was half Mare, half Maid. She being stuprated, and growing great, as ready to be delivered, fled into the Mount Pelion, to secure herself from the displeasure of her father: and being pitied by the gods, was lifted up amongst the Signs, bearing an Equinal shape; but her hinder parts for modesty's sake are altogether obscured and concealed.  
Est etiam propriore deum cognoscere signo  
Deltoton, si quis donum hoc spectabile Nili 
Deltoton.   
Divitibus veneratum undis in sede notarit.  
Above the head of the Ram, not far from the feet of Andromeda, bordereth that Sign which the greeks, for the resemblance that it hath to the letter Delta, call Deltoton: but the Latins in regard of the properness of the form, name it Triangulum, a Triangle. Some say it is the figure of Egypt proportioned out in Stars, in Trigono, 
Trigonum.  or three angles. The channel also of Nilus, as some say, disposeth itself after the same form. It was placed where it now shines, by Mercury, at the command of jupiter.  

Pistrix, or the Whale.  Diverso posita & Boreae vicina legenti,  
Auster Pistrix agit—  
Under Aries and Pisces, and above the Flood Padus, or Eridanus, is Pistrix (or the Whale) placed in the region of the starry Heaven. This is said to be the Sea Monster sent to Cepheus by the envy of the Nereids, because Cassiopeia and Andromeda preferred their own beauties before theirs; who was slain by Perseus.  

The Flood Eridanus, or Padus.  Planxere, ignotes Asiae Phaetondides undis  
Eridanus medius liquidis interjacet Astris.  
The Flood, placed beneath the Whale in the region of the heaven (to which the right foot of Orion is extended) of Aratus and Pherecides, is called Eridanus Padus, and therefore there seated, because it directeth his channel and course towards the parts Meridional. But Hesiod giveth his reason and saith, It was so honoured for Phaeton the son of Phoebus and Climene; who ascending the Chariot of his father, and being lifted so exceeding high from the earth, through fear fell from his seat (being also struck with a bolt by jupiter) into the flood Padus or Eridanus: & when by that means all things were set on fire, and began to burn, all the springs and rivers of the earth were let loose to extinguish the same. Which made such a deluge, that it overflowed the whole face of the earth: by which means all mankind was said to perish, saving Deucalion and Pyrrha. The sisters of Phaeton, after extreme weeping and lamenting for their brother, were changed into Poplar trees, 
The Sisters of Phaeton.  and their tears hardened into Amber. They were called Heliades; and their names, Merope, Helie, AEgle, AEgiale, Petre, Phoebe, Cherie, Diosippe. Cignus also K. of Liguria, a near kinsman of theirs, in his depth of lamentation for Phaeton, was metamorphised into a Swan; from whom all Swans borrow their sad & mournful notes. Some think this flood to be Nilus, which is also Gyon; and therefore stellified, because it directeth his course from the Meridian. It consisteth of many stars, and lieth just beneath the star called Canopus, or Ptolomaea, and toucheth some part of the Argo or Ship. It appeareth very low, insomuch that it seemeth almost to touch the earth: 
Stella Terrestr.  for which cause it is styled Stella terrestris, etc.  
Sic utrumque oritur, sic occidit in freta sidus,  

Lepus, sive Dasippus.  Tu parvum Leporem perpende sub Orione.  
Lepus, the Hare, hath place beneath the feet of Orion and his Dog: for those that feigned him to be an Huntsman, so fashioned it, that the Hare lieth beneath his feet. Some deny, that so great and noble a Hunter as Orion, should spend his time in the chase of so fearful and wretched a beast as the Hare. Callimachus in speaking of the praise of Diana, accuseth him for taking too much delight in kill Hares. Some affirm she was translated into the Heavens by Mercury (as Aratus in his Phenom. 
Higinus. ) for her extraordinary velocity and swiftness, or else for her fruitfulness, bringing forth some young, and having others still immature in her belly: for so Aristotle reporteth of her. It is said also, That in the ancient times, in the Island called Hiera there were no Hares at all: 
The City called after the Island.  but that a young man of that City got a young Liveret from a foreign country, and brought it up being a female, till it was delivered of young ones. By whose example others making him their precedent, fell into the like care of breeding them: who in short time increased into a great multitude: but the city being distressed by a narrow & straight siege, they were enforced to devour them all, whom before they had so indulgently cherished. Yet was the figure of the Hare after placed in the Firmament, 
Why the Hare was translated into a Star.  to put men in mind, That no man ought to take too much pleasure in any thing, lest the loss of it after might breed their greater sorrow.  
Tela caput magnisque humeris sic baltheus ardet. 
Orion.   
Sic vagina ensis pernici sic pede fulget.  
Orion, who is also called Incola, shineth before the Bull, and deriveth his name ab Vrina, or the inundation of waters. He riseth in the Winter season, disturbing both earth and sea with showers and tempests. The Romans call him jugula, because he is armed with a sword, and showeth bright and terrible in the splendour of his stars: who if he appear, portendeth fair weather; 
What Orion portendeth.  if he be obscured, storms and tempest. Hesiod maketh him the son of Neptune and Euriale; to whom his father gave that virtue, to walk as steadfastly upon the sea, as the land. Who coming to Chios, compressed Merope the daughter of Oenopion: for which injury, Oenopion surprised him and put out his eyes, 
The history of Orion.  banishing him from his confines. He after coming to Lemnos, by Apollo was restored to his sight: and returning to Chios, to avenge himself upon his enemy the father of Merope (who by the people of his City was hid in the earth;) him Orion not finding, traveled over into Crect; where hunting and making havoc of the Game, was reprehended by Diana. To whom he made answer, That ere he departed from that Island, he would not leave one beast living upon the mountains. For which arrogant language, Tellus, or the Earth, being much displeased, sent a Scorpion of an unmeasurable greatness, which stung him to death. jupiter for his virtue and valour translated him to the stars: and at the entreaty of Diana did as much for the Scorpion, who had avenged her of her enemy. Aristom. informeth us, That one Ca●brisa a citizen of Thebes being issueless, desired the gods to foelicitate him with a son, and to that purpose made unto them many Divine sacrifices. To whom jupiter, Mercury, and Neptune came and guested: for whose entertainment he slew an Ox, humbly petitioning to them for a male issue: whom they commiserating, at the motion of Mercury, the three gods pissed in the hide of the Ox, and commanded him to bury it in the earth. Which after the space of forty weeks being opened, there was found a male Infant, whom they called Urion, ab Vrina. Others think him to be Arion the Methimnaean, so excellent upon the Harp; who being affrighted by Pirates, cast himself into the sea, and by the virtue of his Music was borne safe to the shore, on the back of a Dolphin. But their opinions by the best Authors are altogether exploded.  

Canis Laelap●, or Protion.  Cum tetigit solis radios accenditur astay.  
Discernitque, ortu longe fata vivida firmat:  
At quibus artatae frondes an languida radix  
Examinat nullo ga●det mai●sve minusve.  
Agricola, & sidus primo speculatur ab orta.  
The chief Star of Canis major, or Laelaps, is called Alhav●r; and that of Canis minor, or Protion, Algomeisa: so saith Higinus. But Aratus speaketh only of that which he calleth Syrius Stella, 
Syrius stella.  the Syrian star, which is placed in the middle centre of the Heavens; into which when the Sun hath access, the heat thereof is doubled: by which men's bodies are afflicted with languishment and weakness. It is called Syrius, for the brightness of the flame. The Latins call it Canicula, 
Canicular  whence they term the Dog-days, Dies Caniculares: for so long as the Sun hath power in it, that time is thought to be pestiferous, and obnoxious to many diseases and infirmities. Some think it to be the same Dog which with the Dragon was given as a Keeper to Europa: 
Palephalus.  which was after bestowed upon Procris, and by her presented to her husband Shafalus: who carried him to Thebes, to the hunting of that Fox which had done so much hurt to the inhabitants thereof. A like fate belonging both to the Dog and the Fox; 
Ovid. in Me●.  for neither of them could be slain. Therefore jupiter turned the Fox into a stone; and placed the Dog in the centre of the Firmament. Amphianus a writer of Tragedies relates, That the Dog was sent upon a message to Dolora; of whom, so soon as he beheld her, he grew greatly enamoured, and still was more and more ardently inflamed towards her: insomuch that he was enforced to invoke the gods to qualify his extraordinary fervour. Who sent the North winde Boreas, by his cold breath to give some mitigation to his scorching flames. Which he accordingly did, and those gusts are called Etesiae; which are bleak North-East winds, which blow only at one time of the year. Others will have him to be Mera, the Dog belonging to Icarus and his daughter Erigone● of whom I have before sufficiently spoken.  
Haec micat in Coelo lateri non amplior, actus  
Qua surgit malus, qua debet reddere proram. 
Na●is Arg●, or the ship.   
Intercepta perit, nullae sub imagine formae  
Puppis demisso tantum stat lucida Coelo.  
The chief star of note in the Ship is called Canopos; and it is seated in the first oar, and it hath place just by the tail of the greater Dog. Which it obtained at the request of Minerva, who (as they say) was the first deviser thereof, making the Sea navigable to man, which practise till then was unknown: but in its scite it is only visible from the rudder or stern, to the mast. Some say that Danaus' the son of Belus, 
These are the fancies of the Poets.  who by many wives had fifty daughters; and his brother AEgyptus as many sons. Who had plotted to murder Danaus and all his feminine issue, that he might solely be possessed of his father's Empire; and therefore demanded his daughters, 
Aratus.  to make them wives unto his sons. But his malice and mischievous purpose being discovered to his brother Danaus, he invoked Minerva to his aid, who built him this Ship called Argo; 
Of Danaus, AEgiptus.  in which Danaus escaped out of Africa into Argos. AEgyptus sent his sons to pursue their Uncle & his daughters: who arriving in Argos, began to make war upon him. Whom seeing he was not able to withstand, he gave his daughters unto them; but with this command, That the first night of their marriage they should murder them in their beds. Which was accordingly done; saving that the youngest, Hipermnestra, preserved the life of her husband Linus: for which she had after a Temple reared to her perpetual honour. The other Sisters are said to be tormented in Hell, by filling a bottomless tub with leaking vessels.  
But most are of opinion, That was the Argo, in which the greatest part of the prime Princes of Greece (by the name of the Argonauts) accompanied jason to Colchos, 
So called by sailing or roving in the Argo.  in the quest of the golden Fleece. Of which, Tiphis (the son of Phorbantes and Hymane) was said to be the Pilot; who was of Boëtia: and Argus, (the son of Polybus and Argia, or as some will have it, the son of Danaus, half brother to Perseus) the Ship-Carpenter or builder, who was by birth an Argive. After whose death, Anca●● the son of Neptune governed the Deck or forecastle. Lynceus the son of Aphareus (famous for his quickness of sight) was the prime Navigator. The Boatswaines were Zetes and Calais, sons to Boreas and Orith●a, who were said to have feathers growing out of their heads and feet. In the first rank of the rowers were seated (on the one bank) Peleus and Telamonius: on the other, Hercules and Hylas. He that gave the charge to the Rowers and Steersman, was Orpheus the son of Oegrus: but Hercules forsaking his seat, in his room came Peleus the son of AEacus, etc.  

Ara, the Altar, which is also called Thuribulum, the Censer.  Oceanum occasu tangit, tanto & magis arte,  
Thuribulo motae vim Coelo suscipit, & iam  
Praecipiti tactu, vastis dimittitur undis.  
Ara is called Sacrarius and Pharum● a Sign always opposite to Navigation; and it followeth the tail of the Scorpion, & therefore is thought to be honoured with a scite in the Firmament, because the gods thereon made a solemn conjuration, when jupiter made war against his father Saturn: and after left remarkable unto men, because in their Agonalia, which were certain Feasts in which were celebrated sundry sorts of activity; and so called because they were first practised in the mountain Agon: & in their sports Qinquennalia, so called because celebrated every fifth year, in which they used Crowns, as witnesses of diverse covenants. Their Priests and Prophets also skilled in Divinations, gave their answers in their Symposia or banqueting houses, etc.  

Centaurus.  Ind per Ingentes costas, per Crura, per Harmos'.  
Nascitur intacta soni pes, sub Virgine dextra,  
Se● praedam è silvis portat, seu dona propinqua, etc.  
Centaurus is thought to be the son of Saturn and Phillira: for when Saturn sought his son jupiter in Thrace, he was said to have congress with Phillira daughter of Oceanus, being changed into an Equinal shape; and of her begot Chiron the Centaur, the first deviser of Physic; and after translated her into a Linden or Teile tree, called Tilia. Chiron is said to inhabit the mountain Pelion, and to have been the justest amongst men: by whom AEsculapius in Physic, Achilles in Music, and Hercules in Astrology, were instructed. And as Antisthines relateth; When Hercules came to sojourn with him for a season, one of his Arrows dipped in the venomous blood of Nessus, 
The death of Chiron the Centaur.  dropping from his quiver, fell upon the foot of Chiron; of which he in few hours expired; and by jupiter was transferred into the stars, having his station in the aspect of the Sacrary or Altar; unto which he appeareth as if he were still sacrificing there to the gods. Of him, and the manner of his death, you may be further satisfied, if you read Ovid, Lib. de Fast. etc.  
Hic primos artus, 
Hydr●.  Crater premit ulterioris,  
Vocabis rostro Corvi, super Hydraque lucet.  
Upon the Hydra's tail sitteth the Crow: in the middle of her body is a bowl or goblet standing. She hath her mansion in the austral parts, having her head bowing towards Cancer, and her mid part bending down toward the Lion; her tail extendeth to the Centaur, upon which the Crow hath place, 
How the Crow came to be stellifi'de●  and there seated because she was said to be under the protection of Apollo: by whom she was sent to a Fountain, from thence to bring water for the gods to drink; but by the way spying a tree full of green Figs which were not fully ripe, and desirous to taste of them, neglected her errand, and sat in the tree till they were more mature. After some days, when the feast of the gods was past, and she had sated herself with the ripe fruit; she began to consider with herself, how much she had offended those celestial Powers by her neglect: and therefore to make them some part of satisfaction, she repaired to the fountain to fill her bottle; but being frighted thence by the Hydra, who came at that time to drink of the Well, she carried it back empty; telling her Lord Apollo, That the water failed, for the Fountain was quite dried up. But he knowing both her neglect, as also her lie to excuse it, forbade her after, from drinking water, or any other liquor whatsoever. From which both she and all the rest of her Feather are bound unto this day. Which Aristotle the great Philosopher confirmeth in his book of the Nature of Beasts: as also Isiodorus, in Naturalibus: for the bowl standeth in the middle of the Serpent, brim full of water; at which the Crow sitting upon his tail, aimeth at with her bill; but by reason of the distance, cannot come near it, and so suffers a Tantalian thirst.  
Sidera communem ostendunt in omnibus ignem. 
Pleiades●   
Septem traduntur numero, sed carpiter uno.  
Deficiente oculo, distinguere corpora parva, etc.  
They are called Pleiades, of their plurality, by the Grecians. But the Latins term them Virgiliae, 
The Vergiliae.  quod eorum ortu ver finem facit, vel quod vere, exoriunt●r; i. Either because their rising is when the Spring goeth out, or that they rise in the season of the spring. Pherecides Athenaeus affirmeth them to be the seven daughters of Lycurgus, borne in the Isle called Naxos; and because they there brought up Liber Pater, and nourished him, were by jupiter his father (who begat him of Cadmeian Semele) transposed among the Celestial Signs. Their names are, Electra, Alcinoë, Celeno, Asterope, Merope, Tagete, Maia. The seventh of which (as Aratus reporteth) is difficultly seen or found: which some think, concealeth herself for fear, not daring to look upon the dreadful figure of Orion. Others imagine her to fly from the Sun, who is much enamoured of her beauty; and that she is called Electra, and therefore she is said to wear her hair dis-shivelled, falling loose about her shoulders, being a sign of her fear or sorrow: and of her hair called Coma, some give her the appellation of Cometa, 
Cometa.  which implieth a Comet. Others conceit her to be Merope, who being married, was by her husband called Hippodamia. But the Greek Poet Musaeus informeth us, That these Pleyades were the seven daughters of Atlas; six of which s●ine clearly, and are visible to all; but the seventh is obscured and darkened. The six that present themselves to our view, were paramours to the gods: three of which were compressed by jupiter; who by Electra had Dardanus; by Maia, Mercurius; by Taigete, Lacedaemon. Two were vitiated by Neptune, who begat Herc●s of Alcinoë; and Lycus of Celane. Mars corrupted Asterope, by whom he had Oenomaus. Only Merope associated herself with Sisyphus a mortal man; of which ashamed, some think that to be the reason why she obscureth herself and will not be seen. Et sic de cateris.  

Of the Sun.  

The motion of the Sun.  THe Sun (saith Aratus) is moved in itself, and is not whirled or turned about with the world; but perfecteth his course in the obliquity of the Zodiac Circle; who in three hundred sixty five days, and the fourth part of a day, having surveyed the Zodiac and every part thereof in thirty days ten hours and an half, by the joining the half hours together, in every fourth year makes up a complete day, which is called Bisextus. 
The Bisext or Leap-year.  Which day is made up of quadrants; for when 12 halfs make six whole, that is a Quadrant; this Quadrant four times told, maketh 24 hours, which is a complete day and night: and in the fourth a Bisext.  
The Sun being fiery of itself (according to the Poets) by reason of his extraordinary quick motion, groweth more hot. Which fire, some Philosophers say, is nourished and increased by Water, and by the virtue of the contrary Element to receive both its light and heat; by reason of which it often appears to be moist and dewy: 
The Eclipse.  and then suffereth an Eclipse (which the Latins call Defectio) as often as the Moon entereth into the same Line through which the Sun is hurried; to which objecting itself, the Sun is thereby obscured, and therefore it is said to be deficient, when the orb of the Moon is opposed against it. To know the signs of calms or tempests, of fair weather or foul, the ancient Astrologers have left these rules to be observed. 
Rules to know fair weather or foul by the Sun.  Virgil saith, Si Sol in ortu suo maculosus sit, atque sub nube latet, aut si demi-dia pars eius apparuerit, imbres future's: i. If the Sun in its rising seem to be spotted or hid beneath a cloud, or if the one half thereof solely appear, it portendeth rain. Varro telleth us, That if rising it appear hollow, so that he sendeth his beams from the Centre or middle part thereof, part to the North, part to the South, it portendeth weather moist and windy. Besides, if it blush or look red in the set or fall, it presageth a fair day. But if it look pale, a tempest. Nigidius writeth, That if the Sun shine pale, and fall into black clouds in his set, it signifieth the wind is shifting into the North quarter.  
The greeks call him Apollo: 
Apollo.  and make him the god of Divination or Prophecy, 
Why, a god.  either because all dark and obscure things he discovereth by his light and splendour; or else for that in his diurnal course and set, he ministereth so many occasions of sooth-saying or conjectures: Sol dicitur aut ex eo quod solus sit, aut quod solus sit aut quod solito per dies surg at aut occidat: he is called Sol, either because he is still alone, or that he usually day by day riseth and setteth. He is figured without a beard, either for that in his rise or fall he seemeth to be still as youthful as at the first; or else because he never faileth in his strength, speed, or power; as the Moon, who is sometimes in the full, sometimes in the wain, always increasing or decreasing. They also allot him a Chariot drawn with four horses, either because he finisheth the course of the year within the four seasons, Spring, Sommer, Autumn, and Winter; 
The names of the Horses of the Sun.  or else by measuring the day, and distinguishing it into four parts: agreeable to which, they to his horses have appropriated proper and fit names; they are called Erythraeus, Actaeon, Lampros, and Philogaeus: Erithraeus in the Greek tongue is Ruber, Red; because the Sun in his morning's uprise looketh red and blushing. Actaeon, i. Lucidus; by reason that after the third hour he appears more clear and fulgent. Lampros, i. Lucens, vel Arden's, as shining in his greatest heat and splendour just in the Meridian, climbing against the Arctic Circle. Philogaeus, i. Terram amans, Loving the Earth; because towards the ninth hour he declineth or seemeth to precipitate himself toward the earth.   

Of the Moon.  
THe Moon is lower than the Sun or any other of the errant Planets, 
Luna.  and therefore in a much shorter time finisheth her course: for that journey which the Sun is travelling three hundred sixty five days and six hours, the Moon runneth in seven and twenty days and eight hours; the Sun passing all the Signs in thirty days ten hours and an half. Hence it comes, that so much way as the Moon maketh in the Zodiac, the Sun fulfilleth in the space of thirty days. Some of the Philosophers are of opinion, 
The Philosophers concerning the Moon.  That the Moon useth not her own proper light; and that one part of her Globe or circumference retaineth some splendour; but that the other is altogether obscure and dark, who by little and little turning herself, is expressed unto us in diverse figures. Others on the contrary affirm, That she hath her own perfect globe, but receiveth her light from the Sun; and as far as she is stricken by the Sun, so far she is inflamed; and by how much she is distant from the Sun, by so much her splendour is increased: and then she is in her defect or eclipse, when the shadow of the earth is interposed betwixt her and the Sun. For in her increase all breeding things sprout and shoot out; but in her decrease or wain are extenuated and weakened. Moreover, in her growing, every Humour and Spirit is augmented; the Ocean riseth and swelleth; and the earth is as it were animated with a generative heat, etc.  
The Poets call Luna, Diana, and term her to be the Sister of the Sun, 
The Poets, of the Moon.  whose appellation is Apollo also. Of whom they affirm, and would maintain, That as he hath his spirit from the Sun; so he hath his body from the Moon, whom they hold to be a Virgin. They are both said to wear arrows, because they shoot their beams and rays from the heavens, down upon the earth; and therefore to bear torches; because the Moon lighteth, the Sun both lighteth and scorcheth. She is said to ride or be drawn in a Chariot with two horses, either for her velocity and swiftness, or else by reason that she is visible both by night and day: and therefore one of her horses is said to be white, and the other black; shining to us more apparently in the Winter and Summer seasons, than in the Spring and Autumn.  

The senerall denominations of the Moon.  She is called Diana, of Diane, in regard she appeareth as well by day as by night; and Luna, of Luceo, because she shineth; as also Trivia, for that she is portrayed in three several figures. Of whom Virgil saith, Tria virginis ora Dianae: for one and the same Planet is called Luna, Diana, and Proserpina; That is, Celestial, Terrestrial, and Infernal: when she is sub lustris, or bearing light, she is called Luna: when she is with her garments tucked up, and with bow and arrows, Diana, or the Latonian Virgin. They will also have the Moon amongst the Inferi, to be Proserpina; either for that she shineth by night, or else for that she is of all the other Planets the nearest to the earth. Some say that her Car is drawn by two Oxen or Heifers; because the earth and stones, metals and creatures, are sensible of her Full, and Wain: for even dung, which manureth the earth, if it be thrown upon the fields in her increase, breedeth and casteth ou● worms. She is said to frequent the groves and forests (as Diana) by reason of the great delight she taketh in hunting and the chase.  
She is also said to be enamoured of Endymion, 
Why she is said to love Endymion.  for two causes; the one, In regard he was the first that was ever known to observe and find out the course of the Moon. And therefore he is said to have slept thirty years, because he spent so much time in the acquiring out so rare a secret: For so Monasaeus, lib. de Europa, hath delivered unto us. The second cause is, That the humour of the nightly dew, which droppeth also from the stars and planets, is sucked in and commixed with the juice and moisture of Herbs and Plants, to their better animating and cherishing; as also being profitable to the flocks of shepherds, in the number of whom Endymion was ranked.  
Ancient Writers have recorded, 
Conjecture of weather by the Moon.  That in her aspect may be found infallible rules concerning either serenity or tempest. Nigidius saith, That if in the upper part of the Moon's Circle there be discovered any black spots or stains, it signifieth much wet and many showers to fall in the first part of that month. But if they be visible in the midst of her orb, at such time as she is in her plenitude, they then betoken fair and clear weather: but if she look yellow, or of the colour of gold, it prognosticateth wind; for the winds grow by the density or grossness of the air, by which the Sun or Moon being shadowed, it begets in either of them a redness. Moreover, if her horns show lowering or cloudy towards the earth, it portendeth tempest. Aratus saith also, If the boreal horn of the Moon seem any thing straightened, it promiseth a North wind: or if the austral horn be any thing erected, it signifieth a South wind forthwith to ensue. But the quartile of the Moon is the most certain Index of wind and weather. According to that of Virgil: 
Sin ortu quarto namque is ●ertissimus author.    

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

Diversities of Fools.  There are diverse sorts of folly. Saint Augustine saith, There is none greater in the world, than to esteem the World, which esteemeth no man; and to make so little account of God, who so greatly regardeth all men. And Saint Gregory tells us, That there can be no greater folly, than for a man by much travel to increase riches, and by vain pleasure to lose his soul. It is folly to attempt any wicked beginning, in hope of a good and prosperous ending. Or for a man to shorten his life by riot and disorder, which by temperance and abstinence might be better prolonged. Folly is a mere poverty of the mind. The heart of a Fool (saith Syrach) is in his mouth; but the mouth of a Wise man is in his heart. Gregory saith, Sicut nec auris escas; nec guttur verba cognoscit; ita nec stultus sapientiam sapientis intelligit: 
The effects of Folly.  i. As the ear relisheth not meat, nor the throat can distinguish the sound of words; so neither can the Fool understand the wisdom of the Wi●e. And Seneca the Philosopher telleth us, Inter c●tera mala hoc quaque habet stultitia, quod semper incipit vivere: i. Amongst many other evils, this also hath Folly, That it always beginneth to live. But saith S. Augustine, Amongst all Fools, he is the most Fool, that knoweth little, and would seem to understand much.  
But I come now to the Emblematist, who thus declares himself: 
Spiritus excelso se tollit in Astra volatu,  
At Caro, compedibus deprimor, inquit, humi  
Tu, quid vincla voces; age, nunc videamus inepta  
Morio, vel stramen compedis instar habet.  
Vile Lucrum, popularis Honos, fugitiva voluptas.  
Haeccine, sint pedibus pondera iusta tuis?  
Prô viles Animas; devotaque Crura Catenis  
Vincîmur, nervus nec tamen villus adest.   
¶ Thus paraphrased: 
The Soul, with swift wings to the Stars would fly:  
The Flesh saith, Fettered on the ground I lie.  
What call'st thou bands; look on that Fool, he'll say,  
The straw that's in my shoe hinders my way:  
Base Gain, Vulgar Applause, each fading Sweet,  
Are those the Shackles that should give thy feet?  
O wretched Souls; o Legs, to Fetters dear;  
We think ourselves bound, when no bonds are near.   
The moral Allusion gathered from hence beareth this Motto; O demens; 
Excuse for sins.  ita servus homo est? Grounded from that of Seneca; Epistol. 51. Non ego ambitiosus sum; sed nemo aliter Romae potest vinere, non ego sumptuosus, sed urbs ipsa magnas impensas exigit, etc. I am not ambitious; but no man otherwise can live in Rome. I am not prodigal; but without great expenses, in the city there is no living. It is not my fault, that I am angry or luxurious, for I have not yet settled the course of my life: These things are to be attributed unto my Youth, not me. But why do we so deceive ourselves? Likewise the same Philosopher, Epist. 58. in the conclusion thereof; Inter causas malorum nostrorum, est quod vivimus ad exempla, nec ratione componimur, sed consuetudine abducimur, etc. Amongst the causes of those evils which happen unto us, one is, That we live by Example, not governed by Reason, but carried away by Custom. That which we see few do, we will not imitate; but that which many practice: as if that were most honest, which is most frequent. According with that of the Poet juvenal, satire 14.  
— Dociles imitandis  
Turpibus & pravis omnes sumus.—  
But to leave further enforcing the Argument, and come to the Author, whom we read thus: 
Multa quidem totam putrantur inepta per urbum,  

Customs not commendable, are not to be kept.  Cumque petis causam, Mos jubet ista ferunt  
Anne igitur stolidi nos string at opinio vulgi?  
Regulanum vita factio plebis erit?  
Stamine sic fragili vel stramine Morio vinctus  
Vah, sibi compedibus crura sonare putat.  
Serviles, vilesque sumus prô vincômur immo,  
Vincîmur miseri, causaque nulla subest.   
¶ Thus paraphrased: 
Follies, through all the City frequent be:  
If ask the cause? Custom, 'tis laid on thee.  
Shall the vain humours of the vulgar Sect  
Prescribe us rules our lives how to direct?  
The Idiot, with a straw or weak thread bound,  
Thinks, weighty fetters at his heels to sound.  
Servile we are, (so made by our own Laws)  
To think ourselves gyved, when indeed's no cause.     

A Meditation upon the former Tractate.  
TRue God, true Life, From, By, In whom all things  
That truly live, have Life, (from Thee it springs:)  
God, Good, and Fair, From, By, In whom, what breeds  
Goodness, or Beauty; all from Thee proceeds.  
From whom to Turn, is to fall Miserably:  
In whom to Trust, is to stand Constantly:  
By whom to Hold, is to rise Instantly.  
Whose Faith, unto good Actions us accites;  
Whose Hope, to Prayer, and Thanksgiving invites:  
Whose Charity, Us unto Him unites.  
Who to all wretched sinners hath thus spoken:  
Ask? have, Seek? find: but Knock, and I will open.  
Whom none can Lose, that to the Right doth lean:  
None Seek, but Called; none Find, but he that's Clean.  
To Know whom, is to Live: Serve whom, to Reign:  
Praise whom, the Souls eternal Bliss to gain:  
Thou art the God all potent, Keeper alone,  
Of all that hope in Thee; without whom none  
Can safety find, or be from danger free.  
" O! Thou art God, and there is none save Thee,  
In Heaven above, or in the Earth below.  
Inscrutable things, and wonders great, we know,  
Thou workest, of which no number can be made.  
Praise, Honour, Glory, (More than can be said,)  
Belong to thee. Thou in thy Counsels dark,  
First mad'st the World, and after Moses Ark,  
To pattern it: that man in It might see  
The former glorious Structure framed by Thee.  
The Sun, the Moon, the Stars, the Planets seven,  
Pleiades, Arcturus, all the Host of Heaven,  
Thy mighty hand created: Times and Seasons  
Thou hast for us appointed; of which, Reasons  
Cannot by man be given: (who hath presumed  
Of Worlds before, and after this consumed,  
More to succeed.) Thy Wisdom all things knowing,  
Finds these to be but fancies, merely growing  
From Curiosity; and can afford  
No shape of truth from thy most sacred Word:  
From which, let no vain boaster be so mad,  
As the least jot, to take, or aught to add.  
Make it to us the only Rule and Square  
By which to guide our actions, and prepare  
Our meditations solely to incline;  
But from that Centre to derive no Line.  
So shall those Souls thou hast so dear bought,  
Be perfect, and we praise thee as we ought.  
As far as th'East is distant from the West,  
Remove our sins from us: In every breast  
Plant (in their stead) all Goodness. God Immense,  
(Whose smallest Attr'ibute, passeth humane sense;  
From whom, In whom, By whom, All things subsist,  
Visible, and unseen: who as thou list,  
Thy Work About dost compass; Within, fill;  
Cover Above; Below, supportest still.)  
Keep us, the work of Thine own hands, and free  
(Whilst we put Hope, and Confidence in Thee.)  
Us from all evil, guard us we Thee pray,  
Here, Every where, at this Time, and for Ay,  
Behind, Before, Within doors, and Without,  
Above, Below, and girt us, Round about.  
So we with lips and hearts unfeigned, (o King)  
To Thee (for all thy benefits) will sing  
This Hymn. O Holy, Holy, Holy; Thee  
We do Invoke, o Bessed Trinity,  
To enter Us thy Temple; make't a Place  
Worthy thy juning there, by Divine Grace.  
This, By the Father, Of the Son we crave:  
This, By the Son, good Father, let us have.  
O Holy Spirit, that this may be done,  
We Entreat Thee, By the Father, and the Son.  
Quid noscis, si teipsum nescis?  Bucer in Psalm.   


The Dominations  
E●● 〈◊〉: joannis 〈◊〉 Gener:    


THE ARGUMENT of the fourth Tractate.  
WHat Ternions and Classes be  
In the Celestial Hierarchee.  
In what degrees they are instated;  
How amongst themselves concatinated.  
Angels and Daemons made apparent,  
By Ethnics, and the Scriptures warrant.  
Of Visions and strange Dreams, that prove  
Spirits each where, at all time's mo●e:  
Against their infidelity  
That will allow none such to be.  
Discourse of Favour, Love, and Hate;  
Of Poetry, of Death's estate.  
Th' Essence of Spirits; how far they know:  
Their power in Heaven and Earth below.   

The second Argument.  
THere is no Power, 〈◊〉 Domination,  
But from the Lord of our Salvation.   

The Dominations.  

A Little further let my Muse aspire,  
To take mine eyes from Earth, to look up higher,  
Unto the glorious Hierarchy above;  
The blessed degrees in which the Angels move.  
In this, the best Theologists assent,  
That they are Substances Intelligent,  
Immortal, Incorporeal, Moving still;  
Assisting Man, observant to Gods will.  

Angeli in quot Choros dividuntur.  In three most blessed Hierarchies theyare guided,  
And each into three Companies divided:  

The first Chorus.  The first is that in which the Seraphims be,  
Cherubims, Thrones; distinct in their degree.  

The Seraphim and his office.  The Seraphim doth in the word imply,  
A Fervent Love and Zeal to the Most-High.  
And these are they, incessantly each hour  
In contemplation are of God's great Power.  

The Cherubin.  The Cherubin denotes to us the Fullness  
Of absolute Knowledge, free from Humane dulness;  
Or else Wisdom's infusion. These desire  
Nothing, but God's great Goodness to admire.  

The Thrones.  The name of Thrones, his glorious Seat displays;  
His Equity and justice these still praise.  
The second Ternion, as the School relates,  
Are Dominations, Virtues, Potestates.  

Dominions.  Dominions, th' Angels Offices dispose;  

Virtues.  The Virtues (in the second place) are those  
That execute his high and holy Will:  

Potestates.  The? Potestates, they are assistant still,  
The malice of the Devil to withstand:  
For God hath given it to their powerful hand.  
In the third order Principates are placed;  
Next them, Arch-Angels; Angels are the last.  

Principates.  The Principates, of Princes take the charge,  
Their power on earth to curb, or to enlarge;  

Arch-Angels.  And these work Miracles. Th' Arch-Angels are  
Ambassadors, great matters to declare.  

Angels.  Th' Angel's Commission hath not that extent,  
They only have us Men in government.  
" God's in the first of these, a Prince of Might:  
" He in the second doth reveal, as Light:  
" Is in the last, his Graces still inspiring.  
To know what's to their Offices requiring;  

The Offices of the three Ternions.  The foremost Ternion hath a reference  
To contemplate Gods Divine Providence:  
Prescribing what by others should be done.  
The office of the second Ternion  
Doth his concurring Influence disperse  
Unto the guidance of the Universe;  
And sometimes hath a working. Now we know,  
The third descends to'haue care of things below;  
Assisting good men, and withstanding those  
That shall the rules of Divine Laws oppose.  
These several Companies before related, 
Quomod. Angel. Chori sunt Concatinati.   
May with good sense be thus concatinated:  
First, because Love, of all things that have being,  
With Divine Nature is the best agreeing,  
As having influence and birth from Him;  
Therefore the first place hath the Seraphim.  
Because from Love, all Knowledge doth arise,  
(For who that loves not God, can be held wise?)  
And therefore in its proper Mansion sits.  
The second place the Cherubin best sits:  
Because from Love and Wisdom nothing must  
Or can proceed, but what is Good, and Iust.  
Therefore the Thrones have the third place assigned.  
So that to Love, the Seraphim's inclined,  
Even love unto the Great and Holy-One:  
Cherubin, to Wisdom: judgement, to the Throne.  
Now because Empire (for so oft it falls)  
Must needs submit to judgement when it calls;  
And that to Empire there of force must be  
A Virtue to maintain that Empiree;  
And that this virtue cannot exist long  
Without a Power that is sufficient strong,  
Able their molestation to redouble,  
That shall this Empire, or this Virtue trouble:  
" The second Ternion in these heavenly Bowers,  
" Are the Dominions, Virtues, and the Powers.  
Further, since Power or Might nothing prevails,  
Whereas a Light illuminating fails;  
And this Instruction but two ways can grow,  
By Word or Action: therefore they bestow  
The next place on the Principates, as those  
Who the most eminent actions still dispose.  
Then to th' Arch-Angels, who from the blessed Trinity,  
The chiefest Principles of our Divinity  
Unto our dear salvation necessary,  
'Twixt heaven and earth immediately carry.  
To th' Angels, last; whose industry extends  
To Creatures, Men; and so their Power ends  
In things inferior: this is the Oeconomy  
Of the most blessed and sacred Hierarchy.  
Yet notwithstanding some there are, 
Of such as hold there are no Angels or Spirits.  and those  
Pretending no small judgement, that oppose  
Not only this fair Order and Degree,  
But hold, No Spirits at all, or Angels be.  
The Sadduces thus argue; If such were?  
We doubtless should of their Creation hear,  
From Moses, who his first Book doth begin  
Both with the World, and all things made therein;  
But makes of them no mention. And again,  
If they be named in Text? 'tis to restrain  
Man within moderate bounds, and keep in awe  
Th' Irregular, that would transgress the Law:  
Else, to our dull capacities convey  
(By naming such) things, that our weakness may  
The better understand. Therefore they blame  
Plato, who Spirits doth so often name:  
And Socrates, with all the Stoic Crew,  
Who to fool men, and make them think they knew  
Things hid from others; in ambitious pride  
Devised such ●oyes, never exemplify'de.  

The opinion of the Peripatetics.  Besides, if there be Spirits? it implies,  
They must be either Friends or Enemies.  
If Friends? they would continue us in health,  
Bestow upon us Wisdom, Empire, Wealth:  
But these, we see, are otherwise obtained;  
Knowledge and Arts by Industry are gained;  
Empire, by Virtue; Riches purchased are  
By Labour; Health, by keeping temperate F●●e.  
If Enemies? they hourly would extend  
Their Powers malevolent, Mankind to'offend;  
Especially those that themselves assure  
There are none such; and that's the Epicure  
And Sadduce; yet these they hate in vain:  
None are from Rocks precipitate, few slain;  
But they with others in like safety stand,  
As well secured by water, as by land.  
But in opinion contrary to these,  
Plato, Plotinus, Proclus, Socrates,  
jamblicus, Porphirius, Biton, were;  
The first of whom think you thus speaking hear:  

Natura Intelligilis.  The Nature that's Intelligible, grows  
To nine distinct degrees; which he thus shows:  
The first is God; Ideas have next place;  
Souls of Celestial Bodies have the grace  
To be third named, (Intelligences they  
Are styled;) Arch-Angels in the fourth bear sway;  
The fifth, the Angels; the sixth, Daemons claim;  
Heroes the seventh; the Principates have name  
In the eighth form; to Princes doth belong  
The ninth and last● men's Souls are not among  
This Catalogue; for these, as they incline  
To Virtue or to Vice, he doth confine  
Either unto those Angels that be good,  
Or the bad Daemons, (so he's understood;)  
Being accordingly in that regard  
Subject to sense of torment, or reward.  
I'insist on these too long, and now proceed  
To proofs more pregnant, such as we shall need.  
As God's eternal, 
Their opinions confuted.  void of all dimension,  
Not subject unto humane apprehension;  
And as of all things th' Universal Cause,  
Them governing: not governed by the Laws  
Of aught which is above him. And we find,  
Men, Beasts, and Plants, each Creature in his kind  
Is governed; but itself doth bear no sway.  
Reason to Truth thus points us out the way,  
That in so distant and remote a state,  
Needs must be Creatures intermediate. 
And these Creatures, the Angels.   
And as we see in Nature, bodies be  
(As Metals, Stones, and of like quality)  
Which have no life; others again there are,  
As Men and Brutes, that have in either share.  
So betwixt these must be by consequence;  
Unbodied things that have both life and sense,  
And these the Spirits, Dreams will teach us plain, 
Angels and Spirits proved from dreams.   
By their events, that such about us rain,  
To warn us of the future. Thus we read;  
Simonides finding a body dead, 
The Dream of Simonides.   
Gave it due rights of burial; with intent,  
Next day to take leave of the Continent,  
And to be shipped to sea. But the same night,  
This body, without terror or affright,  
Appeared to him, and warned him to refrain  
His purposed voyage; for if he the Main  
Proved the next day, in that Bark he did hire,  
He should by Shipwreck perish and expire.  
Forewarned, he left his passage; and 'twas found,  
The Ship was that day sunk, the people drowned.  
Now whence can any guess this Vision came,  
Vnlesseed were from a Spirit? for what name  

Sylla a noble man in Rome.  Can they else give it? Sylla in a dream  
Was told, his death was near: in fear extreme  
He wakes, he rises, calls his friends, his state  
In order sets; yet all this while no Fate  
Did seem to threat him: neither sense of pain  
Had he that time either in breast or brain.  
Which his Friends seeing, did his dream deride:  
Yet he that day was apoplexed, and died.  

Sabellicus.  Brutus and Cassius in a battle set,  
With great Augustus at Philippi met:  
The night before the conflict, Caesar, crazed,  
Kept both his tent and bed; which much amazed  
The general Host. Marcus A●torius, than  
His chief Physician, (of all other men  
Most chary of his person) in his sleep  
Was by Minerva warned, The Prince should keep  
His bed no longer, but in any case  
Be in the battle's front, the Foe t'outface:  
For of this (done or not done) was ensuing  
His future safety, or his present ruin.  
Augustus was persuaded, left his tent,  
And mounted on his steed. Observe th' event:  
The toil and labour that he took that day,  
Did not alone his Fever drive away,  
Restoring him to health; but as it happed,  
Was cause that he a greater danger scaped.  
For Brutus' soldiers thinking him still weak,  
Did with main force into the Battle break;  
Seizing his Tent, his Bed away they bear,  
Presuming still they had Augustus there.  

Calphurnia the wife of julius Caesar.  'Tis noted, how Calphurnia did complain  
The very night before her Lord was slain,  
Beseeching him, with sighs and many a tear,  
That he the next day's Senate would forbear;  
Because of her sad dream, which told his fate.  
But he in his ambition obstinate,  
Holding such vain predictions of no force,  
With poniards stabbed, was made a liveless Corpse.  

Caesar's dream.  Nay he himself not many days before,  
Dreamed, He was snatched away from earth, and bore  
Above the Clouds; where, with Majestic look,  
To welcome him, jove by the hand him took.  

Hamilcar's dream.  Amilcar, who the Carthaginians led;  
Besieging Syracuse, in his bed  
Him thought, That in his depth of sleep he saw  
A soldier armed, inviting him to draw  
His Army nearer; for (his fame to crown)  
He the next night should sup within the Town.  
Encouraged thus, he early rose next day,  
His Carthaginian Ensigns to display;  
And gave a brave assault: and yet he found  
But a false Omen, being taken and bound,  
Was to the City led, Fate to fulfil,  
Where he both supped and lodged against his will.  
Wise Socrates, the night which did precode 
Pa●sanias, of Socrates.   
The day that Plato came to hear him read,  
Dreamed, That he saw into his bosom fly  
A milk-white Swan, that sung sweet melody.  
This at the instant though he did neglect,  
Yet on the morrow, pleased with his aspect,  
He took him in his arms, and with extreme  
Rapture of joy, he called to mind his dream.  
And though the child was then of tender age,  
Th'event did aptly fi● with his presage.  
Nor do I these from profane Authors cull,  
As if the sacred Scriptures were not full 
Examples from the Old Testament.   
Of like examples; Stories manifold  
Are in the Testaments both New and Old.  
joseph, from his own Visions did divine;  
And so from Pharaoh's, of the Ears and Kine.  
The Baker and the Butler dreamt; it fell  
To both of them as joseph did foretell.  
Nabuchadnezzars' Image and his Tree,  
Were of such things predictions, as should be.  
God called to Samuel in his sleep, and told  
What should betide to Ely, being old.  
Like Visions too have been conferred upon  
Good David, and his son King Solomon.  
And in the Gospel, joseph in his rest, 
Examples from the New Testament   
Was bid to take to wife the ever-blest  
and holy Virgin. After, To forsake  
That Country; and his Spouse and Infant take,  
And with them into Egypt make all speed,  
Till the King's death, which shortly did succeed.  
We likewise read, The Wise men of the East  
Were in a dream forewarned, to see that 
* If the later Herod were called a Fox; the former who slew the young Infants may carry a worse title.  Beast  
Herod no more; nor turn the way they came.  
How many of this nature might I name?  
As that of Shimeon, and of Pilat's wife:  
Examples in the holy Text are ri●e,  
And each where frequent. Then there is no doubt  

Angels.  But there are such to lead us in and out.  

Angels visible.  In visible form they likewise have appeared,  
Been seen to walk, to eat, to drink and heard  
To speak more oft. Two Abraham did receive  
Into his Tent; and having (by their leave)  
First washed their feet, they drank with him, and eat;  
At least unto his seeming, tasted meat.  
An Angel to young T●by was a friend,  
And travelled with him to his journey's end.  
An Angel 'twas, of the Celestial Crew,  
That in one night all AEgypt● First borne slew.  
When Daniel was with hunger almost dead,  
Him in the Lion's den an Angel fed.  
An Angel came to Lot. An Angel 'twas  
Met Balaam, and put speech into his Ass.  
Like stories from the Gospel we may glean,  
Both of good Angels, and of Spirits unclean.  
The Angel Gabriel in full form and fashion  
Brought to the Virgin her Annunciation.  
He that before our blessed Saviour stood,  
To bring him comfort when his sweat was blood.  
He that from prison did Saint Peter free,  
And made that night a Gaole-deliverie:  
He that took Philip up, and to the place  
Brought him where then C●ndaces Eunuchwas;  
Those that unto the women did appear,  
(When Christ was rose from death) in Vesture clear;  

Evil Spirits.  All these were blessed Angels. Of the Bad  
We likewise many precedents have had:  
As those with which men's bodies were possessed,  
Some dumb, and others speaking; who confessed  
Our Saviour to be God. Some deaf; and when  
One did torment the wretched Gadaren,  
With many other of that hellish Rout,  
Whom Christ himself extermined and cast out.  

Digression:  But now, with leave, a little to digress,  
To find some Learned, (or esteemed no less)  
What they of Spirits thought. It doth exist  
Upon Record, The jewish Cabalist  

The opinion of Rhabbi Achiba concerning Spirits.  Rabbi Achiba was of constant mind,  
(And wrote) We Spirits should in all things find;  
In Earth, in every River, Brook, and Fountain;  
In Flood, in Well, in Valley, Hill, and Mountain;  
In Plant, Herb, Grass, in Shrubs, in every Tree:  
And when these Spirits amongst themselves agree,  
Earth yields abundance, and affords increase,  
Trees swell with fruits, Fields flourish by this peace:  
The Seas are calm, the River's wholesome, and  
Yield Fish in plenty, floating on the sand:  
The Air is tempe'rate. But when they contend,  
The Earth grows barren, fruitfulness hath end;  
Mildews and Rots destroy both Grass and Graine,  
And then the labouring ploughman toils in vain.  
Fruits whither on the trees, River's rebel,  
Leave bare their channels, or in torrents swell:  
The Fountains grow unhealthful, and distaste;  
And in this mutiny all runs to waste.  
The mustering Clouds obscure from us the Sun;  
The heavens themselves into disorder run;  
By Showers tempestuous, and rough storms of Hail,  
Then Inundations on the earth prevail.  
The Lightnings flash, and loud-voyced Thunders roar,  
As if Time, tired, his journey had given o'er.  
Now, as th'agreeing Spirits cause our health,  
Pleasure, strength, gladness, with increase of wealth:  
So those that are dissentious breed disease,  
Want, sorrow, dearth, with all things that displease.  
Learned Abram Avenz●●a the Magition,  
And Rabbi Azariel (making inquisition  
By careful study) in their Works relate 
The opinion of two learned Rabbis, concerning Amor & Odium.   
The cause to us, of extreme Love or Hate:  
Why that a man, his Kindred and Alliance,  
Even his own natural Blood, sets at defiance;  
And yet his strange love should so far extend,  
One that's mere foreign to select his friend.  
Again, as we by proof find, there should be  
'Twixt man and man such an antipathee,  
That though he can show no just reason why,  
For any wrong or former injury;  
Can neither find a blemish in his fame,  
Nor ought in face or feature justly blame;  
Can challenge or accuse him of no evil:  
Yet notwithstanding hates him as a Devil.  
They give this reason; The good Angels, they 
Their reason of this Antipathy.   
So far to peace and unity obey,  
That in the first they labour to atone,  
And (could it be) to make even Opposites one;  
Bee'ng still at hand, a friendship to persuade  
'Twixt such as seek each other to invade.  
When the malignant Spirits sole intention  
Is to set men at discord and dissension;  
To kindle malice, and the spleen inflame,  
To hate, yet show no reason whence it came;  
Ready to make him fly in that man's face,  
Whose friendship others gladly would embrace.  

The Effect of these expressed in King Ferdinand.  King Ferdinand of Spain (their Annals say)  
In his Procession on a solemn day,  
Attended by his Train; in Barcelon  
Was by a Traitorous Spaniard set upon  
With a short dagger, and had then been slain,  
Had he not worn that time a golden chain,  
Which stayed the fatal blow. The Traitor took,  
And put to th' Rack; with an undaunted look  
And constant suffering, could no other reason  
Give to the King, of his unnatural treason,  
But, That the cause which to that act compelled him,  
Was, He ne'er loved him since he first beheld him:  
Nor could he brook him then, or reason why  
Show of this deep and strong Antipathy;  
But in the midst of all his tortures vowed,  
If instantly he freedom were allowed,  
And that the King would him again restore  
To his first state, he'd kill him ten times o'er.  

The Effect proved in judges.  Hence comes it, that some judges are not clear.  
When Malefactors at the Bar appear.  
Of this they are made conscious, when there's brought  

This is alleged by Doctor Strozza, lib. de Natur. Mag. of some particular men whom he had observed in Italy in his time.  Evidence against one, be't for a thing of nought,  
His Crime he aggravates; and in his fury,  
If they Not guilty bring, sends back the jury;  
Stretches each quiddit of the Law, to find  
Him culpable, only to please his mind.  
Again; If for some capital offence  
Another's brought: though Law hath no pretence,  
Nor Conscience, colour, how to make his peace;  
Yet he shall strive th'offender to release;  
Cite Statutes in his favour; what appears  
Most gross, seek to extenuate; and with tears,  
If so the juries' Verdict against him run,  
Pronounce the Sentence as against his Son:  
Neither by him perhaps beforetime seen.  
Whence is the cause then of this Love or Spleen?  
Even Princes are not from this passion free: 
The Effect proved in Princes.   
In some King's Courts how many raised we see?  
One even as high as Hamon lifts his head,  
And y●t for all that, no desert can plead:  
When as poor Mordechai, envied, outbraved,  
Who notwithstanding the King's life he saved,  
Obscurely lives, his service not regarded,  
Nor with a single Sheckle once rewarded.  
Nor doth the Prince in this, his Power abuse;  
Which by a story I can thus excuse.  
Two Beggars, as an Emperor once passed by,  
Saith one, O, would this Great man cast an eye 
A true story.   
Upon our wants, how happy were we than?  
Saith the other; How much happier were that man,  
On whom the providence of Heaven would deign  
A gracious look? These words were spoke so plain,  
The Prince o'erheard them; and commanded both  
To come to Court. The silly men were loath,  
Fearing they'had spoke some treason. Brought they were  
Into a stately room, and placed there  
In two rich chairs; and just before them spread  
A table with two baked meats furnished;  
Both without difference, seeming alike fair,  
One crammed with Gold, other nought save Air.  
For these, they two cast lots: To him that said,  
He that trusts Heaven, that man is only made,  
Happened the Gold. To the other, (that said, Well  
Shall he thrive that trusts man) th' empty fell.  
The Emperor made this use on't: Lords you see  
What a great Train hourly depends on me:  
I look on all, but cannot all prefer  
That in my service merit. Nor do I err;  
'Tis their fate, not my fault: such only rise  
By me, on whom Heaven bids me cast mine eyes.  
How comes it, that a Poet shall contrive 
Of Poets and Poetry.   
A most elaborate Work, to make survive  
Forgotten Dust? when no King shall expire,  
But he brings fuel to his funeral fire:  
No Optimate falls from the Noble throng,  
But he records his Elegeicke Song  
In mourning papers: and when all decays,  
Hearse, Shows, and Pomp; yet That resounds his praise.  
Of every Match and Royal Combination,  
His Pen is ready to make publication:  
When all prove aged, forgotten, and blown o'er,  
" His Verse is still as youthful as before;  
" And sounds as sweetly (though it now seem dead)  
" To aftertimes it shall be ever read.  
What's Gentry then? Or Noblesse? Greatness what?  
The Civil Purple? or the Clergy Hat?  
The Coronet or Mitre? Nay, the Crown  
Imperial? What's Potency? Renown?  
Ovations, Triumphs, with victorious Bays?  
Wisdom or Wealth? Can these add to thy days?  
Inquire of Roman Brutus, (surnamed Just)  
Or Solomon the Wise, they both are Dust.  
Learned Aristotle, Plato the Divine;  
From Earth they came, and Earth, they now are thine.  
Where are the Worthies? where the Rich, or Fair?  
" All in one common bed involved are.  

A Meditation of Death.  Man's Life's a Goal, and Death end of the race;  
And thousand sundry ways point to the place:  
From East, the West, the North, the South, all come;  
Some slow, some swift-paced, to this general Doom.  
Some by the Wars fall, some the Seas devour;  
Certain is Death, uncertain though the Hour.  
Some die of Love; others through Grief expire;  
Beneath cold Arctos these; they by the Fire,  
The Torrid Zone casts forth; forced to endure  
The scorching and contagious Calenture.  
Some the Spring takes away; and some the Fall;  
Winter and Summer, others; and Death, All.  
Consider well the misery of Man,  
And weigh it truly; since there's none but can  
Take from his own and others, thousand ways;  
But yet not add one minute to their days.  
For now the Conqueror with the Captiue's spread  
On one bare Earth, as on the common Bed:  
The all-commanding General hath no span  
Of ground allowed, more than the Private man.  
Folly with Wisdom hath an equal share;  
The Fowl and Fair to like Dust changed are:  
This is of all Mortality the end.  

Thersites deformed, and Nereus the fair Greek, whom Homer loved.  Thersites now with Nereus dares contend;  
And with Achilles, He hath equal place,  
Who living, durst not look him in the face.  
The Servant with the Master; and the Maid  
Stretched by her Mistress: both their heads are laid  
Upon an equal pillow. Subjects keep  
Courts with Kings equal; and as soft they sleep,  
Lodging their heads upon a turf of grass,  
As they on Marble, or on figured Brass.  
Blind Homer in the grave lies doubly dark,  
Against him now base Zoylus dares not bark.  
To him what attributes may we then give? 
The honour due unto Poets   
And other Poets, by whom all these live?  
Who as their putrid flesh is long since rotten,  
So in their Sepulchers had lain forgotten,  
Like common men; had not their Muse highflying,  
Kept both these Worthies and themselves from dying.  
How in these days is such a man regarded?  
" No, not so much as Oil or Ink rewarded.  
Yet shall a Sycophant or ballading Knave,  
If he but impudence and gay clothes have;  
Can harp upon some scurrilous jest or Tale,  
(Though fifteen times told, and i'th' City stale;)  
Command a Great man's ear; perhaps be able  
To prefer Suits, and elbow at his table;  
Wear speaking pockets; boast, Whom he doth serve:  
When meriting men may either beg or starve.  
Past Ages did the ancient Poet's grace, 
The honour done to Poets of old   
And to their swelling styles, the very place  
Where they were borne, denomination leaned.  
Publius Ovid Naso had th' ostent  
Of Sulmonensis added, and did give  
The Dorp a name, by which it still doth live.  
Publius Virgilius likewise had th' addition  
Of Maro, to express his full condition.  
Marcus Annaeus, Lucanus Seneca,  
Bore title from his city Corduba.  
Caius Pedo was styled Albinovanus:  
Aurelius Olympius, Nemesianus.  
Some from the nature of their Poems: Thus,  
Caius Lucilius was called Satyrus: 
A Satirical poet.   
So Livius Andronicus, Epicus: 
An Epic poet   
And Lucius Accius surnamed Tragicus. etc. 
A Tragic poet.   
Some, from their several Countries, because they  
Were foreign borne: Terens, from Africa,  
Is Publius Terentius Afer read.  
Titus Calphurnius, Siculus, as bred  
In Sicily. So many others had  
(And that for sundry causes) means to add  
Unto their first: for with their worth increased  
Their styles; the most graced with three names at least●  
Our modern Poets to that pass are driven,  
Those names are curtaled which they first had given;  
And, as we wished to have their memories drowned,  
We scarcely can afford them half their sound.  

Rob. Greene.  Greene, who had in both Academies ta'en  
Degree of Master, yet could never gain  
To be called more than Robin: who had he  
Professed aught save the Muse, Served, and been Free  
After a seven years' Prentiseship; might have  
(With credit too) gone Robert to his grave.  

Christ. Marlo.  Marlo, renowned for his rare art and wit,  
Could ne'er attain beyond the name of Kit;  
Although his Hero and Leander did  

Thomas Kid.  Merit addition rather. Famous Kid  

Thom. Watson.  Was called but Tom. Tom. Watson, though he wrote  
Able to make Apollo's self to dote  
Upon his Muse; for all that he could strive,  
Yet never could to his full name arrive.  

Thomas Nash.  Tom. Nash (in his time of no small esteem)  
Could not a second syllable redeem.  

Francis Bewmont.  Excellent Bewmont, in the foremost rank  
Of the rarest Wits, was never more than Franck.  

William Shakespeare.  Mellifluous Shakespeare, whose enchanting Quill  
Commanded Mirth or Passion, was but Will.  

Beniam. johnson.  And famous johnson, though his learned Pen  
Be dipped in Castaly, is still but Ben.  

john Fletcher. john Webster, etc.  Fletcher and Webster, of that learned pack  
None of the meanest, yet neither was but jack.  
decker's but Tom, nor May, nor Middleton.  
And he's now but jack Ford, that once were john.  
Nor speak I this, that any here expressed,  
Should think themselves less worthy than the rest,  
Whose names have their full syllable and sound;  
Or that Frank, Kit, or jack, are the least wound  
Unto their fame and merit. I for my part  
(Think others what they please) accept that heart  
Which courts my love in most familiar phrase;  
And that it takes not from my pains or praise.  
If any one to me so bluntly come,  
I hold he loves me best that calls me Tom.  
Hear but the learned Buchanan complain,  
In a most passionate Elegiac strain; 
In his Elegy entitled: quam misera sit conditio docentium literas humaniores. etc.   
And what emphatical phrases he doth use  
To wail the wants that wait upon the Muse.  
The Poverty (saith he) add unto these,  
Which still attends on the Aönides,  
As if that Poenia were their Queen and Guide, 
Poenia is Paupertas: or of poverty. Read Aristophanes in his Lenady. called Platus.   
And vowed, amongst them ever to reside.  
Whether thou dost of Turkish battles sing,  
Or tunc thy low Muse to a softer string:  
Or whether thou the gentle Sock dost wear,  
Tickling with pleasure the Spectators ear:  
Whether thou in the lofty Buskin rage:  
When the long Tragic Robe doth brush the Stage,  
Thou, Povertie along with thee shalt bring,  
Whether thou Poems write, or Poems sing.  
Seven Cities warred for Homer being dead;  
Who living, had no roof to shroud his head.  
Poor Tityrus deplores his father's fields;  
Rome, to the hungry Statius scarce bread yields.  
Naso, who many in that kind surpassed,  
Beyond the Hyperborean Pole was cast:  
Nor could show cause for being thither cha●'d,  
But, That he loved the Sisters; They, him graced.  
Nor hath the Poet's Patron's self been free  
From the strict laws of dire necessity; 
Apollo who kept Admetus his cattle.   
But forced, through want, amidst the fields and groves,  
To keep and feed th' AEmonian Herds and Droves.  
Wherefore Calliope (who sung so well)  
Did live so long a Maid; Can any tell?  
She had not been a Virgin to this hour,  
But that (to marry her) she wanted dower.  
Mean time we spend our fruitless hours in vain,  
And Age, of Want and Hunger doth complain;  
It grieves us now, although too late, at last,  
Our Youth in idle Studies to have passed;  
And what a folly 'tis, we now have found,  
To cast our Seed in an unfaithful Ground:  
That in our Youth we have laid up no store,  
Which might maintain us when our heads be door;  
And that our shaken Vessel, torn and thin,  
Can find no easy Port to harbour in.  
Then Barren Muses, seek some other Friend,  
For I henceforth a Thriving Course intend.  

Epigram. eiusdem. inscrip. ad amicos. Nemomeos ci●eres violis fragralibus ornet. etc.  None with fresh Violets my Ashes grace,  
Or strew sweet fragrant Roses in the place.  
If any loves me, and intends to give?  
I wish to taste his bounty whilst I live.  
What care I, when the Fates my Thread have spun,  
Though Briers and Thorns my Grave shall overrun.  
Thou Tragic Buskin, and thou Comic Sock,  
Prime Muses of the Novenary stock;  
At length awake from your long bedded sloth,  
And give me but one answer from you both:  
Whence grows this Innovation? How comes it,  
Some dare to measure mouths for every bit  
The Muse shall taste? And those, Approved Tongues call,  
Which have pleased Court and City, indeed All;  
An untuned Kennel: When the populous Throng  
Of Auditors have thought the Muses sung,  
When they but spoke? How comes it (ere he know it)  
A Puny shall assume the name of Poet;  
And in a Tympa'nous and Thrasonicke style,  
(Words at which th' Ignorant laugh, but the Learned smile,  
Because Adulterate) and Vndenizened, he  
Should task such Artists as have taken Degree  
Before he was a Freshman? and because  
No good Practitioner in the Stage Laws,  
He missed th'applause he aimed at; he'll devose  
Another course, his fame to'immortalise:  
Imploring diverse Pens, (failing in's own)  
To support that which others have cried down.  
It was not so of old: Virgil, the best  
Of Epic Poets, never did contest  
Against Homer. Ovid was so far from hate,  
That he did rather strive to imitate,  
Than malign others: for of him we read,  
That he did honour all who did precede:  
To love those that came after, present, all,  
Indeed the Muse's friends in general.  
I spare to speak of those that live; I'embrace  
Their loves, and make them umpires in this case;  
Who would, to curb such insolence (I know)  
Bid such young boys to stay in jericho  
Until their Beards were grown, their wits more stayed;  
And not to censure others, till they'aue made  
Works to exceed theirs; to abide the test  
Of rough censorious Brows; Better the Best:  
To attract the ears and eyes of Princes. When  
They have done this, (as some they envy) than  
They may be admitted Freemen, and so strive  
By Industry, how in that way to thrive.  
These at the Bench aime; but mistaken far,  
For they must first be brought unto the Bar.  
Perhaps too, there's some other matter in't,  
These so ambitious are to be in print;  
And fearing their own Weakness, therefore rail,  
Hoping to get their Books the better sale.  
But 'tis a foolish pride to'awake those Muses  
(Which otherwise had slept) at their abuses.  
Of this neglect, or rather gross despite, 
A reason given of the premises.   
Will you the reason? As these Rabbins write;  
In Learned men (or Moral, or Divine)  
There govern Spirits they call Saturnine,  
That only dote on poverty, and which  
Will not endure that such men should be rich:  
But still against those jovial Spirits, that are ' 
Spirits Saturnine & jovial.   
About Great men, they be at mortal war.  
Who (though these Magnates be of generous mind,  
And in themselves to Bounty well inclined,  
With every other Goodness) thus invade  
The Noble Patriot, (th' Author to upbrade;)  
This Pamphlet borrowed is perhaps, or stolen;  
Either the style too pinching, or too swollen:  
Else, by the mouths of others they complain,  
'Twas done in flattery, or hope of gain;  
And so divert them from their good opinion.  
" I hope such Spirits have not still dominion.  
Now those whom they Mercurial Spirits call, 
Mercurial Spiri●●.   
Possessing Them of no desert at all,  
(Of whom I speak) aptly their humours bend,  
To soothe up such as Great men still attend;  
And (as by a conspiracy) so apply  
Their mutual pains and common industry,  
That (by the Saturnines not bee'ng offended)  
What ere they do is favoured and commended.  
I write not this in a persuasive way  
To give faith to; but tell you what such say  
As were great jewish Doctors: make expression  
Of what they writ. Excuse then my digression.  
Yet all this while we have not gone so far, 
Of the essence of Angels.   
As to define to you what Angels ar'.  
It is a question difficult and hard,  
And hath been in the holy Text much spared.  
Much more perspicuous 'tis, to signify  
The nature of th'eternal Deity,  
Than th'Angels Essence: because that relation  
Is much more nearer unto our salvation.  
Yet notwithstanding, Man's industrious reach  
(As far as probability can stretch,)  
Hath sought to plumb that Depth with Reason's Line.  

Arist Ethi●. cap 9  Much better 'tis (saith One) of things Divine,  
Celestial, and Superior, to inquire  
Something, (although but little) and admire;  
Than of the things Inferior, and Below,  
Be able to demonstrate much, and know.  
Now the word Angelus doth not imply  
His proper essence, but doth signify  
His Place and Office, as God's Messenger.  
It is a name, to no Philosopher  
Was known of old: Spirits and Minds they knew,  
But not the Angels; they to them were new.  

The Platonists difference betwixt gods and Demons.  All that above the Moon have their abodes  
And residence, the Platonists call gods.  
All those sublunary, they Daemons styled;  
As Apuleius, in his book compiled  
De deo Socratis, makes ample mention,  
According to his humane apprehension.  
We know their Places, and their Offices,  
But of their Natures and their Substances,  
Only so far (no farther) we dare skan,  
Than that they are more excellent than man.  
Thus by the Psalmist warranted, who says,  
(When our Nobility he semees to praise,  
And what Man was before he did transgress)  

Psal. 8. Minuisti eum paulo minus ab Angelis.  Thou mad'st him than the Angels little less.  
Some would allow them Bodies: and of them,  
Tertullian one; another, Origen.  

Tertullian, lib. de carn. Christ. Orig. periarc. cap. 2.3.  From Genesis: The Sons of God ('tis there)  
Seeing men's Daughters, and how fair they were,  
took them to be their Wives. Now both agree,  

Gen. 6.  That these no other could than Angels be.  
Who if they married, must have Bodies; those  
Composed of Form and Matter, to dispose,  
Else how should they have Issue? And again;  
How are bad Spirits sensible of pain,  
In Hell's eternal torments, if there fail  
That Substance on the which Fire may prevail.  
So diverse of the Fathers were of mind: 
Psellus, Apul. Philoponus, Meru●a, Olimpiodor Gaudentius. etc.   
For in Saint Austin's Comment you may find,  
The subtle essence of the Angels (pure  
At first, that they more fully might endure  
The sense of Fire) was grossed in their Fall,  
Of courser temper than th' Original.  
Moreover, Damascenus is thus heard;  
Each thing created, if with God compared,  
(Who only incorruptible is) shall find  
Them Gross, and all material in their kind.  
For He alone 'tis, we may truly call  
Unbodied, and Immaterial.  
Ambrose, Lactantius, and Basilius,  
Rupertus, Atlas, Athanasius,  
With Firmianus, did believe no less,  
As more at large their public Works express.  
To these, opposed in censure others are, 
The Fathers who opposed the former in this point.   
Who in their best of judgements, not once dare  
Allow them Bodies, but mere Spirits to be,  
Void of all matter: and in this agree  
Nazianzen, Gregory, Thomas Aquine,  
Saint Chrisostome, and Thomas Argentine,  
Alexander Alexandri, and Marselius,  
Bonaventura, Augustinus Niphus,  
Hugo de S. Victore, Scotus; men  
Gen'erally approved, and with these Damascen:  
Who saith, That in respect of God on hie,  
(His Pewer and most inserutable Quality)  
They may be said to have Bodies; yet he would  
Not have it be so simply understood,  
But that they are not all so exquisite,  
As mutable, confined to place finite.  
When as his Nature, more Divine by far,  
Is subject to no Change, as Angels ar';  
An Infinite, a Majesty so Immense,  
No place can circumscribe his Eminence.  
To leave Authorities, yet make this plain,  
Let's see what grounds from Reason we can gain: 
Reasons to prove Angels incorporeat.   
If they have bodies? they must needs be linked  
Of members, as Man's is; Organs distinct,  
And like composure; else they must be framed  
Confused, and without those which we have named.  
If Limbs and Organs? consequently than  
They must have Sense: if Sense? Passions, as men;  
And therefore capable of Perturbation,  
So of Corruption, and of Alteration;  
As bee'ng composed of Contraries? If we say,  
theyare from Corruption free? t'infer that they  
Their bodies never can put off, and so  
Into a gross absurdity they grow,  
To make them in worse state than Man: for he  
Puts off all Cares with his Mortality.  
But on their perpetuity doth depend  
Trouble and Toils sense, which can never end.  
Again, if Bodies? they must either be  
Hard, to be felt, and of solidity;  
Or else Liquid and soft. If stand upon  
The last, theyare signs of imperfection,  
Subject to be divided, and to take  
Strange shapes upon them, and the first forsake:  
As, to be changed to Water or to Air.  
Which doth not stand with sense: for if we dare  
Allow them hard and solid, weare deluded;  
Since such, from other Bodies are excluded,  
(As in dimention limited, and space;)  
" Because two Bodies cannot have one place.  
Nor can they with that quick celerity  
Move in one Sphere, then in another be.  
'T must likewise follow, That such as are sent  
Down to the Earth, cannot incontinent,  
But with much difficulty overcome the way;  
First in one Heaven, then in another stay;  
Have time to penetrate (as needs it is)  
Now that Celestial Body, and then this.  

Two Arabian writers.  When as (if Alphraganius we may trust,  
Or Thebit, Arabs both) of force it must  
Be a great distance. For these Authors write,  
If that an Angel in his swiftest flight,  
Should from the eighth Heaven, to the Earth descend,  
A thousand miles in threescore minutes to spend,  
(So far remote they are, if truly told)  
Six years six months his journey would him hold.  

The solution of the former doubts.  But now, what difficult to some may'appeare,  
To reconcile, and all those doubts to clear:  
Even as Man's wisdom being lustily weighed  
With Gods, to be mere Foolishness is said;  
Not that it is in its own nature so,  
And that, than Brutes, he doth no further know;  
But in respect of God's, so pure and holy,  
It in that sense may be reputed Folly.  
So th'uncorporeal Spirits, Bodies claim,  
Which if we with th' Almighty's Essence name,  
In that regard, 'tis palpable and gross,  
No better to be styled than Dung and Dross.  
Now by the Sons of God, who beheld then,  
The Daughters which were said to be of Men,  
Is meant the Sons of Seth, (to make it plain;)  
Seeing those Daughters which were come of Cain,  
Of them took wives, each where he liked best.  
Hear in a Lateran Council, 
This Council was held under Pope Innocent the third.  what's expressed  
Touching Spiritual and Corporeal Creatures;  
Distinguished thus: The great God, of all Features  
The sole Creator, Visible and Unseen,  
Spiritual, and those which Bodied been;  
Who from Times first beginning hath both framed,  
Spiritual, and those Corporeal named;  
By which we understand Angelical,  
And Mundane here below. He after all,  
Did then create Man in his blessed estate,  
Both Soul and Body to participate.  
The Phrase of Scripture doth confirm as much,  
As oft as it doth on the Spirit touch:  
A Substance without Body it approves.  
The Spirit is God (saith john) and it behoves 
john Cap. 4.   
All such as will in worship fall before him,  
Merely in Spirit and in Truth t'addore him.  
Besides, Saint Luke doth witness, One man's breast,  
At once of a whole Legion was possessed  
Of unclean Spirits. Which had they Bodies, How  
Could it sufficient place to them allow  
To'inhabit? when each Legion doth by List,  
Of six thousand six hundred sixty six consist. 
The number of a Legion.   
If there be any of Saint Gregory's mind,  
To think that Angels are to Place designed? 
S. Gregory expounded.   
All such must understand, it is not meant  
According to the limited extent  
Of their Angellike Substances, but rather  
(Which from their great employments we may gather)  
Of their own virtues the determination,  
In the determined place of operation.  
Nor is't of force, That Angels by their Fall  
Should gain a Substance more material,  
On which th' infernal Fire itself might feed:  
Of such a spissed Substance there's no need,  
Since of their lasting torments, without pause,  
The Fire is not the sole and principal cause;  
But as an Instrument, a power it hath  
From Gods own hand and just incensed wrath.  

A return to th● first position.  To the three Ternions I return again,  
Linked fast together in a ninefold Chain;  
Amongst whom there's difference in Intelligence,  
As there is in degrees of Excellence:  
For the more Noble, to the Lesser still  
Infuseth Knowledge, by th' Almighty's will.  
The Second to the Third is like industrous,  
And, as degreed, 'tis more and more illustrious.  
This Knowledge more perspicuous is and clear  
In the first Chorus, than it doth appear  
Ith' Second, Third, or Fourth, so to the Last,  
Of those that are o'er things Terrestrial placed.  

Zach. 1.2.  This in the Prophet zachary's made plain:  
When God his People would redeem again  
From their Captivity in Babylon;  
He in his Vision saw the Holy-One  
Reveal it unto one of the Superiors,  
Which he communicates to his Inferiors;  
They to the Prophet. Unto this coheres  

S. Aug. de Cognition veritatis. cap. 8.  What in Saint Austin's Book as plain appears;  
As we perceive the Moon, the Stars t'out-shine,  
And the Sun's light more splendorous and Divine,  
Than the moon's shows; so'tis in the degrees  
Of those forenamed Celestial Hierarchees.  
Four Angels, as four Viceroys, are expressed,  
To sway the four Winds, placed above the rest;  
All Princes, and with mighty power endued,  
Remarkable for that their Celsitude.  

Dr. Strozza, Lib. de Natur. magia.  The East, whence Eurus blows, sways Michael:  
The West, whence Zephyre breathes, guides Raphael:  
The North, whence Boreas blusters, Gabriel:  
The South, whence Auster comes, rules Vriel.  
Which from th' Evangelist some Doctor's ground,  

Apocal. 7.  Because 'tis in th' Apocalips thus found:  
On the four Angles of the Earth I saw  
Standing four Angels, those that kept in awe  
The four great Winds, restraining them from blowing  
On Earth, on Sea, or any Tree then growing.  
Some write, That over every Heaven or Sphere,  
A several Angell's placed, and governs there.  
The Sophists, 
Arist. Intellig. planet.  those Intelligences call:  
The Hebrews, Cherubims: whose lots thus fall;  
Metraon doth the Primam Mobile guide:  
Ophaniel, in the Starry Heaven reside:  
The Sun's Sphere, Varcan: the Moon's lower rays  
Arcan disposeth: Mars (his) Lamach sways;  
Mercuries, Madan: joves', Guth: Venus Star,  
jurabatres: and Saturne's seen from far,  
Maion: And all these in the height they'enioy,  
Have power, Inferior Spirits to employ.  
Seven Angels (as the Scriptures witness) stand 
Tobit, 6.12:   
Before th' Almighty, pressed at his command; 
Apoc. 8.   
And these by his Divine infusion, know  
How to dispose of all things here below,  
As those Celestial: who doth institute  
Those Seven, his Divine Will to execute.  
Years, Days, and Hours, amongst them they divide;  
The Planets and the Stars they likewise guide.  
The Precedent of Sol is Raphael;  
The Guardian of the Moon, called Gabriel:  
Chamuel the third, Mars his bright Star protects;  
Michael, the Sphere of Mercury directs:  
Adahiel, o'er jove hath domination;  
And Haniel, of Venus' gubernation:  
Zaphiel is Saturn's Prince. And of Spirits seven  
Saint john makes mention, with their place in Heaven:  
I saw seven Angels stand before the Throne  
Of the Almighty; and to every one  
A several Trumpet given. [&c.] The Rabbins, they,  
And Cabalists, further proceed and say,  
(How warranted I know not) That there be  
Twelve Potents of this Divine Faculty;  
Three Oriental, and three Occidental;  
Three Septentrional, 
These they call the An●●●● of the Zodiac.  and three Meridional.  
Chaoz the first great Eastern Power they call,  
Whose Prince Malthidielis, and he sways all  
That doth belong to Aries: 
The first Quaternion.  the next place  
Corona hath; and Varchiel hath the grace  
Of that to be chief Regent: Leo he  
Hath subject in his second Empyree:  
Hermaus the third; Adnachiel doth carry  
That potency, and rules the Sagittary.  

The second Quatern.  The first Power Austral they Pantheon style;  
Asmodes Prince, in that doth reconcile  
The Sign called Taurus: and the second, Tim,  
Hamabiel is the Prince that governs him.  
In the Sign Virgo, Haim is the third borne,  
Hannuel the Prince, and governs Capricorn.  

The third Quatern.  The first Septentrional, Bethzan, Manuel Prince,  
And he the Sign of Cancer doth convince.  
The next, Zonocharel by name they know,  
Barchiel the chief, and rules o'er Scorpio.  
Over the third, Elisan, Varchiel reigns;  
He Pisces in his Principate contains.  

The fourth Quatern.  The first of th' Occidental, Gelphor, and  
Ambriel the Prince; the Gemini they stand  
Beneath his sway. Bleor the next; his Lord,  
Zaniel, who guides the Sceptre and the Sword.  
Caphet the last; Cabriel the Precedent,  
And o'er Aquarius hath the government.  
Others there be that do not doubt to say,  

Four Angels over the four Elements.  That the four Elements are forced t'obey  
Four several Angels: Seraph reigns o'er Fire;  
Cherub the Air; and Tharsis doth aspire  
Over the Water: and the Earth's great Lord,  
Ariel. The Hebrew Rabbins thus accord.  
But since of these the Scriptures make no mention,  
Far be it that the least of mine intention  
Should be ro create Angels. Hence it came,  
That at a Roman Council, in the name.  
Of Zachary then Pope, one Aldebert,  
Another Clement, seeking to subvert  
The Church by Schisms; were to the Consistory  
Summoned, and there convict of Heresy.  
For thus they prayed; O Angel Vriel,  
Angel Adimus, Angel Raguel,  
Angel Sabaothe, Angel Michael,  
Angel Tubuas, Angel Semibel, etc.  
This in the Synod was no sooner read,  
But they thus instantly were censured.  
The very words of that Decree these are:  

The sentence of the Council against the Schismatics.  Of all those names, most of them new and rare,  
Of whom they invocate, Michael alone,  
An Angel we acknowledge; the rest none.  
By that, and elsewhere it is manifest,  
That other names than are to us expressed  
In sacred Scriptures, none ought to devose;  
Since from such Curiosities arise  
Schisms, Heresies, Opinions execrable,  
(Erring from Truth) devilish and damnable.  
Nor are these dark words, by these Rabbins used,  
Other than Fancies, not to be excused;  
Wherein some things signifi'cant are expressed,  
Borrowed from Natural causes at the best.  
For instance; Seraph, if we but retire  
To the words force, importeth nought save Fire:  
Cherub, Air; Tharsus, Water; Ariel, Earth:  
And these at first had from those Doctor's birth,  
Even by their own confession. If you please,  
Think of the rest as hath been said of these.   
Creaturae quaedam aeterna sunt à posteriore; à priore solus Deus est aeternus.  
Explicit Metrum Tractatus quarti.   

Theological, Philosphicall, Poetical, Historical, Apothegmaticall, Hierogriphicall and Emblematical Obseruations● touching the further illustration of the former Tractat.  
AS Fire cannot be long smothered, but it will find vent; nor the Sun be so eclipsed and clouded● but it will soon work itself into its own native glory and splendour: so the Omnipotency of the great Creator cannot be so darkened, either by the stupidity of the Ignorant, or the malicious obstinacy of the seeming-Wise, but even out of their voluntary Blindness it will extract it's own Brightness. Profane Lucian, who so generally taxed all the gods, as that he was held scarcely to believe that there were any, and therefore purchased to himself the Character of Blasphemus Maledicus, etc. yet he in one of his Celestial Dialogues (so styled because they merely consist of conference held amongst the upper Deities) in a discourse betwixt Ma●s and Mercury, 
Atheism confesseth a sole Deity.  introduceth Mars speaking of jupiter to this purpose: 
— I will, (saith he)  
If my inherent Power I'assume to me,  
Even when I please, drop from the heavens a Chain,  
To which lay all your hands, and you in vain  
Shall strive to pull me thence: and yet with ease  
(And join to you the vast Earth and the Seas,  
With all their ponderous weight) one minutes space  
Shall draw you up to my sublimer place. etc.  In which Power ascribed unto jupiter, as acknowledging one superior Deity; what doth he less, than sleight and vilify the weakness and deficiency of all such Idols on whom Divine honours are superstitiously conferred?  
I began the former Tractate with the Hierarchy of Angels, their three Classes or Ternions, their order and concatination; in which I have proceeded with that plainness, that I hope they need no further demonstration. As also of the opinion of the Sadduces and others, who will allow no Spirits or Angels at all; their weak and unmomentary Tenants being with much facility removed. I now proceed to this unresistable conclusion, That the object and end of God's divine Will in the creation of all things, 
The object of Gods will in the Creation.  was no other, than his Grace and Goodness, in which he continued from all eternity, and so he might have done, without the help, service, or ministry of any Angel or Creature whatsoever, which neither to the ornament, conservation, or augmentation of his Divine Nature, can add or detract. And that his Almightiness was pleased to undergo this great Work of the Creation, it was his freewill, and no Necessity, that obliged him unto it. And he that in his Divine Wisdom and Goodness had Will to make things, hath the same Power to dispose them, by which he created them; and as much do we owe unto him, for the Dangers from which he delivereth us, as for the Health, Wealth, and Dignities with which he blesseth us. For as Saint Hierome saith. The treasures of Vices in us, are the abundance of Goodness in God, etc.  
Angels were the first Creatures God made, created pure as the Light, ordained with the Light to serve God, who is the Lord of Light: They have charge to conduct us, wisdom to instruct us, and grace to preserve us: They are the Saints Tutors, Heaven's Heralds, and the Bodies and Souls Guardians. Furthermore as Origen saith, Every one's Angel that hath guided him in this life, shall at the last day produce and bring his Charge forth whom he hath governed. They at all times and in all places behold the majesty of the Heavenly Father. And according to Saint Augustine, they were created Immortal, Beautiful, Innocent, Good, Free, and Subtle, resembling a far off the Essence of God himself.  
Saint Basil saith, 
Homil sup. Psal. 44.  The Angels suffer no mutation or change, for amongst them there is neither Child, Youth, nor Old man; but in the same state they were created in the beginning, they still persist, and so unchangeably shall to all eternity. And Saint Augustine in his Book De vera Religione, useth these words: Let not the worship of men that be dead be any Religion unto us; who if they lived piously, and died good men, desire no such honour to be conferred upon them: but they desire that He only should be adored by us, by whose illumination, they rejoice, that we shall become partakers of their blessedness. Therefore they are to be honoured for imitation, but not worshipped for Religion. And after, speaking of the Augels, he addeth this: We honour them in our Charity, but not in any Servility; neither do we build any Temples unto them. For they would not be so honoured of us, knowing that we ourselves, if we be good men, are the Temples of the ever living God. For our instruction therefore it was written, That the Angel forbade man to bow to him, but to give all worship and reverence to that Great God, to whom he with him was a fellow servant.  
God useth their ministry and service not only to the celebrating of his own glory, 
The Employment of the Angels.  (as Psal. 103. vers. 20, 21. Praise the Lord ye his Angels that excel in strength, that do his commandment in obeying the voice of his Word. Praise the Lord all ye his Hosts, ye his Servants that do his pleasure.) But also when he employeth them to deliver any message unto man; as Numb. 22. vers. 32. And the Angel of the Lord said unto him, Why hast thou stricken thin● Ass now thrice? etc. As also, Genes. 19 & 13. For we will destroy this place, because the Cry of them is great before the Lord; and the Lord hath sent us to destroy it. 
Coloss. 1.16.  He employeth them likewise in the government of the world: For by him were all things cre●ted, which are in heaven, 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, etc. He useth them in the deliverance and protection of the Faithful. 
Meaning Saint Peter.  Acts 5.19. But the Angel of the Lord by night opened the prison doors, and brought him forth, etc. By their care and employment some are instructed in the Law of the Lord, and to have the Gospel 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 help us, etc. They comfort the Saints in afflictions, as well in things that belong to this bodily, as spiritual life; they strengthen them when they faint; sometimes cherish, and at other times chastise them. Reg. 2.1.3. Then the Angel of the Lord said to Elijah the Tishbyte, Arise, and go up to meet the Messengers of the King of Samaria, and say unto them, Is it not because there is no God in Israel, that you go to inquire of Baalzebub the god of Eckron, etc. Acts 27.23, 24. Paul saith, For there stood by me this night the Angel of God, whose I am, and whom I serve, saying, Fear not, Paul, for thou must be brought before Caesar, and Lo, God hath given unto thee freely, all that sail with thee. They are Gods Avengers of the reprobat and such as oppose his Church & people: Esay 37.36. Then the Angel of the Lord went out, and smote in the Camp of Assur an hundred fourestore and five thousand. So when they arose early in the morning, behold they were all dead Corpse.  
Of their several apparitions and sundry employments much more might be said, but these few may serve to illustrate the rest. Yet notwithstanding, that great is their power and excellence, and that God useth their ministry in preserving and protecting us, and bestowing many benefits and blessings upon us; yet as well by their own saying, as the sentence of the Apostles, it is manifest, no Divine Worship is to be conferred upon them, but upon God only.  
Before I come by several histories to enlarge that argument handled in the premises; namely, That even by Dreams it may be concluded that there be Spirits. I will speak something of Dreams in general. Aristotle defines them thus: Somnium est phantasmain somno factum: i. 
Lib de Somn. & Vigil.  A Dream is a fantasy begotten in the sleep. Chrysippus the Philosopher after this manner; It is a discerning or explaining force, 
The Definition of Dreams.  signified by the gods unto men in their sleeps: for so saith Cicero, Lib. de Divinat. Erasmus, Lib. 3. Apotheg. thus derideth such men's superstitions as are inquisitive after the expositions of their Dreams: Those things (saith he) which you do waking, you regard not; but after your dreams you solicitously inquire. But to the felicity or infelicity of Man it is not so much available, what you suffer in your sleep, as that which you do being awake: for what evil you then commit, you are to fear the wrath and anger of the gods, and some sad punishment ensuing; but for the other not.  
Thales being asked, 
Laert. lib. 6.  How far a Lie differed from a Truth? made answer, Just so far as the eye differeth from the ear: Intimating, That all those were of an undoubted faith which we see with our eyes; but many things fabulous reported, heard with our ears, come short of credit. Something alluding to that Homerical fiction of Dreams: Of which (saith he) those which fly in at the Horny port are true; but those which enter at the Ivory gate are false. By the Horny port meaning the eyes, by reason of the resemblance of their colour with horn: by the Ivory way, the mouth; alluding to the whiteness of the teeth.  
Seneca, in Hercul. Furent. calls Sleep, The better part of man's life: 
— Tu o Domitor  
Sum, malorum requies animi,  
Pars humanae melior vitae, etc.  
Of Evils, thou the chief and best  
Releaser; of the mind the rest;  
The better part of humane life;  
assuaging grief, compounding strife.   
Aristotle saith, 
Lib. 19 de Animalibus.  That Sleep is the Medium betwixt life and death. And in his Book de Som. & Vigil. If Dreams come from the gods, wise men should find the event of them in the day: neither can they come Divinitus, or from above, because Dreams are as frequent with other Creatures as with Men. Eccles. cap. 34. As he that would take hold of a shadow, or pursueth the wind; so he, that is intentive after Dreams. There are some define them the sleepy agitations of the waking mind. According to Seneca, in Octau.  
Quaecunque mentis agitat infestus vigour, etc.  
Such things as trouble and disturb the mind,  
Are, when we be to drowsy sleep inclined:  
Then tossed and canvased this way; that again,  
Within the private chamber of the brain.  
Ovid, lib. 2. Eligiar. thus speaketh of them: 
Tu levis es multóque tuis ventosior alis,  
Gaudiaque ambigua dasque negasque fide.  
thouart light, and much more windy than thy wings,  
joys, with ambiguous Faith, thou tak'st and brings.   
And Tibull. lib. 3. Eleg. 4.  
Somnia fallaci ludunt temeraria nocte;  
Et pavidas mentes falsa timere facit.  
Rash Dreams deride us in the doubtful night;  
And timorous minds perplex with false affright.  
But these are more perspicuously set down by the excellent Poet Claudian, in Praefat. lib. 6. de Consol. Honor.  
Omnia quae sensu volvuntur vota diurno,  
Tempore nocturno reddit amica quies.  
All things we muse on in the day, to keep,  
The friendly rest returns us in our sleep.  
The Huntsman, when his weary limbs he throws  
Upon his bed, his mind a hunting goes  
Unto the Chase, he shouts and hollows there,  
As if the present Game before him were.  
The judge is troubled, Discord to compound:  
The Charioteer, to measure out the ground,  
In which to try his Coach-Steeds. Lover's dream  
Of their stolen pleasures. And with thirst extreme,  
The dry-sicke man, th' imaginary cup  
Lifts to his head, and thinks to quaff all up.  
And me, the Muse's Study doth accite  
To a new trouble in the silent night;  
Even in the middle of joves' starry Tower,  
Before his feet my Numbers forth to pour.  
I cannot forget (for the excellency thereof) here to insert one of Sr Thomas Mores Epigrams thus expressed: 
Non es, dum in somno es, dum nec te vivere sentis, etc.  
Thou art not, whilst thou art asleep; thou than  
Dost not perceive thyself alive; but when  
Thou art awake. Dream thou art rich, or wise,  
Yet thou a poor man, or a fool, may'st rise.  
He than that thinks himself most happy, and  
Proud of his fortunes, doth on tiptoes stand;  
So oft as night comes, ceaseth to be blessed,  
Is so oft wretched as he lies to rest.   
From Poetry, 
Eudemus his Dream.  I come to History. Aristotle writeth of one Eudemus of Cyprus, his familiar friend; who travelling to Macedonia, came to the noble City Phaecas in Thessaly, then groaning under the immanity of the barbarous Tyrant Alexander. In which place falling sick, and being forsaken of all the Physicians, as one desperate of recovery, a young man appeared unto him in a vision; who told him. That in a short space he should be restored to his former health. Next, That within a few days the Tyrant should be removed by death. And lastly, That at the end of five years he himself should return home into his country. The two first predictions happened accordingly; he being restored to his former strength, and Alexander the Tyrant perishing, being slain by the brothers of his wife. But in the fifth year, when (encouraged by his vision) he had hope to return from Sicily into Cyprus, he was engaged by the way in a battle fought against the Syracusians, and slain. His Vision therefore was thus interpreted; That when the Soul of Eudemus was departed from his body, it was said to return again into its own Country, or into his hands again who first leaned it.  
The father of Galen the excellent Physician, 
Galen.  was in a Dream admonished, to educate and tutor his son, being then a Child, in the study and practise of Physic: which he accordingly did. In which, to what eminence and admiration his industry brought him, his learned Works even to this day testify of him.  
Quintus Catulus a noble Roman, 
Quint. Catulus  saw (as he thought) in his depth of rest, jupiter delivering into the hand of a Child the Ensign of the Roman People: and the next night after, he saw the same child hugged in the bosom of the god. Whom Catulus offering to pull thence, jupiter charged him to lay no violent hands on him, who was borne for the weal and preservation of the Roman Empire. The very next morning, when Q. Catulus espied by chance in the street, Octavianus Augustus, (than a child) and perceiving him to be the same, he suddenly ran unto him, and with a loud acclamation said, Yes, this is he whom the last night I beheld hugged in the bosom of jupiter.  

Sophocles.  A rich Vessel of Gold being stolen out of the Temple of Hercules, Sophocles by his Genius was showed the Thief in his sleep: which for the first and second apparition he neglected; but being troubled the third night, he went to the Ariopaguses or hill of Mars, which is a village near unto Athens; and there causing the Areopagitas, (i. the Optimates of the City) to be assembled, he told them the whole circumstance before related. Who upon no other evidence, summoned the party to make his appearance: who after strict examination, confessed the fact, and made restitution of the Vessel. For which discovery, the Temple was ever after called Templum Herculis Indicis.  

Alexander the Philosopher.  Alexander the Philosopher (a man known to be free from all superstition) reporteth of himself, That sleeping one night, he saw his mother's funerals solemnised, being then a day's journey distant thence: and waking, in great sorrow and many tears, he told this apparition to diverse of his Familiars and Friends. The time being punctually observed, certain word was brought him the next day after, That at the same hour of his Dream his mother expired.  

Sfortia.  jovius reporteth, That Sfortia, Anno 1525, in a morning's slumber dreamt, That falling into a River, he was in great danger of drowning: and calling for succour to a man of extraordinary stature and presence, (such as Saint Christopher is portrayed) who was on the farther shore, he was by him slighted and neglected. This Dream he told to his wife and servants, but no farther regarded it. The same day, spying a child fall into the water near unto the Castle Pescara, thinking to save the child, leapt into the River; but overburdened with the weight of his Armour, he was choked in the mud, and so perished.  

M Antonius Torellus.  The like Fulgentius, lib. 1. cap. 5. reporteth of Marcus Antonius Torellus Earl of Cynastall: who, admonished of the like danger in his sleep, but contemning it, the next day swimming (in which exercise he much delighted) though many were near him, yet he sunk in the midst of them and was drowned, not any one being at that time able to help him.  
Alcibiades Probus; 
Alcibiades.  justine and Plutarch relate of him, That a little before his death, (which happened by the immanity of Tismenius and Bag●as, sent from Critia) dreamt, That he was clothed in his mistress' Petticoat or Kirtle. Whose body, after his murder, being thrown out of the city naked, and denied both burial and coverture; his Mistress in the silence of the night stole out of the gates, and covered him with her garment as well as she was able, to shadow his dead Corpse from the derision and scorn of his barbarous enemy.  
No less strange was the Dream of Croesus, 
Croesus.  remembered by Herodotus and Valerius Max. Lib. 1. Cap. 7. Who of Atis (the eldest and most excellent of his two sons) dreamt, That he saw him wounded and trans-pierced with steel: And therefore with a fatherly indulgence sought to prevent all things that might have the least reflection upon so bad a disaster. And thereupon, where the youthful Prince was before employed in the wars, he is now altogether detained at home in peace. He had of his own a rich and fair Arsenal or Armoury furnished with all manner of weapons, (in which he much delighted) which is shut up, and he quite debarred both the pleasure and use thereof. His Servants and Attendants are admitted into his presence, but they are first unarmed. Yet could not all this care prevent Destiny; for when a Boar of extraordinary stature and fierceness, had made great spoil and slaughter in the adjacent Region, (insomuch that the king was petitioned, to take some order how he might be destroyed) the noble Prince by much importunity and intercession obtained leave of his father, to have the honour of this adventure: but with a strict imposition, that he should expose his person unto no seeming danger. But whilst all the Gallantry that day assembled, were intentive on the pursuit of the Beast; one Adrastus aiming his Boar-spear at him, by an unfortunate glance it turned upon the Prince and slew him.  
Valerius Maximus telleth us of one Aterius Ruffus a Knight of Rome; 
Aterius Ruffus.  who when a great Sword-play was to be performed by the Gladiators of Syracuse, dreamt the night before, That one of those kind of Fencers called Rhetiarij (which used to bring Nets into the Theatre, and by cunning cast them so to entangle their adversaries, to disable them either for offence or defence) gave him a mortal wound. Which dream he told to such of his friends as fate next him. It happened presently after, That one of those Rhetiarij was brought by a certain Gladiator (being then Challenger) into a Gallery next unto the place where Aterius and his friends were seated as spectator: Whose face he no sooner beheld, but he started; and told his Friends, that he was the man from whose hands he dreamed he had received his deadly wound. When suddenly rising with his Friends to depart thence, as not willing to tempt that Omen; in thrusting hastily to get out of the throng, there grew a sudden quarrel: in which tumult Aterius was transpierced by the same man's sword, and was taken up dead in the place, being by no evasion able to prevent his fate.  

Cambyses his Dream.  Cambyses King of Persia, saw in a Vision his brother Smerdis sitting upon an Imperial Throne, and his head touching the clouds. And taking this as a forewarning, that his brother had an aspiring purpose to supplant him, and usurp the Crown; he wrought so far with Praxaspes, a Nobleman, and then the most potent in the Kingdom, that by his practice he was murdered. Yet did not all this avert the fate before threatened: for another Smerdis, a Magition and base fellow, pretending to be the former Smerdis, and the son of Cyrus, after enjoyed the Kingdom: and Cambyses mounting his Steed, was wounded with a knife in his hip or thigh, of which hurt he miserably died.  
Many Histories to the like purpose I could cite from Aristotle, Plato, Hypocrates, Galen, Pliny, Socrates, Diogenes, Laertius, Themistocles, Alexander Aphrodiensis, Livy, AElianus, and others. As of Ptolomeus besieging Alexandria. Of Galen himself, Lib. de venae Sectione. Of two Arcadians travelling to Megara. 
Aspasia.  Of Aspasia the daughter of Hermilinus Phocensis, who after was the Wife of two mighty Kings; Cyrus of Persia, and Artaxes: whose history, Elianus, de Varia Historia, 
Titus Atimius.  lib. 12. writeth at large. As also that of Titus Atimius remembered by Cicero, Lib. de Divinat. 1. By Valer. Maxim. Lib. 1. Cap. 7. By Livy, lib. 2. By Macr●b. Saturn. 1. with infinite others.  

Histories concerning predictions.  To the further confirmation that there are Spirits, I hold it not amiss to introduce some few Histories concerning Predictions. The Emperor Nero ask counsel of the Devil, 
Nero.  How long his empire and dominion should last? Answer was returned him from that crafty and equivocating Pannurgist, To beware of 64. Nero being then in youth and strength, was wondrous joyful in his heart, to hear so desired a solution of his doubt and demand; presuming that his principality should undoubtedly continue to that prefixed year, if not longer. But soon after, ●alba, who was threescore and four years of age, being chosen to the Imperial Purple, deposed and deprived him both of his Crown and life.  

Philip K. of Macedon.  The like we read of Philip King of Macedon, and Father to Alexander the Great. Who sending to the Oracle of Delphos, to know what should futurely betide him. Answer was returned, that his life should continue for a long season, if it were not endangered by a Chariot. Whereupon the King gave strict and express commandment, That all the Chariots within his kingdom should be plucked in pieces, and no further use to be made of them, and that no new ones should be after made: neither would he come near unto places that had any reference or relation to such a name. Notwithstanding all his prevention, he was soon after slain by Pausonias, who wore at that time a sword which had a Chariot graven upon the pommel.  
Dioclesian, 
The Emperor Dioclesian.  a man of a base and obscure parentage in Dalmatia, served as a common soldier in France and elsewhere, under diverse and sundry Emperors. Upon a time, reckoning with his Hostess of the house wherein he was billeted, (who was one of the sooth-saying Druids) she told him, that he was too penurious, and did not bear the noble mind of a Soldier. To whom he made answer, That he then reckoned with her according to his poor means and allowance: and merrily added, That if ever he came to be made Emperor of Rome, he would then show himself much more bountiful. To whom (first looking steadfastly in his face) she replied, Soldier, thou hast spoken truer than thou art aware of; for after thou hast killed one Aper, [which signifieth a Boar] thou shalt be made Caesar, semper Augustus, and wear the Imperial Purple. Dioclesian smiled, and received it from her as a delirement or scoff, because he had before bated her of her reckoning. Yet after that time he took great delight in the hunting and killing of Boars. But diverse Emperors succeeding one another, and he finding little alteration in his fortune; he was frequently wont to say, I still kill the Boars, but there be others that eat the flesh. Yet in process of time it happened, that a potent man called Aper, having married the sister of the Emperor Numerianus, laid violent hands upon his brother in law, and most traitorously slew him. For which facinorous act being apprehended by the soldiers, and brought into that part of the Army where Dioclesian was (who by reason of his long service was had in reputation with the prime Commanders;) the soldiers now demanding what should be done with the Traitor? it was concluded amongst them, that he should be at Dioclesian's dispose: who presently demanding of him his name? and he answering, Aper; without further pause he drew his sword, & uttering these words, And this Aper or Boar shall be added to the rest; presently ran him through the body and slew him. Which done, the soldiers commending it for an act of justice, without further deliberation, saluted him by the name of Emperor.  
I have read in the Chronicle of France, concerning one of the French Henry's, 
Henry King of France.  That Gonvarus an Italian ginger having calculated his Nativity, wrote unto him about five years before the strange disaster of his death happened, That the Stars and Planets threatened him in the one and fortieth year of his age, with a dangerous wound in the head, by which he should be struck either blind or dead: and therefore advised him to beware of tilts, tourneys, or any the like violent exercises for the space of that year. Notwithstanding which, in the predicted year, at the solemn and pompous celebration of his Sister's marriage with the young King of Spain; after he had three days together with great success and general applause demeaned himself in those Chivalrous exercises of Tilt and Barriers: though he was much persuaded by the Queen, and entreated by the Lords, after the breaking of many staffs, to give over, yet nothing could prevail with him: insomuch that in the very later end of the day, when most of the Spectators were risen and departed out of the Tiltyard, he called to the Count Montgomerie, Captain of his Guard, earnestly importuning that he would run one course more with him. Which when he sought by all means possible to excuse, pretending many unwilling delays; he took a spear and thrust it into his hand, compelling him to another encounter: in which he was most unfortunately slain by a splinter of the staff, that entering at the sight of his beaver, pierced his brain, and so concluded the great solemnity with his own lamentable Tragedy. Before this accident happened, in the beginning of the triumph, one Nostrodanus told unto diverse of the King's servants in secret, that the King would be in great danger of death before the Tournament was fully finished. And (which is most remarkable) a Merchant's son of Paris, a child of about six years old, not fully seven, being brought thither that day by his father and mother to see the Tilting; at every course the King ran, he was heard to cry out aloud, They will kill the King, o they will kill the King.  

Plato's opinion concerning Spirits.  Plato was of opinion, That children are no sooner born, but they have one of those Spirits to attend them, which doth first copulate and conjoin the soul unto the body: and after being grown unto some maturity, teach, instruct, and govern them. The Academiques held, 
The Academiques.  That Spirits behold all men's actions, and assist them; that they know all our apprehensions and cogitations; and when the Soul is delivered from the Body, they bring it before the high judge. That they are questioned about our good or bad actions, their testimony being much prevalent either to excuse or aggravate. That also they are vigilant over us, either sick or in health, waking or sleeping, and especially in the very article and point of death, oftentimes inspiring the parting Soul with a divination surpassing all humane knowledge. For instance:  
Pheceredes Cyrus being upon his death bed, 
Pherecid. Cyrus  predicted victory against the Magnesians; which fell out accordingly. And Possidonius telleth us, That a Rhodian dying, 
A Rhodian.  nominated six men, and told who should die first, who second, who third, and so in order till he came to the last. Neither did he any way fail in his prediction.  
Porphirius was of opinion, 
Porphirius.  That not one only, but many Spirits or Genij had the charge of one and every man: one having care over his health, another indulgent over his beauty and feature; another to infuse into him courage and constancy, etc. But jamblicus was of a contrary assertion, affirming, That many needed not, when one being of so pure and refined a nature was sufficient.  
Some have affirmed Spirits to be of diverse qualities, & therefore to work in men, according to their own dispositions, diverse effects. Affirming, That those Aethereal or Fiery, stir up men to contemplation: the Airy, to the business and common affairs of this life: the Watery, to pleasure: the Earthy, to base and gripple avarice. So likewise the Martial Spirits incite us to fortitude; the jovial, to prudence; the Venereal, to lust; the Mercurial, to policy and wisdom; the Lunary, to fertility and plenty of issue; the Saturnine, to dissuade from all things that be evil. Such was that Socraticum Daemonium, 
Socraticum Demonium.  or Genius of Socrates, which still continued and encouraged him in the study an practice of Virtue. whose condition was to dissuade him from many things, but to persuade him to nothing. Of this Daemonium strange things are reported in History; as that it was ever at his elbow to divert him from doing evil, and to advise him to shun and avoid danger; to remember him of things past, to explain unto him things present, and reveal unto him things future. Socrates himself confessed that he saw it sometimes, but seldom, yet heard it often.  
He dissuaded Charmiades the son of Glaucus, 
Charmiades.  from going to the Groves of Nemaea, and to excuse himself from that journey: who despising his counsel, perished in the adventure. Upon a time sitting at the table of Timarchus, where a great banquet was served in; Timarchus offered twice to rise from the board, but was held by Socrates. Yet watching his opportunity while the other was in serious discourse, he stole away privately; and met with Nyceus, whom he slew. For which fact being condemned and led to death, he confessed unto his brother Clitimachus, That if he had been swayed by the double advertisement of Socrates, he had not undergone so sad a disaster.  
The same Socrates in a great defeat which the Athenians had, flying from the victorious Enemy with Lachetes the Praetor, and coming to a place where three ways met, he chose one path to himself, contrary to the advice and counsel 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, took a contrary course, and left him abandoned to himself. Now when the Horsemen of the Enemy made hot pursuit after them, they took that path which Lachetes and all his people had taken; who were all put to the sword, and only those few which followed Socrates, escaped. He presaged the great strage and messacre which after happened in Sicilia. As also of the deaths of Neon and Thrasillus, in their Expedition against those of jonia and Ephesus.  
Saint Augustine in his book De Cognition verae vitae, is persuaded, That Spirits by God's permission can raise storms and tempests, and command rain, hail, snow, thunder, and lightning at their pleasures. As also, That by the instigation of Spirits, wild Beasts become either rebellious or serviceable to man's use. In another place he ascribeth the operation of all things, seasonable or unseasonable, unto them, but not as Authors and Makers, but Ministers and Servants to the Divine 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 show forth their power, and accomplish the wrath of him that made them. Fire, Hail, Famine, and Death, all these are created for vengeance; the teeth of the wild 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 commandments; and when need is they shall be ready upon earth; and when their hour is come, they shall not overpass the commandments, etc.  
To this strict rule of God's commandment both the good and bad Spirits are limited, and beyond that they have power or ability to do nothing. Otherwise, those that are malignant & evil, would in their rabbiss and fury destroy all God's creatures in a moment. Moreover, as the same Author affirmeth, the Devil hath power to tempt and entice man to sin and wickedness; but he cannot compel him. These be his words; Serm. de Temp. Potest Diabolus ad malum invitare, non potest trahere: Delectationem infert non potestatem, etc.  

Strange opinions concerning Spirits.  Rabbi Avot Nathan a learned jew, affirmeth, That Spirits have three things common with men, namely, Procreation, Food, and Death. Porphirius (as Proclus witnesseth of him) held all Spirits to be mortal; and that he amongst them who was the longest lived, did not exceed the number of a thousand years. Plutarch in his book De Oraculorum defectu, reciteth a story, That about the Islands called Echinades, news was brought to one Thamus, being then a ship board, that god Pan was dead: and this happened just at the birth of our Saviour Christ. But because I have made use of this History heretofore, in a book commonly entitled, 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 immortal and incorporeal, should be any way obnoxious to extinction or death. More credible it is, that these were mere fantasies and illusions of the Devil; by such prestigious sorceries persuading us that Spirits are mortal; to make man distrust the immorralitie of the Soul, and so possess him with an heresy gross, impious, and damnable.  
Here likewise a most necessary consideration may be inserted, 
The Sadduces answered.  to give answer to the Sadduces and others, who obstinately affirm, That Moses in his Book of the Creation made no mention at all of Spirits or Angels. When as Saint Augustine (contrary to them in belief) saith, That under the words of Heaven, and Light (though not by their proper and peculiar names) they were specified and intended. And that Moses, writing to a People whose obstinacy and stupidity was such, that they were not capable of their incorporeal Essence; he was the more chary to give them plain and manifest expression. Moreover, it may be supposed, That if the discreet Lawgiver had told them of their Divine nature, it might have opened a wide gap to their idolatry, to which he knew they were too prone of themselves. For if they were so easily induced to worship a golden Calf and a brazen Serpent, both of them molten and made with hands; how could so excellent and divine a Nature have escaped their adoration. Yet do the words of Moses allow of Spirits, (though covertly) where it is said, Genes. 3.1. Now the Serpent was more subtle than any Beast of the field which the Lord God had made, etc. By whom was meant the Devil; as appears, Wisd. 2.24. As Satan can change himself into an Angel of light, so did he use the wisdom of the Serpent to abuse Man, etc. I had occasion to speak in my discourse of Dreams, of the one brother, Sleep: something shall not be amiss to be discoursed of the other, Death; and to amplify that in the Prose, which in the Verse was only mentioned.  
Cicero calleth Death, 
Of Death.  the younger brother of Sleep; which being a thing that cannot be avoided, it ought therefore the less to be feated. One demanding of a noble Sea Captain, Why, having means sufficient to live on land, he would endanger his person to the perils and frequent casualties of the Ocean? He answered, That he had a natural inclination to it, and therefore no persuasion could divert him from it. The other replied upon him, I pray where died your Father? he answered, At Sea. Again he asked him, Where his Grandfather died? Who told him, At sea. And are not you then (said he) sor that cause afraid to go to sea? The Captain made answer; Before I resolve you fully of your demand, let me also be satisfied in one thing from you? I pray you where died your father? He answered, In his bed. And where (saith he) died your Grandfather? He likewise answered, In his bed. He then replied, Why are you not then for that cause only, afraid to go to bed?  
It is a true saying, No man dieth more willingly, than such as have lived most honestly. And wherefore should we be afraid to meet with that, which we know it is not possible for us to shun? Heraclitus calleth it the Law of Nature, the Tribute of the Flesh, the Remedy of Evils, and the Path either to heavenly Felicity, or eternal Misery.  
Claudian, lib. 2. de Raptu Proserp. speaking of Death, writeth after this manner: 
Sub tua purpurei venient vestigiareges  
Deposito luxu: turbaque cum paupere mixti  
Omniamors equat, etc.  
Purple-robed Kings, their glory laid aside,  
And pompous state, beneath thy steps shall fall;  
Mixed with the poorer throng, that's void of pride  
And vain excess. 'Tis Death which equals all.   
And Ovid speaking of the unpartialitie of the fatal Sisters, Metam. lib. 10. saith, 
Omnia debentur vobis paulumque morati  
Serius aut citius, etc.  
All things to you are due: after small stay,  
Sooner or later, we must walk one way.  
There's but one common path to us assigned;  
To that all tend, as there to be confined.   
It is a great and weighty thing, (saith the Philosopher) and not soon learned, When that inevitable hour shall come, to entertain it with patience: Thou canst not fly the necessity thereof, overcome it thou mayst; namely, if thou dost not first yield unto it; if quietly thou expectest it; if unmoved thou receivest it; if thou dost persist certain against incertainty; and fearless, against that which most men fear: then mayst thou be said truly to conquer and overcome it. There is nothing so bitter, but an equal and constant spirit can easily digest; for many in their patient sufferings seem to despise the most exquisite torments: Mutius, the Fire; Regulus, the Cross; Anaxarchus, the contusion of all his members; Theramenes and Socrates, Poison: and when sentence of death was delivered to Canius, from the Tyrant, he then playing at Chess, seemed so little daunted at the message, that without change of countenance he played out his game. And so of others. Now whence grew this magnanimity, but from a sound and clear conscience; assiduate practice of Virtue; and a courage armed against all disasters? Nothing is more calamitous, than a mind doubtful of what is to come: To be always troubled, is to be miserable before misery happen; for there is nothing more foolishly wretched, than to be still in fear, especially of death; which (if nothing else) the very necessity thereof, and the common equality with all Mankind, aught to make tolerable.  
First diligently think with thyself, That before thou diest, all thy vices die in thee. And next, That thou makest a consummation of thy life, before thy death. O! when thou shalt see that time in which thou shalt perceive no time to belong unto thee! in which thou shalt be temperate and calm, and in thy sa●ietie careless of the morrow! Then that day which now thou fearest as thy last, shall appear to thee thy birth day to eternity. Dost thou weep and lament; These things belong to those which are new borne. Dost thou think those things to be lost, which thou leavest? Why shouldst thou dote upon that which was not thine own, but leaned? Who is it that would set a price upon Time, or at a dear rate estimate the Day, who truly understandeth that he is every hour dying? In this we much deceive ourselves, That we see not Death afar off, nor apprehend it near. That part of our age which is past, is free; that which is behind, is in the power of Death: neither do we fall upon Death suddenly, but step by step we meet it by degrees: we daily die, for every day a part of our life is taken from us; and even at that time when we increase, our life decreaseth: we lose our Infancy first, our Childhood next, than our Youth, and every one of these when it arriveth to the full period, perisheth; for yesterday life is this day wanting, and tomorrow, this days being hath ceased to be: nay even this day which we breath, we divide with Death; for it is the very moment and point of time in which we can be said to live; yea less, if less can be imagined: neither of that little or less space can we assure ourselves. Saint Chrisostome super Math. calleth Death The necessary gift of corrupt Nature, which ought not fearfully to be avoided, but rather cheerfully embraced; for by making that voluntary which is compulsive, that which is to God a due debt, we offer unto him as a free gift. Moreover, a foolish and ridiculous thing it is for men to delight in sleep, and fear death, when sleep is nothing else but the imitation of Death.  
Saint Augustine, lib. de Natura & Gracia, useth these words; If thou boastest thyself of Nobility, Riches, or Honour? of thy Country, or the applause given unto thee by the People? look into thyself and consider, That thou camest from the earth, and into it again thou must return. Look about, and behold all those which in times past have flourished in the like splendours; Where be the insuperable Emperors? Where be those that frequented Meetings, Music, and Feasts; and delighted in the brave breed of Horses? Where be their Robes of state? their rich and gorgeous Vesture? Where their troops of Followers, and large train of Attendants? Where their sport and Revelling? Where be the Captains of Armies? Champions, judges, Tyrants? are not all Earth, Dust, and Ashes? and their magnificence and memory in a small Tomb and short Epitaph contained? Look into their gorgeous and glittering Sepulchers, and see how much the Lord differs from the Servant; Tell me which is the Rich man, and which the Poor; Distinguish if thou canst, the Captive from the Conqueror; the Valiant from the Timorous; or the Fair from the Deformed. Therefore remember thyself, o Man, of thy frail and weak nature; lest thou be'st any way tumored with Pride, Arrogance, or Vain-glory.  
Bernard in one of his Sermons saith, Novissima sunt quatuor, etc. The four last things are, Death, judgement, Hell, and Glory: Than Death, what more horrible? Than judgement, what more terrible? Than Hell, what more intolerable? Than Glory, what more delectable?  
It will not, I hope, appear much impertinent, to introduce one of Lucian's Dialogues, because the Argument is not much foreign to this purpose. The Interlocutors or Speakers are, Charon, Mercury: The Dead, Menippus, Charmeleus, Lampichus, Damasias a Philosopher, and a Rhetorician. The effect thereof is comprised in these few lines: 
Nothing there is after this frail life left us,  
With which one Friend may do another pleasure;  
All earthly blessings are at once bereft us,  
Wisdom, Strength, Valour, Beauty, Power, and Treasure:  
Nothing remains on which Man chiefly doteth:  
So much to us the subsequence denoteth.   

The Dialogue.  
WHy ho there? List, that I may let you know 
Charon.   
How your affairs stand; that you may bestow  
Yourselves with safety. See, my boat's but small,  
Rotten and crazed, nay leaking too withal:  
Besides, if not even poised, 't may overwhelm,  
And drown, with you, me too, that guides the Helm.  
See, see, in what thick multitudes you throng,  
And every one brings fardels too along;  
These needless weights will lad us to the brim,  
Dangerous 't may prove to those which cannot swim.  
What shall we do then, Charon, that we may 
Mercury.   
Have safe transportage?  
Marry thus I say; 
Charon.   
You must all enter naked, and what's more  
(As mere superfluous) leave upon the shore:  
Nay, when you are disrobed too, 't will (I fear)  
Scarcely hold all. Then Mercury stand near,  
Close to the Ladder, and take strict account  
Of all that pass thee, and desire to mount  
Into my Bark; but force them all to'appear  
Naked, or else they get no passage here.  
It shall be done: What's he comes first? 
Merc.   
'Tis I.  
Menippus; see, my Scrip I have laid by, 
Menippus.   
My Cloak and Staff too I have cast aside,  
And keep no rag my nakedness to hide.  
Menippus? good man enter; whom to grace 
Merc.   
The better, next the Pilot take thy place,  
There in the seat most eminent, to take view  
Of all that come. The next of all the crew?  
What's he so fair?  
Charmeleus, I, and borne 
Charmeleus.   
In rich Megara, where my time's outworn  
A Lover; who in Dalliance fixed my bliss,  
And gave at once two Talents for a kiss.  
Thou must put off that beauty, cast aside 
Merc.   
Those ruby lips, thy kissing, and thy pride;  
Those Roses in thy cheeks must now be lost,  
And that white skin of which thou late didst boast.  
So, well done, enter now. But stay, what's he  
Robed in rich Purple, and would wafted be?  
Upon his head a Diadem so brave?  
And with a look (besides) austere and grave?  

Lampichus.  I'm Lampichus the Tyrant.  

Merc.  Why'at thy back  
Hast thou so many bundles, which may crack  
Our crazy Bottom?  

Lamp:  Is 't not fit, a King,  
Where ere he travels should such portage bring,  
As to his state belongs?  

Merc.  Uncrown thy head;  
Such Ornaments belong not to the Dead.  

Lamp.  Behold, my Riches I aside have cast.  

Merc.  But Lampichus, thou still about thee hast  
Thy Haughtiness and Pride; hurl them away:  
For if with those, thou in this Bark shouldst stay,  
Their very weight would sink us.  

Lamp.  I request  
Only my Crown, and Couch whereon to rest.  

Merc.  It no way can be granted.  

Lamp.  Be't so then:  
What now remains?  

Merc.  Thy cruelty towards men;  
Thy madness, wrath, direptions: These, and all  
Like unto these.  

Lamp.  Behold I have let fall,  
And now am naked.  

Merc.  Enter. What art thou,  
So fat and corpulent?  

Damasius.  Hermes, allow  
Me place with them: I am Damasius, he  
Most famed for Wrestling.  

Merc.  Even the same I see,  
Whom I have oft viewed with no common grace,  
Return a Victor from the Wrestling place.  

Damas.  'Tis true, o Mercury, behold me bare,  
And quite disrobed.  

Merc.  And yet for us no Fare.  
How canst thou be termed naked, when thou hast  
Such a huge mass of flesh about thy waist:  
Dismiss it all; for if thou but one step  
Shouldst make into the Barge with that huge heap,  
'Twill drown us all. Nay more than that, lay by  
Those Crowns and Bays.  
I shall do't instantly: 
Damas.   
And now am like the rest.  
I see 'tis right: 
Merc.   
'Tis fit none enters here but that comes light.  
And thou, o Crato, needs aside must cast  
Those Riches and Effoeminacies thou hast;  
Nor must thou bring those Epitaphs along,  
Nor pride of Ancestry; for those may wrong  
Our leaking Vessel. Thou must leave behind,  
Thy Kindred, Glory, with the timpanous wind  
Of men's applause, and the inscriptions vain  
Writ on thy Statues; or return again.  
Give order, That no glorious Tomb be reared  
Over thy bones, because it may be feared,  
So ponderously upon thy Coarse to lie,  
To damage us.  
Lo, though unwilling, I 
Crato.   
Dis-robe them all.  
Stay; ere you waft together, 
Merc.   
Armed? and a Trophy? Why are these brought hither?  
Because in deeds of Arms I did excel, 
Crato.   
Have been a Martialist, and fought so well,  
That for my noble acts and service past,  
The City, me with all these honours graced.  
But that brave Trophy must on earth remain: 
Merc.   
Besides, amongst the Dead, Arms are held vain,  
For here's all peace. What's he whose habit shows  
Such gravity? Who looks like one that knows  
More than his Fellows? his eyes upward placed,  
Brows knit, and beard falling below his waste.  
'Tis a Philosopher, o Hermes, full 
Menip.   
Of juggling and vain trifles: do but pull  
His upper garments off, throw them aside,  
Then see what strange ridiculous toys they hide.  
Take off his cloak, and what's concealed lay by: 
Merc.   
O jupiter! what arrogance I spy?  
What a huge deal of ignorance, contention,  
Vainglory, questions too of new invention,  
Doubtful and intricate? thorny Disputations,  
Troubled and perplexed thoughts, idle narrations?  
Of which his habit made me not misdoubt him,  
Yet see how many do we find about him.  
Nay, what vain labours, fopperies, and toys,  
Strange curiosities scarce fitting boys?  
By jove, he hath gold too in ample measure;  
Wrath, impudence, effoeminacie, pleasure,  
Soft delicacies, in his life time dear,  
Which, though he would conceal, now plain appear.  
What multitudes of lies? What hoards of pride  
And self-conceit? which he must cast aside.  
Next to all these, thy strong opinions, than  
Which prompt thee to be wisest amongst men:  
Ore-burthened with all these, what canst thou gain thee,  
When twice this Bottoms size cannot contain thee?  

Philosopher.  All these I have cast off, since I have heard  
Your severe imposition.  

Menip.  But that Beard  
Hairy and rough, which makes him still seem grave  
(Of three pound weight) we from his chin must shave.  

Merc.  Well spoke; see't done.  

Philos.  Who must my Barber be?  

Merc.  Who but Menippus? And now take to thee  
This Shipwrights Axe; lay 't on a plank, and draw  
His chin to the full length.  

Menip.  Me thinks this Saw  
Were better far, 't will make him look precise  
And Formal.  

Merc.  No, that Hatchet let suffice.  

Menip.  Wondrous! These Goatish excrements away,  
He looks more like a man. But Hermes, stay;  
What if some few superfluous hairs I took  
From is beetle brows?  

Merc.  By any means; he'll look  
Better by much: when these removed are,  
He will not seem to be so wild, and sta●e.  
What's now the business? weepst thou, wicked man,  
As fearing to be tortured? enter than.  

Menip:  Stay, Stay, beneath his armpits lies obscured  
What in the barge will never be endured.  

Merc.  Menippus, what?  
Smooth oily Flattery, such  

Menip.  As in his life time did avail him much.  

Philos.  'Tis fit than thou, Menippus, shouldst lay by  
Freeness of speech, and too much liberty,  
Thy boldness, mirth, and laughter● for is't fit,  
To mock us thus, thou in that place shouldst sit?  

Merc.  All that he is possessed of, let him still  
About him keep; for they are light, and will  
(Rather than hinder) help our navigation,  
As burdenlesse, and fit for transportation.  
And thou, o Rhetorician, cast away  
Thy contradicting Phrases, (there's no stay)  
Similitudes, Anti-positions too,  
Periods and Barbarismes: This thou must do;  
All thy light-seeming words must be thrown by,  
For in the Hold most heavy they will lie.  
I throw them off. 
Rhetorician.   
The fastened cords unbind; 
Merc.   
Pluck up the Ladder, 'bout the Cap-stone wind  
The Cable, and weigh Anchor; hoist up Sail;  
And thou, o Steersman, prithee do not fail  
To look well to the Helm, and that with care:  
Let's now be merry, having all our fa●e.  
But wherefore weep these sad Ghosts? but most thou  
That of thy huge beard waste despoiled but now?  
Because I held the Soul immortal. 
Philos.   
Fie, 
Menip.   
Believe him not, o Hermes, 'tis a lie;  
'Tis somewhat else he grieves at.  
What? Canst tell? 
Merc:   
Because after full Feasts he cannot smell; 
Menip.   
Nor walking late (whilst others were at rest)  
Close muffled in his Cloak, be made the guest  
To dissolute Strumpets; sneak into his School  
Betimes, and with his supposed wisdom fool  
Young Scholars, cheating them of coin and time.  
Thou, that pretendest to be free from crime, 
Philos.   
Is not to thee Death tedious?  
Can it be? 
Menip.   
I hastening to 't when nothing summoned me?  
But stay, What clamour's that a shore, so hie,  
We scarce can hear ourselves speak, Mercury?  
'Tis loud indeed, but comes from sundry places: 
Merc●   
There is a Crew, that armed with loud disgraces,  
Brand the dead Lampichus. Another strife  
Grows from the women that reproach his wife:  
And yonder his young children, but late borne,  
Are stoned by children, and in pieces torn.  
Some with loud accents Diaphantus praise,  
The Orator, for his elaborate Phrase,  
And funeral Oration, well expressed.  
In Sycian, for this Crato, late deceased,  
The Matrons, with Damasia's mother, there  
Howl and lament his loss. But not a tear  
Is shed for thee Menippus; thou 'rt more blessed,  
Noululations shall disturb thy rest.  

Menip.  Not so: for thou within few hours shalt hear  
Dogs lamentably barking at my Beer;  
The Crows and Raven's croaking at my grave,  
In hope some good share of my flesh to have.  

Mere.  Menippus thou art valiant, and now land,  
Pass on foreright, incline to neither hand;  
That path will lead you to the judgement Hall,  
Whilst we transport the rest that yonder call.  

Menip.  Sail prosperously, o Mercury, we'll on,  
As best befits, unto the judgement Throne.  
What shall of us become now? here, they say,  
Are sundry torments that endure foray;  
Stones, Eagles, Wheels, in number that surmount:  
Now each must of his life yield just account.   
Bias, to one who by reason of the great sorrow he took for the loss of his children, called upon Death, as desiring to depart out of the world; 
Max. serm. 36.  said unto him, Why, fond man, dost thou call upon that, which though uncalled for, will come upon thee?  

Of Constancy in death.  Musonius being demanded, Who died best? made answer, Those that make account of every present day at their last. Theramines was no sooner departed out of an house, but it presently fell to the earth. When his Friends came about him to gratulate his unexpected safety; he said unto them, (beyond their expectation) Know you, o men, unto what greater dangers, or a more unfortunate death, the gods have reserved me? Intimating, That the escape from one disaster was no security from falling into another. Which happened accordingly; for not long after he fell into the hands of the thirty Tyrants, 
Alien. de var. hist.  and was compelled to end his life by poison.  
Seneca, Epist. 78. useth these words; Is any man so ignorant, but knows, that at one time or other he must die? yet when the time cometh many weep and lament. Why dost thou mourn, o Wretch? why fear and tremble? since all men are tied to that strict necessity, and thou art but to go whither all things before thee are gone. To this law thou art borne: the same thing happened to thy father, thy mother, and to all thy predecessors; to all before thee, and shall to all that must succeed thee, etc.  
Spartanus being in●idiated by Iphicrates the General of the Athenians, and surprised by an ambush: and demanded of his Soldiers, What in that exigent was to be done? made answer, What else, but that whilst you fly basely, I die fight honourably.  
Such was the spirit of Cato Vticensis, who persuaded others to the safety of their lives, whilst he prepared himself to a voluntary death. 
Plutar. in Laconic. Apo.  Rubrius Flavius, condemned unto death by Nero, and being brought to the block; when the Executioner spoke unto him, that he would boldly stretch forth his neck: Yes, (quoth he) and I wish thou with as much resolution, and as little fear, mayst strike off my head. 
Seneca.  I will conclude with this Similitude: As all those Stars which rise from the East, though they be of great celerity and virtue; yet tend to their setting, and according to their diverse Circles, some sooner, some later, hide themselves from our aspect: So all the Generation of Mankind, from the East, that is, by their Nativity, enter into the world; and though here for a season they shine, and according to their qualities and degrees give less or greater lustre; yet of necessity they must all arrive, some early, some late, at the fall or set of Death, according unto the continuance of that Course which God in his wisdom hath appointed them; and by degrees withdraw and hide themselves from the eyes of the World.  
Now having sufficiently discoursed of Death, I will point you to a contented life, out of one of Marshal's Epigrams, not without great elegancy thus delivered unto us: 
Vitam quae faciunt beatiorem, etc.  
Blithe Marshal, wilt thou undertake 
Content of Life.   
Things which the life more blessed make?  
theyare these; A Fortune competent,  
Not got by labour, but descent:  
No thankless Field, a Fare convenient;  
No strife at all; a Gown expedient,  
For warmth, not trouble; a mind quiet;  
Strength purchased by a moderate diet;  
A healthful body; Prudence grounded  
On Simpleness; Friendship compounded  
On Parity: then, so to call,  
That no one man may pay for all:  
A Table without Art or Cost;  
A Night so spent it be not lost  
In Drunkenness, yet that thou dare  
(And boldly) call it, Free from Care.  
A Bed not sad, but chaste in sport;  
Sleep that shall make the night seem short:  
To wish to be that which thou art,  
And nothing more, in whole or part.  
And then thy last day shall appear,  
It, thou mayst neither wish, nor fear.   

Of Poetry.  I cannot pass Poetry without some Character, though never so brief. Now what Poets are, or at least ought to be, Horace, lib. de stat. Poet. thus contractedly delivereth unto us: 
Ille bonis faveat, & concilietur Amice, etc.  
The Good he favours, as to them a Friend:  
The Angry sways; loves those that fear t'offend:  
He only praiseth, and desires to taste  
Those Viands on a thrifty table placed.  
justice he loves, and fears the higher Powers;  
Nor cares who looks on his retired hours.  
Counsel he honours; and dares pray aloud,  
Fortune may court the Wretch, and curb the Proud.   

Honour conferred on Poets from Antiquity.  Of the great respect and honour conferred upon them in ancient times; and how those Dignities unmeritedly are since taken from them, and they in succeeding Ages vilified; Ovid, lib. 3. de Arte Amand. not without great cause, thus ingeniously complaineth: 
Quid petitur sacris, nisi tantum fama Poëtis? etc.  
What more do sacred Poets seek, than Fame?  
Of all our Labours 'tis the sovereign aim.  
Poets, of Dukes and Kings were once the care,  
And great rewards proposed for what was rare:  
A Holy-state, and Venerable Style  
Was then conferred on him who did compile  
Any brave Work; a name he did inherit,  
And mighty wealth was thrown upon his merit.  
In the Portuguese mountains Ennius had  
His pleasant Gardens: Then was Scipio glad  
To have but such a Neighbour; and to choose  
Selected hours to spend upon his Muse.  
But now the Bays are without honour worn;  
For what's a Poet but a name of scorn?  
Yet let's not sleep our Fame; since Homer dead  
Should this day be, were not his Iliads read.   

Of Poets.  Antonius Mancinellus speaking in the praise of Poets, writeth to this purpose: By Nature they are strengthened, by the power of the Mind inflamed, and by Divine Rapture inspired. Rightly therefore did old Ennius call them Holy, as those commended unto us by the gift and bounty of the gods. The Coliphonians claim Homer to be their Citisen; the Chij challenge him; the Salamines would usurp him; the Smyrnaeans engross him; and three more of the most potent Cities of Greece erected Monuments after his death, 
Scipio.  to eternise him. So dear was Ennius to Africanus, that he afforded him a Grave amongst the ancient and ennobled Family of the Scipio's. Theophanes Mylitides received a whole City as a Gift, which was then held too small a reward for one Poem. Alexander the Great held the richest Casket taken among the spoils of Darius, scarce worthy to preserve the Works of Homer in. The same Alexander surprising Thebes, preserved a great part of the City only for Pindarus the Poet's sake. Those Murderers who privately slew Archilichus, Apollo himself revealed, and caused his death to be revenged. Sophocles, the Prince of the Cothurnate Tragedy, being dead at such time when Lysander begirt the walls of Lacedaemon; the King was warned in a dream by Liber Pater, to afford his Delight (for so the god called him) an honoured sepulchre.  
Poetry is a Study which instructeth Youth, delighteth Old-age, graceth Prosperity, solaceth Adversity; pleaseth at home, delighteth abroad; shorteneth the night, comforteth the day; traveleth with us, dwelleth with us, etc. The greatest Orators made use of Poems, both for the strengthening of their Causes, and ornament of their eloquence; as we may read in Cicero, Asinius, Hörtensius, and others; who frequently quoted the ingenious Phrases and grave sentences of Ennius, Pacuvius, lucilius, Terentius, Caecilius, etc.  
Euripides the son of Muesarchides and Clito, 
The Greek Poets.  his father was no better than a Victualler, and his mother got the other part of their living by selling of salads, 
Euripides.  an Herbe-wife as we call them: yet he proved to be the greatest Favourite that King Archelaus had. And Sophocles the Tragic Poet was graced and honoured by all the Learned of his time, 
Sophocles.  and bore the prime office of Magistracy in the city where he lived. 
Aratus.  The Poet Aratus (in Grammar the scholar of Menecrates; and in Philosophy, of Timon and Menedemus) flourished in the 124 Olympiad, in the time that Antigonus the son of Poliarcetes reigned in Macedonia: with whom, even to his last expiration, he lived in great estimation and honour. Aulus Licinius Archias, 
Archias.  a Poet borne in Antiochia, was endeared to the best and greatest Orators in Rome, and more particularly graced by the Family of the Luculli. He was honoured of many Greek Heroës', and had rich Presents sent from their prime Cities: but he was especially endeared to Cicero, Aristonius a Comic Poet lived under Philadelphus, and was Master of the king's Library after Apollonius. Arrianus was a Poet in whom the Emperor Tiberius Caesar was much delighted, (for so Tranquillus reporteth.) Cyrus' Panopolita was greatly honoured by the Empress Eudoxia. 
Chaerilus Samius.  Chaerilus Samius lived about the 63 Olympiad, and was no more than Servant unto Herodotus the Historiographer; who writing the Expedition of the greeks against Xerxes, was for every verse in his Poëme rewarded with a piece of gold to the value of 16 shillings four pence sterling. Gorgius, 
Gorgius.  borne amongst the Leontini in Sicily, was endeared to Critias and Alcibiades in their height of Fortune; and to Pericles and Thucydides, in the extremity of his age. Caius Manilius was the first that wrote any Astrological Poem in Latin; 
Manilius.  which he dedicated to Augustus Caesar, and by him was greatly respected and rewarded. 
Lenaeus.  Lenaeus a freedman of Pompey's, (but after his friend and companion in all his expeditions) surviving his Lord; because Sallust the historiographer had spoken bitterly against him after his death, he inveighed against him in a most sharp Satire, calling him Lastaurus Lurchon, Nebul● popinarius, and Monstrous both in life and history; and moreover, a manifest Thief, from Cato and diverse other ancient Writers. Menander, 
Menander.  a Comic Poet of Athens, who writ fourscore in number, had great honours done unto him by the Kings of Egypt and Macedon. 
Homerus junior.  Homerus junior lived about the time of Hesiod, the son of Andromachus, and borne in Byzantium: he writ 57 Tragedies; and as Zezes in his Commentaries upon Lycophron affirms, for one of them called Pleiades, and dedicated to King Ptolomaeus, he was greatly favoured, and royally rewarded. Oppianus was of Silicia, 
Oppianus.  and borne in a City called Anazarbum: The Roman Emperor Severus being invested before the City, and after pa●le, being congratulated both by the Optimates and Plebe; he was only neglected and not thought worthy a salutation by this Oppianus. He therefore commanded him to be banished into an Island called Melita, situate near unto the Adriaticke sea. In which place he wrote a noble Poem, de Piscibus● which after the death of the emperor Severus, he dedicated to his son Antoninus● for which Work he was recalled from exile, and to recompense his injury, for every verse in his Poem he guerdoned him with a piece of gold. But soon after, returning with his father into his Country, he died in the thirtieth year of his age. In honour of whom, the City in which he was borne, erected his statue in Brass, and writ upon his Monument these Verses following: 
Oppianus sum, suasi loquens Vates  
Quem crudelis, atque inhumani i●●idia fati  
Ante diem ●ripuit.  
I Oppianus am: when I did speak,  
Poets in place, did think their wits too weak.  
Me, cruel and inhuman Fate envied,  
Which was the cause, before my time I died.   
Homer in his eighth Odyss. speaks to this purpose: Among all other men, Poets are most worthy to participate honour and reverence, because the Muses themselves teach them their songs, and are enamoured both of their profession and them. But I had almost forgot myself: for in proceeding further, I might have forestalled a Work, which hereafter (I hope) by God's assistance, to commit to the public view; namely, the lives of all the Poets, Foreign and Modern, from the first before Homer, to the Novissimi and last, of what Nation or Language soever; so far as any History or Chronologie will give me warrant. Therefore here in good time I break off: yet cannot choose but remember you ' what Ovid speaketh in his last Elegy: 
Ergo cum silices,— etc.  
When Flints shall fail, and I●'on by age decay,  
The Muse shall live, confined to Time nor day.  
Kings, and Kings glorious Triumphs must give way;  
And Tagus blessed sands unto them obey.   
Thus much to show you in what honour Poets have been. But now (and hence Illae Lachrimae) to show you in what respect they are; and not only in the Times present, but what an heavy Fate hath heretofore (as now) been impending over the Muses. De dura & misera sorte Poetarum, thus far hear me: 
Heu miseram sortem, durâmque à sidere vitam,  
Quam dat docti loquis vatibus ipse Deus!  
'Las for the poor and wretched state 
Poetr. miseria:   
That either Phoebus, or sad Fate  
Inflicts on learned Poets! whether  
They, or their wills with them, together  
Conspire; all these we wretched find,  
Who ever by their Wits have shined.  
Homer, to whom Apollo gave 
Homer.   
The Palm, scarce (dying) found a Grave:  
And he that was the Muse's Grace,  
Begged with his Harp from place to place.  
Poor injured Virgil was bereft 
Virgil.   
Of those fair fields his Father left;  
And in the flourishing state of Rome,  
In Caesar's Stable served as Groom.  

Ovid.  Though Ovid next Augustus dwelled,  
Yet he as great disaster felt;  
And died exiled amongst the Geats:  
(No better, Fate the Muse entreats.)  

Horace.  Though all men Horace did commend,  
In populous Rome he found no Friend,  

Hesiod.  Save one, Maecenas. Hesiod, borne  
In wealthy Cuma; having worn  

These were Antiphon and Chlimenus.  A tedious age out, was betrayed  
By his two Brothers, who invade  
Him sleeping, cut his throat asunder,  
Who, breathing, was the world's sole Wonder.  

Linus.  Linus, who for his Books compiled,  
Virgil, The Son of Phoebus styled;  
And whom the Muses long had cherished;  

Apollo sagip.  By much incensed Sagipta perished.  

Antipater Sydon.  Antipater Sidonius, well  
Known for extempo'rall wit to'excell,  
(By Cicero and Crassus) never  
Upon his birth day scaped a Fever:  
Of which, in his best days, and strength  
Of Nature, he expyred at length.  

Bassus Cesius.  Bassus Cesius, a man  
Well known unto Quintilian,  
A Lyric Poet; when the Town  
In which he sojourned was burnt down  
By thieves and Robbers; the fierce flame  
Left of him nothing but his Name.  

Lysimachus.  Lysimachus such want did feel,  
That he was forced to turn a Wheel  
For Rope-makers. The like we reed  

Plautus.  Of famous Plautus; who to feed  
His empty stomach, left his Quill,  
To toil and labour at the Mill.  

Calisthenes.  Calisthenes, a Kinsman near  
To Aristotle, and much dear  
To Alexander; yet because  
The King against him found some clause,  
The Muse which had so late him pleased,  
Was quite forgot, and his life seized.  
Nay worse (if worse may be) than thus,  

Quintus Lactantius Catulus.  Quintus Lactantius Catulus  
Rome's Consul (yet a Poet) fared;  
Who notwithstanding he outdared  
The Cimbri'ans, and in battle slew  
Their General: his Troops withdrew,  
And quite forgetting his bold action,  
Exposed him to a muti'nous faction  
Of Rebels, who not only rifled  
His Treasure, but with wet brands stifled  
Him in his chamber: whose sad fate  
Sylla revenged. Nor had their hate  
Extended to such deep despite,  
But that the Muse was his delight.  
Poor Ibichus was robbed and slain; 
Ibichus.   
Yet did before his death complain,  
And prophesied, The very Crows  
That saw his blood shed, would disclose  
The barba'rous act: and so it fell.  
But though they suffered for 't in Hell,  
Th'amends to him could seem but poor,  
Since all, his life could not restore.  
Old AEscilus (whom all Greece knew) 
AEscilus.   
By whom the Tragic Buskin grew,  
First known on Stage; whilst he alone  
Uncovered sat, so like a stone  
His bare scalp showed, that from on hie,  
And AEgle who did o'er him fly,  
Dropped down a Shellfish on his head,  
And with the sad blow struck him dead.  
Anacreon, for the Lyric strain 
Anacreon.   
In Greece illustrious, may complain  
Of the like Fate; who in his pride,  
Choked with a Grape by drinking, died.  
O, that the Wine, which cheers the Muse,  
On him such tyranny should use!  
Petronius Arbiter, a Wit 
Petronius Arbiter.   
To sing unto the gods more fit,  
Than humour Nero; yet such power  
Fate hath, the Tyrant did but lower,  
And then the Muse which Rome admired,  
By cutting of his Veins expired.  
Even Sappho, the Fair Poetess, 
Sappho.   
Who did the Lyric strain profess;  
Use all the skill and art she can,  
Yet, Loving a poor Ferryman,  
Distracts her with such deep despair,  
That, as her Muse, her death is rare:  
For from a Promontories top  
She down into the sea doth drop;  
To quench the hot fire in her breast.  
Thus Fate the best Wits hath oppressed. etc.   
I am loath to proceed further in this argument, to reckon up all in that kind, who as they lived eminently, so have died miserably; for it would ask too long a circumstance. Yet I cannot escape johannes Campanius, without commemorating unto you some few of his Saphickes, De Poetarum Miseria, in these words: 
Nemo tam claro genitus parent;  
Nemo tam clara pròbitate fulsit.  
Mox edax quem non peremit vetustas,  
Vate remoto, etc.  
None that of ancient Birth can boast,  
Or in their Virtue glory most,  
But that their memory is lost,  
Without a Poet:  
And yet whilst others strut in gold,  
He wears a garment thin and cold,  
So torn, so threadbare, and so old,  
He shames to owe it.  
The Painter, by his Pencil eats;  
Musicians feed out of their frets;  
Nay even the Labouring man that sweats,  
Not one amongst twenty,  
But is with needful things supply'de:  
Yet (as if Fate did them deride)  
They poor and wretched still abide  
In midst of plenty.  
Now, dried up are the Muse's Springs,  
And where the Swans once washed their wings,  
Pies chatter, and the Screech-owl sings,  
Their wrongs pursuing.  
Therefore, you Dukes of proud ostent,  
And Princes to whom power is lent,  
Even for your own Name-sakes lament  
The Muse's ruin.  
Exiguo reliquis quae dantur tempore restant,  
Quae data sunt vatis munera, semper habes.  
What thou on others dost bestow,  
Doth a small time persever:  
What thou to Poets giv'st, thou hast,  
And shalt possess for ever.   
That foreign Authors have not only complained of the great scorn and contempt cast upon the Euthusiasmes and Raptures; as also that no due respect or honour hath been conferred upon the Professors thereof: whosoever shall call to mind the all praiseworthy and ever-to-be-remembred Spencer, shall find that he much bewailed this inherent and too common a disease of neglect, which pursueth the Witty, and inseparably cleaveth to the most Worthy. Witness, his Tears of the Muses, his Collen Clouts, Come home again, and diverse other of his Works: but more particularly in the tenth Eclogue of his Shepherd's Calendar, in the month entitled October, you may read him thus: 

Pierce, I have piped erst so long with pain, 
Cuddy the Shepherd speaketh.   
That all mine Oaten Reeds are rend and wore,  
And my poor Muse hath spent her spared store,  
Yet little good hath got, and much less gain,  
Such pleasance makes the Grasshopper so poor,  
And lig so laid, when Winter doth her strain.   

The dapper Ditties that I want devose  
To feed Youths fancy, and the flocking Fry  
Delighten much: What I the bet, for thy?  
They have the pleasure; I, a slender Prize;  
I beat the Bush, the Birds to them do fly:  
What good thereof to Cuddy can arise.   And after in the same Eclogue Cuddy thus proceeds: 

Indeed the Romish Tityrus, I hear,  
Through his Maecenas left his oaten Reed,  
Whereon he erst had taught his Flocks to feed;  
And laboured lands to yield the timely ear,  
And eft did sing of wars and deadly dread,  
So, as the heavens did quake his Verse to hear.   

But o, Mecanas is y●ladd in clay,  
And great Augustus long ygo is dead,  
And all the Worthies lyggen wrapped in lead,  
That matter made for Poets on to play:  
For, ever who in daring do were dead,  
The lofty Verse of hem was loved aye.   

But after Virtue began for age to stoop,  
And mighty Manhood brought a bed of ease,  
The vaunting Poets found nought worth a pease,  
To put in press among the learned Troop.  
Then began the streams of flowing Wit to cease,  
And Soon-bright honour penned in shameful Coupe.   

And if that any buds of Poesy  
Yet of the old stock began to shoot again;  
Or it men's follies moat to force, to fain,  
And roll with rest in Rymes of Ribaldry,  
Or as it sprung, it whither must again.  
Tom Piper makes us better melody. etc.    
Hear Faustus Andrelinus an excellent Poet, to another purpose: 
Nomina doctiloqui non sunt spernenda Poetae,  
Nomina non viles inter habenda viros:  
Rebus in humanis nil est pretiosius, illo  
Qui sua Gorgoneis or a rigavit aquis:  
Cui tantum Natura favet, cui spiritus ingens,  
Cui furor aetherea missus ab arce venit, etc.   
¶ Thus paraphrased: 
The names of learned Poets should not be  
Contemned or scorned by men of base degree.  
Amongst humane things there's nothing held more dear,  
Than he who doth his mouth rinse in the clear  
Gorgonian Waters: Nature, him alone  
Favours, and seems to grace, as being one  
Of a great spirit; on whom from their high Tower,  
The gods Celestial, Divine raptures pour.  
His fame (by Vertue'acquired) shall never die,  
Before whom (bee'ng offended) his Foes fly.  
His substance is not great, I must confess,  
Yet is his glory to be prized no less  
Than are those glistering shores (as we be told)  
Whose pebbles are bright Pearls, whose sand is Gold.  
Little he hath; for all his generous ways  
(Aiming at others profits, his own praise)  
He holds Coin in contempt, bee'ng of condition,  
To vilify the Vulgars' swollen ambition:  
Their grosser humours having well discerned,  
He holds them no way to beseem the Learned.  
The Wood, the Den, the Country's devious path,  
The River, Grove, and Well his presence hath:  
A sought-for silence, and remote from men,  
Is best agreeing with his thought and pen;  
Whilst confluence and noise delights the rude.  
From the gross manners of the Multitude  
he's separate, he knows no idle hour,  
To redeem Time is solely in his power.  
He searcheth out th' original of things,  
And hidden Truths from dark oblivion brings.  
Grosse-mettaled Arts his Chemic wit refines:  
He Phoebus can direct, how through the Signs  
To guide his Chariot Coursers: And again,  
Teach dull Boötes, with his loitering Wain,  
What tract to keep: who (indulgent of his ease)  
His tired lads never waters in the Seas.  
The Giant's wars against the gods he sings,  
And high facinorous acts of Dukes and Kings.  
You Worthies then, who by true honour strive  
To keep your Virtues and your Names alive,  
And what an after-Life's would understand,  
Support the Poet with a liberal hand.  
What's elsewhere given is thrown into the grave;  
But what's so spent you still in future have.   
I cannot here omit a Spanish Proverb, with which I purpose to conclude this argument now in speech: which is, 
Canta la Rana,  
Y no tiene pelo ni lana●  
The Frog will still be singing, though she  
Have neither hair nor wool upon her back.   
The French come near it, in another, frequent amongst them.  
A fant de Chapon,  
Paine & oignon.  
For want of a Capon, Bread and Onions.  
Qui cum pauperte convenit, diues est: He may truly be called a rich man, that is content with poverty.  
— vivitur exigno melius,  
Pauper enim non est, cui rerum suppetit usus.  
Peu de bien, peu de soncy.  
That is; 
Small Ware, little Care.  
This proximus, qui eget paucissimis.  
With the gods he's held most blessed,  
Who having little, needeth least.  
Is satis est dives, cuisatis est quod habet.  
He hath enough, that thinks he hath sufficient.   
To which Quintilian seemeth to comply, where he saith, 
Satis devitiarum nihil amplius velle.   
But of the former Proverb, Cant a la Rana, etc. I make this, and most sure I am no unproper application.  
Unto the Frogs we Poets may compare,  
Who sing, though having neither wool nor hair.  
And so much of Poets and Poetry.  

That Spirits have power to transport men or beasts.  Pertinent it is to this discourse, to inquire, Whether Spirits, as with all quick velocity they can move themselves, so have the ability and power to remove others, and transport the bodies of men, beasts, and the like. Which is not to be questioned, but that both the good and bad Angels can without difficulty perform. Neither are their faculties bounded within any limit, as to bear only this weight, or carry such a burden; but they have an uncurbed strength according to their own will and purpose: insomuch that one Spirit (by God's permission) is able to shake, remove, or demolish a Mountain, a City, or a Province, as shall hereafter be more plainly illustrated. It is also observed, That the nearer any spiritual Substance is unto the Creator in place, it is so much the more swift & strong; and those that are farther remote, are less able and prevalent. The Water is known to be of more swiftness and validity than the Earth; the Air, than the Water; and the Moon, than either: and of all the other Planets, as they exceed in height, so they excel in virtue, even until you come to the Primum Mobile, whose strength and puissance is such, that it circumrotes and turneth about all the Spheres below it, and in its incredible celerity, every minute overcomes more than a thousand miles, as astronomers report.  
Yet, notwithstanding the incogitable force and dexterity of Spirits, 
The great power of Spirits.  the Theologists are of opinion, That they are not of power to destroy any one Element, or to pervert that constant order by which the fabric of the World is guided and governed. Yet of their incredible celerity and strength, histories are very frequent both in the sacred Scriptures, and elsewhere. We read, That the Devil took our blessed Saviour, and by the permission of this Godhood, placed him on the top of the pinnacle of the Temple; and in a moment took him from thence, and bore him into an exceeding high mountain, from whence he showed him all the Kingdoms of the earth, and the glory thereof. We read likewise, 
Daniel. 14.  That the Angel of the Lord took the Prophet Habbacuck (as he was carrying meat unto the Reapers) by the hair of the head, and in the strength of spirit, in an instant transported him from judaea to Babylon: And as soon as the Prophet Daniel had taken his repast, left him in the twinkling of an eye, in the self same place where he first found him. The like we read in the Gospel, of Philip the Apostle, who was snatched up by the Angel, and brought where the Eunuch of Candaces was reading in Esaias the Prophet: which after he had expounded unto him, and then baptised him in the river, he was suddenly taken from his sight. Other histories to this purpose there be many.  
Pythagoras (if we may believe Apollonius) was seen in one day both in Croton and Metapontus. 
Histories of strange transportations. Apoll. Tyan.  And Apollonias Tyanaeus the notable Magician, being at Rome in the presence of the Emperor Domitian, and commanded to be bound hand and foot before him, yet he suddenly vanished out of his sight, and was the self same hour hurried as far as Puteoli, to keep a former appointment which he had made, to make merry with some of his acquaintance and friends.  
jamblicus a notorious Enchanter having sacrificed unto the Devil, 
jamblicus.  was raised up ten cubits from the earth, seeming (to the wonder and amazement of all there present) to walk in the air. And as Evanippus testifieth of him, his garments were strangely altered, appearing as if they had been newly dipped in a thousand sundry glorious colours. 
johannes Teutonicus.  johannes Teutonicus a Cannon of Halbersted in Germany, having by art Magic performed many strange prestigious feats, almost incredible; in one day (which was the birth day of our Saviour) was transported by the Devil in the shape of a black horse, and seen and heard to say Mass the same day, in Halbersted, in Mentz, and in Cullein.  
Plutarch telleth us, 
Euchides Platensis.  That the Grecians having overthrown the Persians in the great battle of Marathon, they purposed a great and solemn sacrifice to the gods, in thankful remembrance of so miraculous and unexpected a victory: who for their better instruction, how the more reverendly to manage it, sent to ask counsel of the Oracle in Delphos. Who returned them answer, That they should first build a new Altar, and consecreate it to jupiter the Deliverer; and not to make their Offering till all the fire throughout whole Greece was quite extinguished, and not one spark remaining, as being polluted by the Barbarians, and therefore by the gods of Greece held execrable. Which done, they should with all speed send to Delphos, and from thence fetch pure and unpolluted fire to kindle the Sacrifice. According to this imposition of the Oracle, by a strict order made by the Princes and chief Magistrates, all the fire was extinct; and then one Euchides of Plataea, a man of an unbeleevable swiftness (after he had been first washed, and after that crowned with Laurel) was sent to Delphos, distant from that city more than a thousand furlongs, who went and returned within the compass of one day; and having brought the sacred Fire, he had no sooner delivered it up to the Priest (who was then chief in the Sacrifice) but he instantly fell down dead. Yet the ceremonies went on; and after, by the command of the Princes, his body was taken up, and by their appointment had the honour to be buried in the great and famous Temple of Diana: with this inscription upon his Tomb; 
Euchides Delphos cucurrit;  
Et die reversus est una.  
Euchides, to Delphos sent,  
Who in one day both came and went.   

A strange History.  I have read of a noble Centurion in the lower part of Germany, of great opinion and estimation with the people, for his approved goodness and known honesty; who reported this Discourse following: That walking one evening through a Thicket or Grove not far distant from the place in which he lived, with only one man and a boy in his company to attend him; he saw approaching towards him a fair and goodly company of Knights and Gentlemen; all seeming persons of great eminence, for they were mounted on great and brave horses, and well accommodated at all points; all which, without any salutation, in great silence passed by him: In the lag of which troup he fixed his eye with some astonishment on one, who to his present imagination had served him and been his Cook; who was dead and buried some few days before this apparition. This Fellow was as well mounted as the rest, and lead an empty or spare horse by the bridle. The Centurion being a man of an undaunted spirit, went up close to him, and demanded what he was? and whether he were the same Cook who had lately served him, and whom he had seen coffined and laid in the earth? Who answered him again, That without any doubt or scruple, he was the self same man. His master then asked him, what Gentlemen, or rather Noblemen (as appeared by their habit) were those that rid before? Whether he himself was then travelling? And to what purpose he led that empty horse in his hand? To all which he replied in order; That all those horsemen were men of note and quality (naming to him diverse whom he knew were deceased) and that they were now upon a voyage to the Holy-land, whether he himself was likewise bound, and that spare horse was provided of purpose to do him service, if it so pleased him, and that he had any desire to see Jerusalem. The Centurion made answer, That with great willingness he could find in his heart to see the City, and visit the holy Sepulchre, whether (had means and leisure served to his purpose) he had long since intended a pilgrimage. The other told him, Now was the time, his horse ready, no necessaries wanting; or if he intended that voyage, he could not go in better company. At which words, the bold Centurion leapt into the empty saddle, and was presently hurried away from the sight of his servants in a moment: and the next evening, at the same hour, and in the same place, he was found by his servants and friends, who were there seeking and enquiring after him. To whom he related his journey, and what he had seen in the Holy City; describing punctually every Monument and place of remark: which agreed with the relations of such Travellers and Pilgrims as had been there and brought Certificate and assured testimony from thence. He showed unto them likewise, an handkerchief which that Cook his servant (or rather Devil in his likeness) had given him, stained with blood; but told him, if at any time it were foul or dirty, he should cast it into the fire, for that was the only way to make it clean. He showed them likewise a knife and sheath which he bestowed upon him, which he said was the gift of a grateful remembrance; but gave him a great charge thereof, for (said he) the metal is poisoned, and every blow given therewith is present and immediate death.  
Alexander Alexandri relateth a story of a poor Captive shut up in a dark dungeon; but by a Spirit taken from thence, and transported into diverse Infernal places: where having spent three entire days and nights (being missed all that time by the Gaoler) he was after brought back into the same, and lodged in his irons, though the place was double barred, locked, and bolted. Who made relation of many strange sights seen in Hell, and with what several insufferable torments the Souls of the Damned were inflicted; persuading all them that came to visit him, to have more care how they lead lives dissolute and wicked, least after death they should be made partakers of such infatigable Torments.  

A noble man of Insubria.  Boccatius writeth the history of a Nobleman of Insubria, who undertaking a journey, or rather Pilgrimage, to jerusalem, to accomplish a Vow before made; at the parting with his wife, left her a Ring, with a constant condition and covenanted vows betwixt them, That if he returned not to claim it before the expiration of three years, she should have free leave and liberty to bestow herself in marriage to her own liking; but until the last prefixed day to keep her first nuptial Faith inviolate. After his departure it so happened, that in the way he was set upon by Outlaws and Robbers, rifled, taken prisoner, and after carried into Egypt; where in process of time being brought before the Emperor and examined, he told him (and truly too) that he was son to a Nobleman of such a Country; who when he himself in person (disguised) traveled to discover some parts of Christendom, at his own house gave him courteous and honourable entertainment. Which the Sultan remembering, gratefully acknowledged his father's great generosity and bounty, and not only restored him to present liberty, but soon after created him Visier Bassa, and made him the second person in the kingdom. In which honour and greatness he continued till the date of three years were almost fully expired; when remembering the last contract made betwixt his wife and him, he grew into a sudden and deep melancholy: which the Sultan perceiving, earnestly importuned him to know the reason of his so strange distemperature. Who (to shorten circumstance) disclosed unto him all the former passage betwixt himself and his best affected wife. Which passionately apprehended by the Sultan, he presently caused a skilful Magician to be called, and solicited him, with the utmost of his skill to further the desires of his Friend● The Necromancer caused instantly a rich bed to be provided, and laid him thereon; which the Emperor caused to be furnished with an inestimable treasure both of coin and jewels. The Insubrian was no sooner at rest, but by the help of Spirits, he was immediately transported unto Fycina his own city, and there left in the Cathedral Church near to the high Altar: This was in the night. Now early in the morning when the Sexton entered to prepare the Church for Divine service, he cast his eye upon the glorious bed which shined with stones and gems, and withal espied him laid thereon, and as yet not fully awake. At which unexpected sight being extremely terrified, he ran out of the Church, and to all that he met proclaimed the prodigy. By this time the Nobleman began to awake and recollect himself; and then rising up and walking forth of the Temple (for the Sexton had left the door open) he met with those who made toward the place to partake the wonderment: Some of which, notwithstanding his long absence and strange habit, knew him, and saluted him with a friendly welcome. From thence he went home, longing to know how the affairs stood with his wife and Family; but the time of their former vows being now expired, he found her newly contracted, and the next day to have been married to another husband, which his seasonable arrival most fortunately prevented.  
Now touching the transportation of Witches by the assistance of the Devil, 
The transportation of Witches.  though I might select and cull out many histories both from Bodinus and Wyerius: yet because they have passed thorough the hands of many; I will rather make choice of some few, gathered out of Authors less read, and not altogether so vulgarly known.  
Bartholomaeus Spinaeus Master of the holy Palace, 
A strange History of a maid of Bergamus.  recordeth this History: There was (saith he) a yong●Maid, who lived with her mother in Bergamus, and was found in one and the same night in bed with a cousin german of hers in Venice: who being found there in the morning naked, without linen, or so much as a rag to cover her; yet being nearly allied to them, they gently demanded of her how she came thither? where her clothes were? and the cause of her coming? The poor Guirle being much ashamed, and mixing her blushes with many tears, made answer to this purpose; This very night (said she) when I lay betwixt sleep and awake in bed, I perceived my mother to steal softly from my side, thinking I had not seen her; and stripping herself from all her linen, she took from her closet a box of ointment, which opening, she anointed herself therewith under the armpits and some other parts of her body: which done, she took a staff which stood ready in a corner; which she had no sooner bestrid, but in the instant she rid (or rather flew) out of the window, and I saw her no more. At which being much amazed, and the candle still burning by me, I thought in myself to try a childish conclusion, and rising from my bed took down the said box, and anointing myself as I had before observed her, and making use of a bedstaff in the like manner, I was suddenly brought hither in a moment; where I was no sooner entered, but I espied my mother in the chamber with a knife in her hand, and coming towards the bed, with purpose (as I thought) to kill this my young Nephew, (pointing to a child in the cradle;) but she was hindered by finding me here. Who no sooner saw me, but she began grievously to threat me, and came near to strike me: In which fear I began to call upon God to help me; whose name I had no sooner uttered, but she vanished instantly, and I am left here even as you found me. Whereupon her kinsman the Master of the house writ down, and keeping the Maid still with him, sent to the Father Inquisitor of the place, where the mother of the Guirle his Kinswoman lived in good reputation, and no way suspected; before whom she was called and questioned, and as the manner of that Country is upon the like probability and suspicion, put to the mercy of the Tormentor, and at length she confessed every particular before mentioned: To which she added, That she had no less than fifty sundry times been transported by the Devil, only with a malicious intent to kill that young child; but she found him always at her arrival so protected by the blessings & prayers of his devout and religious Parents, that she had no power at all over him, etc.  

Antonius Leo:  To this story the Author addeth a second of one Antonius Leo, a Collier by profession, and dwelling in the city of Ferrara; who greatly suspecting his wife to be a Witch, by reason that diverse of his Neighbours informed him, That she was reputed to be one of those who had nightly conventions with the Devil: he therefore kept all to himself, and one night above the rest, snorting and counterfeiting a deep and profound sleep; with which his wife being deluded, rose softly from the bed, and as in the former discourse, daubing herself with an unguent, leapt out at the easement, which was some three stories high, and he could set no more sight of her. At which he grew first strangely amazed, as fearing she had desperately done it to break her neck; but hearing no cry, nor apprehending any noise by her fall, he then began to confirm his former suspicion; and in a foolish curiosity took the same box, and did to himself in all respects as he had seen her to practise before him, and was immediately in the same manner hurried out at the window, and in an instant found himself in a Noble Count's Wine-cellar, where he saw his wife with divers others of that Devilish sister hood, merrily gossipping and carousing deep healths one to another; who no sooner beheld so unexpected a guest, but they all suddenly vanished, and the poor Collier was left alone with the cellar door fast locked upon him; and early in the morning being found there by the Butler, he called other his fellow servants, who apprehended him as an House-breaker and Felon, and brought him before their Lord. Who at length by great importunity obtaining liberty to speak for himself, he opened unto the Count all the manner of the particular circumstances before related: which though at first they appeared incredible, yet upon more mature consideration he was dismissed, but conditionally, That he call his wife in public question, with the rest of her Associates. Which he accordingly did, and brought them before the Inquisitor; to whom, after examination, they confessed not only that, but many other more notorious and diabolical acts, the least of them sufficient to bring them to the stake and faggot.  
Barthol. Ronfaus telleth a strange story of a Witch in Osburch: Antonius Torquinada delivereth the like, who was by Nation a Spaniard: and Paulus Grillandus in his Book, De Sortilegis, remembreth diverse to the same purpose; one of which I thought good to transfer from him, and expose to your free view and censure. In the year of Grace (saith he) 1524, when I was chief Inquisitor, many of these Inchantresses and Witches were brought before me. Amongst whom, a certain woman Dioecis Sabensis, was a practiser of that diabolical art: of which her husband had been long suspicious, and watched her so narrowly, that he took her in the manner when she was busy about her infernal exercise. Notwithstanding which she impudently denied it, and outfaced him that she was no such woman. But he as obstinate on the contrary, and resolved withal not to be so deluded, with a good sound cudgel fell upon her, and so be laboured her sides and shoulders, till with incessant beating he forced the truth from her, and brought her upon her knees most submissively to entreat his pardon: which after some entreaty he seemed willingly to grant, but upon condition, That she would b●ing him to be present and an eyewitness of their abominable ceremonies used in their nightly conventions; which she faithfully promised, and so they were reconciled. At the next night of their meeting, he having engaged his word for secrecy, she brought him to the place appointed, where he freely beheld the manner of their adoration done to the Devil, their sports and their dances, full of many beastly postures and figures, with many other strange pastimes and merriments there practised. All which being ended, there was a long Table covered, and furnished with sundry dishes, and he seated amongst them; and as he saw the rest do, he began to fall heartily to his victuals, which somewhat distasted him, as not being well seasoned: therefore looking about him for salt, but spying none upon the table, he called to one that attended, to fetch him a little salt. But he not seeming to regard him, he began to grow importunate and somewhat loud: at length he brought him a small quantity upon the corner of a trencher; which he seeing, and seeming glad thereof. Marry God be thanked (said he) for I have now got some salt. Which words were no sooner uttered, but the Table, Meat, Dishes, Devils, Witches, and Lights all vanished, and he was left there naked and alone in a desolate place. But in the morning spying certain Shepherds, and demanding of them what country he was in, they told him, In the province of Beneventanus, belonging to the kingdom of Naples; which was more than an hundred miles distant from his own house. The man, though he was of a fair revenue, yet was forced to beg all the way homeward. But after his tedious and difficult journey, arriving at his own village, he summoned his wife before the Magistrate, with others whom he had espied and known at the Feast. Who upon his testimony were convicted, and suffered according to the extremity of the Law provided for offences of that execrable nature. I have read of another guilty of the like curiosity, who was hurried so far in one night, that it cost him three years tedious travel, before he could come to see the smoke of his own Chimney.  
To show that these Magical sorceries have been from great antiquity, and not lately crept into the world by the proditious insinuation of the Devil; me thinks I hear Medea thus speaking, Ovid Metam. lib. 7.  
Tuque triceps Hecate quae Caeptis conscia nostris,  
Adnutrixque,— etc.  
Thou three-shaped Hecate with me take part,  
Who guilty of my undertake art,  
Teaching what spells we Witches ought to use,  
And what rare Herbs out of the earth to choose:  
Thou Air, you Winds, Hills, Lakes, and Rivers clear,  
Gods of the Winds, gods of the night, appear:  
By whose strong aid I (when I please) can make  
The fearful and astonished banks to quake,  
To see the streams back to their heads retire.  
If on the seas a tempest I desire,  
The troubled waves in mighty mountains rise,  
Threatening to spit their brine-drops in the eyes  
Of the bright Stars; and when theyare most in rage,  
I with a word their fury can assuage.  
Black threatening clouds, if I but speak, appear;  
And with a beck I make the Welkin clear.  
The Winds I from their brazen dens can call,  
To blow down hills, or not to breathe at all.  
The Viper's jaws I with my spells can break,  
The steadfast rocks remove wh●n I but speak.  
The grounded Oaks I by the roots up rend;  
Woods I can shift, and mountains that transcend,  
My Charms can shake. The groaning Earth help craves  
From me, whilst Ghosts I summon from their graves.  
And thee o Moon, my Incantations can  
Draw this or that way, make thee pale and wan  
Through fear, or red with rage. Aurora knows,  
I from her blushing cheek can tear the Rose, etc.  
Here I might introduce many to the like purpose: but I return where I left, and thus proceed; That this swift transportation of Bodies, though it seem strange, is not altogether impossible. Which will the better appear, if either we advisedly consider the velocity of Spirits, or the admirable celerity of the Spheres: from whence it comes that Magitions have such speedy intelligence (almost in an instant) of things done in the farthest and remotest places of the world. To approve which, if we shall but examine History, there be many examples extant.  
When Antonius the great Captain made an insurrection in Germany against the Emperor Domitian, 
Captain Antonius.  and was slain in the battle, the death of that Revolter was confidently reported the same day in Rome, with the manner of his Army's overthrow; though the places were distant (as some account it) little less than fifteen hundred miles.  
And Cedrenus writeth, 
Adrianus Patricius.  That when Adrianus Patricius was sent by the Emperor Basilius to war against the Carthaginians; before he had overcome half his way, and whilst he yet stayed in Peloponnesus with the greatest part of his Navy; by the help of such Spirits (as it seemed) he was certainly informed, That Syracuse was taken and destroyed by fire, the very self same day and hour that the disaster happened.  
Panlus Diaconus and Nicephorus have left to memory, 
Calligraphus.  That one Calligraphus of Alexandria, walking late in the night by certain Statues erected without the city, they called unto him aloud and told him, That the Emperor Martianus, with his Queen and princely Issue, were all at that very instant murdered in Constantinople. Which when he came to his house, he told to some of his Familiars and Friends, who seemed to deride his report, as a thing not possible, but beyond Nature. But nine days after came a Post with certain news of that barbarous and inhuman act: which by true computation happened the very same hour that it was delivered to Calligraphus.  
Platina in Dono telleth us, 
Prince Partharus.  That Partharus son to the King of the Longobards, being expelled from his Country by the usurpation of Grinnaldas, shipped himself for England, to be secured from the sword of the Tyrant: and having been a few days at sea, he was sensible of a loud voice, which admonished him to change the course of his intended journey, and instantly to return back into his own Country; for the Tyrant having been troubled with the Pleurisy, and advised by his Physicians to have a Vein opened in the left arm, the flux of blood could not by any art be stopped, but that he bled to death. Upon this warning the Prince Partharus returned, and finding it to be true, within three months after his arrival, he was inaugurated and freely instated in his proper inheritance.  
Zonarus and Cedrenius affirm, That the same day in which the arch-Traitor and Regicide Andraea slew the Emperor Constantine, 
The Emperor Constantine.  bathing himself in Syracuse; his death by voices in the air (which could be no other than Spirits) was not only noised, but proclaimed openly in Rome the same day.  
Zephilinus in Domiti. and Fulg●t. lib. 1. cap. 6. have left remembered unto us, 
Apoll. Tianaeus.  That Apollonius Tianaeus being in a public School in the city of Ephesus, and disputing at that time with diverse Philosophers; in the midst of his serious discourse, was on the sudden mute, and fixing his eyes steadfastly upon the ground, remained for a space in a still silence: but at length erecting his head, and casting up his eyes, he suddenly broke forth into this loud acclamation; Stephanus hath slain an unjust man. And after having better recollected himself, he told unto those which were there present, That at that instant the Emperor Domitian fell by the hand of one Stephanus. The circumstance being after examined, it proved true according to his relation.  
Olaus Magnus, lib. 3. cap. 16. of his Gothicke History, writeth, That Govarus King of Norway being resident in his own Court, 
Govarus.  knew in the same hour, of all the machinations and plots intended against him in Normandy, though he was distant by land and sea many hundred miles.  
Fulgotius relateth, That in the wars betwixt the Locrenses and the Crotoniatae, two spirits appeared like two young men in white vesture, who when the Locrenses had won the battle, left the field and vanished; and in the self same hour were seen both in Athens and Corinth, in both which places they proclaimed the news of that great victory, though these places were distant many leagues one from another.  
And so much for the Velocity of Spirits.  

The Emblem.  
IT figureth an Hedgehog, who insidiates the silly field-mices playing about her den, and fearless of any present danger; who the better to compass her prey, wrappeth herself into a round globe-like compass, appearing only a ball of pricks, contracting her head within her skin, where nothing is seen save a small hole, for such a little creature to shroud herself in; and thus she lieth confusedly upon the ground without any seeming motion. 
Caveats againg Temptation.  The apprehension thereof is borrowed from Greg. lib. 13. Moralium; from whence this Motto is derived, Abiecta movent. The words of the reverend Father be these: 
Objects are main motives.  Prius complexionem, unius cuiusque Adversarius perspicit, & tunc tentationis laqueos exponit: alius namque laetis, alius tristibus, alius timidis, alius elat is moribus existit, etc. (i.) Our Adversary the Devil first looketh into the complexion and disposition of every man, and then he lays the snares of tentation; for one is of a merry and pleasant constitution, another sad and melancholy, another timorous and fearful, another proud and haughty. Therefore that he may the more secretly and cunningly entrap them, he frameth his deceptions suitable with their conditions; and because pleasure hath proximity with mirth, to him that is given to mirth he proposeth riot and luxury; and because sadness is prone to anger, to such he offereth the cup of dissension and discord: and because the Timorous are fearful of pain and punishment, to them he suggesteth terrors and horrors: and because the haughty and ambitious love to be magnified and extolled, to them he offers popular suffrage and vain applause, etc. We also read Saint Paul thus, 2 Corinth. 11.3. But I fear lest as the Serpent beguiled Eve through his subtlety, so your minds should be corrupt from the simplicity which is in Christ. And 1 Pet. 5.8. Be sober and watch; for the Devil as a roaring Lion walketh about seeking whom he may devour.  
The illustration of the Emblem followeth: 
Pelliculam veterem retines, & front politus;  
Abstraso rapidam gestas sub pectore vulpem.  Pers. Satyr. 5. 
Fit globas, insidias Muri dum tendit Echinus;  
Et jacet immoto corpore fusus humi:  
O● late● in media quod dum patet esse cavernam,  
Musculus ad socios non rediturus init.  
Cum vitium quod quisque colit, Rex caelliat orci,  
Illius objectis pectora nostra trahit;  
Larco sibi capitur, vinosus imagine Bacchi;  
Virgins aspectu, nota libido furit.   
¶ Thus paraphrased: 
To'entrap the Mouse, the Hedgehog in a round  
Is cast, and lies as senseless on the ground,  
His face drawn in; the hole she thinks a cave,  
Where, being frighted, she herself may save.  
When Satan knows unto what vice weare bend,  
To each man's sense that object he'll present:  
Meat to the Glutton, to the Drunkard Wine,  
And to such, beauty, as to lust incline.   
Livy saith, Fraus in parvis fidem sibi praestruit, ut cum opere praetium est, 
Of Deceit.  cum mercede magna fallat: (Id est) Deceit lays the snare in small things and of no moment; that in greater things it may deceive with profit.  
Noble in his mind was Alexander the Great, who when Parmenio counselled him to seek the subversion of his enemies by fraud and subtlety; made this answer, That being Alexander, his Majesty and Royalty would not suffer him to do so; but if he were a private man, as Parmenio, he might perhaps be thereunto persuaded. But contrary unto him, the Emperor Pertinax was surnamed Christologus, which is as much to say as, Well speaking, and Evil doing. It was the saying of Demosthenes the excellent Orator; Wonder not that thou art deceived by a wicked man, but rather wonder that thou art not deceived. The fraudulent and deceitful are likened to a Chameleon, apt to take all objects, capable of all colours, cloaking Hate, with Holiness; ambitious Gain, with show of good Government; Flattery, with Eloquence: but whatsoever is pretended is merely deceit and dishonesty. 
Sic iterum, sic caepe cadunt, ubi vincere aperte;  
Non datur, insidias, armaque tecta parant:  
Fraud perit virtus.  Ovid. Fast. lib. 2.  
The Serpent hid in the grass stingeth the foot; and the deceitful man under pretence of honesty beguileth the Simple: Parva patitur ut Magnis potiatur. From whence Catsius derives this conceit: 
Fit globus, nique globi medio caput abdit echinus,  
Et vafer ni parvum, contrabit or aspecum:  
Tegmina mas spinosa (peti se nescius) ambit,  
Et vagus impunem, fertque refertque gradum.  
At coecas ineat latebras, & non sua lustra,  
Tum demum in praedam promptus echinus erit,  
Vt fallat tunc cum praetium putat esse laboris,  
Praestruit in parvis fraus sibi magna fidem.   
¶ Thus paraphrased: 
Like a round ball 
* The Hedgehog.  he lies; of head or face  
Nought seen, save only a straight entering place.  
The Mouse doth near his thorny covering graze,  
And fearless of deceit, about it plays:  
But is no sooner entered the blind cave,  
Than catcht; he having what he sought to have.  
Small trains at first are by the Crafty laid,  
That the full Prize they better may invade.     

A Meditation upon the former Tractate.  

I.  
TO Thee, the Saints that in thee trust;  
To Thee, the Souls of all the Just;  
And wretched I,  
To Thee new cry,  
That am indeed no more than Earth and Dust.   

II.  
The Heavenly Hierarchies above,  
That are to Thee conjoined in Love,  
In Hymns and Lays  
To Thee give praise,  
And to the innocent Lamb and spotless Dove.   

III.  
The Angels and Archangels all,  
Virtues and Powers Celestial,  
Who stand before Thee,  
And still adore Thee,  
As Messengers still ready at thy Call:   

IU.  
All magnify Thee without cease,  
Not fainting, rather with increase  
Of Will and Voice,  
Laud and rejoice  
In Thee, that art the God of Power and Peace.   

V.  
And I, frail Man, that am not least  
Of thy Creation, would thy Heast,  
Far as I may,  
Serve and obey,  
And beg in thy great Mercies, Interest.   

VI  
Light therefore in my Heart infuse;  
Instruct my Tongue, Thy Name to use:  
That I may find  
Both Heart and Mind,  
Hourly on Thee, and only Thee, to muse.   

VII.  
Cleanse, to that end, and make me clean,  
That am polluted and obscene:  
My sinful Soul,  
Spotted and foul,  
Dares not for that cause on thy Mercies lean.   

VIII.  
From Outward things, to what's Interior;  
To what's Above, from Things Inferior;  
My Thoughts transcend  
To apprehend  
Thee solely, that o'er all things art Superior.   

IX.  
O blessed Spirits, bright and pure,  
You that the Sacred Throne immure!  
That Place Sublime,  
In first of Time,  
Was made for you always therein to'endure.   

X.  
Your Maker's Face you there behold,  
In numerous Bands and Hosts untold,  
You, to Him solely  
Sing, Holy, Holy,  
Holy; Whose Brightness no Tongue can unfold.   

XI.  
You, in your sweet and musical Choir,  
See what to Love, and to Admire,  
(That joy and Bliss  
Which endless is)  
And to attain unto, we all desire.   

XII.  
For from that Place Celestial,  
From henceforth there can be no Fall:  
In that Congruity  
Is Perpetuity,  
Which, as Before it hath been, Ever shall.   

XIII.  
No refractory Spirits there,  
Since Lucifer dared to appear,  
In Battle fell  
By Michael,  
All these rebellious Angels captived were.   

XIV.  
He, the old Dragon gyved and bound,  
Who, Mankind labours to confound;  
Still day by day,  
Us to betray;  
And to that end the World doth compass round.   

XV.  
With Him, the spirits of Air and Fire,  
The Water, and the Earth, conspire,  
Early and late,  
To'insidiate  
All such as after Heavenly things acquire.   

XVI.  
But Thou, the blessed Angels of Light  
Against them hast made opposite,  
Both to direct us,  
And to protect us  
From their known Malice both by day and night.   

XVII.  
Therefore to Thee (o God) alone,  
In Persons Three, in Substance One;  
The Trinity  
In Unity,  
To search in whose Identity, there's None   

XVIII.  
So bold as dare, so wise as can.  
The Father, God; Son, God and Man;  
The Spirit Divine,  
Third in the Trine;  
All Three, One God, before the World began.   

XIX.  
Father Unborn, the Son Begot,  
Spirit Proceeding; let us not  
Through their procurements,  
And sly allurements,  
Be stained with Sin, but keep us without spot.   

XX.  
O Thou, the glorious trinity,  
Whose powerful Works inscp'rable be;  
Support and aid  
What Thou hast made,  
And keep our Souls from their Temptations free.   

XXI.  
Thou Precedent, of an unequaled Parity;  
Thou, Plural Number, in thy Singularity;  
Those Devilish Foes.  
Still to oppose,  
Grant us firm Faith, strong Hope, and constant Charity.   

XXII.  
Whom (Father) thou hast Made, do not forsake;  
Of whom thou hast redeemed, (Son) pity take:  
Good Spirit guide  
Those sanctified,  
And keep us from the everburning Lake.   

XXIII.  
That We, with Saints and Angels, may  
Thy Honour, Power, and Praise display;  
Thy Glory bright,  
Mercy and Might,  
Within Thy New jerusalem for ay.   
Deus est indivise unus in Trinitate, & inconfuse  
Trinus in Vnitate.  Leo Pap.   


: THE: VERTVES:  
Ex Sumptib: Gulielmi: Beescom Generos    


THE ARGUMENT of the fifth Tractate.  
THe Consonance and Sympathy  
Betwixt the Angel's Hierarchy.  
The Planets and Celestial Spheres;  
And what similitude appears  
'Twixt One and Other. Of the three  
Religions that most frequent be,  
jew, Christian, and Mahumetist:  
Upon what Grounds they most insist.  
Ridiculous Tenants stood upon  
In Mahomet's blind Koran;  
Where he discourseth the creation  
Of heavens and Angels. A relation,  
What strange notorious Heresies  
By ●the Prescillians and Manechies  
Were held: The truth made most apparent,  
By Text and holy Scriptures warrant.   

The second Argument.  
WE aim at the Celestial Glory.  
Below the Moon all's Transitory.   

The Virtues.  

THree things hath God showed in this World's Creation,  
Worthy man's wonder and great admiration:  
In making it, his Power most exquisite; 
God's Power, Wisdom, & Goodness.   
In ordering it, his Wisdom infinite;  
And in conserving it, his Goodness such,  
As never can by man be'extold too much.  
The Angels in the next place we confer  
Wi'th ' second part of this World's Theatre:  
Namely, what reference the Seraphim  
Hath with the Primum Mobile. Then, what kin  
The Cherub from the Starry Heaven doth claim;  
Or Thrones with Saturn: in what consonant frame  
With jupiter, the Dominations trade:  
What 'twixt the Virtues can and Mars be made:  
The near similitudes that hourly run  
In league, betwixt the Potestates and Sun:  
With Venus, how the Principates agree:  
And with the great Arch-Angels, Mercury:  
Last, how the holy Angels are accited  
To be in friendship with the Moon united.  

Diovys'. Areopag. de Celest. Hierarch.  First, as the Seraphims in Loves pure heat,  
Next God himself in his supernal seat,  
Still exercise their faculties, and turn  
(By that inflaming zeal by which they burn)  

The Concordance betwixt the Seraph and the Primum Mobile.  Towards His Essence; so in a swift motion,  
The Primum Mobile shows his devotion  
To the First Mover, from whence it doth take  

1 Primus Motor.  Those Virtues which the heavens inferior make.  
Go round with it: the Seraph's feruors great;  
So 
* i Pri. Mobile.  That, hath lasting and perpetual heat:  
By benefit of whose swift agitation,  
The heavens are wheeled about it wondrous fashion,  
Maugre of that huge Machine, the great force  
And magnitude, that still resists his course.  
The Seraphims are sharp, so needs must be  
The needle-pointed Primum Mobile;  
Which by transfusing influence (we know)  
Doth penetrate inferior Orbs below.  
And as the Seraphims most fervent are;  
To them, in that, we fitly may compare  
The Primum Mobile, whose feruors such,  
And so incessant, that where it doth touch,  
And is in hourly motion, it (no doubt)  
The other heavens doth whirl with it about.  
Inflexible the Seraphims motion is,  
So likewise is the turning round of This;  
Which though it be as swift as thought can think,  
Yet in its course doth neither quail nor shrink.  
As at a beck (by power that God them gave)  
The Seraphims all other Angels have:  
So by the motion of that Primum, all  
The motions of the Heaven in general  
Are governed and united: Seraphs be  
Active Exemplars called: This Mobile  
Bears the same style, because it not alone  
Incites the heavens to motion, one by one;  
But as a Guide, lest they should take the wrong.  
Still goes before, and hurries them along.  
And as the Seraph's with Loves fire inflamed,  
(A zeal so hot that never can be named)  
Even so this fiery globe, still without cease  
Gyring about, doth grow to that increase  
Of sultry heat, the fervour, by reverses,  
A warmth into all other things disperses.  
But with this difference, that as they their might  
Immediately take from the God of Light;  
From the twelve Revolutions it receives  
What power and virtue to the rest it leaves;  
And purged by labour, winding in a frame,  
Returns still to the place from whence it came.  
The Seraphs have no creature that can vaunt  
To be above them as predominant.  
Even so this Orb is next th' Imperial Throne,  
God's proper Mansion, and above it none.  
The Seraphims, for their vicinity  
To God, are full of Divine purity;  
And such a fulgence through their Essence runs,  
That they are brighter than ten thousand Suns:  
So this Orb to the Imperial Heavens, so near,  
Shines by the light of that incredi'bly clear.  
And as these Spirits with flaming ardour burn,  
And at no time from their Creator turn;  
So this high Orb, by the celerity  
And inextinguishable clarity,  
Prodigal of its Virtues, doth bestow them  
To purge and to make perfect things below them;  
So that all dregs and dross consumed and wasted,  
They, new refined, are in swift motion hasted  
Unto their first beginning, where in sweet  
And most melodious harmony they meet.  
As Those from God immediately are,  
Without the interpose of Minister;  
Even so from the first Mo●er it doth take  
Immediate force, which doth its motion make.   

Herein the Divine Wisdom doth appear,  
That so the Angels with the heavens cohere,  
heavens with the Elements conour, and then,  
These Spirits are in such a league with men,  
And all so conjoined and concatinate.  
A Picture every way immaculate,  

The Concordance betwixt the Cherub & the starry Heaven.  Cherub doth in the Chaldaean tongue imply:  
What picture fairer, or more pure, hath eye  
Beheld, than the Celestial Firmament?  
Imbelished and stuck with th' ornament  
Of so'many bright Stars, luminous and clear,  
Incorruptibly decking every Sphere,  
All full of influent virtue in their places.  
So the Cherubicke Spirits are stuck with Graces  
And Divine gifts, so many, that indeed,  
In countless number they the Stars exceed.  
And as this Orb is circumgyred and wheeled,  
As to the Primum Mobile forced to yield;  
So doth the Cherubs second order move  
From the first Seraph, next to God in Love..  

The Concordance betwixt The Thrones and Saturn.  'Twixt Saturn's Sphere and the Thrones eminence;  
Is the like semblance and convenience:  
By Thrones, the Seats of Monarches are expressed:  
On Saturn's seventh day God himself did rest  
From his great Worke. Now Saturn is a word  
Which in th' Original, nothing doth afford  
(If we together shall compare them both)  
Save, Cease from Labour, or a Sabaoth.  
The Thrones on Love and Verity consist;  
And so the Planet Saturn (who so list  
Give credit unto Firmicus) endues  
Man both with Love and Truth, prompts him to choose  
Virtue, good Manners, Divine Contemplation,  
judgement mature, in a true conformation;  
And with a solid industry desire  
Things that are hidden and abstruse to inquire.  
And as the Thrones, each in his office knows,  
How of all sacred Wisdom to dispose,  
(As Dei forms called;) so Saturn he,  
janus Bifrons, from all antiquity,  
Is styled, and Wisdom's Father held to be.  
The Golden World beneath his Sceptre was, 
The Golden World.   
(Before the Silver; or the third, of Brass;  
Or this Iron Age) in which th'unlaboured ground,  
Not forced by man, with plenty did abound:  
The Earth of her freewill gave all increase;  
Springs flowed with milk; the Wolf and Lamb had peace:  
And therefore we by congruent reason find,  
That the seventh day to Saturn was assigned,  
As the seventh Planet, and agreeing best  
With the Celestial Thrones, which imply Rest.  
Besides, in Saturn there is one thing rare,  
As sole unto him peculiar;  
Which he may justly above others claim:  
(For none of all the Planets we can name,  
But are in mixture and conjunction;) He  
join, nor is joined with any, but still free;  
And as a Prince vnrivaled, keeps his state,  
In which none can with him participate.  
So Moses Law, since it was first recited,  
Was with no other coupled or united;  
But doth immediately on God depend,  
Yet many other Laws from that descend,  
As borrowed thence. And in like mystery,  
The Chorases of the whole Hierarchy,  
Reflect with all the service on the Throne;  
But He his Power communicates to none.  
The Seraph's Love, to judgement doth adhere;  
The Cherubs Wisdom placeth itself near:  
The Dominations (which some have defined  
To be, Th'unyoked liberty of mind)  
Assist the judgement Seat: They Virtues, they  
Upon the high Tribunal wait and stay:  
And so the rest, with all their several Graces;  
But them the Thrones assist not in their places.  
The Dominations we must next confer, 
The Concord betwixt the Dominations, and jupiter.   
And fashion to the Star of jupiter;  
And by comparing them together, see  
How in their semblant Virtues they agree.  
First, at Celestial things they solely aim,  
Them, no tyrannic servitude can tame;  
A free Lord they must serve, and bear a mind  
Unchecked, to nothing base or vile inclined:  
All difficulties ready to disclose,  
That shall their faithful service interpose.  
On none save their Creator they rely,  
To his sole pleasure they themselves apply;  
Others to their obedience they persuade,  
Their contemplations being fixed and stayed  
On the Divine Light: which rare pulchritude,  
To'enioy in a more ample plenitude,  
They still conform themselves unto the Throne,  
If possibly, to be with it all one.  
All these (if Astrologians we may trust)  
Fall on joves' Star, in number even and just.  
In Noble blood this Planet takes delight,  
To'illustrous thoughts it doth the mind accite,  
Prudence to govern, science how to know,  
His libe'rall influence doth on man bestow;  
Placed in his Horoscope, he doth inspire  
Our elevated souls with a desire  
To attain to Fame, to Empire, and High things:  
Th'uncurbed and irregular mind it brings,  
Not only to devose, but keep good Laws.  
And jupiter is for that only cause,  
In Hebrew, Zedek called, which imports Iust.  
In Goodness and in justice such as trust,  
Them he spurs on to spend their hours and time,  
To aim at things superior and sublime:  
By the reflex of justice and true Piety,  
It draws to contemplation of a Deity:  
It doth not only Man himself impel  
To charitable acts, and do things well;  
But to stir others to good works: And styled  
jove, for his Faith and Trust; having exiled  
All Incredulity Last, by the hand  
He leadeth others with him, till they stand  
In the like state of Goodness, Knowledge, Faith.  

Pythagoras.  Pythagoras more of this Planet saith,  
That he is the Minds Virtue, Temperament,  
Health, and Disposer of all Ornament  
That doth belong to Man. Now let us find  

The Concordance, of the Virtues with Mars.  How those called Virtues, are to Mars inclined:  
And that too may be done with much facility,  
If we consider but what true Virility  
And Fortitude in this Star doth consist.  

S. Matthew.  In one place we thus read th' Evangelist:  
The Virtues of the heavens are moved, or are '  
Armed on their side, who in God's cause shall war.  
These, their Celestial operations take  
Immediately from Him, and for His sake  
Disperse them to His Glory and great Praise.  
Note what the Psalmist of the Planets says;  
Praise Him you Sun and Moon, praise Him the Light;  
Praise him ye Stars [&c.] The Virtues by foresight,  
As Captains over the Church Militant,  
Know which amongst them is best Combatant;  
Guide and direct him to the Place above,  
To receive there the Crown for which he strove.  
Even so this Mars, by th' influence of his Star,  
Styled by th'ancient Poets, God of War,  
Makes men of generous Spirits, elate and hie,  
Ambitious after Palm and Victory.  
The Virtues in their Power find no defect;  
Nor is this Planet any way deject,  
Wearied or faint. 
Ptolomaeus. Hermetes. Firmicus. Alcabilius:  Those of authentic skill,  
Write, His Fires force is indeficient still.  
The Divine Virtue's study to enlarge  
Their courage, who are given to them in charge;  
To make them like spiritual Soldiers stand,  
Against Lucifer and his revolted Band;  
Then bring them off to safety and security,  
Making them like themselves in Godlike purity.  
So this Stars Fire, to show their true proximity,  
Burns upward, as still aiming at sublimity;  
And in his fervour catching at things near,  
To turn each Substance to a Nature clear,  
As itself is, in lustre like to shine.  
Yet to this Planet, many learned assign 
The malevolent Aspects of Mars.   
Malevolent aspects, Wars provocations,  
Homebred Seditions, Discord amongst Nations,  
Broils, Garboils, Tumults, and combustious Rage,  
Depopulation, Murders, Slaughter, Strage;  
Call it, The worst of Planets: whose reflect  
Contaminates and poisons with th' aspect.  
But Tresmegistus was not of that mind;  
Saith he, The several Planets in their kind  
(Their virtues being truly understood)  
Are unto men beneficent and good.  
This great Philosopher would have us know,  
Of bad Effects the Cause is here below:  
Stars influences in themselves are pure,  
No putrid stuff their natures can endure:  
And if from their aspects ought chance amiss,  
They are not to be blamed, for the fault is  
In our frail weakness: for who but hath read,  
That nothing bad above the Moon is bred?  

The Concord of the Potestates with the Sun.  Now as the Potestates to work are said  
Both by the Virtue's strength, and the co-aid  
of the Dominions justice: so the Sun,  
When he his beams transfusively shall run  
Through Mars his Sphere, or joves' benigner Star,  
All his effects, Power, Strength, and Honour ar'.  
Legions of Fiends the Potestates expel;  
And with them, all blind errors drive to hell.  
So when the Sun doth his bright beams display,  
The tenebrous Night flies, and gives place to day.  
And as those Minds and Essences Divine,  
By nature with miraculous fulgor shine:  
So the bright Sun instated all alone,  
Amidst the Planets, in his Regal Throne,  
Casts an incredible lustre, and to all  
Doth honour, in his seat Majestical;  
Distributing abroad in large extent,  
Unto the Stars, both Light and Ornament:  
By whom theyare governed, and their motions swayed,  
Their splendour at his will darked or displayed.  

Stars receive names from the Sun.  From whom they receive names; as Day-Stars, some;  
Nocturnal, others; but the most part come,  
Styled by his course: Oriental, those we call  
That move from his Uprise; they from his Fall,  
Are Occidental. Other Stars put on  
Names from the South and the Septentrion.  
The Potestates, their power o'er things Inferior,  
To manage and dispose from the Superior,  
Of all above's, immediately receive.  
Even so the Sun shines only by his leave;  
The light it gives is but a shadow mere,  
Of His that is so ' unspeakeably clear  
In Glory, that all Glory doth transcend,  
Which Humane Eye can no way comprehend:  
And so his borrowed lustre doth disperse  
To Men, to Beasts, and the whole Universe.  
The Potestates, with things below dispense,  
Without all tyranny or violence:  
The Sun doth shine with amity and love  
On all alike; and with the Star of jove  
Bee'ng in conjunction, Man's mind it inflames  
With honour, and to purchase glorious names, 
So Ptolomaeus and Firmicus write.   
Inspires with magnitude and clarity,  
And these without all force or tyranny.  
By speculation in the Sun, we see  
The glorious Trinity in Unity. 
The Trinity in Unity figured in the Son.   
We from the Body or the Substance gather  
The Divine Essence of th'Almighty Father.  
In his bright Splendour we the Son include,  
Who is the sole and only Pulchritude.  
The third proceeding persons (God as great)  
We see it plainly figured in his Heat.  
Our Saviour, when he would exemplify  
To us his Father's Power and Majesty,  
Did it by this bright Planet; Perfect be  
As is your Father that's in Heaven, (saith he)  
Who causeth that his Son alike doth rise  
Upon the Good and Bad. We must devose  
In the next place, how we may make't appear, 
The Concord betwixt the Principates and Venus.   
The Principates with Venus' Star cohere.  
As she from all antiquity hath been  
Styled by th'imagined name of Beauty's Queen,  
Because by observation, every creature  
Borne under her, she doth endow with feature;  
Fair shape, Good-grace, and amability,  
All which to her disposures best agree.  
Even so the Principates strive to bring near  
To God himself (whose Image they do bear)  
All Souls beneath their charge, make them to be  
Partakers of his Divine clarity:  
" For, 
Orpheus in Testamento.  than God's Image, nothing is more bright,  
" Or more to ugly darkness opposite.  
As the Platonics under Venus' name  
Including Love, 
Am●r creavint Mundum.  make him the cause, this Frame  
Was first by God built; which from Chaos rude,  
Was brought by him to this rare pulchritude,  
Than which, nothing more lovely can be thought,  
Whose government's as rare, as comely wrought.  
And that there's nothing can more ugly be,  
Than is Confusion and Deformity;  
So by the Principates (as many hold)  
Empires and States are governed and controlled,  
Kingdoms well managed: They are like a border,  
To guard without, and what's within to order;  

Dionysius. Hocretheus. jamblicus.  Lest Fire or Sword, or any mutinous storm,  
(Where they preserve) should study to deform:  
'Tis to their office pertinent by right,  
To keep all things in Beauty and good plight.  
These Principates are Dukes and Captain's styl'd●  
Yet are they not alone listed and filled  
Under these Titles: The Dominion claims,  
And Potestates, the honour of these names;  
The Principate, for his rare Pulchritude;  
The Domination, for his Magnitude;  
And for his clarity, the Potestate,  
Antesignani writers nominate.  
And unto them (these great names having shared)  
jupiter, Sol, and Venus are compared:  
jove, because his infusion doth assure  
The most complete and perfect temperature.  
Venus, because from her celestial place,  
She doth dispose of beauty and good grace.  
The Sun set against the Potestates so bright,  
Because he is the Lord that governs Light.  

The Concord betwixt the Arch-Angels, and Mercury.  The concordance that the Arch-Angels have  
With Mercury, doth now by order crave  
The place succeeding: Intermediate  
theyare 'twixt the Angel and the Principate;  
From the superior Classes these receive  
Their Divine Mandates: which being done, they leave  
The execution of his sacred will  
Unto the Angels, their Attendants still.  
Moreover, as th' Arch-Angels (eminent  
In place) are seldom in Embassage sent,  
Unless some weighty matter to declare;  
But by their ordination, th' Angels are  
More frequently employed 'twixt God and Man:  
Even so, who Mercury shall truly skan,  
Will find, That Them he in that kind comes near:  
For to what Star or Planet whatsoever  
He doth apply himself, their strength, their state,  
Their force, he doth so lively imitate,  
As if he altered nature, to the end  
That his own influence might on theirs depend.  
Therefore the Poets did on him confer  
The name of Hermes, or Interpreter  

Ptolomaeus.  Unto the gods. Of him one Author writes,  
Bee'ng in conjunction with the Sun, he'accites  
To heat and drought: he in the Moon breeds cold;  
With Saturn, he makes wise; with Mars, Men bold;  
And when he doth to Venus rise or set,  
They, 'twixt them two, Hermaphrodites beget.   

Besides, 
Firmicus.  this Star (as wisely one relates)  
Seldom to Man, himself communicates;  
As by the eyes of Mortals rarely seen.  
The Poets tell us, That he oft hath been  
Sent to the gods on embassy; 
Ovid. Me●.  as when  
To Somnus, in his dark Cimmerian den,  
To call thence Morpheus: and to Maia ' his mother;  
And often betwixt one god and another:  
But to Man seldom. Now we must devose,  
To know what apt coherences may rise 
The Concordance betwixt the Angels & the Moon.   
'Twixt Angels and the Moon: theyare lowe'st and least,  
And in their later rank conclude the rest.  
Next, they the true propriety retain  
Belonging to all Spirits. And again,  
That sacred name is fitly to them given,  
Because they are more often sent from heaven,  
Than others of more eminent degree,  
Having conversed with men familiarly:  
Besides, all mundane business and affairs  
Committed are unto their charge and cares.  
All these conditions, plainlyed doth appear,  
Miraculously unto the Moon adhere;  
For she of all the Planets is the last,  
(In a degree below the others placed)  
As bringing up the Number. She is then  
An errant Star, next Planet to us Men.  
Thirdly, the nearer that she hath her station,  
The more her influence and operation  
Hath power on earth; and the more various she  
Is in her change, the more effects there be  
Proceeding from her: Navigators steer  
Their course by her, as she, or fills her Spheere,  
Or empties it. 
The various Influences of the Moon.  Astrologers enqueere  
From her in their conjectures sick and crazed  
Are, as she works, either cast down or raised:  
By her the spacious Ocean ebbs and flows;  
By her the skilful Gardener plants and fowes:  
So of the rest; and in this sympathee,  
The Moon thus with the Angels doth agree,  
That when from the superior Stars she'hath ta'en  
Her influ'ence, she delivers it again  
Into Man's several parts: there reigns as Queen.   

Such a fair correspondence have the prime  
And chief of Angels, with the heavens sublime,  
Or those which we call highest. Like condition  
The middle Ternion hath, and disposition  
With the mid heavens; (for so at first 'twas cast)  
And the third Chorus with the third and last.  
For as the first and supreme heavens are swayed  
By one sole motion; so it may be said,  
The supreme Angels of the highest Throne  
Have their Commissions signed from God alone.  
And as the middle heavens are, without doubt,  
By the same agitation wheeled about,  
With that which Primum Mobile we call;  
So, by their own Intelligences, all  
Are by particular motion hurried round  
A way contrary (as by proof is found.)  
Likewise the intermediate Ternion, though  
They be by God illumined, and much know;  
Yet in the executing of their places,  
And do'ing His Will, there are such different spaces,  
They from the Highest Chorus take their charge:  
So, 'twixt the last Division (to enlarge  
This point more fully) what is most Divine,  
And in its Greatness nearest to the Trine,  
In Number is much less, as Doctors write;  
But greater far in Potency and Might.  
Again; What farthest we from God divide,  
Of That the Number is most multiply'de;  

Averroës'.  But is of much less Virtue. Thus saith one:  
Always, the Best thing from itself alone  
Hath his Perfection: That which in degree  
Is next to It, guided and swayed must be  
By one sole Motive: What is far removed,  
Is subject unto Many, we find proved.  

The former illustrated by a familiar example.  To give more lustre to this Argument;  
The like's in every Kingdom's mannagement.  
We see a King in power most absolute,  
With whose prerogative none dare dispute;  
Who with a Breath can mighty Armies raise,  
Hath a huge Navy pressed at all essays,  
By Land to forage, and by Sea to'inuade,  
(And these too, without foreign Prince's aid;)  
Who can give life, and take it when he please:  
In his own Person doth not do all these,  
But by his Ministers, his Lords, and Peers;  
And they, by their inferior Officers:  
His awful word, as by transmission, still  
Passing degrees, even from the first, until  
It ceaseth in the last. So ('t may be guest,  
'Tis in the Ternions of the Angels blessed.  
God is an absolute Monarch; and next Him,  
Daniel doth place the holy Cherubin,  
As knowing best His Counsels and Intent;  
And such are seldom on his message sent.  
Th' inferior Angels, with their Charge overjoyed,  
'Twixt God and Man have often been employed:  
And as the intermediate Spirits be  
More oft commanded than the first Degree,  
(Yet not so frequently as those below;)  
This therefore I would have you learn to know:  
The Primum Mobile doth first begin  
To chime unto the holy Seraphim.  
The Cherubin doth make concordance even  
With the eighth Sphere, namely, The Starry Heaven.  
The Thrones, with Saturn. The like modulations  
Hath jupiter with the high Dominations.  
The Virtues have with Mars a consonance sweet:  
The Potestates, with Sol in symptores meet.  
The Principates with Venus' best agree:  
Th' Arch-Angels, with the Planet Mercury.  
The Angels with the Moon, which melody  
Hosanna sings to Him that sits on high.  
Besides the Sects, 
The three Religions at this day professed.  the Schisms, and Heresies,  
Vain Adorations, and Idolatries;  
There have been three Religions, 'boue the rest  
More frequent in the World, and most professed:  
And those even to these later Times exist,  
The jew, the Christian, and Mahumetist.  
Now, which of all these three should be invested  
In highest honour, hath been long contested,  
As well by Arms, as Arguments. To assure  
Ourselves, of these, which is the only pure,  
And without error; 'twill not be in vain,  
To separate the Cockle from the Grain:  
Comparing them, it may be easi'ly guest,  
Whether jew, Turk, or Christian believes best.   


How the jews approve their Religion.  The jews thus quarrel with our Faith: We draw  
(Say they) what we profess, from Moses Law;  
And even the Christians our chief Tenants hold.  
We likewise in this one thing may be bold  
Above all other Nations, That by none  
God's truly worshipped, but by Us alone.  
Let all th'authentic Chronicles be sought,  
Never have such great Miracles been wrought,  
As amongst us. What people can there be,  
That dares in Noblesse or Antiquity  
With our blessed Hebrew Nation to contend?  
For, who's so dull that knows not, we descend  
From Prophets, Kings, and Patriarches, who pretend,  
That this our Offspring lineally came  
From our great Predecessor, Abraham.  
And though our Monarchy be quite transverst,  
And we as slaves through the wide world dispersed;  
'Tis not because we put to heavy doom  
The great Messias, who is yet to come:  
But that so many Prophets of our Nation,  
Who preached to them Repentance and Salvation,  
Were by them slain and butchered. Thus they can  
Plead for themselves. Now the Mahometan  
He cavils with the Christian, and thus says;  

Wherein the Mahometan opposeth the Christian Religion.  None like to us the great Creator praise:  
We only unto One make adoration;  
When as the Christian Sect build their salvation  
Upon a Son, (this God should have) and He  
Equal to Him from all eternity.  
Proceeding further: Should there be two gods,  
They of necessity should fall at odds;  
Since supreme Powers, Equality abhor,  
And are impatient of Competitor:  
Nor can that Kingdom without discord be,  
Where Two (or more) have joint supremacy.  

Meaning the second Person in the Trinity.  Besides, God bee'ng omnipotent, and thrice-great,  
For us to'aduance a Rival to his Seat,  
Were sacrilege: one like Him to adjoine,  
Were but his Divine Honours to purloin.  
They say, We Christians more on Him confer  
Than He would willing have, and therefore err.  
Enforcing too, The Roman Church doth ill,  
When they adore within their Churches still,  
Saints, Images, and Pictures, much unfitting,  
As thereby great idolatry committing.  
They likewise boast of great achievements done,  
And mighty conquests from us Christians won  
In sundry conflicts. Whereupon they'infer,  
(Because they are in Zeal so singular)  
That for their just obedience and true Faith,  
Their enterprising such successes hath.  
Fast, 
Their Abstemiousnesse.  Prayers, and Pureness of Divine ado'ration,  
They wondrously extol through all their Nation;  
Their zeal unto their Prophet and his Shrine,  
Their Temperance, and Abstinence from Wine.  
And as for Miracles, they further say,  
That such are wrought amongst them every day:  
For some they have that many weeks abstain  
From meat: some wound their flesh, senseless of pain:  
Handle hot coals, 
Imposturous miracles.  some without scorching can:  
And Maids bear Children without help of Man.  
They have their Saints too; 
Mahom●it Saints.  Sedichasis, he  
Is called upon in War, for Victory.  
Ascicus hath of Wedlock free dispose.  
Mirtscinus hath of cattle charge. And those  
That travel unto Mecha, by the way,  
To a new Saint called Chiderille pray.  
They have a Relic held amongst them dear, 
This Relic is a pair of old stinking shoes.   
Which in his life one of their Saints did wear;  
Who (as they feign) so clear was without spot,  
That, thrown into a Furnace seven times hot,  
He walked vnscorched amidst the flames; even so  
As Sedrach, Misack, and Abednego.  
But unto all these brainsick superstitions,  
As likewise to the Hebrews vain Traditions,  
Th'infallid testimony we oppose  
Of the most sacred Scriptures; and even those  
(However craft'ly he his engines frame)  
Afford not Mahomet so much as name,  
Or give him a known Character. Again,  
It might be held most impiously profane,  
Christ's Miracles should we compare i'th' least,  
With the most damned impostures of that Beast.  
Of whose delirements further I proceed;  
Not doubting but the Grave and Wise may read  

Scholars ad●mitted to read controversies.  And search through all Religions, of what kind  
And nature how soe'er, thereby to find  
Their depths and aims: and afterward conferring  
The Word of Truth, with Falsehood vainly erring;  
Th' ones●leprously may to the World appear;  
The other, truly perfect and sincere.  

The Creation of things according to Mahomet.  Thus in the devilish Koran 'tis said,  
God i'th' beginning only four things made,  
And those with his own hands: the first a Pen,  
Which all things from the first to th' last (both when  
And how they were created) writers at large.  
The second thing he took into his charge  
Was the Man Adam, and the selfsame day  
He fashioned him of particoloured clay:  
And that's the reason (neither think it strange)  
That in men's faces there is still such change  
And contrariety in look and hair,  
Some black, some brown, some tawny, and some fair.  
The third a Throne, his Majesty to grace.  
The fourth, for Souls a blessed resting place  
Called Paradise. And unto these doth add  
Such toys, as in themselves proclaim him mad,  
Or merely sottish, fabulous invention  
All, no way worthy a wise Writers mention.  

These are all Principles in Mahomet's Koran: That the Earth was inhabited by Devil's 7000 years; by Angels 1000 years.  As yet for instance; Before man's Creation,  
The earth had solid and a firm foundation,  
And was inhabited in times forepast,  
By Devil's first, than Angels, Adam last.  
That Paradise (by him so often named)  
Of Smaragds and clear Hyacinths is framed:  
That there grow pleasing Fruits of strange variety,  
To give the blessed Souls their full satiety:  
Rivers of Milk and Honey each where wander,  
And some of Wine, in many a crooked Meander.  
Every Inhabitant there apparelled is  
In costly robes of sundry coloured Bisse;  
Black only there's not seen: That all appear  
Of the same stature Adam and Eve were;  
But of like form with Christ in shape and fashion.  
Of Bodies there's no growth or augmentation;  
No heat to scorch, no cold but to endure;  
The Air hath a most constant temperature.  

Mahomet's Paradise.  No sooner entered, but before them's put  
The Liver of a Fish called Albehut,  
That yields an exc'ellent savour; and then placed  
Upon a table, Fruits of exquisite taste.  
Next after that, they to the view present  
All choice delights to give the Soul content,  
And when they have deliciously been fed,  
No excrement at all thereby is bred:  
But when these Cates they have digested well,  
There flows from them a most delightful smell.  
But to taste Swine's flesh there, is worse than Treason:  
Why that 's forbid? pray hear the Prophet's reason.  
The time when Noah's Ark was built (saith he) 
Mahomet's reason why Sow's flesh is not eaten in Paradise.   
All flesh as well in heaven as earth was free  
Then to be eaten. Now when Christ was come  
To live on earth, and being asked by some  
Of the Disciples, 'bout the preservation  
Of Mankind, in the general Inundation;  
After some pause, he did command them stay  
Till he had moulded out a Man from Clay:  
To whom he said, Rise in my Father's name,  
And answer me directly to the same  
That I shall now demand. He soon up start  
A living man complete in every part;  
But hair and beard all white. To whom he said,  
Speak who thou art? This answer he soon made,  
japhet the son of Noë. Then Christ replied;  
Wast thou so old in seeming, when thou died?  
He answered, No; but he was so appalled  
With sudden terror, doubting he was called  
Unto the last great Doom to make repair,  
The very fear thereof so changed his hair.  
He then commanded him, freely to tell  
All that in the Arkes' history befell.  
Which punctu'ally he from the first related,  
So far, till that the Ark, much aggravated  
With weight of excrement, leaned upon one side;  
At which the Pilot Noë much terrifi'de,  
Asked counsel of his God, to know what best  
Was to be done, (he being so distressed)  
Who bade him make the elephant appear  
In the same place which he so much did fear.  
Where he not many minutes made abode,  
Till he his guts disburd'ned of a load,  
In noisome ordure, 
The first Sow according to Mahomet.  with the rest agreeing;  
And from that Dung the first Sow had her being.  
Who was no sooner fashioned and alive,  
But instantly she fared as she would strive  
To eat up the whole dunghill; her nose shooting  
Into the midst thereof, turning and rooting  
To find out what she greedily might champ:  
Till in the Ark she raised so foul a damp,  
Able to poison those within; and she  
So swelled withal, as if she seemed to be  
With pigs already. Gronting long, at last  
She eased her o'ercharged belly of a blast,  

The first Mouse.  And with it a live Mouse: which Noah saw  
No sooner bred, but it began to gnaw  
His Notes and Tables, and offend him much:  
Kill her he would not notwithstanding, (such  
His goodness was) but once again demands  
Counsel to rid that Creature from his hands.  
He then was bid to strike the Lion's brow:  
Which done no sooner, (but I know not how)  

The first Cat.  Than instantly a Cat bounced from his face,  
And in a trice had the poor Mouse in chase.  

The joys in heaven according to Mahomet.  You hear his trifling. But observe the toys  
Devised by him touching Celestial joys;  
All which in his black Schedule he inrolles,  
Rather becoming Beasts, than blessed Souls.  
As, That there is no pleasure or delight  
That may content a lustful appetite:  
But there's in plenty, both as oft, and when  

Alcoron. lib. 3. cap. 19  They please to taste them. And that all such men  
As in this world had Wives constant and true,  
Shall in the other, not enjoy so few,  
But Concubine's abundance, with eyes clear,  
And great as eggs; these still to them are near,  
Of admirable feature and choice graces,  
Who never look but in their husband's faces.  

Koran. lib. 3. cap. 6.276.34.  Elsewhere he saith, The good Souls are attired  
In golden Vesture; nought can be desired,  
That wanting is: of Damsels they have store  
In that fair Garden; and to please them more,  
The white of their clear eyes, of white hath fullness;  
The apples, blackness, pure black without dulness.  
They eat such fruits as please the palate best,  
Drink Milk and Honey, and for ever rest  
In Paradise. From these and thousand such,  
(Of which, though sparingly, I speak too much)  
These two things may be gathered, worthy note,  
In which he most prodigiously did dote, 
A necessary observation.   
(Thinking his damned Errors to advance)  
Their beastly Lives; His brutish Ignorance:  
Whose Doctrine, neither of Theologie  
Hath the least taste, nor of Philosophy;  
But mainly from both these in all points swerving,  
As neither Number, Order, nor observing  
The Qualities of the heavens. He neither caught 
Mahomet's Lapable and absurd Ignorance.   
At aught the Arabs or the Chaldees taught,  
The Hebrews, greeks, or Latins: there's no mention  
In all his Works, of the least apprehension  
Of Physics or of Metaphysics: there  
No rules, but all things meerly'irreguler.  
No disputation of the Liberal Arts,  
Or of the World, and it's distinguished parts,  
No argument at all: no true quotation  
Of the learned Authors sprung from his own Nation;  
As Avempax, Mercurius Tresmegistus,  
Adelandus, Ali-Arabs, Moses AEgyptus,  
Or Avicen: whose Works had he but read,  
He had not sure, so grossly been misled.  
In his whole Book he seems to be at war  
With common Sense, which makes him err so far.  
Further to speak of his impost'rous Lies, 
Mahomet of the Angels.   
Hear next what this grand Prophet doth devose  
Touching the Angels: First, (saith he) the Devil  
Was made of Fire pestiferous and evil.  
The glorious Spirits, Attendants on the Throne,  
And faithful Ministers to God alone;  
For ever seated in that blessed Bower,  
Have Wings, some two, some three, and others four.  
Making of this, as confident relation,  
As had he present been at the Creation.  
And of these, Two attending on the Throne  
Of the great God Almighty, Maroth one; 
One of Mahomet's Ridiculous Fables.   
Haroth another, were from Heaven down sent,  
With full Commission to have government  
O'er all Mankind; not only to conduct them,  
In their affairs, but tutor and instruct them:  
With these prouisoes, never to incline  
Either to Kill, judge rashly, or Drink Wine.  
All which of long time having strictly kept  
In the plainerode, and to no by-path stepped;  
It chanced in process, an offending Wife  
Did with her perverse husband fall at strife:  
A day of hearing bee'ng appointed, she  
Invites unto a banquet cunningly,  
These two impartial judges; ' sore them placed  
Right costly Cates, made both for show and taste,  
But sauced with wine, (which was unknown to them;)  
And by this close and crafty stratagem,  
Spurring them on with courteous welcome still:  
Their palates being pleased, they bade her fill  
In plenteous cups to them, till both in fine  
Were much distempered and or'come with Wine.  
And in this heat, lust breaking into fire,  
They then to'adulterate her bed desire.  
To which she yields, upon condition they  
Will teach her Characters, by which she may  
Be lifted to those heavens above the Sun,  
And without let behold what's therein done:  
And after that, she may have free transmission  
Down to the earth, and that with expedition.  
They grant to her, and she to them applies;  
The words no sooner spoke, but up she flies:  
Where seen, and questioned how she thither came,  
She opens the whole matter (just the same  
As was before related;) but for fear  
She should disclose on earth the Glories there,  
She soon was changed into a fulgent Star,  
In light excelling others even as far,  
As when in life below she did remain,  
Her lustre did inferior Beauty's stain.  
Now after this, the Angels were convented;  
Who waking from their drowsiness, repent  
Of their vain folly, and with terror great  
Were brought to answer at the judgement Seat.  
The fault confessed, the process, and the ground,  
With every circumstance, this grace they found;  
To have (after discussion) in the close,  
What punishment they would themselves impose,  
Betwixt this World and th' other to endure:  
Who made choice, in iron chains to be bound sure,  
And have both heads and bodies drowned in mud●  
In a most putrid Lake called Bebel flood.  
One gross thing more to these I'll add, and than  
To his perdition leave this brainsick Man.  
Further he saithe In the last dreadful day,  
Th'angel of Death, that's Adriel called, shall slay  
All Souls then living. And that slaughter past, 
Adriel Mahomet, Angel of Death.   
Fall on his own sword, and so die the last.  
And when all living creatures are destroyed,  
The world shall forty years stand after, void.  
Infinite are his most blasphemous Fictions,  
And eachwhere interlaced with contradictions:  
As in feigned Miracles, the general Doom,  
The dissolution that is yet to come.  
Concerning these, a question may arise,  
Whether these sottish and most fabulous Lies  
More fond by this juggler were conceited,  
Or by Mad-folk believed, and thereby cheated.  
Now something touching the arch-Heresies  
Of the Priscillians and the Manechies; 
The Heresies of the Priscillians, and Maniche●●.   
Of whom, thus briefly: They nor blush, nor fear,  
To write and teach, That two Beginnings were  
Of universal Nature, Good, and Bad;  
The one, of cheerful Light; the other, sad  
Darkness the Author. Of which they retain  
Th' essence within themselves, and from these feign  
A God and Devil: And that all things made,  
From these Materials their condition had,  
Of Good and Evil. Both the Sects agreeing,  
That from the better Good the World had Being.  
Yet they say further, That the mixture knit  
Of Good and Bad insep'rable in it,  
From these two opposite Natures doth arise;  
And therefore in their fancies they devose,  
Five Elements to either: There's assigned  
Smoke, Darkness, Fire, the Water, and the Wind 
Five Elements according to the Manichees.   
To the Bad Nature: out of Smoke they bring  
All two legged Creatures, and thence, Man to spring.  
They further fable, and from Darkness breed  
Dragons and Serpents, with all Reptile seed.  
Fourfooted Beasts from Fire they procreate:  
From Water, Fish: Fowls, from Wind generate.  
The number of the Elements are five,  
Which from the Better Nature they derive,  
Opposed to these: Aire, from the Smoke they draw;  
Light out of Darkness; by the self same law,  
Fire needful, from Fire hurtful: Water thus;  
Useful, from what's Disaduantagious:  
From Winds contagious, Winds of healthful use;  
And betwixt these there can be made no Truce.  

Wherein Blessedness consists according to the Manichees.  They likewise trifle, That all difficulty  
To'attaine unto the true Felicity,  
Consists in separating th' Ills contagion  
From the Goods purer nature. Which persuasion  
Yet leads them further; That since these two first  
Powerful Beginnings, termed the Best and Worst,  
Are at perpetual discord; hence should breed  
Of War, that native and intestine seed  
Betwixt the Flesh and Spirit: in which Strife  
None's capable of everlasting life,  
But such as the Good Nature can divide  
From that contagion which the Bad doth guide.  
They say, That to the Light, pured and refined,  
Two shapes from God's pure nature are assigned,  
Namely the Sun and Moon; and these convey  
That perfect splendour which enlights for aye  
The heavenly Kingdom and most glorious Seat  
Of High jehovah, who's the only Great  
And Powerful, having the sole domination;  
His Mansion being their blessed habitation.  
They feign, Our Grandfire and great-Grandame Eve  
(Which none of common Reading can believe)  
Of Sacla Prince of Smoke were formed and made.  
That by the Serpent, (he who first betrayed  
Those our first Parents) Christ himself was meant,  
Who bade them taste the Apple, to th' intent  
That they the Good from what was Ill might know.  
And that his body merely was in show  
Fantastical, not Real. That the Trine  
Sent him to save the Soul that was Divine;  
But not the Flesh and Body, because they  
Were made of impure stuff, Dust, Earth, and Clay.  
Of which Absurds I'll make no more narration,  
Unworthy mention, much more confutation.   
¶ Tribus modis in veritate peccatur; 1. Veritatem prae timore tacendo: 2. Veritatem in mendatium comutando. 3. Veritatem non defendendo.  Chrisost. 
Explicit Metrum Tractatus quinti.   

Theological, Philosphicall, Poetical, Historical, Apothegmaticall, hierogliphical and Emblematical Observations, touching the further illustration of the former Tractat.  
TThe Consimilitudes and Concordances between the several degrees of Angels, and the Heavens and Planets, I doubt not but is sufficiently manifested. Whosoever desireth to be further & more fully instructed in the Motions and courses of the Spheres I refer him to peruse jun. Higinus Libertus his Poëticon Astronomicon, where he discourseth learnedly of the World, the Spheres, the Centre, the Axis, the Zodiac, Circle, Earth, Sea, etc. of Ar●tos Mayor & Minor, the Serpent Arctophilax, Corona, Eugonasia, Lyra, Olor, Cepheus, Cassiopeia, Andromeda, Perseus, Heniochus, Ophiuchus, etc. Or else let them peruse his book De Signis Coelestibus. Or read Aratus the Greek Poet his Phaëonomena, excellently interpreted in Roman Verse by Caesar Germanicus. Or learned Proclus, De Sphaera, Axi, Polo, Horozonte, and such other.  
I pass from that, to inquire of those three Religions beforenamed; and to sift the examine them, to find out and make it apparent, which must of necessity be the truest and best. To the which before I enter, it shall not be amiss to speak something of Truth herself.  
Pierius Valerius telleth us, 
Of Truth. Li. 44 pag. 430.  That there is but one Truth, whereof the Hierogliphycke is the Sun, being but one only: for all duplicities or multiplicities are opposite to Truth, there being but one Truth simple of itself, which wheresoever or whensoever it appeareth, is of extraordinary splendour. The Egyptians figured her in a Persique Apple leaning upon one leaf; the form thereof representing the Tongue and the Heart. Intimating, That as they were so annexed, the heart should not conceive one thing, and the tongue utter another.  
Cornelius Nepos remembreth us of one Tytus Pomponius 
Titus Pomp.  (for his excellency in the Greek tongue surnamed Atticus) a Roman Knight, and the familiar friend of Marc. Cicero, who was never known to speak an untruth; neither (but with great impatience) hear any related: his uprightness being so apparent, that not only private men made suit to commit their whole estates to his trust; but even the Senate themselves besought, that he would take the mannagement of diverse offices unto his charge.  

Idor-Abies.  Heraclides in his History speaketh of the Abbot Idor, who so much affected Truth, that of three things he was never known to be guilty: the first, That he never told lie: the second, That he never spoke ill of any man: and the third, That he spoke not at all but when necessity required. And the Theban Epaminondas, 
Lib. 9 Cap. 19 Epaminondas.  as Alex. ab Alex. delivereth unto us, was so true a Sectary thereof, that he was careful left his tongue should any way digress from truth, even when he most sported.  

Papias.  Papias in a great Disputation held about Religion, hearing the Truth to be mangled, and thereby called into some suspicion; cried out aloud, We must not give care unto those which labour to speak much, but unto such as strive to speak unto purpose; not to them that question Truth, but that sincerely deliver it. For so Eusebius reporteth of him, lib. 6. cap. 10. in Histor. Ecclesiast. And King Agesilaus hearing a Rhetorician much commended, 
King Aglesiaus  because from a small seeming ground he could derive many arguments, by amplifications and unnecessary circumstances; I (saith he) for my part approve not him for an expert Shoemaker, that will fit large Shoes to little feet. Implying, That it is not the flourish and ostentation of much speaking, but the sincere object of Truth, which is plain and simple in itself, which ought chiefly to be respected.  

Thales.  Thales being asked how much a Truth differed from a Lie? answered, As far as the Eye differeth from the Eare. Inferring thereby, That those things only we may boldly affirm for truth, of which we are eye witnesses and see done; but not every vain and idle novelty which we hear reported. Maxim. Serm. 39  

AEschines.  AEschines affirmed Truth to be of that incomparable strength, that it did easily convince all other humane cogitations. And Demosthenes being demanded, 
Demosthenes.  What Man was endowed with, by which he might be likened to the gods? replied, To do well, and to love the Truth. Stobae. Serm. 11. It was a saying of Democritus, 
Democratus.  That our religious piety ought publicly to be declared, and the sincerity of Truth by us constantly defended. Anton. Serm. de Veritate. To lie or swear (saith Saint Ambrose, 
Ambrose.  Ad Caelsum) let not the tongue be acquainted with; but let so great a love of Truth possess thee, that whatsoever thou utterest may be believed as an Oath. And Bernard, 
Bernard.  De Grat. Human. There be three degrees or stairs of Truth: to the first we ascend by the labour of Humility; to the second, by the tenderness of Compassion; to the third, by the practice of Contemplation. In the first she is Severe; in the second, Holy; in the third, Pure. To the first, Reason leadeth us, by which we may examine ourselves: To the second, Affection guideth us, by which we commiserate others: To the third, Purity draweth us, by which we are elevated to contemplate things Mystical and invisible. Simplex est sermo Veritatis, saith Euripides. And Plautus in Mistellaria, 
Nolite assentire mihi, etc.  
Ego vero amo verum; volo dici mihi  
Mendacium odi.  
Delude me not by flattering me; for I  
Love Truth, to hear it spoke: I hate a Ly.   
And one of the Greek Comic Poets is thus interpreted: 
Est tempore omni vera proloqui optimum,  
Hoc facere adhortor, etc.  
To speak the truth at all times doth become:  
To this I counsel thee. Better be dumb,  
Than utter aught that's false: Truth hath great strength,  
And shall thy line of life draw to the length.   
Another thus: 
Haud Arte tantam Pictor ullus assequi,  
Statuariusque, etc.  
No Painter by his Art shall e'er attain,  
(Albeit his colours be of purest stain)  
Or Carver of that cunning, to compose  
A statue of that excellence to enclose  
(Though therein only they consume their years)  
Half the perfection that in Truth appears.   
You may read Martial thus, lib. 8.75.  
Oras Gallice, merogásque semper;  
Durum est me tibi quod petis negare, etc.  
O Gallicus, thou dost entreat and ask;  
And for me to deny, 'twere an hard task:  
Attend thou what doth true as Truth appear;  
Truth, Gallicus, thou willing wouldst not hear.  

Lib. de Virtut. & vitijs, ca 8.  Concerning Truth, you may read Cardinal Pascalis thus: Culturae nostrae, id est, Virtutis primum instrumentum est Veritas, etc. Of our culture or ornament, that is, of Virtue, the first instrument is Truth: neither can any virtue be attained unto but by her only, who is of that sacred Society the most choice & perfect; whom the wisest and best understanding men have so highly magnified, that they have styled her the Mother of all Virtues, the most certain, the most perfect amongst them, and therefore the Summum Bonum: than which there is nothing more manifest, in respect of those things which in our humane condition, are uncertain, doubtful, and fading. In the earth there is nothing permanent; those things which now are, in a small space have no being; and what is future, is concealed from us: which no sooner happeneth, than vanisheth. Truth alone standeth upon her own strength, remaineth in the same state, stable in herself, subject neither to increase nor decrease; repair she needeth not, impair she suffereth not: her Knowledge is the gift and secret of the Almighty. Truth is the absolute habit of the Mind, unwearied, kindled by Divine Light, all-knowing: She expresseth herself in Words, Gestures, and Actions, always and every where; her voice in all honest ears is the most excellent harmony: She is the Guide and Conduct through the Labyrinth of humane affairs, to bring the Mind the right and strait way to the Mansion of the other Virtues. It is her sole Character, To advance man unto Dignity: and so granted to him from God, That he is borne unto one Truth; She is the only food of the Mind, the sole repast of the Soul. Apparent it is, That all humane actions, not only by Boasting or Ostentation, but by Simulation or Dissimulation, are as with furious and tempestuous winds troubled and tossed. But both these are no better than Liars; the one by adding too much, the other offering too little. But Truth triumpheth over both; she is liable to no prescriptions, neither to space of time, the Patronage of persons, nor the Privilege of Countries: the dulled Senses she restoreth, the Deceived she directeth, the Erroneous she reconcileth; her Strength all Vain things treads under foot; all Lies convinceth, all Errors confoundeth. Even her Enemies acknowledge Her, as oft as they are brought within her Sentence: She is the sole rule by which all Knowledge is guided; for nothing can be truly known but Truth only: for Falsehood being excluded, and She admitted, the way lieth open unto true felicity.  
In Her all the dignity of humane life is contained; and he that is possessed of her, no Force can deject him, no Deceit circumvent him, no Trouble of mind afflict him, no Heresy entrap him: She is the strength of Resolution, and solidity of Purpose; in whose presence no Vanity can stand, no Insolence dares appear; unto whom Humane condition is more indebted than to all the other Virtues. Who could distinguish Fortitude from Rashness; Constancy from Perverseness; Liberality from Profuseness; Friendship from Flattery; Sanctity from Hypocrisy; but by inspection to her Mirror, in which, Virtue is clearly discerned, and Vice palpably discovered. Who is so bold, that without her light or guidance dareth to conclude or determine any thing? since she is only conversant in perspection, exactly to find out what is solid, what sincere, and punctually to discover the causes, the beginnings, and the progress and proceedings of all things. As all those things which fall within dimension are not comprehended but within measure; so whatsoever by God's permission doth illuminate, ●each, or instruct the mind, is by Truth defined and circumscribed. That which in things bought and sold in our common commerce, we call Number, Weight, and Measure; the same in all things is Truth: she distinguisheth betwixt the delirements and enormities of Vices, and those effects which are proper and peculiar to Virtues. False Opinions she refelleth, things doubtful she resolveth; as obscure things she inlightneth, so that which is luminous she declareth. Hence ariseth that old Adage, Solest Veritas, & è converso Veritas est Sol; (i.) The Sun is Truth, and by conversion, Truth is the Sun: that is, which hidden things revealeth, and things manifest maketh more perspicuous, etc. You see the constancy and stability of Truth, when all things else under the Sun are obnoxious to Vicissitude and Change.  
Saith Horace, lib. 4. Ode 7.  
Diffugere nives redeunt iam gramina Campis,  
Arboribusque Comae.  
Mutat terrae vices, etc.  
The Snow is melted, and the fields, late bare,  
Are clothed in Grass; the bald Trees gain their hair:  
The Earth doth change her course; the Channels, dry,  
Fill up their empty banks, the Flood swell high;  
The gentle South wind doth the cold allay:  
Summer succeeds the Spring; nor there doth stay,  
But is by Apple-bearing Autumn ' noyd;  
And Autumn next by Winter is destroyed.  
The like is extant in Ovid, ad Pisonem, 
Ipsa natura vices subit, variat aque curs●●:  
Ordinat inversis, etc.  
Even Nature's self this change doth undergo,  
Which th' inverst order of the Year doth show:  
Not always doth (with dropping shewres) the Air  
Obscure the Stars, but sometimes it is fair;  
The Winter ceaseth, and the timely Spring  
Dries those moist locks which you before might wring:  
It than gives place to Summer; on whose heel  
Autumn doth tread: and then soon after feel  
The hoary Winter's uncontrolled power,  
In many'a cold blast and tempestuous shower.   
Propertius, lib. 2. Eleg. 9  
Omnia vertuntur, ceriè vertuntur amores;  
Vinceris aut vincis hac in amore rota est:  
Magni saepe duces, etc.  
All things are wheeled and turned about,  
And so it is in Love, no doubt:  
Thou, Victor or else vanquished art;  
No Love but in this change hath part.  
Great Dukes have fall'n, great Tyrants been put down;  
Rich Thebes once stood, brave Troy was overthrown.  
To the like purpose, as intimating the mutability incident unto all humane actions, Plantus in his Amphict. doth seem to allude: 
Name in hominum aetate multa eveniunt huiusmodi,  
Capiunt voluptates, mox rursum miserias, etc.  
In th'age of Man, oft many such things fall,  
First we taste fugred pleasures, and then gall:  
In bitter miseries, Rage doth constrain  
Spleenful and harsh words; and we then again  
Grow to a friendly peace: then our Spleen, o'er  
Our Amity grows stronger than before.   
Having in some sort searched what Truth is; it next follows, not only to find out Religion, 
Religion and the Truth thereof.  but also to examine the truth thereof. Saint Augustine, lib. de Civitate Dei 2. Cap. 7. saith, Religio nihil aliud est quam Divinus cultus: i. Religion is nothing else but Divine Worship. And in his Book De Vera Relig. Religio est Studium Sapientiae; Religion is the study of Wisdom. And Isidor. lib. de Etymolog. 18. defineth it in these words; It is therefore called Religion, because by it we bind ourselves to obey one only God, and to serve him in our minds with Divine Worship. Abundans est pauperi Religio, etc. (saith Hugo, De Cla●st. Anim. lib. 3.) Religion is to the poor man abundant, to the mean estated sufficient, to the rich man tolerable, to the Weak liberal, to the Delicate compatient, to the Strong mother at, to the Penitent merciful, to the Perverse corrective.  
Against those that make Religion but a mere veil or cloak for their abuses and vanities, we read Hierome in his Epistle to Nepotianus thus: Thou buildest Monasteries, and erectest Religious houses, and by thee many poor men are relieved through the Isles of Dalmatia; but better were it for thy Souls health, if thou thyself among holy men didst lead an holy life. And in another sent to Eustochium (saith he) There be some men of our Order, who for no other cause make suit to be admitted into the Deaconship and Priesthood, than that thereby they might have the greater privilege, and incur the less suspicion, to enter into the familiarity and acquaintance of fair women: The chiefest study such employ themselves in, is, that their shoes sit neat and close, their garments smell of perfume, their hair be quaintly kembed and crisped, and that their fingers shine with gold and gems. But when thou shalt look upon any such vain person, hold him not for a Priest, but rather a Bridegroom. And in a third Epistle to Heliodore he useth these words: They are richer being Monks, than when they were secular men: They possess wealth under Christ, who was always poor; which they enjoyed not under the Devil, who was ever rich. The Church supporteth them in wealth, whom the World confined to beggary. Therefore (saith Lactantius Firmianus) Heavenly Religion consisteth not of earthy or corrupt things, but of the virtues of the Mind, which are solely aimed at Divine Contemplations. For that only may be called True Worship, when the heart and mind meet together to offer unto God an immaculate offering: for whosoever confineth himself to be a true Sectary of the Celestial Precept, may attain unto the name of a true and sincere Worshipper; being such an one, whose Sacrifices are the humbleness of mind, the innocence of life, and the goodness of action. And that man so often offereth up unto God an acceptable Sacrifice, as he doth any good and pious work.  
Diogenes feasting in a Temple, when stale and mouldy bread was brought before him, he not only rejected it, but in great anger rose from the table and cast it out of doors: saying, That nothing which was base and for did should be brought into any place where aught sacred was offered unto the gods. We likewise read of Alexander the Great, when in a solemn Sacrifice to jupiter, he offered Incense with both hands at once, he was thus reprehended by Leonides for so doing: O King, when thou hast conquered and subdued those Countries and Kingdoms whence these sacred Fumes and Odours are brought, than it will become thee to use such prodigality and waste; but till than it shall not be amiss if thou showest thyself more sparing. In process, Alexander being victorious over Saba, and calling to mind what had before passed betwixt him and Leonides; he writ unto him in these words: We have sent unto thee Myrrh and Frankincense in abundance, to the intent, o Leonides, that hereafter thou be no more so sparing toward the gods. Christians need not be ashamed to make use of these examples from the Ethnics. And as concerning all such Hypocrites, who only sloathfully and coldly tender their religious service, you may read in Anthol. sacr. jacob. Billij as followeth: 
Munera daunt geminy fratres, at munus Abelis  
Excipitur, munus spernitur alterius.  
Two gifts are to God offered by two Brothers,  
The one's accepted, and despised the others:  
Cain with an evil heart, that which was vile  
Tendered to his Creator; and the while,  
Kept to himself the best of all his store.  
Him such resemble, who give God no more  
Than needs they must do by some others motion,  
Worshipping more for fashion than devotion.  
These men (as in their actions you may note)  
Seem to love God, whilst on the World they dote.   
What the Religion of the jews is, who hath not read? And what that of the Mahometans is, who but with great terror and detestation can almost endure to hear? First therefore concerning our Christian Religion, I shall quote you some passages and places cited by diverse Ethnyck Authors, and those learned and approved. After the Birth, Life, Doctrine, and Passion of the Saviour of the World, 
Three opinions concerning Christ.  there were three opinions of him (I omit the Evangelists and Apostles, whose Scriptures and Miracles are unquestionable, and proceed to others:) Of the first were those that sincerely and unfeignedly professed Christ and his Gospel; many of which gave apparent testimony of the Truth: some by their blessed Martyrdom, 
The first, Holy beginners.  others by their Writings; and among these were Dionysius Areopagita, Tertullian, Lactantius, Firmianus, Eusebius, Paulus Orosius, etc. Others there were which violently opposed the former; 
The second, Wicked Contemners.  of which number were Porphyrius, julian Apostata, Vincentius Celsus, Africanus Lucian, etc. Against whom wrote very learnedly, Cyprian, Origen, Saint Augustine, and others. The third were such, as either for servile fear, or worldly preferment, durst not, 
The third, Fearful Timeservers.  or would not openly profess themselves to be Christians; or howsoever, they were such in their hearts: yet to temporise with their Superiors and Governors; if at any time discourse was had of those whom they called the New Sect, they would mangle Christ's Miracles, cavil at his Doctrine, and misinterpret the Scriptures to their own fancies. Notwithstanding which, and that they laboured to abolish and exterminate the Profession, yet which way soever they aimed their words or their works, something still might be gathered from them, by which their malice was easily discovered, and the lustre of the Truth more apparently discerned. Such Power hath the Word of God.  
For example; josophus Ben Gorion, 
josephus de Antiq. lib 2.  not only a jew by Lineage, but in his Religion, useth these words; At the same time (saith he) lived jesus, a wise man, if it be lawful to term him a man; because indeed he did wonderful things, and was a Master and Doctor unto all such as made enquiry after the Truth. He was followed by great troops and multitudes both of jews and Gentiles; and he was Christ: and although he was afterwards accused by the principal men of our Faith, and crucified, yet he was not abandoned of those who formerly followed him; but three days after his death he appeared alive unto them, according as the holy Scriptures had foretold and prophesied concerning him. 
Which was 40 years after his Passion.  And even in these our days, the doctrine of Christ and the name of Christian is dispersed through the World. And this was that josephus who was present at the destruction of jerusalem, and wrote the whole History thereof.  
Pontius Pilate, 
Pilat a witness of Christ.  who gave sentence against the Saviour of the World, reported so largely of his innocuous Life, Doctrine, and Miracles, to the Emperor Tiberius, that he consulted with the Senate, to know whether they would admit of this jesus Christ to be their God: and though they did not assent unto the motion, yet he gave express commandment, that none of that Profession should suffer persecution or injury.  
To this let me add the excellent Epistle of Publius Lentulus, the Roman Proconsul; in which the person of our Saviour is most accurately described. The very words being faithfully interpreted, which he sent to the Senate and people of Rome, during his abode in jerusalem, according to Eutropius.  
There appeared in these our times (and he is yet to be seen) a Man of great virtue, by the name of jesus Christ; who is called by the Nations; A Prophet of the Truth; by his Disciples styled The Son of God: who raiseth the Dead, and healeth all Infirmities and Diseases. A Man of a middle stature, upright, and begetting admiration; of a venerable aspect, whom his beholders may easily both love and fear: his hairs of a Chestnut colour full ripe, plain and smooth to his ears, and from thence neat, somewhat crisped and shining in their flowing from his shoulders, dividing themselves above in the middle, according to the manner of the Nazarites; having a most clear forehead, a face without wrinkle or spot, a beard somewhat thick, and never shorn, of the same colour with the hair of his head; not long, but parted in the middle, of a plain and mature aspect: his eyes somewhat green and clear; his nose and mouth no way to be reprehended; whom a moderate blush doth sweeten: in rebuking, terrible; in admonishing, gentle and gracious; his look pleasant, with a referued gravity; who was never known to laugh, but sometimes to weep; of stature spread and strait, his arms and hands delectable to behold; in discourse grave, excellent, and modest; beautiful above the Sons of Men.  

Plin. lib. 1.  Pliny writeth thus: In the time of the Emperor Tiberius, the quaking of the earth was much greater than ever before. By which (saith another) twelve Cities in Asia, with infinite other famous and goodly Buildings were subverted and ruined. 
De Antiq. li. 2.  Of the rending the Veil of the Temple, josephus (before named) giveth faithful testimony. Of the cruel and bloody massacre performed by Herod on the harmless Innocents', mention is made by Philo a jew, (an Historian of great authority) in his Abridgement of Times; where he saith, Herod commanded many Children to be slain, and among them his own Son, because he had heard, That the Christ (a King promised unto the Hebrews) was about that time borne. This Philo lived in the time of the other Herod, called the Tetrarch. The history of those slaughtered Innocents' is more amply discoursed by Macrobius a Latin Historiographer. Dion likewise, in the life of Octavian Caesar, hath these words; The Emperor Augustus having heard of Herod's barbarous inhumanity against his own Child and others; said openly, I had rather be an Hog in Herod's family, than a Son.  
Plinius Secundus being Proconsul of Asia, in an elegant epistle writ unto Traian the Emperor, demanded of him, How he would have the Christians punished? For (saith he) they arise at certain hours in the night, and assemble themselves to sing Hymns and Songs of praise and thanksgiving to jesus Christ, whom they honour as their God. They make solemn Vows, to do no evil or harm to other men: They steal not, they are no Adulterers, they will neither falsify their oath nor promise, they deny nothing that is left in their charge, etc. And this testimony he gave of them, who was an Infidel and an Idolater, and lived sixty years after the Passion of our Saviour. Unto whose Letter the Emperor Traian returned this answer:  
For as much as they be accused for none other evil doing or abuse, let them in no case be punished or afflicted with any severity or rigour; neither make any further inquisition against them. Nevertheless, when they shall be brought before thee, do thy utmost endeavour with all humanity, to persuade and draw them from their. Religion but if they constantly persist therein, and will in no wise forsake it, yet see that thou offerest them not the least injury.  
His Nephew Adrian succeeded him in the Imperial Purple; who (as AElius Lampridius reporteth) at his first inauguration permitted them freely to exercise their Religion; and he himself with diverse of his Nobility worshipped Christ: unto whose honour they caused Temples to be erected. Yet afterwards he fell from that Religion, proving a cruel and merciless Persecutor: for he was persuaded, That if he should seem to favour or any way connive at their Sect, the whole World would be converted to the Faith, and so the superstition and idolatry of the Gentiles be utterly overthrown. Yet Petrus Crinitus writeth (in the life of Saturninus) that an Epistle was sent from Severinus the Consul, unto the same Adrian; wherein he declared unto him, That there were many Christians in Egypt, among whom some called themselves Bishops, and others Deacons and Priests; of which not any was found idle, but all devoutly employed in some religious Exercise; as in visiting and relieving the Sick, Lame, and Blind. That all of them lived by their labours, were of courteous and gentle behaviour, and worshipped one only, who (as they said) had been crucified by the jews.  
It is also delivered unto us by the histories of those times, That Seranus Eranius Ambassador to the same Emperor, wrote unto him from the Province where he was then employed; informing him, That the great cruelty in persecuting the Christians (being accused of nothing else save their Constancy in the Religion which they professed, and could not justly be charged with any other crimes or misdemeanours) deserved mitigation. Upon which information, the Emperor inhibited Minutius Tondanus, then Proconsull in Asia, from condemning any Christian for the profession of his Faith, unless he were otherwise convicted of some criminal or capital offence.  
It is a thing worthy remark in Alexander Severus; who, after many bloody Persecutors, succeeding in the Empire, began much to favour them, and suffered them to have sundry Oratories and Temples in the City: who notwithstanding he was a mere Ethnyck, and untutered in the Christian Faith; yet (as AElius Lampridius reporteth of him) when diverse Cooks and Taverners had petitioned unto him, complaining of the Christians, saying, That they had taken their lodgings and houses from them, in which they made exercise of diverse superstitions and hypocrisies; and that they observed a Religion quite contrary from that which was then in use with the Romans. The Emperor to their complaint made this following answer; schinke (saith he) it is more convenient and necessary that God should be in those places devoutly honoured, than your affairs and profane vocations be vainly followed.  
As worthy an observation is that of Maximinus, successor to Severus, and companion with Dioclesian in the Empire, about two hundred years after our Redemption; part of the copy of one of his Letters I will acquaint you with, being to this effect:  
Caesar Maximinus; Invincible, Great Highpriest, of Germany, Egypt, Thebes, Sarmatia, Persia, Armenia, Carpia, and victorious beside over the Medes; and for his Conquests named, Nine times Emperor, Eight times Consul, Father of his Country, etc. At the beginning of our Empire, we commanded all things to be done according to the conformity of our Laws, (the public discipline of Rome still conserved:) In which we gave express commandment, utterly to abolish and extinguish the Christian Religion; allotting death with torture to the Professors thereof: enjoining them to observe those ancient Customs and Laws established by our Predecessors. But since they voluntarily rather expose their bodies to all manner of tortures, than to renounce that faith which they profess, without any will or intent to honour and adore any of our Roman gods: We therefore now mindful of our wont grace and clemency, purpose to express the same towards these Christians; freely permitting them to have places for their Assemblies, and to erect Temples, in which to offer up their Sacrifices and Prayers. Which licence and faculty we grant unto them, under condition, That they shall attempt nothing against our Publique-weale and Religion; and that in all other things they shall keep and observe our Laws and Ordinances. Moreover, That in grateful acknowledgement of this their free permssion, they shall stand obliged to pray unto their God jesus for our life and safety, as likewise for the prosperity of the Roman Commonwealth, and our City's continuance in peace and flourishing estate.  

Of Cublay Emperor of Tartary.  To these I add what I find recorded in the Tartarian History, of the great Emperor Cublay, who was a mere Infidel, honouring and acknowledging no other God than the Sun, the Moon, and the Stars. This King was of incomparable greatness and wisdom, not to be paralleled by any Prince of that Age in the which he lived: Who having dispatched his puissant Captain Ba●aim, to conquer the almost invincible Province of Maugy, (which included the rich and inestimable Country and City of Cinquemay) it happened that in the absence of this mighty Captain (who had taken with him in that service the prime soldiers in all his Dominions) two of his Nephews, the one called Naim, the other Cadue, Princes of great power and command under him, revolted and grew into open rebellion, and affronted him in battle. But this magnanimous Emperor, as politic in war, as prudent in peace, (commanding from the great Armenia, unto the borders of Calicut a kingdom in the East-India) gave them battle, surprised the Rebels, and put their Army to flight. But that which I especially observe in this history is, That the people revolting after this manner, were for the greater part Christians, his Tributaries and servants; howsoever tainted with diverse heresies, for some were Nestorians, some Armenians, some Abessines, etc. Hereupon the jews and mahometans, being victorious under the pay of Cublay, surprised of them to the number of fifteen thousand, and having first disarmed, and then with many bitter scoffs and taunts derided them, they presenred them before the Emperor, expecting when he would command them to be cut in pieces, and they attending ready to play the Executioners. But he (quite contrary to their expectation) being at that time mounted on a strong Elephant, upon whom he sat in his seat Royal; their insolences and mockeries being appeased, and silence commanded, he caused the Christian Prisoners to troop about him, to whom he delivered an Oration to this purpose:  
Though I confess my great Victory this day gotten, 
The Oratian of Cubley to the Christians.  was by the power and favour of my gods, the Sun, the Moon, and the Stars, abiding in the glorious Firmament of Heaven; yet because the Prisoners, being all or most of them Christians, appear before me not only despoiled of their Arms, but mocked and taunted of the jews, mahometans, and others, upbraiding them with their god jesus, who was sometimes fastened unto a Cross by the forefathers of these jews: notwithstanding they have opposed me in battle, & that so many of their Ensigns lie here prostrate at my feet; yet that all the Nations and Languages that live under our Principality and Dominion, may know, that We and our Grace can find as soon Will to pardon, as Power to punish; from this day forward, we forbid, and strictly charge all Nations under us, of what Quality or Religion soever, That they neither deride, injure, or oppress any of these captive Christians, upon penalty to be deprived of their Arms, and disgracefully scourged with rods. The main reason inducing us to see this exactly performed, being no other, but that their God jesus is highly esteemed and honoured by Us, as being one of the greatest among the Celestial Deities, full of all equity and justice: for he knowing those Christians injuriously to raise themselves against Us, as being our sworn Subjects, and we their Protector and Sovereign; he therefore in his great justice hath permitted me to win the honour of this day, which otherwise I had not power to do, because I have heard him styled the God of Battles, etc.  
I give you further to understand, That if any in this my victorious Army hath kept back any Christian Prisoner not here presented before me, he shall not dare to offer him the least affront or violence whatsoever, but immediately set him at liberty, delivering him up into their Quarter armed, and with all equipages to him belonging: and this to be performed upon pain to pass through the danger of the Armies. Now our Imperial Charge imposed on these Christians for their delinquency, is, That they pray unto their God for our prosperity and preservation, and do us nine months service in our intended war against the King of Nixiamora, who denieth to pay us Tribute, and striveth to equal himself with our Greatness; receiving for the same equal wages with the rest of the Soldiers in our Army.  
This great honour done unto the name of Christ, and unto Christians for his sake, by the Heathen and Infidels, pu●●eth me in mind of that which the Psalmist saith, 
Psal. 8. ver. 8.  Out of the mouths of babes and sucklings hast thou ordained strength, because of thine Enemies, that thou migtest confound the Enemy and the Avenger, etc.  
We shall inquire further of the Messias, in whom we build our Faith, and in whom the hope of our salvation consisteth, and find him out by his Miracles. The word Miraculum importeth a thing moving stupor and admiration: for those which behold a Miracle, stand amazed, 
Valer. Maxim.  as confounded at the effects, when they cannot apprehend the causes. Or else it is a thing, which from whence it comes, or by what means, passeth apprehension: for whatsoever happeneth beyond the course of Nature begetteth admiration. Saint Augustine saith, 
Lib de Civit. Dei. 21.  As it was possible for God to appoint a certain course for all Natures, according to his Divine will and pleasure; so it is not impossible unto him to alter that course, and change those Natures as him best liketh. 
Lib. 11. de Civ. Dei.  And elsewhere: We know that God is able to do all things, though we cannot conceive the means by which he worketh them. And in Miracles, all the reason that can be given of the thing done, is only the power of the Doer. And in his book, De Confess. We wonder at the breadth and height of the Mountains, the ebbing and flowing of the Ocean, the windings and turnings of Rivers, the motions of the Spheres and Planets; yet never wonder at ourself, when Man in himself is a greater miracle than all the miracles that can be wrought by Man.  
Greg. in Homil. saith, That all Divine Miracles ought to be meditated on by Study, not examined by Reason: for to inquire into the secret purpose of the Almighty, is to be too arrogant and saucy in his Counsels.  
Lipsius, ex Greg. M. useth these words; Divine Miracles are to be considered, not disputed. And again, True Miracles witness one true God; but false Impostures acknowledge many, and those evil.  

Ca 11. Hom. 29.  Chrisostome upon Math. saith, As the Morning precedeth the Sun, and Darkness goeth before the Night: so at the coming of Christ, the Prophets before him, and the Apostles with him and after him (by the help of the Holy-Ghost) did great things; and in the coming of Antichrist, the Pseudo-Christiani (i false-Christians) before him, with him, and after him, by the aid of the wicked Spirit did marvelous things.  
And in another place commenting upon the same Evangelist; As when a man telleth thee a Tale which thou art not willing to hear, the more he speaketh, the less thou bearest away. Or travelling in haste, when thy mind is otherwise occupied, though in thy speed thou meetest many, yet thou takest not notice of any that pass thee: so the jews dealt with our Saviour; for though they saw many signs and marvelous things done by him, yet notwithstanding they demanded a sign from him, because they heard such things as they marked not, and saw such things as they took no pleasure to behold.  
Hugo, De Operib. 3. Dierum speaketh thus: Res multis modis apparant mirabiles, etc. Many ways things appear marvelous, sometimes for their greatness, sometimes for their smallness; some for their rarity, others for their beauty. First according to their greatness, as where any creature doth exceed the proportion of its own Kind; so we admire a Giant amongst Men, a Leviathan or Whale amongst Fishes, 
Wonders in Nature.  a Gryphon amongst Birds, an Elephant amongst fourfooted Beasts, a Dragon amongst Serpents, etc. The second for their smallness; as when certain creatures are scanted of that dimension proper unto their Kind, as in Dwarves, small Beagles, and the like: or in Moths, small Worms in the hand or finger, etc. which how little soever, yet they participate life and motion with those of larger dimension and size; neither are they any way disproportionate in their Kind's, but the one as well declareth the power and wisdom of the Creator, as the other. Consider therefore whether thou shouldst more wonder at the tusks of the Boar, than the teeth of a Worm; at the legs of a Gryphon, or a Gnat; at the head of an Horse, or a Locust; at the thighs of an Ostrich, or a Fly. If in the one thou admirest the greatness and strength, in the other thou hast cause to wonder at the smallness and dexterity; as in the one thou mayst 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 even in these little creatures thou shalt find such adiuments and helps of nature, that there is nothing needful or defective in the smallest, which thou shalt find superfluous in the greatest, etc. We wonder why the Crocodile when he feeds, moveth not his lower chaw; how the Salamander liveth unscorched in the fire; how the Hedgehog is taught, with his sharp quills to wallow and tumble beneath the Fruit trees, and return home laden with Apples to his resting place; who instructed the Ant to be careful in Summer to provide herself of food for Winter; or the Spider to draw small threads from its own bowels, to insidiate and lay nets for the Flies? All these are infallid testimonies of the wisdom and power of the Almighty.  

Of Miracles.  These are only wonders in nature, but no Miracles. Chrisostom supr. Math. saith thus: Quatuor sunt mirabiles imitatores, etc. There be four miraculous Imitators made by Christ: A Fisherman to be the first Shepherd of his Flock; a Persecutor the first Master and Teacher of the Gentiles; a Publican the first Evangelist; a Thief that first entered into Paradise. And further: That of three things the World hath great cause to wonder; of Christ's resurrection after death, of his ascension to heaven in the Flesh; and that by his Apostles, being no better than Fishermen, the whole world should be converted. But if any thing strange or prodigious hath been heretofore done by Mahomet or his associates, they have been rather imposterous than miraculous. Or admit they were worthy to be so called, yet do they not any way justify his blasphemous Religion. For you may thus read justine Martyr, De Respons. ad Quest. 5. fol. 162. As the Sun rising upon the Good and Evil, the Just and Unjust, is no argument to confirm the evil and injust man in his wickedness and injustice: so ought it not to confirm heretics in their errors, if at any time miraculous things be done by them. For if the effect of a miracle be an absolute sign and demonstration of piety, God would not then reply upon the Reprobate and Cursed at the last day (when they shall say unto him, Lord, have we not in thy Name prophesied and cast out devils, and done many Miracles?) I never knew you, depart from me o ye Cursed, etc.  
Christ was miraculous in his Incarnation, his Nativity, his Life, Doctrine, Death, and Resurrection, as will easily appear: but first it shall not be amiss to speak a word or two of his blessed Mother.  

Ser. 143. of the Blessed Virgin Mary.  Petrus Chrisologus writeth thus: Unexpressible is the sacrament of the Nativity of our Lord the God of Life, which we ought rather to believe, than to examine. A Virgin conceived and brought forth, which Nature afforded not, Use knew not, Reason was ignorant of, Understanding conceived not: This, at which Heaven wondered, Earth admired, the Creature was stupefied, what humane Language is able to deliver? Therefore the Evangelist, as he opened the conception and birth in an human phrase, so he shut it up in a Divine secret. And this he did to show, That it is not lawful for a man to dispute that which he is commanded to believe.  

Serm. 148.  And again: How can there be the least damage unto modesty, where there is interessed a Deity? Where an Angel is the Messenger, Faith the Bride-maid, Chastity the Contract, Virtue the Despouser, Conscience the Priest, God the Cause, integrity the Conception, Virginity the Birth, a Maid the Mother? Let no man therefore judge that thing after the manner of Man, which is done by a divine Sacrament: let no man examine a celestial mystery, by earthly reason; or a secret novelty, by that which is frequent and common. Let no man measure that which is Singular, by Example; nor derive contumely from Piety; nor run into danger by his rashness, when God hath provided salvation by his Goodness.  
Origen upon Matthew, 
Cap. 1. Hom. 1.  moves this Question; What was the necessity that Mary the blessed Virgin should be espoused unto joseph? but either because that mystery should be concealed from the Devil, and so the false Accuser should find no cavil against her chastity, being asfied unto an husband; or else that after the Infant was borne, he should be the mothers Conduct into Egypt and back again. For Mary was the untouched, the unblemished, the immaculate Mother of the only begotten Son of God, Almighty Father, and Creator of all things: of that Son, who in Heaven was without a Mother, in Earth without a Father; in Heaven (according to his Deity) in the bosom of his Father, in Earth (according to his humanity) in the lap of his Mother.  
Gregory the Great saith, 
Lib. 18. Moral. In job Cap. 35.  Though Christ jesus be one thing of the Father, another of the Mother; yet he is not one person of the Father, another of the Virgin, but he is eternal of the Father, and temporary of the Virgin; the same who created, and was made; He, the beautifullest amongst men, according to his Divinity; and He, of whom it is written, He is despised and rejected of Men: He is a Man full of sorrows, and hath experience of infirmities; we hid as it were our faces from him; He was despised, and we esteemed him not, according to his Humanity. He that was before all worlds, of a father without a mother; He 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: He was the Author of the Work, and the Work of the Author: remaining one Substance, yet consisting of two Natures; but neither confused in the commixtion of Natures, nor doubled in the destruction of Natures.  
Chrisostome speaketh thus: 
Homil. de joan. Bapt.  The holy and blessed Mary, a mother and a Virgin; a Virgin before she was delivered, a Virgin after. Wilt thou (saith he) know how he was borne of a Virgin? and how after his birth she remained a Virgin? I answer thee thus; The doors were shut and jesus entered.  
Christ was miraculous in his Incarnation: for as S. Augustine writing against the jews, 
Aug. de incarnate. Domin.  saith, O you jews, look upon the Harp, and observe what a sweet musical sound it yields; to make up which there be three necessary instruments or helps, Art, the Hand, and the String; Art dictates, the Hand toucheth, the String soundeth: all three work together, but amongst them the String is only heard, for neither the Art nor the Hand make any audible harmony: So neither the Father nor the Holy-Ghost took humane Flesh upon them, and yet they have an equal coooperation with the Son: the sound of the String is only heard, and the Son is only seen in the Flesh; yet the effect and melody consisteth of them all: and as it solely belongeth to the String to make a sound, so it belongeth to Christ only to take humane Nature upon him. Further I demand of the incredulous jew, How Aaron's dry Rod sprouted with leaves and bare Fruit? And when he resolveth me that, I will tell him how a Virgin conceived and brought forth a Son. But indeed, neither can the jew make manifest the one, nor I give warrantable reason of the other.  

Serm. 3. in Vigil. Nativit.  Saint Bernard writeth to this purpose: Three Works, three Mixtures hath the Omnipotent Majesty made in the assumption of our Flesh, all miraculously singular, and singularly miraculous; Three such things, 
Three Wonders.  as never the like before were, nor shall the like hereafter happen upon the face of the earth. They are interchangeably God and Man; 
The first.  a Mother and a Virgin; Faith, and the Heart of Man: for the Word, the Spirit, and the Flesh met in one person, and these Three are One, and that One is Three, not in the confusion of Substance, but unity of Person; and this is the first and superexcellent Commixtion. The second is, 
The second.  a Virgin, and a Mother, alike admirable and singular: for it was not heard from the beginning of the world, that a Virgin conceived, and that a Mother remained a Virgin. 
The third.  The third is the co-Vnion of Faith with the Heart of Man; and this, though it seem inferior, yet may it appear every way as powerful, if we truly consider it: For wonderful it is, that the Heart of Man should give belief to the former. For how can humane Understanding conceive, That perfect God should be perfect Man? Or that she should remain an untouched Virgin, who had brought forth a Son? As Iron and a Tyle-sheard cannot be moulded and made into one body; so the other cannot be commixed, unless the glue and solder of the Spirit of God incorporate them.  
He was miraculous in his Nativity: 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 fail, & my tongue is silent; and not mine only, but even those of the Angels: It transcendeth the capacities of the Potestates, the Cherubims, and the Seraphims; it is above conception; for it is written, The Peace of Christ passeth all understanding. Thou therefore lay thine hand upon thy mouth, since it is not lawful for thee to inquire into these supernal Mysteries. It is granted thee to know that he is borne, but how he is borne it is not granted thee to be inquisitive; for to do so is fearful, since unspeakable is his generation: according to the words of the Prophet Esayas, Who can tell his Generation.  
Concerning the place of his birth, 
Sup. Mat. 2.  saith joan. Chrisostome, upon these words, Intrantes Domum, invenerunt puerum, etc. Did they find a Palace raised on pillars of Marble? Found they a princely Court furnished with Officers and Attendants? Found they guards of armed and well accommodated soldiers? or Horses in rich and shining trappings? or Chariots adorned with gold and ivory? Or did they find the Mother crowned with an Imperial Diadem? or the Child swathed in Bisse and Purple? Surely no, but rather a poor and base Cottage, a vile and contemptible Stable, more fit for beasts than men; a Child wrapped in sordid swathings; and the Mother in an ordinary garment, prepared not so much for ornament, as to cover nakedness. Yet the Nobility of Christ's birth (saith Saint Augustine) appeared in the Virginity of the Mother, 
Sup. joan  and the Nobility of the Mother was manifest in the Divinity of the Son. 
Ser. Sup. Epiph.  And in another place; Gold was offered him as to a potent King; Frankincense, as to a great God; and Myrrh, as to a merciful Redeemer, who came to offer up his life for the salvation of all Mankind. The Heavens were his Heralds, Angels his Proclaimers, Wisemen his Worshippers.  
Saith Gregory upon these words, 
Homil. Sup. Mat. 10.  Cum natus esset jesus in Bethlehem, etc. To this King borne we offer Gold, when we shine in his sight by the clarity of Divine wisdom: We offer Frankincense, when by holy and devout prayers we burn the cogitations of the Flesh, upon the altar of our hearts, which ascend a sweet savour by our heavenly desires: We offer Myrrh, when we mortify all carnal affections through abstinence.  
And Leo Pap. 
Ser. de Appar.  The Wisemen and Kings of the East adored the Word in the Flesh, Wisdom in Infancy, Strength in Infirmity, the Lord of Majesty in humane Verity. And to give infalled testimony of their faith, what they believed with their hearts, they professed by three gifts, Myrrh to a Man, Gold to a King, Frankincense to a God.  
He was miraculous in his Life, as being without sin; miraculous in his Doctrine, for never man spoke as he did. And of his Miracles we thus read Claudian: 
Angelus alloquitur Mariam, quo praescia verbo, etc.  
Th'angel to Mary speaks, and saith that she  
Shall bear a Son, and yet a Virgin be.  
Three Chald'ae an Kings to him three Presents bring;  
Myrrh to a Man, and Gold unto a King;  
Incense to'a God. To prove himself Divine,  
In Cana he turned Water into Wine.  
Five Loaves two Fishes have five thousand fed,  
When surplusage remained of meat and bread.  
To the borne-Blinde he showed the Sun's bright rays,  
Who on th'unknown light did with wonder gaze.  
He caused the light on Lazarus to shine,  
After he four days in the grave had ly'ne.  
With his right hand he fainting Peter stayed;  
But with his word, his faith more constant made.  
She that the bloody Issue had endured  
For many Winters, by her Faith was cured.  
The palsied man, who had been bedrid long,  
Took up his bed and walked thence whole and strong.  
He cast out Devils by his Word sincere:  
He made the Dumb to speak, and Deaf to hear.   
He it was of whom some think Virgil prophesied, Eclog 4. in these words: 
Vltima Cumaei venit iam Carminis atas.  
The last day 's come of the Cumaean Rhyme;  
A great One's now borne, from the first of Time.  
The Virgin is returned with Saturn's Crown,  
And now a new Birth is from Heaven let down.   

Sup. Cant. Serm. 15.  He was miraculous in his death. Of whom elegant S. Bernard thus speaks: How sweetly, Lord jesus, didst thou converse with men? how abundantly didst thou bestow many blessings upon man? how valiantly didst thou suffer many bitter, hard, and intolerable things for man? hard words, hard strokes, more hard afflictions? O hard hardened and obdure Sons of Adam, whom so great sufferings, so great benignity, so immense an ardour of love cannot mollify! Again; God loved us sweetly, wisely, valiantly: sweetly, in assuming our Flesh; wisely, in avoiding sin; valiantly, in suffering death; but above all, in that Cup which he vouchsafed to taste, which was the great work of our Redemption: for that, more than all, challenges our love; it gently insinuateth our devotion, more justly exacts it, more strictly binds it, more vehemently commands it. And in another place: In the Passion of our Saviour, it behoveth us three things more especially to consider; the Work, the Manner, the Cause. In the Work, his Patience; in the Manner, his Humility; in the Cause, his Charity. Patience singular, Humility admirable, and Charity unspeakable. And now methinks I hear the Redeemer and Saviour of the World thus speak from the Crosse.  
Huc me sidereo discendere fecit Olympo,  
His me crudeli vulnere fixit Amor, etc.  
Love drew me hither from the starry Round,  
And here hath pierced me with a cruel wound.  
I mourn, yet none hath of my grief remorse:  
Whom Death's dire Laws in vain intent to force.  
Love's brought me to insufferable scorn,  
And plaited on my head a crown of Thorn:  
It was mere love, thy wounded Soul to cure,  
Made me these wounds upon my flesh t'endure.  
It was my Love (which triumphs over all)  
That quenched my thirst with Vinegar and Call.  
The love which I to Mankind could not hide,  
With a sharp Spear launched blood out of my side.  
O'er me (Love) only me, of Kings the King,  
Doth now insult; who hither did me bring  
For others gain, to suffer this great loss,  
To have my hands and feet nailed to the Crosse.  
Now what do I for all this love implore?  
Love me again, and I desire no more.  
Think (saith Thomas de Kempis) of the dignity of the Person, and greatly lament, because God in the Flesh was so contumeliously handled. Ecce Altissimus supra omnes, infra omnes deprimitur. 
Nobilissmus dehonestatur;  
Speciocissimus sputo inquinatur, etc.  Behold how the most-High above all, is depressed below all: 

The most Noble is vilified.  
The most Fair spit upon.  
The most Wise derided.  
The most Mighty bound.  
The most Innocent scourged.  
The most Holy crowned with Thornes.  
The most Gentle buffeted.  
The most Rich impoverished.  
The most Bountiful despoiled.  
The most Worthy blasphemed.  
The most Good despised.  
The most Loving hated.  
The most Knowing reputed foolish.  
The most True not believed.  
The most Innocent condemned.  
The most skilful Physician wounded.  
The Son of God crucified.  
The Immortal subject to death and slain.  
The Lord of heaven and earth dying for the redemption of wretched and ingrateful servants.    
Sic de Cruce suo Christus loquitur.  
Vide Homo qua pro te patior,  
Vide Cla●es quibus conf●di●r.  
Vide poenas quibus afficior,  
Cum sit tantu● dolours exterior,  
Interior planctus est gravior,  
Dum ingratum te sic experior?  
See what I for thee endure,  
Nailed to the Cross by hands impure.  
Behold the pains I suffer here!  
Since outward grief doth such appear,  
How great then is my grief within,  
Whilst thou (ingrate) abid'st in sin?  
Briefly, The whole Passion of Christ, according to the sentence of Dionysius, was for imitation, compassion, admiration, contemplation, inflammation, and thanksgiving. According to that of Thomas à Kempis; It is of divine Love the Incendiary, of Patience the Doctrine, in tribulation the Comfort. It is the solace of dissolution, the substance of holy compunction, the exercise of internal devotion, the exclusion of desperation, the certain hope of remission, the support of sharp reprehension, the expulsion of perverse cogitation, the repression of carnal temptation, the consolation of corporal imperfections, the contempt of temporal abundance, the abdication of our proper affections, the restraint of superfluous necessity, the exercise of honest conversation, the inflammation to amendment of life, the induction to celestial consolation, the approbation of brotherly compassion, the reparation of divine contemplation, the argumentation of future blessedness, the mitigation of pains present, the purgation from the fire future, and the great satisfaction for all our sins and offences whatsoever. Briefly, the Passion of Christ is of a godly and religious Soul the Mirror, of our life the Director, of the way to heaven the Lodestar, of all tempests the shadow and protector, and of all Souls (in the hour of death) the comfort and supporter.  
The Passion of Christ (saith Rabanus de laude Crucis) sustains heaven, governeth the world, pierceth hell: in the first the Angels are confirmed, in the second the people redeemed, in the third the Enemy subdued. Saint Augustine in his Sermon De Natali Domini, saith, That the Maker of man was made Man; that he which governed the Stars, should suck the breast, that the Bread should be hungry, the Fountain thirsty, the Light should be darkened, the Way should be weary, the Truth should suffer by false witness, the judge of the living and dead should by a mortal man be judged, that justice by injust men should be condemned, that Discipline itself should be scourged, the prime Branch crowned with thorns; he that made the Tree, be hanged on the Tree, Strength weakened, Health wounded, and Life made subject unto death.  
Saint Bernard in his first sermon De Nativit. Christi, useth these words; Vt in Paradiso terrestri quatuor fuere fontes, etc. As in the earthly Paradise there were four Rivers which watered the whole earth; so in Christ, who is our Paradise, we may find four Fountains: the first is the fountain of Mercy, to wash away our sins by the waters of Remission: the second is the fountain of Wisdom, to quench our thirst with the waters of Discretion: the third is the fountain of Grace, to water the plants of good Works with the springs of Devotion. etc.  
Twelve most grievous and intolerable sufferings of Christ are observed from the evangelical history; 
Twelve grievous sufferings of Christ.  his Agony sad and bloody, than which spectacle, nothing since the Creation of the World hath been more admirable. Secondly, That for so vile a price he should be sold and delivered up to his wicked and bloodthirsty enemies, by one of his own Disciples. 3. That with his hands bound, he should be led like a captive through the public street. 4. That like a slave he should be so inhumanely scourged. 5. That his brows should be pierced with Thornes. 6. That he should be affronted with so many contumelies and injuries, as his face spit upon, his cheeks buffeted, his head struck with a rod, his particoloured Vesture, and he brought to be arraigned at the Bar for a Malefactor. 7. That he was held more vile and unworthy than the murderer Barabas. 8. That upon his weary and bruised shoulders he should be forced to bear that Cross on which he was to suffer. 9 That he was adjudged to suffer so long and linger a death. 10. That when he was nothing but sorrow and anguish, and pain all over, yet he should be so scornfully derided of his enemies. 11. That he beheld his most innocent Mother present in all his torments. 12. That when his most holy body hung in the Air and Sun's meridian heat, bloody all over, the fountains of his veins being emptied, and his bowels dried up; demanding but a little water, they offered him gall and Vinegar. Who ever heard such things? Who ever suffered the like things?  
Bonaventure in his sixtieth Sermon, De Tempore, observeth his sufferings to be unspeakable, from ten circumstances: First, the Nobility of the Sufferer. 2. The sensibility of the patient Members. 3. The atrocity of the punishment. 4. The crudelity of the Afflicters. 5. The iniquity of the judges. 6. The multiplicity of the torments. 7. The vility of the place. 8. His society forsaking him. 9 The diuturnity of the pain. 10. The variety of his contumelies. The multiplicity and universality of his torments may appear by that which is spoken, He was afflicted in his whole body, he was bound unto a pillar, and scourged all over: he suffered in every member by itself; in his head, by being struck with a Reed, and wearing a crown of Thorns; in his eyes, by being blinded, and b● his often weeping; in his cares, by the people's acclamations and loud blasphemies; in his face, by buffets and spitting; in his taste, by drinking vinegar and gall; in his hands and feet, by the nails struck thorough them, by which he was fastened to the Crosse. The meditation whereof aught to begin in compassion of his grief and sufferings, to make us the more inflamed with the love of Him so merciful a Redeemer.  

Cap. 27. ver. 41.  At whose death, we read in the Evangelist Saint Matthew, That from the sixth hour there was darkness over all the land unto the ninth hour. And Verse 21. The Veil of the Temple was rend in twain from the top to the bottom, and the earth did quake, and the stones were cloven, and the graves did open themselves, and many bodies of the Saints which slept, arose and came out of the graves after his resurrection, and went into the holy City, and appeared unto many, etc. Now concerning this great Eclipse and Earthquake, 
Of the great Eclipse at the death of our Saviour.  there be diverse testimonies out of Ethnyck writers. Phleganius a Greek Author, (of whom Suidas maketh oft mention) hath these words, In the fourth year of the two hundred and fourth Olympiad (which was in the eighteenth year of the reign of Tiberius Caesar, in which our Saviour suffered) there was an eclipse of the Sun, the greatest that had ever before been seen, or found to be recorded in writing; which continued from the sixth unto the ninth hour: and during this Eclipse, the trembling of the earth was so great in Asia and Bythinia, that infinite structures of great magnificence and strength were utterly demolished.  
Concerning this Eclipse, you may read Bellarmine, lib. 2. De Septem verbis, thus: Saint Matthew saith there was darkness over the face of the earth, from the sixth hour to the ninth. And Saint Luke, cap. 23. And the Sun was darkened: Three difficulties (saith he) are here to be explained; 
The first Difficulty.  First, that the Sun useth to be deficient in his light, by reason of the interposition of the new moon, when she is directly interposed betwixt it and the earth; which could not happen at the death and passion of our Saviour, because it was not then conjoined with the Sun, which happeneth in the new Moon only, but was opposed to the Sun as being in her plenitude or fullness; for than was the feast of Easter among the jews, which according to their Law beginneth the fourteenth day of the first month. 
The second Difficulty.  Again, If in the Passion of Christ the Moon were conjoined with the Sun, yet the darkness could not continue the space of three hours, that is, from the sixth hour to the ninth; for the total Eclipse of the Sun cannot endure long, especially if it be obscured all over, so that it shadoweth the whole body of the Sun, and that his dimness cannot properly be called Darkness: for the Moon is moved with more swiftness than the Sun in its own proper motion, and for ●hat cause cannot obumbrate the Sun but for a short season, for it quickly giveth place, leaving the Sun free to his own proper lustre. 
The third Difficulty.  Lastly, It can never happen, that by reason of the conjunction with the Moon, the Sun can leave the world in universal darkness: for the Moon is much less than the Sun, nay not so great in compass and quantity as the earth, and therefore by the interposition of its body the Moon cannot so shadow the Sun, to leave the whole earth in darkness. Now if any shall object and say, That the Evangelist spoke only of the universal land of Palestine; that likewise may be very easily refuted.  
First, By the testimony of Dionysius Areopagita, 
Dionysius Areopag.  who in his Epistle to holy Polycarpus affirmeth, That he himself beheld that defection of the Sun, and the horrible darkness then spread over the earth, being at the same time in the city of Heliopolis, which is situate in Egypt. Moreover, 
Phlegon.  Phlegon a Greek Historiographer, and a Gentile, saith, That in the fourth year of the two hundred and fourth Olympiad, a great and remarkable defect of the Sun was observed, the like never before seen; for the day at the sixth hour was turned into tenebrous night, insomuch as the Stars were visibly seen in the Firmament. And this Historian lived in Greece, and far remote from judaea. Origines against Celsus, and Eusebius in his Chronicle, to the thirty third year of Christ cite this Author.  

Lucianus Martyr.  Of the same witnesseth Lucianus Martyr, saying, Seek in your Annals and you shall find, that in the time of Pilate, the Sun being banished the day, gave place to darkness. These words Ruffinus useth in his translation of his Ecclesiastical History into the Latin tongue. So likewise Tertullian, in Apollogeticon: and Paulus Orosius in his history.  
But all these doubts may be decided, and these difficulties be easily made plain: for where it was said, That the defect of the Sun still happeneth in the new Moon, and not when it is at the full, most true it is in all natural Eclipses: but that which happened at the death of our Saviour was singular and prodigious, which could only be done by him who created the Sun, the Moon, the Heavens, and the Earth. For Dionysius Areopagita, in the place before cited, affirmeth, That himself, with one Apollophanes, saw the Moon about midday, with a most swift and unusual course haste unto the Sun, and subject itself unto it, and as it were cleave thereunto, until the ninth hour, and then by the same way return to it's own place in the East.  
Concerning that which was added, That no defect in the Sun could possibly continue for the space of three hours together, so tha● darkness might overshadow the whole earth: it is thus answered, Most true it is, that in an usual and natural Eclipse it remains infallibly so; but this was not governed by the Laws of Nature, but by the will of the omnipotent Creator, who as he could carry the Moon with a swift course from the Orient, to meet with the Sun in the meridian, and after three hours return it back into its own place in the East; so by his power he could bring to pass, that these three hours he could stay the Moon with the Sun, and command her to move neither more slowly nor swiftly than the Sun.  
Lastly, where it was said, That it was not possible this Eclipse should be seen over the face of the whole earth, considering that the Moon is lesser than the earth, and therefore much less than the Sun; there is no question but true it is, if we reflect but upon the interposition of the Moon alone: but what the Moon of itself could not do, the Creator of the Sun and Moon had power to do. For things created can do nothing of themselves, without the aid and co-operation of the Creator. And whereas some may object and say, That through the darkness made by the thick and dusky clouds, the light might be obscured from the universal face of the earth. Neither can that hold currant; for then those foggy and tenebrous clouds had not only covered the Sun and the Moon, but those very Stars also, which by reason of that darkness were visible, and manifestly discovered to shine in the Firmament.  
Now there are diverse reasons given, why it pleased God Almighty, that at the passion of our Saviour the Lord of life, such darkness should be; 
Leo. serm. 10.  and two especially: The first was, To signify the apparent blindness of the jews, which was then, and doth still continue. According to the Prophecy of Esay, 
Isay. 60. ver. 2.  For behold, Darkness shall cover the earth, and thick darkness the people, etc. The second cause was, To show the great and apparent sins of the jews: which Saint Hierome in his Comment upon Saint Matthew doth thus illustrate; Before, (saith he) evil and wicked men did vex and persecute good and just men: but now impious men have dared to persecute and crucify God himself, clothed in human flesh. Before, citizen's with citizen's had contention; strife begot evil language, ill words, and sometimes slaughter: but now, servants and slaves have made insurrection against the King of Men and Angels, and with incredible audacity nailed him unto the Crosse. At which the whole World quaked and trembled, and the Sun itself, as ashamed to look upon so horrible and execrable an act, withdrew his glorious lustre, and covered all the air with most terrible darkness.  
Thus you have heard the Incarnation, Life, Doctrine, Miracles, and Death of the blessed Redeemer of the World, God and Man; from whom we ground our Christian Religion. Now because I had occasion to speak of the Turkish Koran, and the apparent absurdities contained therein, it shall not be amiss to insert something concerning the Author thereof; that comparing his life with his doctrine, the baseness of the one may make the blasphemies of the other appear the more odious and abominable.  
Platina writeth, 
The life of Mahomet.  That he was descended nobly: but his authority is not approved. Therefore I rather follow Pomponius Lata, in his Abridgement of the Roman History: who, agreeing with other authentik Authors, derives him from an ignoble, vile, & obscure Lineage. Some say he was an Arab, others a Persian: nor are either of their opinions to be rejected, because at that time the Persians had the predominance over Arabia. His Father was a Gentile and an Idolater; his Mother a jew, and lineally descended from Ishmael the son of Abraham by his bondwoman Hagar.  
He was of a quick and active spirit, left an Orphan, and being young, was surprised by the Scenites, who were of the Arabs in Africa, and lived as thieves and Robbers. Being by them sold unto a rich Merchant named Adimonepli, because the Lad was well featured and quick witted, he used him not as his slave, but rather as his son. Who accordingly managed all his master's affairs with great success, trading daily both with jews and Christians; by reason of which he came to be acquainted with both their Laws and Religions. His master died without issue, leaving his Widow who was about fifty years of age, named Ladigna, wondrous rich: she after took Mahomet to husband, by which marriage he suddenly became, of a poor slave, a wealthy master of a family.  
About that time one Sergius a Monk, a debauched fellow, of a spotted life and base condition, (who for maintaining of sundry dangerous heresies, was fled out of Constantinople, and for the safeguard of his threatened life, thought to shelter himself in Arabia) in process of time grew into great acquaintance and familiarity with Mahomet; who consulted together and began to project great matters. Now Mahomet having before been entered into the study of Magic or Necromancy, resolved to persuade the Gentiles that he was a Prophet. To prepare which, he had practised diverse juggling tricks, by which his wife and his own household were first abused. To further which credulity, he was troubled with the Falling Sickness: at which his wife and the rest of her Neighbours being amazed, he made of that this devilish use, to persuade them, That at such time as the fall took him, the Angel of God came to confer with him, and he being but mortal, and not able to endure, his divine presence, was forced into those sudden agonies and alterations of spirit.  
This being generally reported, and confidently believed, his wife soon after died, leaving him her universal heir of great possessions and mighty sums of money: which both emboldened and strengthened him in his diabolical proceedings; so that by the assistance of Sergius the Monk he now openly proclaimed himself a Prophet, and sent of God to prescribe new laws unto the Nations. And having before made himself skilful in all their Laws, the better to countenance and corroborate this his Innovation, he thought to accord with the jews in some points, to continue them his friends; and in some things with the Christians, lest he should make them his enemies. He likewise complied with diverse Heretics: with the Macedonians he denied the Holy-Ghost to be God; with the Nicolaitans, he approved the multiplicity of Wives, etc. On the other side, he confessed our Saviour Christ to be an holy man, and a Prophet; and that the Virgin Mary was an holy and blessed woman, whom in his Koran he much extolled. With the jews he held circumcision; with many other of their ceremonies. Besides, his Religion gave all the abominable vices of the flesh, free scope and liberty: which drew unto his new Sect much confluence of people from many Nations and Languages, to be his abettors and followers. His book he called the Koran: and lest his devilish impieties and absurd impostures should be examined, and by that means discovered, he made it a penalty of death for any man, To argue or make difficulty of any Tenent contained therein: making protestation, That they ought to be supported & maintained by Arms, and not by Arguments. His first attempt was, To set upon the confines of Arabia; Heraclius being then Emperor, who held his seat at Constantinople, at the same time Boniface the first was Pope, and Honorius his successor.  
The news of this great insurrection coming to the Emperor's ear, he prepared to suppress it with all speed possible; and to that end he entertained into his Pay the Scenites, a warlike people of Arabia, who before had in their hearts much favoured Mahomet; by whose aid, in the first bloody Conflict he was victorious, and dispersed this new Sect, and had he followed his present fortune, he had quite abandoned it from the face of the earth. But supposing them by this first defeat sufficiently disabled, and himself secured, he failed to keep promise with the Scenites, and detained their pay: who in mere despite, that they had been deluded and so injuriously dealt with, joined themselves with Mahomet's dis-banded Forces, and by reason of his former reputation, elected him their Captain and General, growing in time to that strength and boldness, that they attempted diverse places in the Roman Empire, entering Syria, and surprising the great city Damas'; invading Egypt, judaea, with the bordering provinces: persuading the Saracins and people of Arabia, That the Land of Promise solely appertained unto them, as the legitimate successors unto their father Abraham and Sarah, from whom they derived their Name.  
Thus animated by the success in these wars, he was suddenly puffed up with a vain glorious ambition to conquer and subdue the whole world. His next expedition therefore he aimed against the Persians, a Nation at that time very potent, and held to be invincible. His first adventure succeeded ill, for his army was defeated: but after having re-allyed his forces, in his second attempt fortune so favoured him, that he compelled them to embrace his Religion. Briefly, (and to avoid circumstance) after he had run through many hazards, and prosperously overcome them, he was poisoned, and died (according to Sabellicus) in the fortieth year of his age. And because he had told his complices and adherents, That his body after his death should ascend into heaven, they kept it for some days unburied, expecting the wonderment; so long, till by reason of the infectious stench thereof none was able to come near it. At length they put it into a chest of iron, and carried it to Mecha a City of Persia, where it is still adored, not only of the people of the East, but the greatest part of the world, even to this day.  
And so much concerning the Impostor Mahomet. With which relation the most approved Authors agree; as Platina in the lives of the Popes, Blond●● in his book of the declining of the Roman Empire, Baptista Ignatius, in the Abridgement of the Emperors, the Annals of Constantinople, Nauclerus Antoninus, and others.  
And now when I truly consider the stubborn Atheist, the misbelieving Mahometan, and stiffnecked jew, it putteth me in mind of that of the Psalmist, 
Psal. 58.  Is it true, o Congregation? Speak ye justly, o sons of men? judge ye uprightly? yea rather ye imagine mischief in your hearts, your hands execute cruelty upon the earth. The Wicked are strangers from the womb, even from the belly have they erred and speak lies: Their poison is even like the poison of a Serpent, like the deaf Adder that stoppeth his ears, which heareth not the voice of the Enchanter, though he be most expert in charming. Break their teeth, o God, in their mouths, break the jaws of the young Lions, o Lord; let them melt like the waters, let them pass away: when he shooteth his arrows, let them be broken; let them consume like a Snail that melteth, and like the untimely fruit of a woman, that hath not seen the Sun, etc.  
Amongst Theodore Beza's Epigrams, those which by a more peculiar name he inscribeth Icona's, I read one of Religion, in the manner of a Dialogue.  
Quae nam age tam lacero vestita incedis amictu?  
Religio summiver a patris sorholes, etc.  
What art thou in that poor and base attire?  
Religion. The chief Father is my Sire.  
Why in a robe so threadbare, course, and thin?  
Frail Riches I despise, which tempt to sin.  
Upon what Book dost thou so fix thine eyes?  
My Father's reue'rend Law, which I much prize.  
Why dost thou go thus with thy breasts all bare?  
It fits those best that Truth's professors are.  
Why leaning on a Cross? Because indeed  
It is my welcome rest, none else I need.  
But wherefore winged? Because I look on high,  
And would teach men above the stars to fly.  
And wherefore shining? It becomes me well,  
Who all gross darkness from the mind expel.  
What doth that Bridle teach us? To restrain  
All the wild fancies of the breast and brain.  
But wherefore Death dost thou beneath thee tread?  
Because by me even Death itself lies dead.  
This shows the quality and estate of true Religion and the Professors thereof, which is builded on the Messi●●, whom the perverse and obstinate jews will not even to this day acknowledge. Concerning which I observe an excellent saying from Gregory, Pap. The jews (saith he) would neither acknowledge jesus Christ to be the Son of God, by the words and testimony of his Heralds and forerunners the Prophets, not by his infinite Miracles; and yet the Heavens knew him, who leaned him a bright star to light him into the world. The Sea knew him, who against its own nature made itself passable for his feet. The Earth knew him, which shook and trembled at his Passion. The Sun knew him, who hid his face and withdrew his beams from beholding so execrable an object. The Stones and Buildings knew him, who split and rend themselves asunder. The Grave and Hell knew him, the one by yielding up the Dead, the other by witnessing his descension.  
Thus according to my weak Talon (Crassa Minerva) I have spoke something generally of those three Religions still continued in the world. As for the differences betwixt our Church and the Church of Rome, I must needs confess my weakness no way able to reconcile them, or determine betwixt them: and therefore I leave that to those of greater knowledge and judgement. But as touching judaism and Mahumetisme, I conclude with an Epigram transferred out of the Greek tongue into the Latin, and by me thus paraphrased: 
Pinxisti pulchrae super, Pha●tonta tabella:  
Altera Deucalion picta tabella tua est, etc.  
A Painter on one table figured had  
Young Phaet●●, as he the guidance had  
Of the Sun's Chariot. In another stood  
Dencalion, as having scaped the Flood.  
These having done, he called an Artist forth,  
And asked him what he thought these two were worth?  
Who after he had both considered well,  
Answered, What they be worth I cannot tell:  
But if what they be worthy, you desire  
To know, th' one, Water; the other's worthy Fire.   

The Emblem.  

Catsius. lib. 3. Embl. 2.  IT representeth a man amongst rocks and concave mountains, speaking softly unto himself when the Woods and Groves are silent; but when he elevateth his voice into a loud clamour, the Echo with a re-doubled sound resulteth upon him. According with that of Saint Bernard, Quando fidelis, & humilis, & fervens oratio fuerit, Coelum hand dubie penetrabit, unde certum est quod vacua redire non potest. i. Where thy Prayer is humble, faithful, and fervent, it doubtless pierceth the heaven, from whence most certain it is that it cannot return empty. As also that in the Apostle Saint james, vers. 16. Acknowledge your faults one to another, and pray one for another, that you may be healed; for the prayer of a righteous man availeth much, if it be fervent. And Luke 11.9. And I say unto you, Ask and it shall be given unto you, seek and ye shall find, knock and it shall be opened unto you● for every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened. According to the Psalmist, 
Psal. 33.2.3. Praise the Lord with Harp: sing unto him with Viol and Instrument of ten strings. Sing cheerfully with a loud voice, etc.  Cl●●●verunt justi, & Dominus exandivit eos. The Motto to this Emblem is, Ora & d●bitur. Upon which the Composer thus writes: 
Intensis opus est clamoribus, ut sonnet echo,  
Dum strep●● exigno murmur, nympha silet;  
Nympha tacet, tacitis: sed surgat ad athera clamour  
Mox, responsa tibi, vel geminata dabit  
Vota quid effundis, summis innata labellis?  
Ad, tepidas Coeli, non patet Aula preces:  
Tend at us clamore, Deus responsa remittet,  
Hic pia mens, hic vox fervida pondus habent.   
¶ Thus paraphrased 
Only loud clamours make the Echo speak;  
Whisper to her, and silence she'll not break.  
she's to the Mute, mute: let thy voice sound hie,  
And thou shalt hear her doubly make reply.  
Why with close muttering lips then dost thou pray?  
Thy lukewarm words to heaven can make no way.  
But stretch thy lungs in clamour, 
Prope est Dominus omnibus invocantibus cum in veritat. Psal. 144.  and God then  
Will answer and re-answer thee again.   
An excellent Moral from the same Emblem may be collected to this purpose; 
Seneca in Hippol.  Vbi. percontator, ibi est garrulus. Agreeing with that of Seneca, Alium silere cum volis, prius sile. i. When thou desirest that another man should be silent, hold thou thy peace. And Photion saith, Silence is a gift without peril, and a treasure without enemies. And Sallust, Silence is more safe than speech, especially when our enemies are our auditors. And of women it is said, They are much more apt to conceive children, than conceal secrets. But of men Archimedes' saith, He beareth his misery best, who hideth it most. Non unquam tacuisse nocet, nocet esse loquitum: i. Of silence it hath never repent me, but of speech often. And Lactantius informeth us concerning the virtue of silence, That as the Viper is torn asunder when she produceth her young, so secrets proceeding from their mouths which are not able to conceal them, are for the most part the utter ruin of those which reveal them. According to that of the Poet; 
Quaerit aquas in aquis, & poma fugantia captat  
Tantalus, hoc illi garrula lingua dedit.  Tantalus his punishment in hell for his too much loquacity, was, To be thirsty in the midst of water, and hungry where there was plenty of Fruits. Nature hath afforded us double eyes and ears to behold all objects, and to listen unto all voices and sounds: but to warn us that we should be sparing in our speech, she hath afforded man but one tongue, and that portalled with lips, and percullised with teeth; near to which are placed all the five Senses, to signify unto us, That we ought to speak nothing rashly without their counsel and advice; with the help of the faculties of the Soul, which are Reason and Understanding, which have their residence in the brain.  
Upon the like occasion you may read jacobus Catsius speaking thus: 
Muta sub obscuris habitaret vallibus echo, 
Percontatorem fuge, nam garrulus Idem est.   
Ni foret alterius garrulitate loquax:  
Illa silet, quoties presso silet ore viator.  
Discit & à populo praetereunte loqui:  
Ora loquax premeret, nisi percontator adesset;  
Hoc duce, tentat opus livida lingua suum.  
Probra creat qui multa rogat, qui commodat aurem:  
Turpia sinistris furta receptor alit.   
¶ Thus paraphrased: 
Dumbe would the Echo in dark Valleys lie,  
Did not the prating Traveller pass by:  
Let him be silent, and she talk forbears,  
For nothing she relates but what she hears.  
Did no man ask, no answer she would make;  
And never spoke to any but that spoke.  
Who lists to bad things may be thought a Chief:  
For, Where is no Receiver, there's no Thief.     

A Meditation upon the former Tractate.  

I.  
IF I into myself turn not mine Eyes,  
Not possible that I myself should know.  
Or if I look within Me, than I show  
So foul and monstrous, I myself despise;   

II.  
Because I nothing can praiseworthy find,  
But rather subject unto reprehension:  
There, Vice with Virtue are at loud contention,  
And hath the conquest both of Heart and Mind.   

III.  
The more my Conscience I examine, still  
The more corrupt it to my Sense appears;  
So stained, so spotted, that not all my Tears  
Can wash it clean from the least thought of iii.   

IV.  
From the first hour that I began to sin,  
I have gone on without the least cessation,  
Neglecting all the means of my salvation:  
Nor ending yet where I did first begin.   

V.  
How horrid my Offenres be, I know,  
And how distasteful in my Maker's sight:  
Yet choose the wrong path, and forsake the right,  
And willingly unto my ruin go.   

VI  
I commit blushing sins, and without shame,  
Sin's grievous; yet lament them not at all.  
Wrath I deserve, yet for no Mercy call:  
How then, that which I seek not, can I claim?   

VII.  
And therefore have deserved torments perdurable:  
For I am a dead Limb, senseless of pain;  
And where's no feeling, Surgeon's art's in vain:  
For all that are so gangrened are incurable.   

VIII.  
I am a dissolute wretch, yet do not I  
Seek to correct that which I find amiss.  
The aim I have is to attain to Bliss,  
And yet the means by which 'tis gained, I fly.   

IX.  
Unto those sins of which I late repent,  
And quite abjured, with greediness I turn:  
And when for them I was about to mourn,  
My wayward Will to sport and mirth consented.   

X.  
The pit I late fell in, I cannot shun;  
To which my Neighbour I together drew:  
I follow only that I ought to'eschew,  
And merely into things forbidden run.   

XI.  
When I should weep, and pray with great devotion,  
For pardon of Ills done, and Good neglected;  
I find my cogitations interjected,  
Ready to banish thence each god●y motion.   

XII.  
God's Wisdom, Goodness, and his Power I see,  
The World to Make, to Order, and Protect:  
But I that great and glorious Work neglect,  
Yet knowing it created was for me.   

XIII.  
A Concordance most permanent and stable,  
'Twixt the blessed Angels and the heavens I find,  
In what an Union they are all combined:  
Yet I to make mine own peace am not able.   

XIV.  
ay, 'twixt the stubborn jew, and stupid Turk,  
A professed Christian, in the middlerest:  
I know their Errors, and their Ills detest,  
Yet cannot I myself do one good Worke.   

XV.  
And though I am not (like the other) bold  
By Arguments or Arms Thee to oppose,  
As one of thy professed and open Foes;  
Yet in thy Service I am weak and cold.   

XVI.  
Though I (like them) do not with might and main  
Make me of thy contempt the common Theme,  
And wilfully thy Deity blaspheme;  
O yet, how oft take I Thy Name in vain!   

XVII.  
Which of us than deserves the harder lot?  
They, who through ignorance Thy mercy fly,  
Or else perchance would honour Thee? or I  
That know my Masters will, and do it not?   

XVIII.  
Strengthen my weakness then, my shrinking stay;  
Support me falling, with Thy powerful hand,  
So only shall I able be to stand,  
To serve Thee truly, and Thy Will obey.   

XIX.  
So shall no Schism, no Heresy, no Error,  
Thy chosen Temple (this my breast) invade:  
So I Thy constant Champion shall be made,  
Free from all present Fears, and future Terror.   
Agnoscit Reus.  
Ignoscit Deus.    


Ay sumptib: CHRISTOPH: BEESTON. Generos:    


THE ARGUMENT of the sixth Tractate.  
THe Heart of Man bee'ng so adverse  
To Goodness, and so apt to pierce  
Things most Retruse; a course expressed,  
On what it chiefly aught to rest.  
A Scrutiny made, where, and when  
The Spirits were created. Th●n,  
Of Lucifer, the chief and prime  
Of Angels, in the first of Time:  
His Splendour, Pride, and how he fell  
In battle by Prince Michael:  
Their Fight, their Arms; the Triumph great  
Made in the heavens for his defeat.  
Their Number that revolted, and  
How long they in their Grace did stand.  
Some other Doubts may plain appear,  
Which to this Argument cohere.   

The second Argument.  
THe mighty Power of God was shown,  
When the great Dragon was o'erthrown.   

The Powers.  

THan th' Heart of man (since made by sin impure) 
A discourse of the Heart of Man.   
There's nothing more inconstant and unsure;  
Through all incertainties travelling still;  
For nothing can its empty corners fill.  
Wand'ring in Deviations crooked and blind,  
Enquiring after things it cannot find.  
As oft as any vain thoughts thence arise,  
One growing to a second, multiplies;  
Till they at length to infinites extend,  
And then not one, but doth our God offend.  
They hourly toil and labour in unrest,  
And yet when all are summed up, Bad's the Best.  

The Inconstancy of man's thoughts.  The Hearts vain thoughts are in continual war,  
Dissonant amongst themselves, and hourly jar:  
They think of past things, cast what's to ensue;  
Old projects they destroy, and build up new:  
What's ruined, to erect; and then the same  
This way and that way diversely to frame.  
They will not now, and then again they will;  
Altering the purpose, changing counsels still:  

A Simile.  First this, then that, now early, and then late;  
And never remain constant in one state.  
And as the Mill, that circumgyreth fast,  
Refuseth nothing that therein is cast,  
But whatsoever is to it assigned,  
Gladly receives, and willing is to grind;  
But if the violence be with nothing fed,  
It wastes itself: even so the Heart misled,  
Still turning round, unstable as the Ocean,  
Never at rest, but in continual motion;  
Sleep or awake, is still in agitation  
Of some presentment in th' imagination.  
If to the Millstones you shall cast in sand,  
It troubles them, and makes them at a stand?  
If Pitch? it chokes them: or if Chaff let fall?  
They are employed, but to no use at all.  
So, better thoughts molest, unclean thoughts stain  
And spot the Heart; when those idle and vain,  
Wear it, and to no purpose. For when 'tis  
Drowsy, and careless of the future bliss,  
And to implore heavens aid, it doth imply  
How far is it remote from the most-High.  

How many ways the Heart is Insidiated.  For whilst our Hearts on Ter●hen things we place,  
There cannot be least hope of Divine grace.  
Now in this wretched state of our Humanity,  
We are besieged first by this Mundane Vanity.  
Then, Curiosity one way persuades,  
Pleasure upon the other side invades:  
Here Lusts assault, there Envy makes his battery:  
On this part Pride's intrencht● and on that, Flattery:  
Then Sloth corrupts it, or Ambition swells it;  
Wrath burns it, else base Avarice compels it  
To dote on Dross; Deceit seeks to disguise it,  
And all the deadly Sins at once surprise it.  
And why? To retain God it hath no will  
Of its sole power, it's empty Round to fill.  
And that's the cause it deviates and strays  
By curious searching into unknown ways,  
To find what best might sat it; but in vain:  
For till it shall return to Him again  
By whom it was created, (the Sole-Blest)  
It well may seek, but never shall find rest.  
Now God, as He commands, so doth persuade  
To make that only His, which he hath made.  
But we are (whilst we from his Precepts vary)  
Rebellious to ourselves, and contrary:  
Neither can we our stubborn hearts subdue,  
Till we submit us to the only true  
And living God. And that's the reason why,  
About, our wand'ring Cogitations fly,  
Fashioning more Chimaeras in one hour,  
Than we to compass in an Age have power.  
For whilst not unto Him united, we  
Must in ourselves of force divided be:  
To Whom we cannot come, towards Whom not move,  
But by the steps of Charity and Love..  
In Whom no interest we can have, unless  
In all things we Humility profess:  
Nor can we humble be, so to aspire,  
Unless by Industry the Truth t'acquire.  
And therefore we must in this sincere Truth 
How the heart may be reconciled to the Creator.   
Ourselves examine, How we spend our Youth,  
Manhood, and Age; and then by searching find  
How frail wear, how'vnstedfast, and how blind.  
And next, when we our miseries have skaned,  
Sifting all actions that we take in hand,  
How vain they are; Necessity will leave  
That Consequent behind, That we must cleave  
Only to that great Power, nor from it shrink,  
Without which, we nor move, nor speak, nor think.  
And because we have fall'n from Him by Sin,  
To intimate, There is no way to win  
Our peace and reconcilement, or dispense  
With our transgression, but true Penitence.   

I thus proceed: Great hath the Decertation  
Been amongst the Learned men, 'bout the Creation  
Of blessed Angels. Some of them have said,  
They many Worlds before this World were made,  
To'attend th' Almighty. Others have again,  
So curious a scrutiny held vain,  

Sundry opinions concerning the Creation of Angels  And almost irreligious; aiming still  
To penetrate into his secret Will  
Without his Warrant: and conclude, That they  
Had with the Light subsistence the first day;  
Were (with it) made of Nothing, had no Being  
At all till then. The Father's disagreeing  
About this point, some have opinion held,  
(But by the later Writers since refeled)  
As Hierome, Ambrose, Gregory Nazianzen,  
Cassianus, Damascenus, Origen,  
Hilary, Basil: These with others, were  
Resolved, That because nothing doth appear  
From Moses, in his Book of things created,  
Concerning them, That they were fabricated  
Long time before. Again, Because Saint Paul  
(Writing to Titus) saith, God first of all,  
Before the World, th' Hope of Eternal life  
Promised to us, [&c.] Hence they maintain this strife,  
Interpreting the Text, Ere the Creation.  
Which words include; If Before God did fashion  
All things that Being have in earth or heaven,  
There must be some to whom this power is given,  
And those the Angels. But on this Assertion  
Learned Saint Austin lays a great aspersion:  
Affirming them with th' heavens Imperial made,  
And that before, they no existence had.  
Saint Paul interpreting; Th' Almighty gave  
This Promise and blessed Hope, Mankind to save  
From all Eternity, to elevate  
Man's Fall, in that pure Lamb Immaculate,  
His Son and our dear Saviour. And thus  
Opinioned were grave Athanasius,  
Gregory, Theodoret, Epiphanius,  
With diverse others: Which no sooner moved  
Was in the Lateran Council, but approved  
Of all the Bishops, as of both the best.  
Which in the sacred Scripture is expressed:  
For thus 'tis writ, God ended the seventh day  
The Work He made, 
Gen. 2.2.  (for so doth Moses say)  
And in the day which He his Sabbath named,  
Rested from All the Work which he had framed.  
Which universal word perforce doth carry  
Spiritual things, as well as Elementary.  
Such as before the World think them created,  
In many doubts themselves have intricated.  
I would (besides) have them resolve me, How  
(Unless his Work imperfect they allow)  
It can with reason stand, that if they were  
In Time before Time was, and with sincere  
Faith and Obedience had so long abode,  
They only then revolted from their God?  
Should this be granted, it must needs infer  
Strong argument, a second way to err;  
Namely, That no Celestial Hierarchy,  
Subjects of that eternal Monarchy,  
(Who have remained, as by the World appears,  
In blessed estate so many thousand years)  
But, notwithstanding the great grace theyare in,  
May slide like Lucifer, and fall by Sin.  
Which the Church holds erroneous. Be it then  
Granted, That God did make the Angels when  
Th' Imperial heavens were fashioned, at first pure  
And without sin, for ever to endure;  
Had they not fall'n through Proud Imagination,  
By which they then incurred his Indignation.  
For nothing Evil can from Him proceed;  
So much the Text implies, where we may read,  
God said, when he his rare Work understood,  
All things that I have made be greatly good. 
Gen. 1.   
And lest the Church might that way be deluded,  
'Tis in the Lateran Council thus concluded:  
All Spirits were created pure at first;  
But by their selfe-will after made accursed.  
To make things clear: Although we must confess,  
That Moses doth not in plain terms express,  
When, how, and in what order Angels were  
At first created; yet it will appear,  
How that their Essences, and Nature's bright  
Were signified by names of Heaven and Light. 
S. Aug. Sup. Gen.   
And though they seem forgotten in that Text,  
Observe how other Scriptures are connext,  
To give them Name and Being. In that Oad  
In which the three blessed Children praised their God  

Daniel 3. ver. 57.58.59.  In the hot flames; to give to understand,  
That Angels were the Work of his great Hand,  
O all ye Works of God the Lord (say they)  
Bless, praise, and magnify his Name for aye:  
Praise him ye heavens, ye Angels praise the Lord.  
Let us to daniel's add the Psalmists word,  

Psal. 48.2.  Praise Him all ye his Angels. Some have said,  
That Angels were the last work that God made;  
But most absurdly. He in job thus says;  

job 58.7.  When the Stars of the Morning gave me praise,  
Then all the Angels (of my Sons the choice)  
Extolled my Name with an exalted voice.  
Now when the Great and most Divinely Wise,  
Did the rare Fabric of the World device,  
And by the virtue of his Word create  
The Heaven and Earth in their so goodly state;  
He made the Angels in the first of Time,  
Of Substances most noble and sublime.  
Amongst which Lucifer was chief; and he,  
As he might challenge a priority  
In his Creation, so above the rest  
A supereminence, as first and best:  
For he was chief of all the Principalities,  
And had in him the three stupendious qualities  
Of the most holy Trinity, which include  
First, Greatness, Wisdom next, than Pulchritude.  
The Greatness of the Son and holy Spirit,  
The Father is, which they from him inherit.  
Now of the Father and the Holy-Ghost,  
The Wisdom is the Son, (so styled most.)  
The Father and Son's Pulchritude is he  
That's the third Person in the Trinity.  
And though of Angels the great power be such  
As hath in Scripture been extolled much,  
For their nobility and excellence:  
As first of Michael, whose pre-eminence  

Daniel 10.  Daniel relates, as naming him for one  
Of the prime Angels that attend the Throne.  

Tobit. 12.  As Raphael, who told Tobit, Of the seven  
That still before th' Almighty stand in Heaven,  
Himself was one. Or as the Seraphim,  
Who (as the holy Prophet speaks of him)  
With a coal touched his lips, (from th' Altar took.)  
Or as of Gabriel, whom the holy Book  
Mentions; who to the earth made proclamation,  
Of our most blessed-saviors Incarnation.  
Yet above these was Lucifer instated, 
Dr. Strozza lib. de Spirit. & Incant.   
Honoured, exalted, and much celebrated.  
And therefore many of the Learned strive,  
His greatness from Ezechiel to derive: 
Ezechiel 28. ver. 12.   
For thus he saith, (and what he doth infer  
Against Tyrus, they convert to Lucifer.)  
Thou sealst the Sum up, art in Wisdom clear,  
Thy beauty perfect doth to all appear:  
Thou hast in Eden, God's fair Garden, been;  
Each precious stone about thy garments seen,  
The Ruby, Topaz, and the Diamond,  
The Chrysolite and Onyx there were found;  
The jasper and the Saphyr, dear sold,  
The Emerald, the Carbuncle with Gold.  
The Timbrel and the Pipe were celebrated  
For thee in the first day thou wert created.  
Thou art th' anointed Cherub, made to cover,  
Thee I have set in honour above other,  
Upon God's holy Mountain placed higher:  
Thou walked haste amidst the stones of fire.  
At first, of thy ways, perfect was the ground,  
Until iniquity in thee was found: 
Ver. 17.   
Thy heart was lifted up by thy great beauty,  
Therein towards God forgetful of thy duty,  
By reason of thy Brightness, (being placed  
'Boue them) thy Wisdom thou corrupted haste.  
But to the ground I'll cast thee flat and cold,  
Lay thee where Kings thy ruin may behold:  
In thy selfe-wisedome thou hast been beguiled,  
And by thy multitude of sins, defiled  
Thy Holiness: A Spirit still perverse,  
Stained by th' iniquity of thy commerce.  
Therefore from midst of thee a fire I'll bring,  
Which shall devour thee: into ashes fling  
Thee from thy height, that all the earth may see thee.  
This I have spoke; and who is he can free thee?  
Their terror, who did know thee heretofore,  
(Most Wretched) thou shalt be, yet be no more.  
In this, the Prophet (as these would allude)  
Strives in this firstborn Angel to include  
All Wisdom, Power, Gifts, Ornaments, and Graces,  
Which all the rest had in their several Places.  
God, this precelling Creature having made,  
With all the Host of Angels, (some have said)  
He then began the Universal Frame,  
The heavens, Sun, Moon, and Stars, and gave them name.  
Then, Earth and Sea, his Divine Will ordained,  
With all the Creatures in them both contained.  

The Creation of Man.  His last great Workmanship, (in high respect,  
Of Reason capable, and Intellect,  
But to the Angels natures much inferior,  
Who with th' Almighty dwell in th' heavens superior,  
To all Eternity sounding his praise)  
Man, (whom from Dust he did so lately raise)  

The Soul of Man.  Subsists of Soul and Body: That which still  
Doth comprehend the Understanding, Will,  
And Memory, namely the Soul, (Partaker  
Of those great Gifts) is th' Image of the Maker.  

The Body of Man.  The nature of the Body, though it be  
Common with Beasts, yet doth it disagree  
In shape and figure; for with Eyes erected  
It beholds Heaven, whilst Brutes have Looks dejected.  

What Man is.  This composed Man is as a ligament,  
And folding up in a small continent,  
Some part of all things which before were made;  
For in this Microcosm are stored and laid  
Connexively, as things made up and bound,  
Corporeal things with incorporeal. Found  
There likewise are in his admired quality,  
Things frail and mortal, mixed with Immortality.  
Between those Creatures that have Reason, and  
Th' Irrational, who cannot understand,  
There is a Nature intermediate,  
That 'twixt them doth of both participate.  
For with the blessed Angels, in a kind,  
Man doth partake of an intelligent Mind;  
A Body with the Beasts, with Appetite,  
It to preserve, feed, cherish, and delight,  
And procreate it's like in shapes and features.  
Besides, Man hath above all other Creatures,  
That whereas they their Appetites pursue,  
(As solely sensible of what's in view,  
And governed by instinct) Man's eminence  
Hath power to sway his Will from common Sense;  
And (besides Earthly things) himself apply  
To contemplate things mystical and hie.  
And though his Excellence doth not extend  
To those miraculous Gifts which did commend  
Great Lucifer at first, in his majority,  
Yet in one honour he hath just priority,  
Before all Angels to advance his Seed:  
Since God from all eternity decreed,  
That his own Son, the everlasting Word  
(Who to all Creatures Being doth afford,  
By which they first were made) should Heaven forsake,  
And in his Mercy, humane Nature take.  
Not that he by so doing should depress  
The Divine Majesty, and make it less;  
But Humane frailty to exalt and raise  
From corrupt earth, his glorious Name to praise.  
Therefore he did insep'rably unite  
His Goodhood to our Nature, us t' excite  
To magnify his Goodness. This Grace shown  
Unto Mankind, was to the Angels known; 
The Incarnation of Christ revealed unto the Angels. Epist. 1. to Tim.   
That such a thing should be they all expected,  
Not knowing how or when 't would be effected.  
Thus Paul th' Apostle testates: Amongst the rest,  
Without all opposition, be 't confessed,  
Of Godliness the mystery is high;  
Namely, That God himself apparently  
Is manifest in Flesh, is iustifyed  
In Spirit; by the Angels clearly ' espied;  
Preached to the Gentiles, by the World believed;  
Into eternal Glory last received.  
With Pride and Envy Lucifer now swelling  
Against Mankind, whom from his heavenly Dwelling,  
He seems in supernatural Gifts t' outshine,  
(Man being but Terrene, and himself Divine)  
Ambitiously his Hate increasing still,  
Dares to oppose the great Creators Will:  
As holding it against his justice done,  
That th' Almighty's sole begotten Son,  
Man's nature to assume purposed and meant,  
And not the Angels, much more excellent.  
Therefore he to that height of madness came,  
A stratagem within himself to frame,  
To hinder this irrevocable Deed,  
Which God from all eternity decreed.  
And that which most seemed to inflame his spleen  
And arrogance, was, That he had foreseen,  
That many Men by God should be created,  
And in an higher eminence instated,  
Of place and Glory, than himself or those  
His Angels, that this great Work ' gaunt t' oppose.  
Disdaining and repining, that of Men  
One should be God Omnipotent; and then,  
That others, his Inferiors in degree,  
Should outshine him in his sublimity.  

Lucifer's first Rebellion.  In this puffed Insolence and timp'anous Pride,  
He many Angels drew unto his side,  
(Swelled with the like thoughts.) jointly these prepare  
To raise in Heaven a most seditious War.  
He will be the Trines Equal, and maintain,  
Over the Hierarchies (at least) to reign.  

Isay. 14.13.  'Tis thus in Esay read: I will ascend  
Into the heavens, and there my Power extend;  
Exalt my Throne above, and my abode  
Shall be made equal with the Stars of God.  
Above the Clouds I will myself apply,  
Because I will be like to the Most-Hye.  
To this great Pride, doth the Archangel rise  
In boldest opposition, and replies,  
(Whose name is Michael) Why what is he,  
That like the Lord our God aspires to be?  
In vain, o Lucifer, thou strivest t'assay,  
That we thine innovations should obey;  
Who know, As God doth purpose, be, it must;  
He cannot will, but what is good and just:  
Therefore, with us, That God and Man adore,  
Or in this place thou shalt be found no more.  
This struck the Prince of Pride into an heat,  
In which a Conflict terrible and great  
Began in Heaven; the Rebel Spirits give way,  
And the victorious Michael wins the day.  

The Battle betwixt Michael and the Devil. Revel 12.7.  Thus john writes of the Battle: Michael  
Fought, and his Angels, with the Dragon fell:  
The Dragon and his Angels likewise fought,  
But in the Conflict they prevailed nought;  
Nor was their Place in Heaven thenceforward found,  
But the great Dragon that old Serpent bound,  
(They Devil called, and Satan) was cast out;  
He that deceiveth the whole World about:  
Even to the lowest earth being tumbled down, 
The Fall of Angels.   
And with him all his Angels headlong thrown.  
This victory thus got, and he subverted,  
Th' Archangel with his holy Troops, directed  
By God's blessed Spirit, an Epiniceon sing, 
Epinic. a Song of praise and thanksgiving. Reuel. 15.3.   
Ascribing Glory to th' Almighty King:  
Miraculous thy Works are, worthy praise,  
Lord God Almighty; just and true thy ways,  
Thou God of Saints. O Lord, who shall not fear,  
And glorify thy Name, who thy Works hear?  
Thou only holy art: henceforth adore Thee  
All Nations shall, worship, and fall before Thee;  
Because thy judgements are made manifest.  
This Song of victory is again expressed  
Thus: Now is Salvation, now is Strength,  
God's Kingdom, and the Power of Christ. At length 
Reuel. 12.10.   
The Sland'rer of our Brethren is refused,  
Who day and night them before God accused.  
By the Lamb's blood they overcame him, and  
Before God's Testimony he could not stand;  
Because the Victors who the Conquest got,  
Unto the death their lives respected not.  
Therefore rejoice you heavens, and those that dwell  
In these blessed Mansions. But shall I now tell  
The Weapons, Engines, and Artillery  
Used in this great Angelomachy.  
No Lances, Swords, nor Bombards they had then, 
The weapons used in this Battle of the Angels.   
Or other Weapons now in use with men;  
None of the least material substance made,  
Spirits by such give no offence or aid.  
Only spiritual Arms to them were lent,  
And these were called Affection and Consent.  
Now both of these, in Lucifer the Devil  
And his Complyes, immoderate were, and evil.  
Those that in Michael the Arch-Ange'll reigned,  
And his good Spirits, meekly were maintained,  
Squared and directed by th' Almighty's will  
(The Rule by which they fight, and conquer still.)  
Lucifer, charged with insolence and spleen;  
When nothing but Humility was seen,  
And Reverence towards God, in Michael's breast,  
By which the mighty Dragon he suppressed.  
Therefore this dreadful battle fought we find  
By the two motions of the Will and Mind;  
Which, as in men, so have in Angel's sway:  
Man's motion in his body lives, but they  
Have need of no such Organ. This to be,  

Aver. Met. 12. 7.4●.  Both Averro and Aristotle agree.  
It follows next, that we inquire how long  

Arist. de Anim. 3.48.  This Lucifer had residence among  

How long Lucifer remained in glory.  The blessed Angels: for as some explore,  
His time of Glory was six days, no more;  
(The time of the Creation) in which they  
(I mean the Spirits) seeing God display  
His glorious Works, with stupor and ama●e  
Began at once to contemplate and gaze  
Upon the heavens, Earth, Sea, Stars, Moon, and Sun,  
Beasts, Birds, and Man, with the whole Fabric done.  
In this their wonder at th'inscrutability  
Of such great things, new framed with such facility;  
To them, just in the end of the Creation,  
He did reveal his blessed Son's Incarnation:  
But with a strict commandment, That they  
Should (with all Creatures) God and Man obey.  
Hence grew the great dissension that befell  
'Twixt Lucifer and the Prince Michael.  

Note.  The time 'twixt his Creation and his Fall,  
Ezechiel thus makes authentical:  
In midst of fiery stones thou walked haste,  
Strait in thy ways, even from the time thou wast  
First made; (as in that place I before noted.)  
To the same purpose Esay too is quoted;  
How fellest thou, Lucifer, from Heaven hie,  
That in the morning rose so cheerfully?  
As should he say, How happens it that thou,  
O Lucifer, who didst appear but now,  
In that short time of thy blessed state, to rise  
Each morning brighter than the morning skies  
Illumined by the Sun, so soon to slide  
Down from God's favour, lastingly t'abide  

A necessary observation.  In Hells insatiate torments? Though he lost  
The presence of his Maker, in which most  
He gloried once; his natural Powers he keeps,  
(Though to bad use) still in th' infernal Deeps:  
For his Divine Gifts he doth not commend  
Unto the service of his God, (the end  
To which they first were given) but the ruin  
Of all Mankind; Us night and day pursuing,  
To make us both in his Rebellion share:  
And Tortures, which for such prepared are.  
Of this malignant Spirits force and might,  
job in his fortieth Chapter gives us light  
And full description, lively expressing both,  
In person of the Monster Behemoth.  
The Fall of Adam, by frail Eve enticed, 
The Fall of Adam.   
Was his own death, ours, and the death of Christ.  
In whose back-sliding may be apprehended  
Offenders three, three ' Offences, three Offended.  
The three Offenders that Mankind still grieve,  
Were Satan, Adam, and our Grandam Eve.  
The three Offences, that Sin first advance,  
Were Malice, Weakness, and blind Ignorance.  
The three Offended, to whom this was done,  
The Holy Spirit, the Father, and the Son,  
Eve sinned of Ignorance; and so is said,  
Against the God of Wisdom to have made  
Her forfeit (that's the Son:) Adam he fell  
Through Weakness, and against him that doth excel  
In power (the Father) sinned. With his offence  
And that of hers, Divine Grace may dispense.  
Malicious Hate, to sin, did Satan move,  
Against the Holy-Ghost the God of Love;  
And his shall not be pardoned. Note with me, 
Mark 3.23.   
How God dealt in the censuring of these three:  
He questions Adam's Weakness, and doth call  
Eve to account for th' Ignorance in her fall;  
Because for them he mercy had in store  
Upon their true repentance: and before  
He gave their doom, told them he had decreed  
A blessed Saviour from the Woman's seed.  
But Satan he ne'er questioned, 'twas because  
Maliciously he had transgressed his Laws.  
Which sin against the Spirit he so abhorred,  
His Divine Will no mercy for him stored.  
Moreover, In the sacred Text 'tis read, 
A necessary observation.   
The Woman's Seed shall break the Serpent's head.  
It is observed, The Devil had decreed  
To tempt our Saviour, the predicted Seed,  
In the same sort, though not the same success,  
As he did Eve our first Progenitresse.  

john 1.2 15.  All sins (saith john) we may in three divide,  
Lust of the Flesh, Lust of the Eye, and Pride.  
She sees the Tree, and thought it good for meat;  
The Flesh's lust persuaded her to eat:  
She sees it fair and pleasant to the eye,  
Then the Eyes lust inciteth her to try;  
She apprehends that it will make her wise,  
So through the Pride of heart she eats and dies.  
And when he Christ into the Desert lead,  
Bee'ng hungry, Turn (said he) these Stones to Bread:  
There's Fleshly lusts temptation. Thence he grows  
To the Eyes lust, and from the Mountain shows  
The World, with all the pomp contained therein;  
saying, All this great purchase thou shalt win,  
But to fall down and worship me. And when  
He saw these fail, to tempt him once again,  
Using the Pride of heart, when from on hie  
He bade him leap down, and make proof to fly.  
And as the Woman yielding to temptation,  
Made thereby forfeit of all man's salvation,  
And so the Diue'll, who did the Serpent use,  
Was said by that the Woman's head to bruise;  
So Christ the Woman's Seed, making resist  
To these seduceme●ts of that Pannurgist,  

Pannurg. a deceiver or subtle person.  Because by neither Pride nor Lust misled,  
Was truly said to break the Serpent's head.  
Angels bee'ng now made Devils, let us find  
What place of Torment is to them assigned.  
First of the Poet's Hell: The dreadful Throne  

Tibull. lib. 2. Eleg. 3.  Where all Souls shall be sentenced stands (saith one)  

At scelerata iacet sedes in nocte profunda, etc.  In a sad place, with obscure darkness hid;  
About each room black waters, such as did  
Never see day: Tysephone up takes  
A scourge, her unkembed locks crawl with live Snakes;  
Of such aspect, th' Immortal eyes abhor her.  
She in her rage doth drive the Ghosts before her.  
Ixion there, turned on his restless Wheel,  
Follows and flies himself, doth tortures feel  
For tempting Juno's Chasti'ty. Titius' stretched  
Upon the earth, and chained, whose body reached  
In length nine acres; hath for his aspiring,  
A Vulture on his intrals ever tiring.  
Starved Tantalus there's punished for his sin,  
Ripe Fruits touching his lip, fresh Waves his chin;  
But catching th'one to eat, th' other to drink,  
The Fruit flies up, the Waters downward shrink.  
There Danaus' Daughters, those that dared to kill  
Their innocent sleeping husbands, strive to fill  
(With waters fetched from Lethe) leaking tons,  
Which as they pour out, through the bottom runs.  
Another thus: The Ghosts of men deceased 
Virg. AEneid. 6 Ergo exercentur poeni● veterumque malorum, supplicia expe●dunt, &c   
Are exercised in torments, (hourely'encreast)  
Where every punishment's exactly fitted,  
According to th' offence in life committed.  
Some you shall there behold hanged up on hie,  
Exposed to the bleak winds, to qualify  
Their former hot Lusts. Some are headlong cast  
Into deep gulfs, to wash their sins forepast.  
Others are scorched in flames, to purge by fire,  
More cap'itall crimes, that were in nature higher.  
They with the less delinquents most dispense;  
But mighty plagues pursue the great offence.  
For all men suffer there as they have done, 
Senec. in Herc. Fur. Quod quisque facit patitur, Authorem scalus repetit, etc.   
Without the least hope of evasion:  
The sin doth call th'offender to the Bar,  
The judges of the Bench unpartial ar';  
No Nocent there the Sentence can evade,  
But each one is his own example made.  
For when the Soul the Body doth forsake, 
Val. Fla●. Argo●ant. 3. Quip nec inulio● nec in ultima soluimur ossa, Ira manet, etc.   
It turns not into Air, as there to make  
Its last account. Nor let the Wicked trust,  
Their Bodies shall consume in their own dust:  
For meet they shall again to hear recited  
All that was done since they were first united;  
And suffer as they sinned, in wrath, in pains,  
Of Frosts, of Fires, of Furies, Whips, and Chains.  
Yet contrary to this some Authors write, 
Lucret. li. 3. the nat. dear.   
(As to the first opinion opposite) 
— Post mortem denique nostram: numquid ibi horribile apparet?   
Who to that doubt and diffidency grow,  
To question if there be such place or no.  
After our deaths (saith one) can there appear  
Aught dreadful, when we neither see nor hear?  
Can aught seem sad by any strange invention,  
To him that hath nor fence, nor apprehension?  
Shall not all things, involved in silence deep,  
Appear to us less frightful than our sleep?  
Or are not all these fears conferred upon  
Th'infernal Rivers, Styx and Acheron,  
After our deaths, in this our life made good?  
No miserable Ghost plunged in the flood,  
Fears any stone impending, full of dread,  
Each minute space to fall upon his head:  
'Tis rather a vain fear that hath possessed us,  
(Poor Mortals) of the god's power to molest us;  
That in this life may, by the help of Fate,  
Our fortunes crush, and ruin our estate.  
No Vulture doth on Titius' intrals pray,  
'Tis a mere Emblem, that we fitly may  
Confer on passionate Tyteru●s, and invented  
To perso'nate such as are in Love tormented,  
Or with like grief perplexed, [&c.] Hear Seneca:  

Senec. in Here. Turent, verane est tam inferis, etc.  Is the fame true (saith he) that to this day  
Holds many in suspense? That in the jaws  
Of Hell should be maintained such cruel Laws;  
That Malefactors at the Bar bee'ng tried,  
Are doomed such horrid torments to abide?  
Who is the judge, to weigh in equal scale  
The Right or Wrong? Who there commands the gaile?  
Thus say the Ethnycks: but we now retire,  
And from the Scriptures of this place inquire.  

Of Hell according to the Scriptures and Fathers. S. Aug.  Hell is the Land of Darkness, desolate,  
Ordained for Sin, to plague the Reprobate:  
All such as to that dreadful place descend,  
Taste death, that cannot die, end without end;  
For life begets new death, (the mulct of sin)  
And where the end is, it doth still begin.  
Th'original name, we from the Hebrews have,  

How Hell is called.  Sceol, which is a Sepulchre or Grave;  
Which nothing else but Darkness doth include.  
To which, in these words, job seems to allude:  

job 10.21.22.  Before I go, not to return again,  
Into the Land where Darkness doth remain,  
(Death's dismal shadow:) to that Land I say,  
As Darkness dark, where is no sight of Day,  
But Death's black shadow, which no order keeps,  
For there the gladsome Light in Darkness sleeps;  
The place where everlasting Horror dwells.  

Gehenna.  'Tis called Gehenna too, (as Scripture tells)  
The word itself imports, The Land of Fire,  
Not that, of the known nature, to aspire,  
And upward flame; this hath no visi'ble light,  
Burnes, but wastes not, and adds to Darkness, Night.  
'Tis of invisi'ble substance, and hath power  
Things visible to burn, but not devour.  
A Maxim from antiquity 't hath been,  
There's nothing that's Immortal can be seen.  
Nor is it wonder, that this fire we call  
Invisible, yet should torment withal:  
For in a burning Fever, Canst thou see  
The inward flame that so afflicteth thee?  
In Hell is Grief, Paine, Anguish, and Annoy, 
The torments of Hell.   
All threatening Death, yet nothing can destroy:  
There's Ejulation, Clamour, Weeping, Wailing,  
Cries, Yels, Howls, Gnashes, Curses, (never failing)  
Sighs and Suspires, Woe, and unpitied Moans,  
Thirst, Hunger, Want, with lacerating Groans.  
Of Fire or Light no comfortable beams,  
Heat not to be endured, Cold in extremes.  
Torments in every Attire, Nerve, and Vain,  
In every joint insufferable pain.  
In Head, Breast, Stomach, and in all the Senses, 
The torments of the Senses.   
Each torture suiting to the soul offences,  
But with more terror than the heart can think:  
The Sight with Darkness, and the Smell with Stink;  
The Taste with Gall, in bitterness extreme;  
The Hearing, with their Curses that blaspheme:  
The Touch, with Snakes & Toads crawling about them,  
Afflicted both within them and without them.  
Hell's in the Greek called Tartarus, because 
Tartarus.   
The torments are so great, and without pause. 
Of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. not to see.   
'Tis likewise Ades called, because there be  
No objects that the Optic Sense can see.  
Because there's no true temperature, Avernus: 
Avernus.   
And because placed below, 'tis styled Infernus. 
Infernus.   
The Scriptures in some place name it th' Abyss, 
Abiss.   
A profound place, that without bottom is. 
Tophet.   
As likewise Tophet, of the cries and howls  
That hourly issue from tormented Souls.  
There the Souls faculties alike shall be  
Tormented (in their kinds) eternally.  
The Memory, to think of pleasures past,  
Which in their life they hoped would ever last.  
The Apprehension, with their present state  
In horrid pains, those endless without date.  
The Understanding, (which afflicts them most)  
To recollect the great joys they have lost.  

Poena sensus, Poena Damni.  And these include Hell's punishments in gross,  
Namely the pains of Torment, and of Loss.   


This dialogue is called Necyomantia, viz. a answer from the Dead.  If we inquire of Lucian after these,  
Betwixt Menippus and Philonides;  
His Dialogue will then expressly tell,  
How he and such like Atheists jest at Hell.   

The Dialogue.  

Menippus.  Hail to the front and threshold of my door,  
Which I was once in fear to●haue seen no more.  
How gladly I salute thee, having done  
My voyage, and again behold the Sun.  

Philonides.  Is that the Dog Menippus? Sure the same,  
Unless I err both in his face and name.  
What means that inso'lent habit he is in?  
Having an Harp, Club, and a Lion's skin?  
I'll venture on him, notwithstanding all.  
Hail, good Menippus, 'tis to thee I call:  
Whence cam'st thou now, I pray thee? and how ist?  
For in the City thou hast long been mist.  

Men.  I am returned from having visited  
The Caverns and sad places of the Dead,  
Whereas the Ghosts infernal live and move,  
But separated far from us above.  

Phil.  (O Hercules!) Menippus I perceive,  
Died from amongst us, without taking leave,  
And is again reduct.  

Men.  You judgement lack:  
Hell took me living, and returned me back.  

Phil.  But what might the chief motive be (I pray)  
To this thy new and most incredible way?  

Men.  Youth and Audacity, both these combined,  
Inciting me such difficult steps to find.  

Phil.  Desist, o blessed man, thy cothurnate style,  
And from these forced iambics fall a while;  
Giving me reason in a phrase more plain,  
First, what this habit means? and then again,  
The reason of this voyage late attempted?  
Since 'tis a way that cannot be exempted  
From fear and danger: in it no delight,  
But all astonishment and sad affright.  

Men.  Serious and weighty was the cause (ö friend)  
Which urged me to the lower Vaults descend:  
But to resolve thee what did move me most,  
'Twas to ask counsel of Tyresia's Ghost.  
Of him? 
Phil.  Thou mockest me; 'Tis indeed a thing  
To me most strange, thou to thy friend should sing  
Thy mind in such patched Verses.  
But be that 
Men.   
No wonder, (man) for I of late had chat  
With Homer and Euripides below.  
Since when (but by what means I do not know)  
I am so stuffed with Verse and raptures rare,  
As that they rush out of my lips unware.  
But tell me, on the earth how matters run,  
And in the city hath of late been done.  
There's nothing new, 
Phil.  Menippus; As before,  
They rape, extort, forswear, (with thousands more,)  
Oppress, heap Use on Use.  
O wretched men, 
Men.   
Most mise'rable! It seems they know not then,  
What against such that in those kinds proceed,  
Amongst th' Infernals lately was agreed:  
The Sentence is denounced, (which Lots did tie)  
And they (by Cerberus) can no way fly.  
What saith Menippus? 
Phil.  Is there aught that's new  
Of late determined, which we never knew?  
By jove, 
Men.  not one, but many; to betray  
Which to the World (Philonides) none may:  
I shall incur the censure of impiety,  
To blab the secrets of the lower Deity,  
(By Rhadamant.)  
Menippus do not spare 
Phil.   
To tell thy Friend, who knows what secrets are,  
(Bee'ng in the secrets of the gods instructed)  
How these affairs are managed and conducted.  
Thou dost impose things difficult and hard, 
Men.   
Safe no way, as all utterance debarred;  
Yet for thy sake I'll do 't: 'Tis then decreed,  
That all such money-Masters as exceed  
In Avarice, and Riches in their power  
Abstrusely keep, like Danaë in her Tower. etc.  
Further of that Decree, 
Phil.  blessed man forbear,  
Till thou relat'st (what gladly I would hear)  
The cause of thy descent, and who thy guide,  
(Each thing in order) what thou there espy'de,  
And likewise heard. Most likely 'tis that thou  
(Whom for approved judgement most allow  
Curious in objects) slightly wouldst not pass  
All that there worthy thy observance was.  

Men.  To thy desire I then thus condescend;  
For what is it we can deny a friend?  
When bee'ng a child, I gave attentive care  
To Homer first, and next did Hesiod hear;  
Who of the demigods not only sung,  
But of the gods themselves, with Pen and Tongue,  
Their Wars, Seditions, with their Love's escapes,  
Whoredoms, Oppressions, Violences, Rapes,  
Revenges and Supplanting, where the Son  
Expels the Father; and next, Incests done,  
Where Sisters to the Brothers are contracted,  
And those approved in Poems well compacted:  
I thought them rare, they did me much accite,  
And I perused them with no small delight.  
But when I now began first to grow Man,  
And had discretion, I bethought me than,  
How quite from these our Civil Laws do vary,  
And to the Poets taught quite contrary:  
Namely, That mulct and punishment is fit  
For the Adulterous, such as Lust commit:  
Of Rapine or Commotion who is cause,  
Hath a just Fine imposed him by the Laws.  
With hesitation here I stood confounded,  
As ignorant in what course to be grounded.  
I apprehended first, the gods above  
Would neither whore, nor base contentions move;  
And leave example to be understood  
By men on earth, but that they thought it good.  
Again, That when the Lawgivers' intent  
Was to teach us another precedent,  
To th' former quite opposed, he would not do  
That against the gods, but thinking it good too.  
I doubted then, and better to be●instructed,  
My speedy apprehension me conducted  
To the Philosophers, into whose hands  
I gave me freely, to unloose those bands  
Which gyved me then. I bade them as they pleased  
To deal with me, so they my scruples eased,  
And show me, without circumstances vain,  
The path to good life, simplest, and most plain.  
These things advised, I to the Schools proceed,  
As was my purpose; ignorant indeed,  
I took a course repugning my desire,  
As flying smoke, to run into the fire.  
For such with my best diligence observing,  
I nothing found but Ignorance; they swerving  
From what I sought, and every thing now more  
Litigious and uncertain than before:  
So much, that I an Idiots life prefer  
Before a prating vain Philosopher.  
One bids, That I in nothing should keep measure,  
But totally addict myself to pleasure;  
Because Voluptuousness and Delicacy  
Include the sovereign felicity.  
Another, he persuades me to all pain,  
Travel and labour; saith, I must abstain  
From all things tasteful, and myself enure  
To Hunger, Thirst, late Watching, and endure  
All meagrenesse, no contumely fly,  
But run into contempt assiduately.  
An in mine ear indulgently rehearses  
Those accurate and much applauded Verses  
Of Hesiod, touching Virtue, which display  
A steep Hill, and to that the difficult way,  
Attained to by Sweat only. One will teach  
To'abandon Wealth, thrust Riches from our reach;  
And if already of good Meanes-possest,  
To hold it vile, indifferent at best.  
Come to another, (contradicting this)  
He saith the world's Wealth is the sovereign bliss.  
Now for the World, of their opinions, what  
Should I dilate at all, when all is flat  
Foolery; of their Idaea's, Instances,  
And Bodies, such as have no substances,  
Their Atoms and their Vacuum, such a rabble  
Of varying names, as that I am not able  
In their origi'nall natures to express them,  
Though I for fashion sake did once profess them.  
Of all Absurds, the most absurd reputed  
Was, That of Contraries they still disputed,  
And Pros and Contras, not to be refuted;  
So forcibly and pregnantly, that he  
Who maintained Hot in such and such degree:  
When in the same another Cold suggested,  
Both were so confident, that I protested  
I knew not which was which, nor durst be bold  
To distinguish Cold from Heat, or Heat from Cold.  
And yet I knew it corresponded not,  
That the same thing should be both cold and hot.  
And therefore the like posture I did keep  
In hearing them, that men do that would sleep;  
As I distasted, or did relish well,  
(Nodding) my head this way or that way fell.  
Yet most absurd above these, when their actions  
I well observed, it bred in me new factions;  
To apprehend how each man's word and deed  
Repugnant were, and in no point agreed.  
Such as seemed Wealth-contemners, I did mark,  
'Boue others avaritiously to shark;  
Professing Temperance, yet no time affording  
From base extortion and continual hoarding:  
For servile hi●e some Art or Trade professing,  
Contentious, and with might and main oppressing;  
Thinking nought ill that's done to purchase Coin,  
Be it to bribe, to cheat, or to purloin.  
In those that most seem Glory to despise,  
Pride in their hearts doth swell and tympanise.  
Pleasure, there's no man but doth seem t'eschew,  
And yet in secret his delights pursue.  
My hopes again thus frustrate, I was troubled,  
And by that means my discontentment doubled:  
Yet only cheered myself, that more beside,  
In Wisdom, judgement, and Discretion tried,  
Like Fools and Idiots, stand at the same stay,  
Who know the place, but cannot find the way.  
Long pausing, after serious contemplation  
About a more exact investigation,  
I'gan a sudden course to think upon,  
And travel even as far as Babylon,  
To meet of the Magicians some great Master,  
Who had been scholar to learned Zoroaster:  
For I had heard, these with enchanting Verse  
The very jaws of Hell have power to pierce,  
(With mysteries added) and have free dispense  
To bear men thither, and to bring them thence.  
Therefore (as my best course) I had intent  
To covenant with some such for my descent,  
Of grave Tyresius to be counselled;  
Who being wise, a Prophet, and well read,  
Might tutor me, which of all lives was best,  
And by the Virtuous fit to be professed.  
To Babylon my swift course I apply,  
Where once arrived, I chanced to cast mine eye  
On a Chaldaean grave, but in his art  
Miraculous, complete in every part;  
His hair mixed white, his beard both full and long,  
Of vene'rable aspect, (for I'll not wrong  
His presence) and to tell thee true, his name  
Mythrobarzanes: Unto him I came,  
Humbly'entreating, but with much ado,  
My earnest suit he would give ear unto;  
Though I then promised him sufficient hire  
To path the way I did so much desire.  
At length he yields, then instantly new coins me,  
And for full five and twenty days enjoins me,  
Just as the Moon (as near as I can guess)  
Begins to bathe herself in Euphrates,  
To wash with her. Each morning early then  
He to a place conducts me, where and when  
I must expose me to the Sun's uprise;  
When, mumbling to himself in a strange guise,  
A tedious deal of stuff, (but bad or good  
I knew not, for no part I understood.)  
As foolish Criers I have known, so he  
Spoke at high speed, his volu'ble tongue was free,  
Without delibe'rat period, not a word  
Certain, or least distinction did afford:  
It seems he'invoked some dead Ghost to the place.  
That charm bee'ng done, he spit thrice in my face;  
So brought me back again without more let,  
Turning his eye upon no man he met.  
Our food was only Mast dropped from the Oak,  
We had to drink (when thirst did us provoke)  
Milk, Wine, with Honey mixed, (a liquor good)  
With Water new drawn from Choaspes flood:  
Saving the Grass, we had no other Bed.  
Our Bottles and our Scrips thus furnished;  
And we so victualled, in the dead of night  
To Tigris flood he guided me forthright:  
There I was washed again and dry'de. A brand  
He kindled then, such as I understand  
They use in purging sacrifice; then takes  
Up a sea-Onion, and of that he makes  
(With like ingredients) a most strange confection,  
Muttering again, for our more safe protection,  
His former Magic Verse, enchanting round  
The circled place in which we then were bound.  
And next he compassed me with many a charm,  
Lest I from fearful Spectors should take harm;  
Then brought me back, having made preparation  
In the Night's last part, for our Navigation.  
An exorcised robe (such as the Medes  
Are used to wear) he then puts on, and leads  
Me to his Wardrobe, and there furnished me  
With this disguised habit that you see,  
Namely a Lion's skin, a Club, and Lyre;  
Charging me, that if any should desire  
To know my name, I by no means should say  
I was Menippus, and myself betray;  
But either the fair-spoken man Ulysses,  
Orpheus, or the great Club-man Hercules.   


Ph●l.  Resolve me yet more plainly, friend, Whence came  
This foreign habit, with thy change of name?   


Men.  I'll make't perspicuous. Thus much he intended,  
If I like those who living had descended  
Before our times, myself could truly shape,  
I might perhaps th'inquisitive eyes escape  
Of AEacus, and so have free admission  
In a known habit, without prohibition.   

The day appeared, the Lake we having entered,  
And through a gloomy vault ourselves aduent'red,  
For he had all things ready there, the Barge,  
The Sacrifice, the mixed Wine, and the charge  
Of each concealed mystery that needed;  
All these bee'ng safely stowed, we next proceeded,  
To place ourselves, both full of tears, and sad;  
Yet through the flood we gentle passage had;  
And in short space to a thick Wood we came,  
Much like a Wilderness, and in the same  
A Lake, in which deep Euphrates is hid.  
That likewise past, as our occasions bid,  
We anchored in a Region, where we viewed  
Nothing but Trees, Darkness, and Solitude.  
Where landing (for my Guide conducted still)  
We dig a pit first, then fat Sheep we kill,  
And with their lukewarm blood besprinke the place.  
Now the Magician after some small space  
Kindles again his brand, whispers no more,  
But with a clamorous voice aloud began roar,  
And invocates those Daemons, such as we  
Call Penae, Erinnes, and sad Hecate;  
Who in the night hath power next Proserpina,  
And with their dreadful names doth interline  
Words many-syllabled, of obscure sense,  
Barbarous, absurd, derived I know not whence.  
These spoke confusedly, crannies appeared,  
Through which the hideous yelling throats were heard,  
Of Cerberus, even Orcus seemed to shake,  
And frighted Plato, in his Throne to quake.  
Strait many places to be gazed upon  
Lay open to us, as Perephlegeton,  
With many spacious Regions. Sinking next  
Into that yawning Gulf, we found perplexed,  
Stern Rhadamant, with terror almost dead.  
Now from his Kennel, where the Dog lay spread,  
Cerberus roused himself and barked: when I  
This Harp into mine hand took instantly,  
And with my Voice and Strings such measure kept,  
The Cur was charmed therewith, sunk down, and slept.  
When to the Lake for waftage we were come,  
No passage we could get for want of room;  
The Barge had her full freight of wretched Souls,  
In which was nothing heard save shrieks and howls.  
For all these Passengers had wounded been,  
Some in the breast, some in the thigh and shin,  
And in some one or other member; all  
These in a late-fought battle seemed to fall.  
But excellent Charon when he saw me clad  
In these rich Lion's spoils, a great care had  
To have me placed unto mine own desire,  
Then wafted me without demanding hire,  
Mistaking me for Hercules. And when  
We touched the shore, he was so kind again,  
As point us out the way. Black darkness now  
Involved us round, neither discerned I how  
To place one foot; but catcht hold of my Guide,  
And followed as he lead. Us fast beside  
(Through which we passed) a spacious meadow was,  
More full of Daffodillies than of Grass:  
Here many thousand shadows of the Dead  
With humming noise were circumfused and spread,  
Still following us. On still we forward trudge,  
Until we came where Minos sat as judge,  
In a sublime Tribunal: on one hand  
The Pains, the Furies, and the Tortures stand,  
With th' evil Genij. On the oppo'sit side  
Were many Prisoners brought, in order tied  
With a long cord; and these were said to be  
Accused for Whoredom and Adultery,  
Bawds, Cutthroats, Clawbacks, Parasites, and such  
As in their life time had offended much,  
And of these a huge rabble. Now apart  
From these appeared, with sad and heavy heart,  
Rich men and Usurers, megre-lookt, and pale,  
Swolne-bellyed, Gouty legged, each one his Jail  
About him had, bee'ng fastened to a beam,  
Barred and surcharged with the weight extreme  
Of two main ponderous talents of old ●ron.  
Now whilst these Prisoners Min●'s Seat environ,  
We standing by, the while (nothing dismayed)  
Behold and hear all that is done or said;  
And after many curious inquisitions,  
How th' are accused by most strange Rhetoricians.  

Phil.  And what are they, by jove I'entreat thee tell,  
(Dear friend Menippus) that can plead so well?  

Men.  Hast thou observed such Shadows as appear  
To dog our Bodies, when the Sun shines clear?  

Phil.  Yes frequently.  

Men.  We are no sooner laid  
Asleep in our cold graves, but these are made  
The witnesses against us, and permitted  
To testify each sin by us committed:  
Even these, that there reprove us, are the chief;  
Nor are they (Friend) unworthy all belief,  
As they who night and day about us wait,  
Bee'ng from our bodies never separat.   

Now Minos after strict examination,  
And justly ' informed by their accusation,  
Contrudes them all unto the sad society  
Of such as are condemned for their impiety;  
With them incessant torments to endure,  
A just infliction for their deeds impure.  
But against such he is incensed most,  
Who whilst they lived did of their Riches boast;  
Whom Dignity and Style swelled with ostent,  
Who in their proud hearts could have been content  
To have had Adoration. He hates Pride,  
And doth such haughty insolence deride,  
As short and momentary; because they knowing  
Themselves unto their Marbles hourly growing,  
As being Mortals: yet in their great glory  
Think not their wealth and riches transitory.  
But all these splendours they have now laid by,  
Wealth, Gentry, Office, Place, and dignity;  
Naked, sad-lookt, perplexed with grief extreme,  
Thinking what passed in life-time a mere Dream.  
To behold which I took exceeding pleasure,  
And was indeed delighted above measure.  
If any one of them by chance I knew,  
As private as I could I near him drew,  
Demanded what before was his condition,  
And whether, as the rest, swelled with Ambition?  
About the door there was a throng of such  
By Pluto's Ministers offended much,  
Beaten and thrust together all about,  
Who, as it seems, would gladly have got out.  
To these he scarcely moving, in a gown  
Which from his shoulders to his heel flowed down,  
Of Scarlet, Gold, and diverse colours mixed,  
Casting his head that way, on some he fixed  
An austere eye; such counting it a bliss,  
To whom he but vouchsafed a hand to kiss:  
At which the others murmured. Minos then  
Settling himself upon his Throne again,  
Some things with favour sentenced. There appeared  
The Tyrant Dionysius, ev'lly cheered,  
Not knowing what excuses to rely on,  
Being of heinous crimes accused by 
* The Historiographer.  Dion:  
The Stoics testates were to that conviction.  
And he now ready to be doomed to'infliction.  
But Aristippus Cyrenaeus now  
In th' interim comes, whom all the Ghosts allow,  
And give him before others the priority,  
As bearing sway, and of no mean authority.  
The Tyrant, sentenced to Chimaera, he  
By oratory'acquitted and set free;  
As proving, That he Learning did admire,  
And gave to the Professors libe'rall hire.  
From the Tribunal, we our course extend  
Unto the place of Torments, where (o Friend)  
Infinite miseries at once appear,  
All which we freely might both see and hear,  
Together with the sound of stripes and blows;  
Loud ejulations, shri●ks, tears, passionate woes  
Echoed from those wrapped in invisible flames,  
Wheels, Racks, Forks, Gibbets; to tell all their names,  
Not possible. Here Cerberus besmeares  
His triple chaps in blood, ravens and tears  
The wretched Souls: the fell Chimaera takes  
Others in her sharp fangs, and amongst them makes  
A fearful massacre, limb from limb dividing.  
Not far from thence, in a dark place abiding.  
Were Captives, Kings and Prefects, (of these store)  
And with them mingled both the Rich and Poor;  
These all together, and alike tormented,  
Who now too late have of their sins repent:  
And some of them whom we beheld, we knew,  
Who died not long since. Such themselves withdrew,  
And as ashamed to be in torments seen,  
In dark and obscure noukes their shadow's screen;  
Or if they doubtfully cast back their eyes,  
Blushes are seen from their pale cheeks to rise:  
And only such themselves in darkness shroud,  
Who were in life most insolent and proud.  
As for the Poor, whom they in life did scoff,  
Half of their punishment in Hell 's taken off,  
As having intermission from their pain,  
And after rest tormented are again.  
What by the Poets is in Fables told  
Of Phrygian Tantalus, I there behold;  
Of Sisyphus, Ixion, and the son  
Of our great Grandam Earth, bold Tytion:  
O ye just gods, (like as I oft have read)  
How many acres doth his body spread!  
These Objects having past, at length we come  
Unto the Field called Acherusium.  
No sooner there, but strait we happed among  
The demigods, the Heroës', and a throng  
Of several troops, (it seems in Tribes sequestered)  
Some appeared old and feeble, as if pestered  
With Cramps and Aches. These (as Homer writes)  
Thin vanishing Shadows: Others, Youthful Spirits,  
Solid and sound, upright, and strongly nerved,  
As if their bones had better been preserved  
Beneath Egyptian structures. And now most  
Difficult 'twas for us to know one Ghost  
From other, for their bones alike were bare;  
Distinguish them we cannot, though we stare  
With leave and leisure: neither wonder was 't,  
They were so'obscurely and ignobly placed,  
Shadowed in holes, our better view t' escape,  
And keeping nothing of their pristine shape.  
So many fleshless bones at once appear,  
Peeping through holes in which their eyes once were,  
Who wanting lips, their teeth now naked show.  
I began to think, by what mark I might know  
Thersites from fair Nereus; as desirous,  
From great Corcyra's King to point out Irus.  
Or else distinguish Agamemnon's look,  
From Pirrhia's, the fat and greasy Cook.  
Now remains nothing of them to be seen,  
By which the eye may judge what they have been;  
All of one semblance, Incorporeal,  
But not to be distinguished at all.  
These things beholding, I consid'red than,  
How fitly to compare the life of Man  
Unto a lingering Pomp, of which (who knows her)  
Fortune is made the Guide and free disposer,  
To provide Robes and Habits, and indeed  
All properties and toys the Actors need.  
On him whom she most favours, she bestows  
A Kingly vesture: To his head she throws  
A stately Turban, gives him Knights and Squires,  
With all such ornaments his pomp requires,  
(According to her pleasure) and with them,  
Perhaps a rich and stately Diadem.  
The habit of a servant poor and bare  
She puts upon another: makes him fair,  
The next deformed, and to the Stage a scorn,  
(A spectacle) in which she doth suborn  
All kind of People, Sexes, and Degrees,  
Many of which their States and Garments lose  
In the mid-Scoene, nor suffers them to run  
In the same passage that they first begun,  
But changing still their garment: Croesus grave  
She forceth to the habit of a Slave.  
Meandrides then, sitting amongst his Grooms,  
She brings into the rich and stately rooms  
Of Tyrant Polycrates, seems to smile,  
And lets him there perchance abide a while,  
Clad in those Regal ornaments: but when  
The time of his great pomp is over, than  
Each Actor must his borrowed suit restore,  
As by him, after to be worn no more;  
Now being as at first, and in the end  
Nought differing from his Neighbour or his Friend.  
Yet some through ignorance, loath to lay by  
Those painted Robes in which they late looked hy,  
Are on the sudden even as pensive grown,  
As had they put off nothing but their own  
They being of another's goods possessed,  
In which they had no claim or interest.  
I know thou hast seen often in a Play,  
Amongst the Tragic Actors, how still they  
In every passage, as the project's laid,  
One in this Drama is a Creon made;  
A Priam that, a Agamemnon he:  
Perhaps the same too (as the chance may be)  
Cecrops or Ericthoeus before played,  
And of them both a true resemblance made:  
Yet he (if so the Poet but assent)  
Next day a servile Groom shall represent.  
But when the Play is done, and that each one  
Resigns the golden Vesture he put on;  
With that, the person likewise represented,  
His pantofles and all: he is contented,  
Bee'ng from the Stage acquitted, to walk forth  
A private man, it may be nothing worth.  
Nor doth he look like Agamemnon now,  
The great Atraea's son; neither (I vow)  
Resembles Creon, Menicaeus heir;  
Polus he may, a fellow lean and spare,  
Of Cariclaeus Samosensis bred;  
Of Satyrus, from Theogiton (dead)  
Descended. Such as I beheld them then,  
Appeared to me th'affairs of mortal Men.  

Phil.  One thing, Menippus, tell me I entreat;  
Those that have Tombs magnificent and great  
Here on the earth, with Columns, Pictures, and  
Inscriptions large; have these no more command,  
Nor honours done them, than to such as are '  
Private, and with the rest familiar?  
Thou sport'st with me: Hadst thou Mansolus seen, 
Men.   
So much affected by the Carian Queen;  
Him, o'er whose rotten bones erected is  
So famous and so rich a Pyramid;  
Thou wouldst thy very bulk with laughter swell,  
To see how in an obscure nook of Hell  
He lies contruded and oppressed sore,  
Skulking himself amongst a thousand more.  
The greatest benefit that I conceive  
His so great Monument to him can leave,  
Is, That he there below takes lesser rest,  
As with so huge a burden overpress.  
For (Friend) when AEacus to each one dead  
(As Hells old custom is) chalks out his bed,  
The quantity of ground that he doth score  
Is but the measure of one foot, no more:  
Therefore perforce they must contracted lie,  
When to that small space they themselves apply.  
But much more thou wouldst long (in mine opinion)  
To see those that have had such large dominion,  
(I mean the Kings and Great Men) Saltfish sell,  
Oppressed with want, teach igno'rant Ghosts to spell,  
And learn their ABC: to all disgraces  
Subject, their cares boxed, beaten on the faces,  
Like Slaves and Captives. As I looked upon  
Philip the mighty King of Macedon,  
I could not choose but smile, in a small nook,  
To see how busy, and what pains he took,  
Cobbling old Shoes, for a poor hire compelled.  
Others in highways begging I beheld;  
As Xerxes and Darius: besides these,  
Many, and amongst them Polycrates.  
Thou tell'st me (o Menippus) of these King's 
Phil.   
News unbeleevable, miraculous things.  
Of Socrates and of Diogenes what  
Is (with the Wise) become? resolve me that.  
For Socrates, he still repeating is 
Men.   
What in Man's life time hath been done amiss.  
With him are conversant Nestor, Ulysses,  
And Naul●● son, the wise Palamedes;  
With all such as were voluble in tongue,  
Yet in their Being spoke to no man's wrong.  
But by his poisonous draught, which life expelled,  
I might behold his legs tumored and swelled.  
But excellent Diogenes his seat  
He hath already taken up, by the great  
Assyrian Monarch: Phrygian Midas there  
Hath residence, where infinites appear  
Of like condition, costly fellows all:  
Whom when he hears aloud to shrieke and yell,  
(Comparing with the present, their first state,  
Before so blessed, now so infortunate)  
He laughs and grins, and lying with his face  
Upward, chants thousand things to their disgrace.  
They willing still some other place to choose  
To lament in, whom still the Dog pursues.  

Phil.  Of these enough. But touching the Decree  
Of which thou spak'st at first, what might that be,  
Published against the Rich?  

Men.  Thou call'st me well  
To my remembrance; what 'twas I shall tell.  
But Friend, I fear me I have done thee wrong,  
From what I purposed to have stayed so long.  
Whilst I conversed there, th' Officers of State  
Called an Assembly, to deliberate  
Of things behooveful for the Common good.  
A mighty Conflu'ence gathered there, I stood  
Thronging among the Dead, to hear what news:  
They (after many things debated) choose  
That of Rich Men: all other things or'e-past,  
They make it the most serious and the last.  
For many Crimes against them bee'ng objected,  
As those whose vileness was at length detected,  
Their Violence, Extortion, Inso'lence, Pride,  
Rapine and Theft, with other things beside;  
One (as it seems a prime amongst the Dead)  
Starts up, and by command this Edict read:   


The Decree.  Because (saith he) these Rich Men, when of late  
They breathed on earth, did great things perpetrate,  
Ravening, extorting, having in derision  
The Poor, of whose Estates they made division:  
Therefore both to the Court and Commonalty,  
Who have concluded it unanimously,  
It seems expedient, That when such be dead,  
Their Bodies be to the sad places lead,  
To suffer with the Wicked equal pain,  
But that their Souls shall be returned again  
Unto the upper world, and each one pass  
And shift into the body of an Ass;  
Subject unto his Dullness, Toil, and Fears,  
Full five and twenty times ten thousand years.  
From Asses borne of Asses by succession,  
O'er whom the basest and most vile profession  
Shall have command, with heavy burdens lad them,  
And as they please, with whips or staffs invade them.  
That time expired, they shall again return,  
That the dull Souls may with the Bodies burn.   

This Sentence through Calvarius lips did pass,  
He that the son of Aridellus was,  
A Manicensian borne, and of the Tribe  
Of learned Alibantiades the Scribe.   

This bee'ng denounced by public Proclamation,  
Had from the Princes first an approbation:  
The Plebe with the motion seemed content,  
Proserpina smiled, and Cerb'rus howled consent:  
And thus all matters must established be,  
Which the Infernals amongst themselves agree.  
Such and no other than I have repeated,  
The causes were on which the Court entreated.  
But now myself I recollect together,  
Touching the motion which first brought me thither:  
I spy Tiresias, and to him I go,  
Tell him my purpose, and entreat him show  
What kind of life was best in his opinion?  
At which the little blind old man (now Minion  
To Rhadamant) at first began to smile;  
Then with a low voice (having paused a while)  
Bespoke me thus: The cause is known to me  
Of this thy sad doubt and perplexity,  
From th' hesitation of the Wise proceeding,  
Their vain Disputes nothing save cavils breeding:  
Nor dost thou well to search these things too far,  
Which to divulge, the Dead forbidden ar'.  
Not so, my most dear father, I replied;  
Only in this, thy judgement do not hide,  
But (as I know thou canst) instruct me well,  
Who walk on earth more blind, than thou in hell.  
He took me then aside, and in mine ear  
Thus softly whispered, so that none might hear:  
The best of lives (if thou dar'st trust the Dead)  
Is that which merely Fools and Idiots lead.  
Abjure the madness of all such as teach  
To apprehend things high above their reach.  
Study no insight into things forbidden,  
Nor strive to find what Nature would have hidden:  
Inquire no close conceptions or dark ends:  
All trifling Syllogisms, on which depends  
Nothing of weight, cast off with expedition;  
And, with them, all things of that vain condition.  
These Precepts in thy more stayed life pursue,  
Catch at the present, aim at nothing new:  
eat Curiosity, be at nothing troubled,  
Grieve not at all, so shall thy joys be doubled.  
This having spoke, he suddenly withdrew  
Into the place where Daffodillies grew;  
So left me. Night grew on, when I afraid,  
Thus to my Guide Mythrobarzanes said;  
Why do we longer in these Shades remain,  
Not instantly return to life again?  
To which he answered, Prithee do not fear,  
(Menippus) for a way more short and near  
I'll show thee. So conducts me to a Road  
Darker than that in which we late abode,  
And with his finger pointed me forthright  
(But afar off) unto a glimpse of light  
Which broke through a small cranny; That (saith he)  
Is the direct and plain path by which we,  
Descending by Boëtia, passage find  
To where Trophonias Temple is assigned.  
Climb up those steps as I direct thine eye,  
And then in Greece thou shalt be instantly.  
Pleased with these words, saluting the Magician,  
Unto that place I made all expedition;  
And creeping through that strait and narrow way,  
Was at an instant in Lebadia.   
Humanum est errare.  
Diabolicum perseverare.  
Explicit Metrum Tractatus sexti.   

Theological, Philosphicall, Poetical, Historical, Apothegmaticall, hierogliphical and Emblematical Observations, touching the further illustration of the former Tractat.  
COr, is the Heart of Man, and cometh of the Greek word Kardia, as, which is often taken for the Mind; from whence comes the word Recordor, which is as much as to say, I recall myself into my Heart or into my mind, that is, I remember myself. Hence is the word Socors, i. sine Cord, without a heart: and Socordia, which intimates Sloth; and Concors, which is, Of one Heart or of one Mind. And so much for the word. Saint Augustine super joan. saith, That the Gluttonous man hath his Heart in his Belly; the Lascivious man, in his Lust; the Covetous man, in his Lucre or Gaine. 
Of the Heart of Man.  Hugo, lib de Anim. hath these words; The Heart is a small thing, yet desireth great matters; it will scarce suffice a Kite for a breakfast, yet a spacious World can scarce suffice the appetite thereof. For amongst all the Creatures subject to have commerce with mundane vanities, than the Heart of man nothing more noble, nothing more sublime, nothing more like unto the Creator: And therefore, o Man, He reciprocally desireth from thee nothing so much as thy Heart. Man examineth the Heart by the words, but God ballanceth the words by the Heart. What is an hard and obdure Heart? (saith Saint Bernard, 5. de Consider.) It is that which by Compunction is not wounded, by Piety is not mollified, by Prayers is not moved, by Threats is not changed: by Afflictions it is hardened, for Benefits received ingrateful, in Counsels committed Unfaithful, in judgements pitiless, in Immodest things impudent, in Dangers improvident, in Humane things inhuman, in things Divine rash & profane; of Past things forgetful, of Present things neglectful, of Future things unmindful. It is indeed that thing, of which only it may be said, Of Past things, all things pass it save injuries; and of things Future there is nothing expected, but how to revenge them. Hierome, sup. Mat. 5. saith, When God leaveth the Heart it is lost, when He filleth it, it is found; neither by depressing of it doth he destroy it, but rather by departing from it, leave it to it's own perdition. I will shut up the Sentences of the Fathers introduced to this purpose, with that of Saint Bernard, in Serm. lib. 2. de Injurijs; The Heart of man is divided into four Affections, What thou lovest, What thou fearest, What thou reioycest in, and What thou art sorry for. But the purity of the Heart consisteth in two things, first in acquiring the glory of God; and next in seeking the profit of our Neighbour.  
I come now to the Poets. Manlius lib. 4. Astronom. hath these words: 
— Projecta jacent Animalia cuncta  
In terra, vel mersa vadis, vel in Aëra pendent &c:.  
All Animals that be, projected lie,  
Or in the Earth, the Water, or the Sky;  
One Rest, one Sense, one Belly, (like in all)  
Which they communicate in general.  
But Man subsists of Soul and Body linked,  

The Ambition of the Heart.  Of Counsels capable, of Voice distinct;  
He into Natural causes hath inspection,  
And knows both to advise, and take direction.  
Science and Arts into the World he brings,  
Able to search into the birth of things.  
The stubborn Earth he to his Will subdues,  
And all that it brings forth, knows how to use.  
The rebel Beasts he at his pleasure binds,  
And in the Sea untrodden paths he finds.  
He only stands with an erected breast,  
As Lord and Victor over all the rest.  
His starlike eyes he in the Stars inquires,  
And what is it can satiate his desires?  
He seeks out jove (in his ambitious Pride;)  
In vain the gods from him themselves can hide:  
Who not content to look them in the faces,  
But he will ransack their most secret places.  
Such is the height of his all-daring mind,  
He hopes himself amongst the Stars to find.   
At such sublimities aimeth the unlimited Heart of Man; but unto all such as are proudly bold, or profanely 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, etc.  
What profits thee to say, That from the Sky  
Thy mind's derived? or that thou look'st on hie?  
Since that, of all thy glory is the least,  
If thou a Man, be'st sensual 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, etc.  
They part, their heads veil, than their garments bind  
About them close; the stones they cast behind:  
These stones (which who would credit, unless we  
May for our proof produce Antiquity)  
Began to lose their hardness, soft to grow;  
And when they had a space remained so,  
To gather form: soon as they did increase,  
The ruder matter by degrees began cease,  
And a more pliant temper they put on,  
As sometimes you may see flatues of stone  
Half wrought, yet promising the shapes of men;  
Such an unperfect Work they appeared then.  
What part afforded any humid juice,  
And was of earth, turned to the Bodies use;  
And the more solid substance of the Stones,  
Too solid to be wrought, was changed to Bones.  
The Veins still keep their name, and these are they  
That through the body do the blood convey.  
Thus by the help of power Divine, at last  
Those that the man did o'er his shoulders cast,  
Attained Man's figure; and those which she threw  
Behind her back, they both, for women knew.  
" How hard our natures be, may here be read,  
" For in our lives we show whence we were bred.   
The instability and corruption of man's Heart is lively deciphered in juvenal's 13 Satire: 
Mobilis & varia est ferme natura malorum;  
Cum scoelus admittunt, superest constantia, etc.—  
Moving and various is the nature still  
Of corrupt Men: yet when they purpose ill,  
In that theyare constant; which when they have long  
Practised, they then begin to think what's wrong;  
But yet repent it not. Their Natures (stack  
In any goodness) bids them to look back  
Upon their damned manners, and (what's strange)  
Remains immutable, and free from change.  
For who hath to himself proposed an end  
Of sinning, and the high Powers to offend?  
Who of his life doth reformation seek,  
After the blush be once exiled his cheek?  
Show me a man through all the large extent  
Of the whole earth, that's with one sin 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 us 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 plainly manifest itself. It is thus written in Genesis; 
Gen. 1.3.  Then God said, Let there be Light, and there was Light. To which the Psalmist alludeth, Psal. 33. vers: 6. 
Psal. 33.6.  By the Word of the Lord the Heavens were made, and all the Host of them by the breath of his mouth. Now who or what can be more properly styled the Host of Heaven, than the Angels?  

Aug. sup. Gen. lib. 7. cap. 21.  Saint Augustine is of opinion, That the Angels and incorruptible Souls were created the first day; and that the Soul of Adam was created before his body, like as the Angels were, and afterwards breathed and infused divinely into him. For the creation of the Angels is understood in the Light, being at the same time made partakers of the life eternal. 
Rupert. de operib. sacr. spir. cap. 2.  For so also doth Rupertus expound that place, in his book of the Works of the Holy-Ghost; saying, There was then no Light at all seen to be made, saving the brightness and illustration of the Air. But many worthy and learned Fathers have better understood the place, viz. That the name of Light signified the Angelical nature; not for any similitude, but for a certain truth, That when Light was commanded, than the Angels were created.  
And when it is said, That God separated the Light from the Darkness; by that division is likewise understood the dreadful and terrible judgements of God against the Devil and his Angels; who were created good in nature, but they would not continue in that excellent purity: and therefore of Angels of Light, through their own Rebellion and Pride they were made Devils of Darkness.  
We read in Ecclesiasticus, 
Eccles. 18.1.  Qui vivit in aeternum creavit omniae simul. i. He that liveth for ever, created all things together or at once. To which Saint Basil, Saint Augustine, Dionys. Ambros. Reverend Bede, and Cassiodor. assent, saying, That God created and brought forth all things together.  
Peter Lombard, 
Pet. Lumb. li. 2. distinc 2.  (surnamed Master of the Sentences) by authority derived from Ecclesiasticus, maketh this exposition; The bodily nature and matter of the four Elements was created with the spiritual Creatures, that is to say, with the Soul and the Angels, who were created together. To approve which he produceth the testimony of Saint Augustine, 
Aug. sup. Gen.  saying. That by Heaven and Earth ought to be understood the spiritual and corporeal Creatures created in the beginning of Time.  
In another place of Ecclesiast. it is said, 
Eccles. 1.4.  Prior omnium ertata est Sapientia: Wisdom hath been created before all things. Yet hereby is not to be understood that God himself is meant, or his Son Christ, who is the Wisdom of the Father: for God was not created at all; the Son was begotten, and therefore neither made nor created at all: and the holy Trinity is but one Wisdom.  
jesus the son of Syrach, in that place, by this Wisdom understandeth the Angelical Nature, often termed in the Scriptures, Life, Wisdom, and Light. For the Angels are called and said to be Understanding: and though they were created with the Heaven 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 necessity that the Almighty God had of them; but to the intent that he might be contemplated, praised & magnified, and his liberality and bounty be the more abundantly known 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 days: 
Dionys. Rihell. lib. de Great. Mundi, ca 2.  Dionysius Rihellus to that hath given a sufficient answer, namely, That the Substances of things were created together, but not form and fashioned together in their several distinct kinds. They were digested together by substance of matter, but appeared not together in substantial form, for that was the work of six days.  
Moreover, when Moses in his first Chapter of Genesis saith, That things were created in every one of the six days severally: in the second chapter of the same Book he speaketh but of one day only, by way of Catastrophe or Epilogue. All which he had before distinctly described, saying, These are the generations of the Heaven and the Earth when they were created, in the day that the Lord God made the Earth and the Heavens. Neither is this any contradiction; for we must not take the days according to the distinction of Times; for God had no need of Time, as being first made by him: but by reason of the works of Perfection, which is signified and completed by the number of Six, which is a most perfect number. Moreover, (as the Psalmist saith) A thousand years are unto him but as one day. 
Philo lib. de Operib. Dei.  Avenzor the Babylonian saith, That he which knoweth to number well, knoweth directly all things. Neither was it spoken in vain, but to the great praise of Almighty God; Omnia in mensura, 
Wisdom 11.17:  & Numero & Pondere disposuisti. i. Thou hast disposed all things in Number, in Measure, and in Weight. It is moreover said in Eccles. 1 2. Who can number the sands of the Sea, and the drops of the rain, and the days of the world? Who can measure the height of the Heaven, the breadth of the Earth, and the depth? Who can find the Wisdom of God, 
Eccles. 1.2.  which hath been before all things? etc.  
It is worthy remark, which one ingeniously observes: Two ways (saith he) we come to the apprehension and knowledge of God; by his Works, and by his Word: by his Works we know that there is a God, and by his Word we come to know what that God is: his Works teach us to spell; his Word, to read. The first are his backeparts, by which we behold him afar off: the later represent him unto us more visibly, and as it were face to face. For the Word is as a book consisting of three leaves, and every leaf printed with many letters, and every letter containeth in itself a Lecture. The Leaves are Heaven, the Air, and the Earth, with the Water: the Letters engraven, are every Angel, Star, and Planet: the Letters in the Air, every Meteor and Fowl; those in the Earth and Waters, every Man, Beast, Plant, Flower, Mineral, and Fish, etc. All these set together, spell unto us, That there is a God.  
Moses in the very first verse of Genesis refuteth three Ethnycke opinions: first, Those that were of opinion the World was from eternity, and should continue for ever; in these words, when he saith, In the Beginning. Secondly, he stoppeth the mouth of stupid and profane Atheists, in this phrase, Elohim created. Thirdly and lastly he opposeth all Idolaters, such as held with many gods; for the saith in the conclusion of the same Verse, Elohim, He created Heaven and Earth; using the singular number. It is the opinion of some ancient Divines, That the Creation of the Angels was concealed by Moses, lest any man should apprehend (like those Heretics spoken of by Epiphanius) that they aided and assisted God in the Creation. For if the day of their Creation (which as the best approved Theologists confess, was the first day) had been named by Moses, wicked and ungodly men might have taken them to have been Agents in that great and inscrutable Work; which indeed were no other than Spectators. Therefore as God hid and concealed the Body of Moses after his death, lest the Israelites (so much addicted to Idolatry) should adore and worship it; so Moses hid and concealed the Creation of the Angels in the beginning, lest by them they should be deified, and the honour due to the Creator, be by that means attributed and conferred on the Creature. Rabbi Salome affirmeth them to be created the first day: and some of our later Divines, the fourth day; but their opinions are not held altogether authentical.  
It is likewise observed, That God in the creation of the world beginneth above, and worketh downwards. For in the first three days he laid the foundation of the world; and in the other three days he furnished and adorned those parts. The first day he made all the Heavens, the matter of the earth, and cometh down so low as the Light. The second day he descendeth lower, and maketh the Firmament or Air. The third, lowest of all, making a distinction betwixt the Earth and Water. Thus in three days the three parts or body of the World is laid; and in three days more, and in the same order, they were furnished. For on the fourth day, the Heavens, which were made the first day, were decked and stuck with stars and lights. The fifth day, the Firmament (which was made the second day) was filled with Birds and Fowls. The sixth day, the Earth (which was before made fit and ready the third day) was replenished with Beasts, and lastly with Man. And thus God Almighty in his great Power and Wisdom, accomplished and finished the miraculous work of the Creation.  
Rabbi jarchi upon the second of Genesis observeth, That God made superior things one day, and inferior another. His words being to this purpose: In the first day God created Heaven above, and Earth beneath: on the second day, the Firmament above: on the third, Let the dry land appear beneath: on the fourth, Lights above: and the fifth, Let the waters bring forth beneath, etc. On the sixth day he made things both superior and inferior, lest there should be confusion without order in his Work. Therefore he made Man consisting of both, a Soul from above, and a Body from beneath, etc.  
An Allegory drawn from these is, That God hath taught us by the course he took in the framing and fashioning of the world, how we must proceed to become a new Creation, or a new Heaven and Earth, renewed both in soul and body. In the first day he made the Light; therefore the first thing of the new man ought to be light of Knowledge: for Saint Paul saith, He that cometh to God must know that He Is. 
Heb. 12.  On the second day he made the Firmament, so called because of its steadfastness: so the second step in Man's new Creation must be Firmamentum Fidei, (i) the sure foundation of Faith. On the third day, the Seas, and Trees bearing Fruit: so the third step in the New man, is, That he become Waters of relenting tears, 
Mat. 3.  and that he bring forth fruit worthy of Repentance. On the fourth day God created the Sun, that whereas on the first day there was light without heat, now on the fourth day there is Light and Heat joined together. So the fourth step in the new creation of the New man, is, That he join the heat of Zeal with the light of Knowledge; as in the Sacrifices, Fire and Salt were ever coupled. The fifth day's work was of Fishes to play in the Seas, and the Fowls to fly and soar towards Heaven. So the fifth step in a New Creature, is, To live and rejoice in a sea of Troubles, and fly by Prayer and Contemplation towards Heaven. On the sixth day God made Man: now all those things before named being performed by him, Man is a new Creature. They are thus like a golden Chain concatinated into several links by Saint Peter; Add to your light of Knowledge, the firmament of Faith; to your Faith, seas of repentant Tears; to your Tears, the fruitful Trees of good Works; to your good Works, the hot Sunshine of Zeal; to your Zeal, the winged Fowls of Prayer and Contemplation. And so, Ecce, omnia facta sunt nova, Behold, all things are made new, etc.  

Angels immutable.  Further concerning the Angels. Basil, Hom. sup. Psal. 44. saith, The Angels are subject to no change; for amongst them there is neither Child, Youngman nor old, but in the same state in which they were created in the beginning, in that they everlastingly remain: the substance of their proper nature being permanent, in Simplicity and immutability. 
Every Soul hath his Angel to attend it.  And again, upon Psal. 33. There is an Angel of God assistant to every one that believes in Christ, unless by our impious actions we expel him from us. For as Smoke driveth away Bees, and an evil savour expelleth Doves; so our stinking and unsavoury sins remove from us the good Angel, who is appointed to be the Keeper and Guardian of our life.  
Hier. sup. Mat. 13. Magna dignitas fidelium Animarum, etc. Great is the dignity of faithful Souls, which every one from his birth hath an Angel deputed for his Keeper. Bernard in his Sermon super Psalm. 12.19. useth these words; Woe be unto us, if at any time the Angels by our sins and negligences be so provoked, that they hold us unworthy their presence and visitation, by which they might protect us from the old Adversary of Mankind, the Devil. If therefore we hold their familiarities necessary to our preservations, we must beware how we offend them; but rather study to exercise ourselves in such things in which they are most delighted, as Sobriety, Chastity, Voluntary Poverty, 
What best pleaseth the Angels.  Charity, etc. but above all things they expect from us Peace and Verity. Again he saith, How merciful art thou, o Lord! that thinkest us not safe enough in our weak and slender walls, but thou sendest thine Angels to be our Keepers and Guardians.  
Isidor. de Sum. Bon. 
Angel's governeth Nations.  It is supposed that all Nations have Angels set over them to be their Rulers; but it is approved, That all men have Angels to be their Directors. He saith in another place, By Nature they were created mutable, but by Contemplation they are made immutable; in Mind passable, in Conception rational, in Stock eternal, in blessedness perpetual. Greg. in Homil. Novem esse Ordines Angelorum testante sacro eloquio scimus, etc. i. We know by the witness of the holy Word, That there are nine degrees of Angels, namely, Angels, Arch-Angels, Virtues, Potestates, Principates, Dominations, Thrones, Cherubin, and Seraphim. And proceedeth thus; The name of Angel is a word of Office, not of Nature: 
Angella name of Office, not of Nature.  For these holy Spirits of the Celestial Country are ever termed Spirits, but cannot be always called Angels; for they are then only to be styled Angels, when any message is delivered them to be published abroad. According to that of the Psalmist, Qui fecit Angelos suos Spiritus. Those therefore that deliver the least things have the title of Angels; but those that are employed in the greatest, Arch-Angels: for Angeli in the Greek tongue signifieth Messengers, and Archangeli, Chief Messengers. And therefore they are charactered by particular names, as Michael, Gabriel, Raphael, etc.  
We likewise read Nazianzen thus, Orat. 38. Atque ita secundi Splendores procreati sunt, primi splendoris Administri, etc. i. So the second Splendours were procreated, as the Ministers of the first Light; whether of Fire quite void of matter and incorporeal, or whether of some other nature coming near unto that matter: yet my mind prompteth me to say thus much, That these spirits are no way to be impelled unto any evil, but they are still apt and ready to do any good thing whatsoever, as always shining in that first splendour wherein they were created, etc.  
The same Nazianzen, Carmine de Laude Virginitatis, writeth thus: 
At talis Triadis naturae est undique purae,  
Ex illo puro certissima lucis origo  
Coetibus Angelicis; mortali lumine cerni,  
Qui nequeunt, etc.  
Such is the nature of the purest Trine,  
In whom th' original Light began to shine,  
From whence the Host of Angels we derive,  
Such Lights as can be seen by none alive.  
The Seat of God and his most blessed Throne  
They always compass, and on him alone  
Th' attend; mere Spirits. If from the Most Hylas  
Sent, through the pure air they like Lightning fly,  
And undisturbed, be the wind rough or still,  
They in a moment act their Maker's Will.  
They marry not; in them 's no care expressed,  
No grief, no troubled motions of the breast:  
Neither are they composed of limbs, as we,  
Nor dwell in houses; but they all agree  
In a miraculous concord. Every one  
Is to himself the same; for there are none  
Of different nature; of like soul, like mind,  
And equally to God's great love inclined.  
In daughters, sons, or wives, they take no pleasure,  
Nor are their hearts bend upon Gold or Treasure.  
All earthy Glories they hold vile and vain;  
Nor furrow they the spacious Seas for gain:  
Nor for the bellies sake plough they, or sow,  
Or study when to reap the fruits that grow.  
The care of which hath unto Mankind brought  
All the mortiferous Ills that can be thought.  
Their best and only food is, to behold  
God in his Light and Graces manifold.   
Having discoursed sufficiently of the Creation of Angels; it followeth in the next place to speak something of the forming and fashioning of Man. The sixth day God created the fourfooted Beasts, 
Of the forming & fashioning of man.  male and female, wild and tame. The same day also he made Man; which day some are of opinion was the tenth day of the Calends of April. For it was necessary (saith Adam archbishop of Vienna, in his Chronicle) That the second Adam, sleeping in a vivifying death, only for the salvation of Mankind, should sanctify his Spouse the Church, by those Sacraments which were derived out of his side, even upon the self same day, not only of the week, but of the month also, wherein he created Adam our first Father, and out of his side brought forth Evah his wife, that by her help the whole race of Mankind might be propagated.  
God made Man after his own Image, to the end that knowing the dignity of his Creation, he might be the rather incited to love and serve him. Not that he should proudly overween, That the shape and figure of God is answerable in a true and just conformity with his own; for the word Image is not so to be understood, to accord & correspond with the exterior shape or similitude, but rather with the spiritual Intelligence, which consists of the more precious part, namely the Soul. For as God by his uncreated Power is wholly God, governing and giving life to all things; (for as the Apostle saith, In Him we live, move, and have our Being) even so the Soul by his providence giveth life to the body, and unto every part thereof; and is said to be the Image of God, like as in the Trinity: for though in name it is but one Soul, yet hath it in itself three excellent dignities, 
The three dignities of the Soul.  The Understanding, the Will, and the Memory.  
And as the Son is begotten of the Father and the Holy-Ghost, and proceedeth both from the one and the other; in like manner is the Will engendered of the Understanding and Memory. And as the three persons of the Trinity are but one God, so these three powers and faculties of the Soul make but one Soul.  
Man then was created according to the Image of God, 
The end, why Man was created.  that every Like delighting in his Like, he should evermore wish to be united unto his Similitude, which is God: first, to acknowledge him: next, in knowing him, to honour him; and in honouring him, to love him; 
Why God made man upright.  and in loving him, to serve and obey him. For this cause he made him with an upright and erected body, no● so much for his dissimilitude unto beasts, (who be stooping and crooked, having their eyes directed to the earth) as to elevate his looks, and to mount his understanding toward heaven his original; leaving all the objects of terrestrial vanities, and exercising his faculties in the contemplation and speculation of things sublime and permanent.  
God when he created Man, 
Three gifts bestowed upon Man in his Creation.  bestowed upon him three especial good gifts: the first, His own Image: the next, That he made him after his own similitude: the third, That he gave him the Immortality of the Soul. Which three great blessings (saith Hugo S. Victor) were conferred by God upon Man, 
Ecerp. lib. ●. cap. 2, 3, 4●  both naturally, and by original justice. Two other gifts he hath enriched Man with; the one under him, the other above him: under him, the World; above him, God. The World as a visible good, but Transitory: God, as an invisible Good, and Eternal.  

Three opposite Evils.  There be three principal Hurts or Evils, which abuse and corrupt the three beforenamed Blessings: the first, Ignorance of Goodness and Truth: the second, an appetite and desire of Evil and Wickedness: the last, Sickness and infirmity of the body. Through Ignorance the Image of God hath been defaced in us; by Carnal desires, his Similitude blemished; and by Infirmities, the body for the present made incapable of Immortality. For these three Diseases there be three principal Remedies, Wisdom, Virtue, and Necessity: to overcome Ignorance, we are to make use of Wisdom, that is, to understand things as they are, without idle curiosity. To suppress the appetite to do evil, we are to embrace Virtue, which is the habitude of the Soul, after nature conformable with Reason. To make Necessity tread down Infirmity, is meant of absolute Necessity, 
Necessity absolute & conditional.  without which, things cannot be done; as without eyes we cannot see, without ears hear, without feet walk, etc. There is another kind of Necessity which is called Conditional; as when a man is to travel a journey, he useth an horse for his better expedition. And so the like.  

Theoric. Practice. Mechanic.  For these three Remedies, all Arts and disciplines in general have been devised and invented: as first, to attain unto Wisdom and Knowledge, the Theoric or Contemplative: for the achieving unto Virtue, the Practiuqe and Active: and to supply Necessity, Mechanic, which is that which we call Handicraft, or Trading; which as johannes Ludovicus in his Book called The Introduction to Wisdom, saith, Vtile indumentum excogitavit necessitas, etc. i. Necessity found out Garments profitable, precious, light, neat, and vain.  

The just measure of man's Body.  Man consisteth of the Body and the Soul. The true exact measure of Man's body well proportioned, is thus defined; His height is four cubits or six feet, a cubit being just one foot and an half: the foot is the measure of four palms or hand-bredths; a palm is the breadth of four fingers joined. The arms being spread abroad, the space between the end of the one longest finger, unto the other, is the just measure from the plant of the foot, to the crown of the head; according to Pliny, lib. 7. cap. 17. The parts of the Body are thus proportioned; the face, from the bottom of the chin, to the top of the forehead, or skirt of the hair, is the tenth part of the height or length thereof: the same is the breadth of the forehead from one side to the other. The face is divided into three equal parts, one from the bottom of the chin, to the lowest tip of the nose; the second, from thence upward to the eye brow; the third, from thence to the top of the forehead. The length of the eye, from one angle opposed to the other, is the five and fortieth part: the like proportion beareth the distance and space betwixt the one eye and the other. The length of the nose is the thirtieth part, and the hollow of the nostril the hundred and eightieth. The whole head● from the bottom of the chin to the crown of the head, the eighth part: the compass of the neck, the fifteenth: the length of the breast and stomach, and so the breadth, almost the sixth part. The Navil holdeth the mid seat in the body, and divideth itself into two equal distances. The whole length of the thighs and legs, to the plant or sole of the foot, is little less than the ●alfe part: the length of the foot the sixth part: so also are the arms to the cubit, and the cubit to the hand: the hand is the tenth part. Vitruu. lib. 13. Cardan. lib. 11. de Subtilitate, etc.  
Plotinus the Platonic Philosopher being earnestly solicited by the cunning Painter Emutius, that he would give him leave to draw his picture, would by no means suffer him; but made him this answer, Is it not enough that we bear this image about us whilst we live, but we must by way of ostentation leave it for posterity to gaze on? For he was of the opinion of Pythagoras, who called the Body nothing else but the Case or casket of the Mind; and that he saw the least of Man, who looked only upon his body. And Diogenes the Cynic was wont to deride those who would keep their Cellars shut, barred, and bolted, and yet would have their Bodies continually open by diverse windows & doors, as the mouth, the eyes, the nostrils, and other secret parts thereof. Stoboeus, Serm. 6.  
The Body is described by Lucretius in this one Verse: 
Tangere enim aut tangi, nisi corpus nulla potest res;  i. Nothing is sensible either to touch or to be touched, but that which may be called a Body.  
God created three living Spirits, 
Three sorts of living Spirits created by God.  saith Gregor. lib. Dialog. The first, such as are not covered with flesh: the second, that are covered with flesh, but doth not die with the flesh: the third, both with flesh covered, and with the flesh perisheth. The first, Angels; the second, Men; the third, Brutes. The wise Socrates was accustomed to say, That the whole Man was the Mind or Soul, and the Body nothing else but the cover, or rather the prison thereof; from whence being once freed, it attained to it's proper jurisdiction, and then only began to live blessedly.  
Erasm. (in Declamat. de Morte) and learned Seneca saith, That as he which liveth in another man's house is troubled with many discommodities, and still complaining of the inconvenience of this room or that; even so the Divine part of Man, which is the Soul, is grieved, now in the head, now in the foot, now in the stomach, or in one place or other. Signifying thereby, That he liveth not in a Mansion of his own, but rather as a Tenant, who expecteth every hour to be removed from thence.  

Of the Soul of Man.  The Soul of Man, saith Saint Augustine, aut regitur à Deo, aut Diabolo; It is either governed by God or by the Devil. The Eye of the Soul is the Mind: it is a Substance, created, invisible, incorporeal, immortal, like unto God, and being the Image of the Creator: Lib. de Definition. Anim. Et sup. Genes. addit, Omnis Anima est Christis Sponsa, aut Diaboli Adultera: Every Soul is either the Spouse of Christ, or the Strumpet of the Devil.  
Saint Bernard, Serm. 107, useth these words; Have you not observed, That of holy Souls there are three several states? the first, in the corruptible Body; the second, without the Body; the third, in the Body glorified. The first in War, the second in Rest, the third in Blessedness? And again in his Meditat. O thou Soul, stamped in the Image of God, beautified with his Similitude, contracted to him in Faith, endowed in Spirit, redeemed in Blood, deputed with the Angels, made capable of his Blessedness, heir of Goodness, participating Reason; What hast thou to do with Flesh, than which no dunghill is more vile and contemptible.  
Saint Chrisostome likewise, De Reparat. Laps. If we neglect the Soul, neither can we save the Body: for the Soul was not made for the Body, but the Body for the Soul. He therefore that neglecteth the Superior, and respecteth the Inferior, destroys both; but he that doth observe order, and giveth that pre-eminence which is in the first place, though he neglect the second, yet by the health of the first he shall save the second also.  
Isiod. Etymol. 11. The Soul whilst it abideth in the Body to give it life and motion, is called the Soul: when it purposeth any thing, it is the Will: when it knoweth, it is the Mind: when it recollecteth, it is the Memory; when it judgeth truly, it is the Reason: when it breatheth, the Spirit: when passionate, it is the Sense. And again, Lib. 1. de Summo Bono: O thou Man, Why dost thou admire the height of the Planets, and wonder at the depth of the Seas; and canst not search into the depth of thine own Soul?  

The Philosophers concerning the soul.  We have heard the Fathers: let us now inquire what the Philosophers have thought concerning the Soul. There is nothing great in Humane actions, saith Seneca in Proverb. but a Mind o● Soul that disposeth great things. Thus saith Plato, in Timaeo: To this purpose was the Soul joined to the Body, that it should furnish it with Virtues and Sciences; which if it do, it shall be gently welcomed of the Creator: but if otherwise, it shall be confined to the inferior parts of the earth.  
Aristotle, lib. 2. the Animal. saith, The Soul is more noble than the Body; the Animal, than that which is Inanimate; the Living, than the Dead; the Being, than the Not being. Three things (saith Macrob. lib. 7. Saturnal.) there be which the Body receiveth from the providence of the Soul: That it liveth, That it liveth decently, and That it is capable of Immortality.  
Of Souls (saith Cicero, 1. Tuscul. Quast.) there can be found no original upon the earth; for in them there is nothing mixed or concrete, or that is bred from the earth, or framed of it; for there is nothing in them of substance, humour, or solid, or fiery. For in such natures there is nothing that can comprehend the strength of Memory, the Mind or Thought; which can record what is past, or foresee things future; which do altogether participate of a Divine nature. Neither can it ever be proved that these Gifts ever descended unto Man, but from God himself.  
And in another place; There is nothing admixed, nothing concrete, nothing co-augmented, nothing doubled in these Minds or Souls. Which being granted, they can neither be discerned or divided, nor discerpted, nor distracted. And therefore they cannot perish; for perishing is a departure or surcease, or divorce of those parts, which before their consumption were joined together in a mutual connexion.  
Phocillides in his Precepts writeth thus: Anima est immortalis, vivitque perpetuò, nec senescit unquam. i. The Soul is immortal, liveth ever, neither doth it grow old by Time. And Philistrio: The Soul of a wise man is joined with God, neither is it death, but an evil life, that destroyeth it. And Egiptius Minacus, when one brought him word that his father was dead; made the Messenger this answer, Forbear, o Man, to blaspheme and speak so impiously: for how can my father be dead, who is immortal?  
Nicephorus ex Evagrio. Panorm. lib. de Alphons. Reg. gestis, relates, That the King Alphonsus was wont to say, That he found no greater argument to confirm the immortality of the Soul, than when he observed the bodies of men having attained to their full strength, begin to decrease and wax weak through infirmities. For all the Members have the limits and bounds of their perfection, which they cannot exceed, but arriving to their height, decline and decay. But the Minds and Intellects, as they grow in time, so they increase in the ability of understanding Virtue and Wisdom.  
Elian. lib. 11. de Varia Historia, reporteth of Cercitas Megala Politanus, who falling into a most dangerous disease, and being asked by such friends as were then about him, whether he were willing to dye? O yes (said he) by any means; for I desire to depart this world, and travel to the other, where I shall be sure to meet with men famous in all kinds of Learning: of the Philosophers, with Pythagoras: of the Historiographers, with Hecataeus: of the Poets, Homerus: of Musicians, Olympius: who by the Monuments of their judgements & learning have purchased to themselves perpetuity.  

Note.  AEneas Silvius reporteth of the Emperor Frederick, That sojourning in Austria, it happened that one of his principal Noblemen expired; who had lived ninety years in all voluptuousness and pleasure, yet was never known to be either diseased in body, or disquieted in mind, by any temporal affliction whatsoever. Which being related unto the Emperor, he made this answer; Even hence we may ground that the Souls of men be immortal: for if there be a God, who first created, and since governeth the World, (as both the Philosophers and Theologists confess) and that there is none so stupid as to deny him to be just in all his proceedings; there must then of necessity be other places provided to which the Souls of men must remove after death: since in this life we neither see rewards conferred upon those that be good and honest, nor punishments condign inflicted upon the impious and wicked.  
Cicero, in Caton. Maior. reporteth, That Cyrus lying upon his death bed, said unto his sons; I never persuaded myself, o my Children, that the Soul did live whilst it was comprehended within this mortal body: neither that it shall die when it is delivered from this fleshly prison.  
Anaxarchus being surprised by Nicocreon the Tyrant of Cyprus, he commanded him to be contruded into a stone made hollow of purpose, and there to be beaten to death with iron hammers. In which torments he called unto the Tyrant and said, Beat, batter, and bruise the flesh and bones of Anaxarchus, but Anaxarchus himself thou canst not harm or damnify at all. The excellent Philosopher intimating thereby, That though the Tyrant had power to exercise his barbarous and inhuman cruelty upon his body; yet his Soul was immortal, and that no tyranny had power over, either to suppress or destroy it. Brusonius, Lib. 2. Cap. 3. ex Plutarc.  
Of less constancy was johannes de Canis a Florentine Physician of great fame for his practice: who when out of the Principles of Mataesophia, he had grounded the Soul to be mortal with the Body, and in his frequent discourses affirmed as much; yet when his last hour drew on, he began to doubt within himself, and his last words were these: So, now I shall suddenly be resolved whether it be so or no. johan. Bapt. Gell. Dialog. de Chimaerico.  
As ill if not worse, Bubracius, lib. 28. reporteth of Barbara, wife to the Emperor Sigismond; who with Epicurus placed her Summum Bonum in voluptuousness and pleasure: and with the Sadduces believed no resurrection or immortality of the Soul, but God and the Devil, heaven and hell, equally divided.  
From the Philosophers, 
The Poets concerning the Soul.  I come now to the Poets. Ovid, lib. Metam. 15. saith, 
Morte carent Animae, semperque priore relicta  
Sede: novis domibus vivunt, etc.  
The Souls can never dye; when they forsake  
These houses, than they other Mansions take.   
Phocilides the Greek Poet, Anima autem immortalis & insenesibilis vivit per omne tempus. i. For the Soul is immortal, not subject unto age, but surviveth beyond the date of Time. And Menander; Melius est corpus quam Animam aegrotare. i Better it is for thee to be sick in body than in Soul: and howsoever thy Body fare, be sure to physic thy Soul with all diligence.  
Propert. 4.7.  
Sunt aliquid manes, let hum non omnia fiunt:  
Luridaque evictos, effugit umbra rogas.  
Sp'rites something are; Death doth not all expire:  
And the thin Shadow escapes the conquered fire.  
The ingenious Poet Tibullus, either inclining to the opinion of Pythagoras, or else playing with it, (who taught, That the soul after death did transmigrate and shift into the bodies of other persons and creatures) we read thus: 
Quin etiam meatunc tumulus cui texerit ossa,  
Seu matura dies fato proper at mihi mortem:  
Longa manet seu vita, etc.  
When these my bones a Sepulchre shall hide,  
Whether ripe Fate a speedy day provide?  
Or that my time be lengthened? when I change  
This figure, and hereafter shall prove strange  
Unto myself, in some shape yet unknown;  
Whether a Horse of service I be grown,  
Taught how to tread the earth? or Beast more dull  
Of speed, (the glory of the herd) a Bull?  
Whether a Fowl, the liquid air to cut?  
Or into what Man's shape this Spirit be put?  
These Papers that have now begun thy praise,  
I will continue in those after-days.   
Manl. lib. 4. the Astronom. is thus quoted: 
An dubium est habitare Deum sub pectore nostr●,  
In coelumque redire; Animas coeloque venire?  
Who doubts but God dwells in this earthly Frame;  
And Souls return to Haev'n, from whence they came?   
And Lucretius we read thus: 
Cedit enim retro de terra quid fuit ante  
In terra, sed quod missum est ex Etheris oris,  
Id rursum Coeli fulgentia templa receptus, etc.  
That which before was made of earth, the same  
Returns back unto earth, from whence it came.  
But that which from th' aethereal parts was lent,  
Is up unto those shining Temples sent.   

Of Man in general.  I have hitherto spoke of the two distinct parts of Man, the Soul and the Body. A word or two of Man in general.  
Homo, Man, is Anima Rationalis, or Mortalis; A Creature reasonable and mortal. Not so denominated ab Humo, as Varro would have it; for that is common with all other Creatures: but rather of the Greek word Omonoia, that is, Concordia, or Consensus, Concord or Consocietie, because that Man is of all other the most sociable. The Nobility of Man in regard of the sublimity of his Soul, is expressed in Genes. 1. Let us make Man after our own Image and similitude, etc. The humility which ought to be in him, concerning the substance whereof he was made, Genes. 2. The Lord made Man of the slime of the earth. The shortness of his life, Psal. 102. My days are declined like a shadow, and I am as the Grass of the field. The multiplicity of his miseries, Gen. 3. In the sweat of thy brows shalt thou eat thy bread, etc.  
Gregory Nazianzen in Oration. 10. useth these words; What is Man, that thou art so mindful of him? What new misery is this? I am little and great, humble and high, mortal and immortal, earthly and heavenly; the first from this world, the later from God: the one from the Flesh, the other from the Spirit.  
Tertullian, 
An excellent Argument against such as deny the Resurrection.  Apollogetic. advers. Gentil. cap. 48. hath this Meditation: Dost thou ask me how this dissolved Matter shall be again supplied? Consider with thyself, o Man, and bethink thyself what thou wast before thou hadst Being: Certainly nothing at all; for if any thing, thou shouldst remember what thou hadst been. Thou therefore that waist nothing before thou wert, shalt again be made nothing when thou shalt cease to be. And why canst thou not again from Nothing have Being, by the will of the same Workman, whose will was, That at the first thou shouldst have existence from nothing? What new thing shall betide thee? Thou which wast not, wert made; when thou again art not, thou shalt be made. Give me (if thou canst) a reason, how thou wert created at first; and then thou mayst resolve me how thou shalt be re-created again. Observe how the Light this day failing, shineth again tomorrow; and how the Darkness, by giving place, succeedeth again in its vicissitude. The Woods are made leavelesse and barren, and after grow green and flourish. The Seasons end, and then begin: the Fruits are first consumed, and then repaired most assuredly: the Seeds prosper not and bring forth before they are corrupted and dissolved. All things by perishing are preserved: all things from destruction are regenerated. And thou o Man, thinkest thou that the Lord of the Death and the Resurrection will suffer thee therefore to dye, that thou shalt altogether perish? Rather know, That wheresoever thou shalt be resolved, or what matter soever shall destroy, exhaust, abolish, or reduce thee to nothing, the same shall yield thee up again and restore thee: For to that God, the same nothing belongs, who hath all things in his power and providence. The whole frame of heaven (saith Saint Ambrose in Psal. 119) God made and established with one hand; but in the creation of Man he used both. He made not the Heavens to his Similitude; but Man. He made the Angels to his Ministry, but Man to his Image.  
Saint Augustine, 
The lives of Beasts, Men, and Angels.  super joan. Serm. 18. saith, One is the life of Beasts, another of Men, a third of Angels. The life of irrational Brutes desireth nothing but what is terrene: the life of Angels, only things celestial: the life of Man hath appetites intermediate betwixt Beasts and Angels. If he liveth according to the flesh, he leadeth the life of Beasts: if according to the Spirit, he associateth himself with Angels.  
Hugo in Didasc. lib. 1. speaking of the birth of Man, saith, That all Creatures whatsoever (Man excepted) are bred and born with natural defences against injuries and discommodities; 
Of the Birth of Man.  as the Tree is preserved by the Bark, the Bird is covered with her Feathers, the Fish defended with his Skales, the Sheep clad with his Wool; the Herds and cattle, with their Hides and Hair; the Tortoise defended with his Shell, and the skin of the Elephant makes him fearless of the Dart. Neither is it without cause, that when all other Creatures have their muniments and defences borne with them, Man only is brought into the World naked and altogether unarmed. For behooveful it was, that Nature should take care of them who were not able to provide for themselves. But Man borne with Understanding, had by his native defects the greater occasion offered to seek out for himself; that those things which Nature had given to other Animals freely, he might acquire by his Industry: Man's reason appearing more eminent in finding out things of himself, than if they had freely been bestowed upon him by another. From which ariseth that Adage, 
Ingeniosa fames omnes excuderit Artes.   
To the like purpose you may thus read in Chrisostome upon Matthew; God hath created every sensible Creature armed and defended; some with the swiftness of the feet, some with claws, some with feathers, some with horns, some with shells, etc. but he hath so disposed of Man, by making him weak, that he should acknowledge God to be his only Strength; that being compelled by the necessity of his infirmity, he might still seek unto his Creator for supply and succour.  

The Ethnics concerning Man.  To come to the Ethnycks: Solon being asked, What Man was? made answer; Corruption in his birth, a Beast in his life, and Worm's meat at his death. And Silenus being surprised by Midas, 
Silenus.  and demanded of him, What was the best thing which could happen to Man? after a long pause, and being urged by the King for an answer, burst out into these words; The best thing, in my opinion, that Man could wish for, is not to be borne at all: And the next thing unto that is, Being borne, to be soon dissolved. For which answer he was instantly released and set at liberty.  

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

Alphonsus.  King Alphonsus hearing diverse learned men disputing of the misery of Man's life, compared it to a mere Comedy, whose last Act concluded with death. And (saith he) no such is held to be a good Poet, who doth not wittily and worthily support his Scenes with applause even to the last catastrophe.  
Aristotle the Philosopher being demanded, 
Aristotle.  What Man was? made answer, The example of Weakness, the spoil of Time, the sport of Fortune, the image of Inconstancy, the balance or scale of Envy and Instability Stobae. Serm. 96. Man (saith an other) hath not power over miseries, but miseries over him; and to the greatest man the greatest mischiefs are incident. Cicero saith, That to every man belong two powers, a Desire, and an Opinion; the first bred in the body, acciting to pleasure; the second bred in the Soul, inviting to goodness. And that man (saith Plato) who passeth the first part of his life without something done therein commemorable and praiseworthy, aught to have the remainder of his life taken from him, as one unworthy to live.  
From the Philosophers, we come next to the Poets. We read Homer in his Iliads to this purpose interpreted: 
Hom. of Man, with other Poets.  
Quale foliorum genus, tale & hominum, etc.  
As of Leaves is the Creation,  
Such of Man's the Generation:  
Some are shaked off by the wind,  
Which strewed upon the earth we find;  
And when the Spring appears in view,  
Their places are supplied with new.  
The like of Mankind we may say;  
Their time fulfilled, they drop away.  
Then they the Earth no sooner strew,  
But others in their places grow.   
Claudian writeth thus: 
— Etenim mortalibus ex quo  
Terra caepta coli nunquam sincera bonorum, etc.  
To mortal men, by whom the earth began  
First to be cultured, there is none that can  
Say, he's sincerely happy; or that Lot  
Hath designed him a temper without spot.  
Him to whom Nature gives an honest face,  
The badness of his manners oft disgrace.  
Him whom endowments of the Mind adorn,  
Defects found in the body make a scorn.  
Such as by War their noble fames increase,  
Have proved a very pestilence in Peace.  
Others, whom peaceful bounds could not contain,  
We oft have known, great fame by Arms to gain.  
He that can public business well discharge,  
Suffers his private house to room at large.  
And such as fault can with another find,  
To view their own defects seem dull and blind.  
He that created all, (and He alone)  
Distributes all things, but not all to one.   
jacobus Augustus Thuanus, in his Title Homo Cinis, you may read thus: 
Disce Homo de tenui Constructus pulvere, qua te  
Edidit in lucem conditione Deus, etc.  
Learn, o thou Man, from smallest dust translated,  
On what condition God hath thee created:  
Though thou this day in Gold and Purple shine,  
And scorning others, thinkst thyself Divine;  
Tomorrow of thy pomp art disarrayed,  
And in the Grave (aside) for worm's meat laid.  
Why doth thy tumerous heart swell thus in vain?  
Things both beyond thee, and denied, t'attain?  
Why in Mansolean Structures aim to sleep?  
Thinking thereby thy rottenness to keep  
From the (less putrid) earth? O foolish man!  
Be not deceived; for know, Before thou can  
Aspire a glorious place above to have,  
Thou must (as all) lie rotten in thy Grave.   

Adages.  Adages concerning man; and their good or bad affections one towards another, are these: 
Homo Homini Deus:  
Homo Homini Lupus.  
One Man, to Man a god we see:  
Another a mere Wolf to be.   
Amongst many other ingenious and accurate Emblems written by Anton. F. Castrodunensis, I have only selected one to this purpose: 
Ornamenta gerens, Cornix aliena superbit, etc.  

Emblem.  The Crow tricked up in borrowed plumes, grows proud,  
And thinks herself, with what's her own endowed.  
But when each Bird doth for her feather call,  
Disrobed, she grows a public scorn to all.  
Man, whilst he lives, to be that Crow is known,  
Who nothing that he wears can call his own:  
Death summoning, and you stripped naked, then  
Alas, what have you to be proud of, Men?   
The Hierogliphycke of Man is the Palm tree; 
Hieroglyphic  and that for a twofold reason: first, Because it bringeth forth no fruit, unless the male be planted near and in sight of the female. By which it is imagined they have a kind of Coitus or copulation; the boughs being full of masculine gems, like seed. And next, because in the upper part thereof there is a kind of brain, which the Hebrews call Halulab, and the Arabs, Chedar, or Gemmar; which being bruised or tainted, the tree instantly withereth, (as man dieth presently when his brain is perished) which is only to be found in this Plant. Besides, in the top or head thereof there is that which resembleth hair. The branches grow after the manner of the arms and hands, extended and stretched forth; and the fruit thereof is like fingers, and therefore are called Dactili, or Digiti, Erudit. quid. lib. 2. Hierogl. Collect.  
Concerning Hell and the torments thereof, 
Of Hell.  we read the Fathers thus. Gregory, Moral. lib. 9 saith, In horrible manner it happeneth to those wretched Souls, who have Death without death, End without end, Defect without defect: because Death ever liveth, the End always beginneth, and Defect knoweth not how to be deficient: Death slayeth, but killeth not, sorrow excruciateth, but easeth not; the flame burneth, but consumeth not. And the same Father, Lib. 4. Dialog. The Soul confined thither hath lost the happiness to be well, but not to Be: for which reason it is compelled to suffer death without death, defect without defect, end without end; because unto it, Death is made immortal, Defect indeficient, and End infinite. And Saint Augustine, lib. de Agenda cura pro Mortuis; speaking of the Rich man tormented in Hell, saith, That his care of the Living, whose actions he knew not, was like ours of the Dead, or whose estate we are ignorant. Isiod. lib. 1. de Summo Bono, saith, That the fire of Hell gives light unto the Damned, so far as they may see whereat to grieve, but not to behold from what they may draw comfort. And the same Author in his Meditation, Gehennalis, supplicij; Consider all the pains and afflictions of this World, all the grief of torments, the bitterness of sorrows, and grievousness of afflictions, and compare them with the least torment of Hell, and it is easy which thou sufferest: for the punishment of the Damned is in that place doubled; for sorrow burneth the heart, and the flame the body. And Hugo, lib. 4. de Anima; The infernal Lake is without measure, it is deep without bottom, full of incomparable heat, full of intolerable stench, full of innumerable sorrows: there is misery, there is darkness, there is no order, but all confusion; there is horror eternal, no hope of any good, nor termination of evil.  
Saint Chrisostome, Hom. 48. de Ira, useth this similitude: I would not have thee to think, (saith he) that as it is in this life, so it is in the other; That to have partners and companions in grief can be any comfort or abatement to thy sorrow, but rather of the contrary. For tell me, If a father condemned to the fire, shall behold his son in the same torment, will not the very sight thereof be as another death unto him? For if those who be in perfect health, at the sight of others torments faint, and are ready to depart with life; how much more shall they be afflicted and excruciated, when they are fellow-sufferers of the same tortures? Mankind is prone to compassion, and we are easily moved to commiserate other men's grievances: Therefore how can the Father take comfort to behold his son in the same condemnation; the husband the wife, or the brother the brother? etc. rather it doth add unto their miseries, and make their grief the greater,.  
Saint Origen, in Matth. cap. 16. useth this comparison; As every gate of a city hath its proper denomination; so may we say of every port or door that opens into Hell: one may be called Scortatio, or Whoring, by which Whore-monghrs enter: another, Swearing, by which Blasphemers have access. And so of Envy, Gluttony, and the rest; every one bearing name according to the nature of the offence.  

The Ethnics concerning Hell.  Bion was wont to say, That the passage unto Hell was easy, because men might find the way thither blindfold, or with shut eyes. For so it fareth with all dead men: from whence we read that in Virgil: 
— facilis discensus Averni,  
Noctes atque dies patet atri janua ditis.   
The same Bion was wont to jest at the punishment of the daughters of Danaus in Hell, who are forced to carry water in bottomless pales to fill a leaking Vessel; saying, The torment had been greater if their pales had been whole and sound, for so their burdens had been the heavier. Laërtius, lib. 4. cap. 7.  
And Demonax being demanded of one, What he thought the estate and condition of the Souls departed was, in the other World? made answer, That he could not as then resolve him, but if he had the patience to stay till he had been there, he would write him news thereof in a letter. Intimating thereby, That he believed there was no Hell at all. Erasmus, Lib. Apotheg. Sophocles, in Oëdip. calleth Hell a black Darkness. And Euripides, in Aristid. An obscure House or Palace, shadowed from the bright beams of the Sun. Theogius gives it the name of the Black Gates. And Eustathius, in 1. Isliad, saith it is a dark place under the earth. Saint Basil, sup. Psal. 33. calleth it a dark Fire that hath lost its brightness, but keeps its burning. And Saint Gregory, Moral. lib. 9 cap. 46. It burneth, but giveth no light at all.  
The ancient Poets, in regard of the tenebrositie thereof, compare Hell to a territory in Italy betwixt Baiae and Cumae, where a people called Cimerij inhabit; which is so environed with hills and mountains, that the Sun is never seen at any time of the year to shine amongst them. From whence grew the Adage, darker than the darkness of Cimeria.  
Hell is called in the Scriptures by the name of Abyssus, 
The Local place of Hell.  which implieth a deep and vast gulf or a bottomless pit, from which there is an ascent up unto the earth, but no descent lower. Nicolaus de Lyra, upon Esay, holdeth it to be in the centre of the earth.  
Rabbi Abraham, 
The Rabbius of Hell.  in cap. 2. jona, saith, Sheol (a Grave) is a deep place, and directly opposed to Heaven, which is above. Rabbi Levi, in cap. 26. joan. affirmeth, That Sheol is absolutely below, and in the Centre. Moses saith, Fire is kindled in my wrath, (speaking of God) and shall burn to the bottom of Hell. The Psalmist calleth it the Pit of Perdition, Psal. 55. And Psalm. 140.10. Let him cast them into the fire, and into the deep pits, that they rise not again. Saint john, 
Prov. 9  Revel. 20. calleth it a burning Lake. And Solomon speaking of the depth of this place, saith, that The Guests of an Harlot are in the depth of Hell. 
Prov. 15.24.  And elsewhere, The way of Life is on high, to avoid Hell beneath.  
Hell is likewise called Tophet, which was a Valley near unto jerusalem, joining to the Fuller's Pool, and the field Acheldema, situate on the South side of Zion. It is called likewise Gehinnon, of the Valley of Hinnon, because the place was the habitation of one Hinnon; and for that it was once in his possession, therefore even to the days of our Saviour it bore his name. Such is the opinion of Aretius: and in this Valley did the jews (following the abomination of the children of Ammon) sacrifice their children in the fire to the Idol Moloch.  
Montanus, upon Esay, is of opinion, That under the name of Moloch was signified Mercury. Others, (as Scultetus writeth) that it was Saturn, whom the Poets feign to have eaten and devoured his own children. It was a brazen Image, hollow within, and figured with his hands spread abroad, ready to receive all such infants as through their cursed Idolatry were tortured in the fire, and sacrificed unto him. Snepfsius describeth this Idol to be made of Copper, and stretching forth his arms and hands in manner aforesaid.  

The Figure of a Moloch.  The jews write of this Idol Moloch, That he was of a large and mighty stature, fashioned like those used amongst the Serronides the ancient Inhabitants of Gaul, (now France.) He had within his bulk or belly seven several rooms or chambers; the first was to receive all such meat as was offered unto him; the second, Turtle Doves; the third, a Sheep; the fourth, a Ram; the fist, a Calf; the sixth, an Ox; the seventh, a Child. This Idol (as the Talmudists write) had a face of a Calf, in the imitation of the Idolatry which their forefathers had seen used in Egypt. His Priests (Reg. 2.23.) were called Chemarimes, because they were smoked with the Incense offered unto that Idol. This Tophet or Valley of Hinnon, amongst many other abominations, was put down by the good King josiah, and in mere detestation thereof, dead Carrion and the filth and garbage of the City cast therein. The jews likewise report, That in this Valley of Tophet there was a deep ditch or cave called Os Inferni, the Mouth of Hell, which could never be filled; into which the Chaldaeans, having overcome the Israelites in battle, cast their dead carcases, which were nevermore seen. And to trace my Author a little further: Some think this word Tophet to have derivation, à Tophis lapidibus, from the Topaz stone, which like to the Punic nourisheth fire. But this he holdeth not to be altogether authentic; but rather of the Hebrew word Toph, which signifies a Tabret or loud Instrument: because when they sacrificed their children, they struck upon their Tabrets', that their noise might drown the shrieks and clamours of their Infants, when they passed through the fire: For so saith Piscator upon Esay.  

The Argument of Sir Thomas Moor upon this Dialogue.  To the Dialogue of Lucianus before recited, (entitled Nyceomantia, or an Answer from the Dead) the most learned and never to be forgotten Sr Thomas Moor hath left this Argument:  
Lucian (saith he) would leave that chiefly to be remembered unto us, which towards the conclusion of the Fable is whispered in the ear of Menippus by the Prophet Tiresias: namely, That a private and retired life is the most contented and secure of all other. Which the Grecians seem likewise to allude unto into their old Adage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For Riches, Glory, Power, Potency, with things of like nature and condition, which the World seemeth most to acquire, are most frail and uncertain. But chiefly the lives and fortunes of Rich men, as they are the most subject and obnoxious to casualty and disaster; so they have the greatest correspondence with solemn Pomps and tragic Fables; which in many of their miserable ends is frequent and apparent. Which the World giveth us clearly to understand, by that Decree made in Hell against avaricious and rich men: in their bodies are not only designed to diverse pains and tortures, but even their minds and souls transmigrated and shifted into Asses and brute beasts. By which he insinuateth unto us, That these covetous men be for the most part barren of learning, slothful, and wanting judgement. It is inscribed, An Answer commanded from the Ghosts or the Dead: by which is manifest, That he observeth the self same course in this Dialogue, which ariseth from that which was before proposed to be learned from Tiresias. For always in these or the like titles, some aim at the nobleness of the person, some at the dignity of the Argument: after the manner of Plato, whom Lucian in this Dialogue seemeth most to imitate. It consisteth of a long narration, in which he commemorateth both the cause and the manner of his descent into the dark and lower Regions; and the withal the occasion why so peremptory and strict an Edict was denounced against the Rich men of the world. The main and most illustrious things in this Fable contained, are, The frivolous and uncertain doctrines and documents of the Philosophers; the superstition and power presupposed to be in Magitions and Magic: The several rooms and corners of Hell, with the torments and punishments inflicted upon the miserable and wretched Ghosts; with the equality of the persons there. And lastly, a cgmparison of Humane life, with the affinity it hath to vain Pomp, and the Fables devised by the Tragic Poets. The occasion and beginning being derived from the habit and known absence of Menippus, etc.  
And now being so far entered into Lucian (though not pertinent to the Argument in hand) I will commend another of his Dialogues unto your reading. Incited thereunto by reason of the elegancy thereof: and the rather, because the Scoene lies in Hel.  

¶ The Argument.  
Three mighty Men amongst themselves contend,  
To which of them preeedence shall be given.  
The strife, sad Minos undertakes to end:  
So the great odds betwixt them is made even.  
The Speakers be Alexander, Minos, Hannibal and Scipio.   

The Dialogue.  Alex. 
THou Lybian, I before thee am in fame,  
And therefore justly a precedence claim.  Hanib. 
To which I'll never yield.  Alex. 
Minos' the Wise  
And most just judge, this Quarrel compromise.  Minos. 
What are you, speak?  Alex. 
This, Hannibal: ay, son  
To mighty Philip King of Macedon,  
Called Alexander.  Minos. 
Glorious, by my life,  
Both of you are; now tell me what's your strife?  Alex. 
'Tis for priority: for he avers  
Himself the better Captain; but he errs.  
For I, (as all report) not him alone  
In prowess have exceeded; but Times gone,  
And scarce remembered, cannot speak that name  
Able to equal my unlimited fame.  Minos. 
Speak interchangeably your best and worst,  
And freely too; but thou, o Lybian, first.  Hanib. 
Yet one thing I am proud of, To have got  
The Greek tongue here, and my Antagonist not  
In that before me. Next, I am of mind,  
The worthier place should be to him assigned  
Who bee'ng at first but low, and meanly stated,  
Hath even from thence great glories propagated;  
Making himself most potent, in state hie,  
And capable of Principality.  
I with an handful Spain did first invade,  
A bare sub-Consull, to assist and aid  
My Brothers, in those Puny days: yet fired  
T' attain the height to which I since aspired.  
Ere long I took the Celtiberians, and  
Subdued the Gauls with this all-conquering hand.  
Huge mountains (and unpassable before)  
I cut, and those I led my Armies o'er.  
The Flood Eridanus, swift above measure,  
I did command, and crossed it at my pleasure:  
Upon which, many Cities I ore'threw,  
And did in time all Italy subdue;  
Through which I made my Summer's Progress still,  
And visited Rome's suburbs at my will.  
Nay more, in one pitched battle I fought there, 
The Battle of Cannae.   
So many warlike Romans slaughtered were,  
(And these too of the valiantest and most stout)  
Their very rings in bushels were meet out:  
Made of their bodies bridges to pass floods,  
And lakes on land grew from their reaking bloods.  
All these did I, yet never had the pride  
To be called Ammon's son, or deify'de;  
I feigned myself no god, nor had th' impiety  
To make my mother strumpet, though to'a Deity.  
I still professed myself a man, and fought  
Against Princes of ripe judgement, such as thought  
Themselves no more than mortal; Soldiers too  
Both bold and valiant. I had not to do  
With Medes and cold Armenians, a base Crew,  
Such as still fled before he could pursue;  
And if a man but set a face, and dare,  
Poor wretches they his easy conquest are.  
This Alexander was a Prince borne hie,  
And his dead father's kingdom did supply;  
Fortune his large domains increasing still,  
With force impetuous, almost against his will.  
Who when the Wretch Darius was o'erthrown  
At Issa and Arbela, as his own  
He'appropriated all; was not content  
To keep within his father's competent  
And moderate bounds, but must be needs adored.  
The Medes lost looseness he again restored,  
Nay more, professed it: in his lavish bowls,  
Of his best subjects rending out the Souls  
From their torn bodies, (paying Nature's debt)  
He after such as slew them did abet.  
I was my Country's Father, and when aid  
They claimed of me, I instantly obeyed;  
Encountering an huge Navy, all prepared  
To invade Carthage: having all this dated  
Most willingly, the word they had but said,  
And I myself soon gave both lost and dead.  
This did I a Barbarian, and thought rude,  
Unexpert of your Greekish plenitude.  
I never read his Homer, nor was suitor  
The Sophist Aristotle should become Tutor  
To Hannibal: such helps I counted vain;  
What came from me was mine own breast and brain.  
And these are they by which I still prefer  
Myself before the Greek King Alexander.  
But if you think this young man ought take place  
Before me, cause a Diadem doth grace  
His temples? This I'am sure, It might show well  
In Macedonia, but not here in Hell:  
Nor therefore now should be before me chused,  
Who have myself and mine own fortunes used.  Minos. 
He neither hath like one ingenerous said,  
Nor hath a Lybian barbarism betrayed:  
His smother style, his eloquence, flies hie.  
Now Macedonian, what canst thou reply?  Alex. 
Silence, o Minos, would become me best,  
Rather than I at this time should contest  
Against one so impudent and rash: my grief  
Is, That this Hannibal, so great a Thief,  
Against so great a Conqueror should hold  
This difference. But grow he ne'er so bold,  
(O thou most just of judges) note me well,  
And thou shalt know how much I antecell.  
Who being but a young man, took on me  
The manage of a mighty sovereignty;  
As my first justice, ' reaving those of breath,  
Who had been actors in my father's death.  
Having subverted Thebes, I then became  
To whole Greece such a terror, and my name  
Amongst them so famous, that the Princes all  
Chose me with unite voice their General.  
Nor did I hold it fit to be confined  
Within one kingdom's bounds, my'vnlimited mind  
Aspired unto more amplitude; the rather,  
Because in all things to exceed my father.  
A World was my ambition, not content  
Till I had made my known name eminent  
In every part. Asia by force I entered,  
And by the river Granicus aduent'red  
A mighty battle, vanquished and pursued,  
In that one fight whole Lydia I subdued.  
Iönia and Phrygia then I took:  
And passing thence (by jove) I could not look  
On any durst oppose me; conquering ever,  
Where e'er my Army moved, even to the river  
Of Issa, where the King Darius then  
Attended me with infinites of men.  
What there I did, thou Minos canst tell best,  
How many in one day I lent to rest:  
Charon well knows, his Barge that time unable,  
And Styx scarce for such numbers navigable;  
Forced was he then, strange Ferry boats to hire,  
And all too little. This out of the fire  
Of mine own spirit I did; my dauntless breath  
Still daring wounds, and boldly out during death.  
I pass great acts by me in person done,  
What I at Tyrus and Arebela won.  
India (till then unknown) I did invade,  
And of my Empire, the vast Ocean made  
Th'unbounded limits. The Elephants most rude  
I tamed; King Porus having first subdued.  
The Scythians, (soldier not to be despised)  
A Mars-starred people, no way ill advised,  
Having past Tanais, I did soon subdue,  
And with my troops of horsemen overthrew.  
And as my rage unto my foes extends,  
So still my love and bounty graced my friends.  
That me a Man, those gave what was divine,  
And called a god, none justly can repine:  
For by the greatness of my deeds amazed,  
(In others never known) their wonders raised  
Me to that glory; yet no help it can,  
For I a god and King, died like a man.  
This Hannibal was left a Wretch, confined  
To Lybia and Bythinia; of a mind  
Barbarous, and merely inhuman, puffed with pride,  
Who as he basely lived, he poorly died.  
How Italy he conquered I omit,  
By malice, falsehood, guile, not Virtue, it  
Was brought so low; he bee'ng perfidious still,  
And before others Worths vaunting his Will.  
Now where he with effoeminacie brands  
My loser life; none here but understands  
How he in Capua lived; where this chaste man,  
So temperate and abstemious, nothing then  
But whored and surfeited, wantoning and playing,  
The very soul of Discipline betraying.  
Yet if what I i'th' West parts had atcheeved,  
Things above wonder, scarce to be believed,  
Had not too little thought, I had not bend  
My purpose to the Eastern Continent:  
Who without bloodshed, and with small ado,  
Could have taken in Romania, Lybia too;  
Even to the Isle of Gades, unconquered yet,  
Where mighty Hercules, Non ultra writ.  
I held them scarce worthy my pains, since they  
To my great name already seemed t' obey.  
Of many infinites let these suffice;  
I now have said: judge (Minos) thou art wise.  Scipio. 
Not before me (o Minos) thou dost hear.  Min. 
Resolve me what thou art? how born? & where?  
That with these mighty Captains dar'st compare?  Scip. 
ay, Roman Scipio, who left Carthage bare  
Of riches and of soldiers: I subdued  
Of Africans th'unnumbered multitude,  
In many and great battles.  Minos. 
And what now  
Hast thou to say?  Scip. 
To th' Macedon I bow,  
As my superior; but myself prefer  
Before this Hannibal; judge if I err.  
Nor from him do I challenge more than right,  
As having once put him to shameful flight.  
How comes he then so impudent and bold  
As to contend against him with whom I hold  
No competition? Yet of all 'tis known,  
This Hannibal by me was overthrown.  Minos. 
By jove, the Roman Scipio hath spoke well;  
And thus I judge: You Alexander excel  
And have priority. The second place,  
Scipio, belongs to thee. Nor is 't disgrace  
Or least affront, o Hannibal, to thee,  
That thou art numbered one amongst the three.   
But from the Poets, it behoves me to look back unto the Theologists; for with the torments in Hell there is no jesting. Bullinger in Esay, with other approved Divines, hold the fire of hell to be true and substantial fire. God punished with fire in this world, 
Greenwood upon Tophet.  Sodom and Gomorrha, and the Murmurers, Numb. ca 11. and the name of the place was called Thabberah, because the fire of the Lord burnt amongst them. And Christ shall come to judgement with fire, Esay 66. Which shall have two properties; to burn, which shall punish the Wicked; to shine, which shall comfort the Saints: for so saith Theodoret, Psalm. 96. And what shall hinder a fire to be in Hell, when all the extremities of torment shall be put upon the Damned?  
Saint Augustine affirmeth this fire to be corporeal. 
Quest.  Now here a question may arise, being corporeal, whether it tormenteth the body only, or body and soul together? and, How a corporeal fire can work upon a spiritual Substance. Saint Bernard, De Interior. Domo, cap. 38. saith, Ignis exterius carnem comburit, vermis interius Conscientiam corrodit. i. The fire without burneth the body; the worm within tormenteth the Conscience. And Isiod. de Sum. Bon. lib. 1. Duplex est poena Damnatorum; quorum mentem, urit tristitia, & corpus flamma. i. Double is the punishment of the Reprobate, whose Mind sorrow burneth, whose Body, the flame. In which they seem to prove. That the fire fasteneth on the body; but make question, Whether it have power over the Soul. But Zanchy, De Operib. Dei, Part. 1. lib. 4. cap. 19 is of opinion, That the Devils, with men's bodies and souls, are tormented with fire everlasting. For as they were (like Simeon and Levi) brethren in the same evil; so both of them shall be tormented in the same fire. justine Martyr, Apolog. 1. pro Christian. affirmeth, That the Devil shall suffer punishment and vengeance, enclosed in everlasting fire. The truth of which is ratified by our Saviour himself, in these words; 
Mat. 25.41.  Depart from me ye Cursed, into everlasting fire prepared for the Devil and his Angels. And is also apparent by the speech of Dives: fo● it is no parable, but an history; as Saint Chrisost. saith, Parabola sunt ubi exemplum ponitur tacenter nomina. i. Those are Parables, 
Luke's. 16.24.  where the examples are propounded, but the names are concealed; but here the name is expressed.  
On such Atheists as will not believe this, may be conferred the words of Ruffinus; Si quis neg at Diabolum aeternis ignibus mancipandum, partem cum ipso oeterni ignis accipiet, & sentiat quod negavit. i. He who denieth the Devil to be doomed to everlasting fire, shall have part with him in those eternal flames, and so be sensible of that which he would not believe. But after what manner this corporeal fire shall torment the Devils and the damned Ghosts, 
Hugo.  it is not for us to define. And, Melius est dubitare de occultis, quam litigari de incertis, compescat igitur se humana temeritas, & id quod non est non quaerat, ne illud bonum quod non est inveniat. i Better it is to doubt of things hid, than to contend of what is uncertain. And let no man rashly meddle about things that are not revealed, lest he findeth not the profit of those things that are revealed.  
It being probable, 
In five properties, the Fire of Hell differeth from our Fire Elementary.  That that fire is substantial and corporeal, vexing and tormenting the souls of the Damned, let us see how it differeth from this of ours which is elementary. First, They are said to differ in respect of heat; for this here, compared with that there, is but as fire painted. For the Prophet Esay speaking of that terrible fire, saint, Who is able to dwell in this devouring fire? or Who shall be able to dwell in these everlasting burnings? Secondly, In regard of the light; for ours is luminous, cheerful, and comfortable; but the fire of Hell giveth no lustre at all. For as Gregory, Mor. cap. 46. saith, Cremationem habet, lumen vero non habet. i. It burneth, but lighteth not. Thirdly, our elemental fire consumeth the body only, but that of Hell burneth both body and soul. Fourthly, Our elementary fire confirmieth only that which is cast into it; but that of Hell doth always burn, but neither wasteth itself, nor that which it burneth. Fiftly, The one may be quenched, the other can never be extinguished and put out: The Chaff (saith the Text) shall be burned with unquenchable fire. 
Mat. 3.  Esay 66. Their worm shall never die, their fire shall never be put out. It is internal, external, and eternal; and as there is nothing that maintaineth it, so there is nothing that can extinguish it. We read, Revel. 8. Vae, Vae, Vae; three Woes: Vae pro amaritudine, Vae pro multitudine, Vae pro aeternitate, p●earum: Woe for the bitterness, Woe for the multitude, Woe for the eternity of the pains and torments. Concerning which, we may read Aquin. Minima poena inferni, major est maxima poena hujus mundi. i. The least torment in hell is greater than the greatest punishment that can be inflicted in this world.  
Indicis in lite, brevis est vox, Ite, Venite:  
Dicetur Reprobis, Ite; Venite Probis.  
Aspera vox Ite, vox est benedicta Venite;  
Quod sibi quisque s●rit praesentis tempore vitae.  
Hoc sibi messio crit, cum dicitur Ite, Venite.  

Three reasons, to prove the perpetuity of the Torments of the damned.  There were some comfort to the damned Souls, if their torment might have end; but that shall never be, and no torment greater than that of perpetuity. The reason of this perpetuity is threefold: the first drawn from the state and condition of the Majesty offended. The second, from the state and condition of the Reprobates; for as long as they remain sinful, so long shall they remain tormented for sin. But in Hell they ever remain sinful; and sin is like oil, and the wrath of God like fire; as long as the oil lasteth, the fire burneth; and so long as sinful, so long tormented, and therefore damned for ever. For most sure it is, That in Hell there is neither grace nor devotion. The Wicked shall be cast in exteriores tenebras, extra limitem Divinae misericordiae; i Into utter darkness, without the limits of God's mercy. For though their weeping in Hell may seem penitential; yet they do but Lugere poenas, non peccata; lament their punishment, but not their sin. The third reason is drawn from God's justice; for when life was offered them, they refused it: and therefore justly, when in Hell they beg it, they go without it.  
I shut up the premises in the succeeding Emblem.  

The Emblem.  
IT is reported by the Poets and some ancient Historiographers, That in Dodonia (a Forest in Greece, 
Dodonia quercus.  famous for the Oaks there growing, and therefore dedicated to jupiter) there is a Fountain or Well, into which whoso putteth a Torch lighted or flaming, it is presently extinguished: but take one unlighted, which never came near the fire, and it is instantly kindled. The Motto which the Author of this Emblem groundeth hereon, is, Sie rerum inver●●tur ordo. Having some consimilitude with that of Gregory, 14 Moral. Hostis noster, quanto magis nos sibi rebellare conspicit, quanto amplius expugnare contendit: Eos autem pulsare negligit, quos quieto iure se possidere sentit. i. Our spiritual Enemy the Devil, the more he perceiveth we rebel against him, the greater his opposition is against us: but spareth to trouble or molest such as he knoweth to be already in his quiet possession. 
The Deu●lls, two main Engine.  The two main Engines by which the Devil seeketh to undermine Mankind, are Desperation and Presumption. Concerning the first S. Bernard saith, 
Comfort against Desperation.  Let no man despair of grace, though he begin to repent in his later age; for God judgeth of a man's end, not of his past life: for there is nothing so desperate which Time cannot cure, nor any offence so great which Mercy cannot pardon.  
Livy telleth us, That of all the perturbations of the mind, Despair is the most pernicious. And Lactantius informs us, That if he be a wicked and wilful homicide that killeth any man wittingly; needs must he be the same or worse, who layeth violent hands upon himself dispairingly. For what is Despair, but the fear of punishment, and distrust in God's mercy; by reason of which, man making himself his own judge, becomes his own Executioner. For as Stobaeus saith, The dread and terror of inevitable punishment is the sole cause of desperation. Against which irremittable sin, Seneca, in Medea, thus counsels us; Qui nihil potest sperare, nihil desperet: He that hath nothing to hope for, let him nothing fear. And Ovid, lib. 2. de Ponto; 
Confugit interdum Templi violator ad Aram;  
Nec petera offensi numinis, horret opem.  
Sometimes Church-robbers to the Altars fly,  
And to the injured gods for mercy cry.   

Against the sin of Presumption.  Concerning Presumption, Saint Augustine saith, Nulla praesumptio est perniciostor, quam de propria justitia & scientia superbire; o superba praesumptio, o praesumptuosa superbia. i. No presumption is more dangerous, than to be proud of our own righteousness or knowledge: o proud presumption! o most presumptuous pride. Philo telleth us, That one prime occasion why leaven was forbidden the jews at the solemn Feast of Easter, was to teach them to have a great care to keep themselves from pride and presumption, into which they were apt to fall, who held any extraordinary conceit or opinion of themselves; their hearts being suddenly swelled therewith, as the dough is puffed up with the leaven.  
Claud. the 4 Honor. Cons. saith, 
Inquinat Egregios adiuncta superbia mores:  i. Where Pride sets in its foot, 
Presumption bred from Pride.  it corrupteth the best manners. It is said to devour gold, and to drink blood, and to climb so high by other men's heads, till at length it fall and break it's own neck. Plutarch calls it a vapour, which striving to ascend high, presently turneth into smoke and vanisheth. Therefore commendable was that modesty in the son of King Agesilaus; who hearing that Philip the father of Alexander the Great, much gloried in a victory not long before gained; sent him word, That if he pleased to measure his shadow, he should find it no greater after his Conquest, than it was before.  
I conclude with Seneca, in Hercul, fuerent: Sequitnr superbos victor à tergo Deus. And now come to the Author upon the former Emblem, most pertinent to this purpose: 
Fax limphis Dodona tuis immersa, necatur  
Quae micat igne: nitet, quae sine luce fuit.  
Fons sacer iste deo, (sic pristina credidit aetas)  
At Deus hic stigij rex Acheontis erat.  
Patrat idem, cum fonte suo, regnator Averni  
Ordinis inversi, gaudet & ille dolis;  
Nempe pios rigidae percellit Acumine legis  
Blanditurque malis, sanguine Christe tuo.   
¶ Thus paraphrased: 
A Taper without fire in Dodon drenched,  
Is kindled: But if lighted, as soon quenched.  
Which Well, the men of Old in their blind piety  
Made sacred to a god, but no true Deity.  
The Devil keeps this Fountain, nor doth leave  
By inverst order, Mankind to deceive:  
Good men with the Law's rigour still pursuing;  
Flattering the Bad with Mercy, to their ruin.     

A Meditation upon the former Tractate.  

I.  
THou Great God, now and ever blessed,  
Thy Servants wretched and distressed,  
Assist with thy Divinest aid:  
Lest We (like Those that did rebel,  
And headlong were thrown down to Hell)  
Be Reprobates and Outcasts made.   

II.  
O Thou, who Heaven and Earth dost guide,  
And above all sins hatest Pride,  
(Because soon after the Creation,  
The first bright Angel led the way,  
And then our two first Parents, They  
Trod the same path, to our Damnation.)   

III.  
There is no Sin that can be named,  
But with a strange self-love inflamed,  
Originall'tis, and In-nate.  
And since that time, it is (we find)  
Dispersed into all Mankind,  
To overthrow our blessed estate.   

IV.  
He that is with this Sin infected,  
Hath both Thy Love and Fear rejected.  
Although Thou be'st the only Holy,  
And that Thy Majesty and Might,  
With Thy great Glory shining bright,  
Are still to be adored solely.   

V.  
The Heart that's obstinate shall be 
Eccles. cap. 3. vers. 29.30.   
With sorrows laden heavily.  
He that is wicked in his ways,  
What doth he but heap sin on sin?  
Which where it endeth, doth begin:  
Whom nothing (being down) can raise.   

VI  
To the persuasion of the Proud  
No remedy there is allowed:  
His steps shall fail, that steady seemed:  
Sins Root in him is planted deep,  
And there doth strong possession keep;  
He therefore shall not be esteemed.   

VII.  
We know the Sin from whence it grew;  
We know the Torment thereto due,  
And the sad place for it assigned.  
And yet the more we seem to know,  
The more we dull and stupid grow;  
As if we senseless were, and blind.   

VIII.  
Open then our hearts, our eyes unmask,  
And grant us what we humbly ask:  
So much of Thy Divinest Grace,  
That we may neither err nor stray;  
But finding out the perfect way,  
We may evade both Pain and Place   

IX.  
Though Atheists seem to jest at Hell,  
There is a Tophet, we know well:  
(O Atheisms pestilent infection!)  
There's a Gehinnon, a sad Grave,  
Prepared at first for such as have  
No hope in the blessed resurrection.   

X.  
Three times our Saviour wept, we read:  
When he heard Lazarus was dead,  
Bewailing Humane frailty then.  
When to jerusalem he rid,  
And a poor Ass' Colt bestrid;  
At the gross folly blinding men.   

XI.  
He wept upon the Cross again,  
Against Humane Malice to complain;  
Seeing their insolence and pride,  
When in such bitter gross despite  
They crucified the Lord of Light,  
Him who for Man's redemption died.   

XII.  
How necessary then are Tears,  
To free us from all future fears  
Of Death, of Torment, of Damnation?  
Tears that can wash our Souls so white,  
To bring us to Eternal light,  
Instating us in our salvation.   

XIII.  
A contrite Spirit, a broken Heart,  
Moist eyes, whence many due drops start,  
O grant us then, thou heavenly King:  
So we with Hearts and Tongues united,  
May with the Psalmist be accited,  
And Praise and Glory to Thee sing.   

XIV.  
Ye Sons of Men, with one accord  
All Strength and Glory give the Lord:  
You that are Sons to men of Fame,  
Give them the Lord, they are his due.  
For know that it belongs to you,  
To magnify his holy Name.   

XV.  
Within his glorious Temple He  
Deserveth Worship on the knee:  
O kneel then at His sacred Shrine.  
His Voice is on the Waters great,  
His Glory thunders from his Seat;  
His Power doth on the Waters shine.   

XVI.  
His Voice is mighty, glorious too,  
For all things the Lords Voice can do.  
The strongest Cedars He doth break;  
When the Lords Voice from him is gone,  
The Cedars even of Lebanon,  
(Torn as they stand) his Power can speak.   

XVII.  
His Voice them of their leaves can strip,  
He makes them like young Calves to skip.  
Nor doth the steadfast Mountain scorn,  
Or Hermon, for his Dew so praised;  
But when his voice aloft is raised,  
To skip like a young Unicorn.   

XVIII.  
When the Lords Voice is lifted higher,  
It doth divide the flames of fire:  
It makes the Wilderness to quake,  
Even the great Wilderness of all,  
The Desert which we Kadesh call,  
It doth compel to move and shake.   

XIX.  
His Voice doth make the Hind to bear,  
And all those Forests that clothed were,  
Stand at his pleasure naked 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 Floods to Him obey;  
And never shall his Kingdom cease.  
The Lord shall give his People strength,  
And will deliver them at length,  
And bless them with his joyful Peace.   
Non Delinquenti, sed peccata relinquenti, condonat Deus.  Ambros.   


THE PRINCIPAT  
Ex muner g: glover sculpt:    


THE ARGUMENT of the seventh Tractat.  
OF God's great Works a serious view,  
(For which all praise to him is due.)  
The several Classes that are held  
Amongst the Angels that rebelled.  
Of Lucifer the principal,  
And his strange figure since his Fall.  
Of Such as most in Power excel,  
And of their Government in Hell:  
Their Orders, Offices, and Names,  
And what Priority each claims.  
The List of Those that fell from Bliss.  
The Knowledge that in Daemons is,  
And how far stretched. Next, of their Wrath  
Towards Mankind, and what Bounds it hath.  
Discovery of those gins and Snares  
They lay t'entrap Men unawares.  
Of Compacts common in these Ages;  
And of the Astrologomages.   

The second Argument.  
IN Heaven, in Earth, in Hell, some sway:  
Others again are taught t' obey.   

The Principats.  

GOds wondrous Works that have before me been, 
Eccles. 42.15.   
I will record, and speak what I have seen;  
(Saith Wisdom) No Work present, or decayed,  
But by his powerful Word at first was made:  
The Sun that shines, and doth on all things look,  
What is it else but an illustrious book,  
In which th' Almighty's 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 Works, surpassing humane sense,  
T' express his Majesty and Excellence?  
The Heart he searcheth, and the depth of man,  
In his pre-Science, knowing all he can  
Or think or act; the wonders of the Skies,  
And each obscure thing's plain before his eyes:  
Things past nor future can escape his breast,  
All secret paths to Him are manifest.  

job 4.4.  No thought can Him escape, (of that be'assured)  

Isay. 29.15.  Nor can the least word be from him obscured.  
His Wisdom's excellent Works He doth extend  
From Everlasting, Never to have end.  
He needs no Counsellor, his Will to act;  
To Him can none add, no man can detract.  
O how delectable (Thou Lord of All)  
Are thy stupendious Works in general!  
By us to be considered, from things higher,  
Even to the very common sparks of Fire.  
They live, by Thee created firm and sure,  
And they to everlasting shall endure:  
And when he calls them to a reckoning, still  
(As His) they are observant 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, o thou Mighty God, extends  
Thy wondrous Power? or Who (to Earth allied)  
With thy great Glory can be satisfied?  

Ecclesiast. Cap. 43.1.  Behold this high and sublime Ornament,  
The beauty of the heavens, the Firmament,  

The Sun.  So glorious to the eye; in it, the Sun,  
A marvelous Work, by the Creator done,  
Which in its daily progress through the Sky  
Points unto us the hand of the Most-Hye.  
He burns the Soil from his meridian seat,  
And who is he that can abide his heat?  
Three times more hot the mountain tops he makes,  
Than he that with his great care undertakes  
To keep a furnace in continual ●lame.  
His fiery vapours He casts out, the same  
In their own kind so luminous and bright,  
As that they dazzle the beholder's sight.  
Great is the Lord that made the Sun indeed,  
And by his Word commands it run with speed. 
Genes. 1.16.   
The Moon He likewise made, in substance clear, 
The Moon.   
According to the Season to appear;  
That it should be a future declaration  
Of Time, and the World's Sign to every Nation:  
Feasts are by it appointed, the Months claim 
Exod 12.2.   
Proper denomination from her Name;  
Waning or growing, be she bright or dull,  
In her continual Change she's wonderful.  
she's a lamp placed above our heads, and thence  
Sends down her shining beams in excellence.  
The beauty of the heavens, perceived from far,  
Is every great or less refulgent Star: 
The Stars.   
These, lustre to the Firmament afford,  
And shine in the high places of the Lord.  
From whose command they no way dare rebel,  
But all night long keep watch and sentinel.  
Look on the Rainbow in its mixed hue, 
Gen. 9, 13, 14.   
Observe how beautiful it is in view, 
The Rainbow   
What several colours, with what cunning laid,  
And praise Him who so great a Work hath made:  
He into such a spacious arch extends it,  
It is the hand of the Most-High that bends it. 
Esay 40.12.   
At his command the Snow makes haste from hie: 
The Snow.   
The Lightnings of his judgements swiftly fly. 
The Lightning.   
When He unlocks his Treasure, Clouds repair,  
And like so many Fowls soar in the air;  
His Power doth give them strength. When he but speaks,  
The mighty Hailstones into small he breaks. 
The Hail.   
At his dread sight the mountains skip like Roes. 
The Mountains.   
'Tis at his pleasure that the South wind blows. 
The Wind.   
His Thunders sound the trembling Earth doth beat, 
The Thunders.   
As doth the stormy North the fields entreat.  
The Whirl winds, like so many feathered Fowl,  
Scatter the Snow, the white flakes downward roll;  
As if so many Grasshoppers together  
Should light-on th'earth, brought in by stormy weather.  
The Eye admires the whiteness: 
The Rain.  and the Brain  
Cannot conceive the beauty of the Rain.  

The Frost.  The Frost like Salt upon the ground he pours,  
Which hardened, sticks upon the Herbs and Flowers:  
When the bleak North wind from his Quarter blows,  

The Ice.  A congealed Ice upon the Water grows;  
Upon the gathering of the waves it rests,  
And with a crystal covering arms their breasts.  
The Mountains it devours, the Deserts burns,  
And (like the Fire) what's green, to nothing turns.  
Yet by a melting Cloud, and timely Rain,  
These, seeming dead, are soon refreshed again.  
He by his Word the blustering Winds doth still,  

The Seas.  The Seas rough Surges, All obey his Will.  
He in the unknown Deeps foundations lays,  
And in the midst thereof doth Islands raise.  
They that the Ocean sail, (which hath no bound)  
Tell of the wonders that are therein found:  
Which so miraculous to us appear  
When they are told, we stand amazed to hear.  

The Whales:  For there be his rare Works of Beasts and Whales,  
Begetting terror from their sins and scales.  
Through Him all things are aimed as blessed ends,  
And his established Word his Work commends.  
When we have spoken most, yet all ' ● but rain;  
We never to their knowledge shall attain.  
This is the sum of all, That He alone  
Must be the sole All, and besides Him none.  
Of his true Praise how can we give account,  
Since He (we know) doth all his Works surmount.  

Psal. 96.4.  The Lord our God is terrible and great;  
Who shall his Power and marvelous Acts repeat?  
Praise, laud, and magnify him all we can,  
Yet doth He far exceed the thoughts of Man.  
Exalt Him in our strength, and be not tired,  
Yet shall not his ●east, fully be admired.  

john. 1.15.  Who is't hath seen Him, that his shape can tell?  

Psal. 106.2.  Or who can praise him as He doth excel?  
For greater things have yet escaped our view,  
And of his rare Works we have seen but few.  
The Lord hath made all things in Earth and Heaven,  
And unto such as fear Him Wisdome's given.  
The Orders, Names, the Qualities, and Charge  

The quality and condition of the malignant Spirits.  Of the blessed Angels, we have spoke at large.  
It follows next, to touch the true condition  
Of those malignant Spirits, whose proud Ambition  
Cast themselves headlong both from the blessed Place  
First made for them, and from th' Almighty's Grace.  
Nor is it to be doubted, but that those  
Who in their perverse malice durst oppose  
Their glorious Maker, and against Him war;  
But that they likewise still intentive ar',  
And their perverseness totally inclined  
To God's contempt, and ruin of Mankind.  
Now since those disobedient spirits that fell  
(With their grand Captain) down from heaven to hell,  
Were out of all the Hierarchies extruded;  
It therefore as a Maxim is concluded,  
(Not to be questioned) That as th' Angels blessed,  
Who still inhabit their fair place of rest:  
So likewise those by Lucifer misguided,  
Are into several Ternions divided,  
And have amongst them Orders and Degrees.  
And though the benefit of Grace they lose,  
Yet still that natural power and force retain, 
The Devils still retain their first Natural Faculties.   
At first bequeathed them: bee'ng reduced again  
To Order, and their Offices still keep,  
As once in Heaven, so in th' infernal Deep.  
To this, the Fathers with one voice agree.  
For one writes thus; In the great Hierarchy  
Of the blessed Spirits, some are employed to tell  
Things futurely to come: others excel  
In working Miracles; 
Dionys. Areopag. de Coelest. Hierar.  (for no portent  
Is done on earth, but by some Angel sent.)  
Some over others have predominance,  
Employing them Gods honour to advance.  
By executing Mysteries Divine,  
Others in greater power and eminence shine;  
Having unnumbered Armies in their sway,  
Unto whose Hests the less degreed obey.  
Some are so plenteously endued with grace,  
That God himself in them hath chused a place  
In which t' inhabit: and these have professed  
His secret judgements to make manifest.  
Others are with so sacred links entired  
Unto their Maker, and withal inspired  
With such repured zeal, there appears not much  
Place intermediat betwixt Him and Such:  
By what degrees they do precel the rest  
In ardent love, so much more interest  
They challenge with acuteness to behold  
His Wisdom, justice, and Grace manifold.  

The degrees among Devils  Now as these several Functions are above  
With Those that still persever in their Love:  
So amongst the Disobedient is remaining  
Like order still, their natural powers retaining.  
For till the World be quite consumed and gone,  
It is a Maxim to be built upon,  
Angel o'er Angel, (which none alter can)  
Devil o'er Devil, Man shall rule o'er Man.  

Lucifer prince of Devils.  Of the Rebellious, Lucifer is prime  
Captain and King; who in the first of Time,  
From out the several Classes had selected  
Legions of Angels, with like pride infected,  
Against jehovah; and with expedition  
Hurled them with himself headlong to perdition.  
And as in his Creation he was framed  

Lucifer quasi lucem ferens.  More glorious far than others before named;  
More goodly featured, beautiful, and bright,  
And therefore had his name derived from Light:  
So since his Fall, there's nothing we can style  
So ugly foul, abominably vile;  
The putrid Fountain, and bitumenous Well,  
From whence all Vice and malefactures swell.  
Whose horrid shape, and qualities infest,  
Are by the Poet Dantes thus expressed:   

L' Imperador del Doloroso Regno,  
Da mezo l petto usciva Della Gliaccia.  
Et pin eli ch'un Gigante, i● ti convegno  
Che Giganti, novo fan conte sue ●raccia  
Vedi Hoggimai quant' esser Dee quel tutto  
Ch' a Cosi fatta parte si consaccia  
Se fu si bell● come e Hora brutto  
E contra al suo fattore alzo le Ciglia  
Ben de ●a lui procedor ogni lutto,  
G quanto parve a me grand meraviglia  
Quando vide three faccie a l●suatesta  
L' una dana●zia, & quella era vermiglia  
De l'altre due ches' agginuge ano a questa,  
Sour esso almeza Di Ciascuna spalla,  
Es ' agginuge ano al somno de la Cresta  
La destra mi parea trabianca & gialla.  
La sinistra al vedere, era tal quali  
Vegnon di la onde ' l nilo s' aunalla  
Sotto Ciascuna uscivan Due grand Ali  
Quanto si Convenina a tanto ocello  
Vele di Mar, non vidi Mai Cotuli  
Non Havean penna Ma di vespertello,  
Era lor modo & quelle ni so Alzana.  
Si che three venti si movean de ello  
Quindi Cocito tutto s' Aggellava  
Con sei sei occhi piangena, & con three menti  
Gocciava il pianto & sanguinosa Bava.   

In which Description he first notes the place 
Lucif. Figure.   
Where this great Prince of Darkness, shut from Grace,  
Is now tormented, namely, he congealed Lake.  
His mighty stature next, which he doth make  
Two thousand cubits. By his Crest is meant  
His Envy, Arrogance, and proud of●ent,  
Three Faces with three several colours stained,  
Import in him three Vices still maintained:  
One, fiery red, Wrath and Exorbitation  
Denotes to us, with the Spleens inflammation.  
The pale and meager, Avarice implies.  
From the third, black and swarthy, doth arise  
Unprofitable Sloath. From the two eyes  
Which to each face belongs, we may devose  
All Appetites immod'rat. In the growth  
Of these three Ills, Ire, Avarice, and Sloth,  
Two Wings, two great accitements to those Sins  
Propose to us: The first of them begins  
In Turbulence and Fury; from hence grow  
The winds of Cruelty that hourly blow.  
rapacity and grippleness are they  
That to the Miser's Avarice obey.  
The horrid blasts that hence proceed, include  
The most vnnat'urall sin, Ingratitude.  
Sorrow with Negligence on Sloth attend:  
Th' immoderate gusts of Hatred hence ascend.   

Those winds of Wrath, Ingratitude, and Hate,  
With fearful storms trouble and agitate  
Cocytus streams, withal suppressing quite  
Those good and godly motions which accite  
Either to Faith, or unto Hope and Charity,  
Lest any should in them claim singularity.  
The greatness of his Wings improve th' elation  
Of his swelled heart and proud imagination.  
That every face hath a wide mouth and throat,  
So much the Moral doth to us denote,  
That all whom such black sins contaminate,  
His jaws and ravenous throat ingurgitate.  
His Tears, which he did never yet employ,  
But (as the Crocodile useth) to destroy,  
Imports to us, that wretched Sinners state,  
Whose slack Repentance ever comes too late.  
And so far Dantes. I must now inquire,  
To what sphere these Refractories retire:  
Or in what place more servile they remain,  
Who, as they Knowledge more or less retain,  
Accordingly their faculties are squared.  
One evil Angel takes into his guard  

Priority among the Devils.  A Kingdom; he, a Province, and no more.  
One lesser gifted, hath predom'nance o'er  
A City; and some other but a Tower:  
Some over one particular man hath power:  
Some of one only Vice, and limited there.  
Nor strive they in less eminence to'appear,  
Either subverting Man, Forts to demolish,  
Cities subvert, good Statutes to abolish,  
T' encourage foreign or domestic strife;  
Than are the Angels, the blessed Sons of Life,  
Each of them in their several Place and Calling,  
Either industrious to keep men from Falling,  
Preserving Cit'adels, instituting Laws  
Wholesome and good; or bee'ng th'unsatiate cause  
To secure Cities, Countries, and increase  
(Home and abroad) happy and prosperous Peace.  

A necessary observation.  Nor do the lower of bad Spirits obey  
Those of superior office, because they  
Or love them, or esteem them. The cause why  
They yield themselves to such priority,  
Is, for that th' other have more power, and can  
With greater subtlety insidiate Man:  
For in their Fall theyare stained with all impurity,  
From whose temptations there is no security:  
Crafty they are, and prone to all iniquity,  
No place debarred, bee'ng powerful in ubiquity.  
With man they are at deadly opposition,  
And into all his ways make inquisition;  
First, tempt, and then accuse hourly prepare,  
By day them to entrap, by night ensnare:  
His senses they pervert, his thoughts estrange  
From better unto worse, (a fearful change.)  
They bring Diseases, Tempests, Troubles, Fears,  
Not one of them but at his will appears.  
By transformation, a blessed Spirit of Light  
They challenge also as their proper right,  
A Divine power. And though these Daemons be  
Amongst themselves at hostile enmity;  
Yet by conspiracy strive all they can,  
How with unanimous force to destroy Man.  
Yet this (worth observation) we may read 
A second observation.   
In holy Scripture, That such as mislead  
Our humane frailty, have not might a like  
With the good Spirits, nor such force to strike,  
As the blessed Angels, who the power retains  
To take and bind old Satan fast in chains.  
One story I have chosen, out of many, 
The Devil strives to imitate God in his works, to the perdition of Mankind.   
To show, the Devil doth th' Almighty zany  
For in those great works which all wonder ask,  
He is still present with his Antimask.  
A man of Greece was with three children blessed, 
An excellent History, wherein to the life is expressed the instability of Fortune.   
To him so dear all, it could scarce be guest,  
Which he was most indulgent o'er. The first  
A sweet and hopeful Boy, and therefore nursed  
Not with a common care; for his estate  
Was great, his birth did him nobilitate.  
Two Daughters he had more: the elder fair  
And well accomplished; but the youngest rare,  
Not to be paralleled: for she was one  
Whom none was ever known to look upon,  
But with such admiration, that he said,  
Nature surpassed herself, when she was made.  
For all ingredients of her choice perfection  
Appeared both in her feature and complexion,  
(So fair she was.) Three Lustres being spent, 
Lustrun, according to Livy, the space of five years.   
And not a day but adding ornament  
Both to her growth and beauty; now fifteen,  
(An age we cannot properly call green,  
Nor fully ripe, not mellow, scarce mature)  
Not yet resolved, a Virgin to endure,  
Nor fancy Man, but staggering betwixt  
Both agitations, and her mind not fixed;  
But sensible (as being much commended)  
How far she others of her Sex transcended,  
Though quite sequestered from the common road,  
Yet much delighted to be seen abroad.  
And 'cause emergent Venus from the Seas  
Was said to rise; her humour best to please,  
It was her daily custom to rise early,  
To greet the goddess whom she loved so dearly:  

She was called Dea Spannigena; because orta salo, i. borne of the Sea.  And hearing what of her the Poets sung,  
To view the ●ome from which 'tis said the sprung.  
Stirring betimes one morning with the Cock,  
Pirates had hid their ship behind a rock,  
And as she took her pleasure on the shore,  

The youngest Sister stolen by Pirates.  Snatched her away: and then with fail and oar  
Made speed from thence, and proud of such a Piece,  
Hurried her to the farthest part of Greece,  
So far remote from her own habitation,  
That almost it appeared another nation.  
We leave her there. The father having missed  
His Darling, in whom chiefly did consist  
The solace of his age; having most care  
Of her, because she was so matchless fair:  
At first some strange disaster 'gan to doubt,  

The Father's fear for the loss of his Daughter.  And sent to seek her all the Isle about.  
At once he's troubled with a thousand fears;  
As sometimes dreading, that her unripe years  
Might be seduced, and that some sprightly Youth  
Had trained her thence: (but far alas from truth.)  
Again, he doth imagine a wild beast  
Might seize on her; which more his grief increased.  
But of such fear there was no certain ground,  
Because no part of her torn limbs was found.  
If drenched by falling from a River's brim,  
Her gall bee'ng burst, she would be seen to swim.  
But when no Hill, no Valley, Rock, nor Cave,  
Lest sign of her, or of her garments gave;  
A strong suspicion in his thoughts did breed,  
Pirates had stolen her thence: (as 'twas indeed.)  
Thus confident, he homeward back returns;  
His breast with ardent inflammation burns:  
To travel in her search none can dissuade him,  
Nor in his quest may son or daughter aid him.  

His travel to find her.  Himself he will commit to his own fate,  
So parts, and leaves to them his whole estate;  
With a strict vow, he never more will tread  
Upon that ground, till find her live or dead.  
Suppose him in his voyage, and decreed  
(That in his purpose he might better speed)  
To sail to Delphos, and that he may take  
Instruction thence, in haste doth thither make.  
His Offering past, and all things done with grace,  
(Best suiting with the custom of the place)  
This answer from the Delphian Priest he had:  
" Thou careful Father be no longer sad, 
His answer from the Oracle.   
" But from henceforth exhilerate thy mind;  
" One Daughter thou hast lost, but two shalt find.  
This saying much perplexed him; he withdrew,  
Long pondering with himself, because he knew  
He lost but one, he held that answer vain,  
And in that thought returned to sea again.  
The elder sister seeing both so gone, 
A passage of the elder sister   
The house left desolate, she now alone,  
Save with her Brother, whom nought could persuade  
From sighs and sorrow, by their absence made;  
The place grew tedious to her, since no cheer  
Did in him or the family appear.  
She therefore after some deliberation,  
Purposed and did provide for Navigation.  
A Bark she hired, (disguised) to sea she makes,  
And undergoes a strict vow for their sakes;  
From which she never will herself unbind,  
Till she her father or her sister find.  
By chance she lands at Delphos, and bee'ng there,  
Desires to know what she might hope or fear.  
When (all the ceremonious Rites bee'ng done)  
The Oracle thus spoke: 
Her answer from the Oracle. " Thou that dost run  
" This desperate course, if thou expectest success  
" In this thy journey, than thyself profess  
" One of my Priests; in comely green attire thee,  
" Get Bow and Shafts, and note how I'll inspire thee:  
" And those loose locks that 'bout thy shoulders flow,  
" Wind up in curls, like young Apollo go.  
No more he spoke: she held his words for true;  
Encouraged, her adventure to pursue,  
And search (so shaped) all foreign seas and lands.  
We left the younger in the Pirates hands:  
Who after many a dangerous billow past,  
By crossing sundry channels, came at last  
To a safe Harbour, with intent to stay  
Till they had made sale of so choice a Pray:  

The younger sister offered to sale.  And for no other cause kept her from stain,  
But that thereby to raise the greater gain.  
They brought her to the open market, there  
Merchants from several coasts assembled were:  
And in those days, than Beauty (much commended)  
Nothing more soon bought, or more dear vended.  
They set her in an eminent place for view,  
When soon a great concourse about her grew,  
Thronging to gaze: The first thing they then did,  
They took the veil off, which her face had hid;  
At which the very air seemed to grow proud;  
As when the Sun new breaks out of a Cloud,  
To shine with greater fulgence doth appear,  
Than had the Sky in every part been clear.  
No sooner was the veil drawn from her face,  
But her bright eyes illumined all the place:  

The Effects of her beauty.  At once they with such admiration gaze,  
As what they only thought to merit praise,  
Doth now beget a wonder. Some suppose,  
That a new Goddess is amongst them rose,  
To be adored: for most of them agree,  
That of a mortal strain she cannot be.  
But they of better judgement, and more stayed,  
Finding what change of face her fear had made,  
Because the Rose and Lily in her cheek  
For mastery strove; they need no further seek,  
Since they perceive sad grief her mind perplex,  
But that she is the wonder of her Sex,  
Merely humane: as knowing, To Divinity,  

Passions cannot truly be said to be in the Deities.  Passions and troubled looks have no affinity.  
And that she is no other, they may guess,  
Because a Pirate, after an Oyes,  
With a loud clamorous voice, and countenance bold,  
Proclaims her for a Captive to be sold.  
By which resolved, the Merchants nearer grow,  
And some demand of them her price to know?  
Of whom the covetous Slaves set such a rate,  
As would have shaken a common man's estate.  
Yet some there were most willing to have paid  
The entire sum, to have enjoyed the Maid;  
So it might with security be done.  
But now a whisper is amongst them run,  
(Which with it some suspicious fear did bring)  
That she was only ●itting for some King.  
And being of so choice a gem possessed,  
If such should hear her fame, (it might be guest)  
She might be forced from him. For Tyrants make  
Their Will their Law: And what, for Beauty's sake,  
Will those leave unattempted, that sit hie?  
This was the cause few cheapened, none did buy.  
The Market ends; and now begins her fame,  
The brute of which unto the King's ear came:  
Whose rareness had such general confirmation,  
(With such additions too in the relation)  
That he begins to love, 
The entrance into her Fortune.  before he see her,  
And hath a purpose, from the Slaves to free her.  
He sends, they come; the Prince looks, and admires,  
Within his amorous breast he feels new fires:  
His love turns almost into adoration,  
And all the Beauties now of his own nation  
He vilifies, finding in her no want  
Of any grace, to make her paravant.  
Ten thousand Drachmas are her price; 'tis paid,  
The Rovers think they good exchange have made.  
O, but the King's so with his bargain pleased,  
As if he had a second Empire seized;  
No price could part him, 
The King enamoured.  since he hoped to find,  
The more she cost, the more she would prove kind.  
She first was to a Princely chamber brought;  
Hung with Attalic Ar●●s richly wrought: 
So called from King A●talas: that first who was known to use rich Arras hangings and brought them to Rome.   
There she was seated in a chair of state,  
And Ladies ready at her call to wait.  
A Queen-like robe was sent her from the King,  
His chiefest Eunuch brought it, with a ring  
Of excellent life and quickness: both she took,  
With such a modest and a graceful look,  
As did amaze the bringer. These put on,  
And with her answer he no sooner gone,  
But strait in comes another, and presents  
A Casket full of rich habiliments;  
As Carquenets stuck full of shining gems,  
Fit to have graced most glorious Diadems;  
A jewel for her forehead, bright and fair,  
With other stones t' entangle in her hair:  
A pendant Union to adorn her ear,  
Rarer no Queen was ever seen to wear:  
Some for her neck, and others for her breast.  

Ornament addeth to beauty.  And being in all these completely dressed,  
Wonder in them, no change in her doth breed,  
But mildly she attends what would succeed.  
When through a private door in comes the King,  

A description of the King.  A youthful Prince, apparelled like the Spring,  
When he would court bright May: his years twice ten,  
And somewhat more; you shall not see amongst men  
A goodlier presence. And when to her view  
He gives himself, th' Attendants strait withdrew.  
She riseth from her chair, and with so low  
Obeisance made, as if she meant to throw  
Herself beneath his feet; spreading the place;  
By which he knew her breeding was not base.  

His first courting her.  He takes her by the hand, and bids her rife,  
Which (by his help) she did, whilst from her eyes  
Some few pearls drop, which pity seemed to crave,  
Or else no change at all her visage gaue●  
The Prince is pleased, those jewels he had sent  
Should to her beauty add such ornament:  
If but praiseworthy it appeared before,  
These adjuncts had increased it ten times more;  
Appearing to him of such special note,  
If then he loved, he now of force must dote.  
He studieth next, some grace from her to have;  
For he hath quite forgot she is his Slave,  
Rather a goddess dropped down from some Sphere,  
To depose him, and she to govern there.  
He grasps her fingers, soft, and white as Bisse,  
And then presents her with a modest kiss:  
One he bestows, a second than doth seek;  
Both she receives, and never turns her cheek,  
But with such modesty she gave them still,  
As if part with, and part against her will.  
The Prince hath now to her a further suit,  
But still as he would move it, he grows mute:  
Yet in his face such Rhet'oricke she doth spy,  
As if his tongue were speaking in his eye.  
At length he began entreat her to accept  
A Traitor, to betray the Fort she kept,  
The maiden Tower, which though some had assailed,  
Yet never any in th'attempt prevailed.  

Her rare Modesty.  Which was a motion she so ill could brook,  
That such a blush into her face it struck,  
As none could truly judge from whence it came,  
Whether from sudden Anger, or from Shame.  
But when he saw her, with de●ected eye  
Fixed on the ground, to yield him no reply;  
Yet he so far pursued it, to persuade  
An answer to the motion he had made.  
she's so far distant from all putrid sin,  
That though she knew the bondage she was in,  
Hereditary Virtue (in her bred)  
Courage infused, and thus to him she said:  
From that sad Fate (Great Sir) which hath made me 
Her Answer.   
Thus wretched, the great'st Princes are not free.  
Even I not many months since did deride  
That Fortune which so far doth now divide  
Me from my Country. Yet (in some part) since  
She makes amends, t' expose me to a Prince  
So royal, to whose unexampled feature  
If his mind suit, the earth affords no creature  
That can out do his goodness. But if ●a case  
Of such a golden outside, enclose base  
And sordid mettle; I must tell you then,  
These Presents I thus throw you back again:  
They are not mine, receive them all in gross,  
And add● not these unto your former 
* Having relation to the price he had paid for her ransom.  loss.  
Which said, like one now almost in despair,  
She tore those gems from neck, breast, brow, and hair,  
(But with a modest anger, as 't was meet)  
And humbly lay them at his Highness' feet.  
Then spoke, I have one jewel I more prize  
Than all the wealth that in your Treas'ry lies:  
Which (spite of all disaster) I will keep  
Unblemished; (and with that began to weep.)  
Put me to any test, and you shall find,  
My body you may kill, ere slave my mind.  
But why should I in such vain doubts proceed, 
True Virtue hardly to be corrupted.   
When of the least suspicion there's no need?  
Since from your sweet aspect there grows such cheer, 
A modest Insinuation.   
Chastity need not start, nor Innocence fear.  
And this reply she uttered with such grace,  
(His constant eye bee'ng fixed still in her face,  
And listening to her soft and musical tongue,  
Which nothing else save Truth and Goodness sung)  
He grasped her tender waste his arms between,  
And vowed thenceforth t' acknowledge her his Queen.  
Where we instated leave her, and she rather,  

She is made Queen.  Because we now must haste to seek her Father.  
Whom no surge frights, how rough soever curled,  

The Father's success in his travels.  His purpose is to wander 'bout the world,  
To cross all seas, throug every land to stray,  
For if not home, he cannot miss his way.  
Who now after a long peregrination,  
As having sought in many'a foreign nation,  
(Some so remote, scarce heard of him before)  
At length he came within the sight of shore  
Where his fair Daughter, bu● a Captive late,  
Was now advanced unto a Regal state.  
(Indulgent Father) this had 〈◊〉 but known,  
Into the Sea himself he would have throwne●  
With desperate haste, hi● choice Delight to find;  
Thinking the Tide too slow, too slack the Wind.  

The Instability of Fortune.  O but obserue● Whe● Fa●e intends to cross,  
Our joy to sorrow 〈◊〉, our gain to loss;  
And when we to our wishes come most ●●ere,  
It often falls we have most cause to ●eare.  
For suddenly a mighty tempest rose,  
With many a stubborn 〈…〉 winde blows;  
His Bark the hillo● 〈…〉 shelves,  

The Father shipwrecked.  The poor men forced to swim and save themselves  
On planks and 〈◊〉 to the shore they make,  
And them the I stande●● for Pirate ●●ke  

Taken for a Pirate.  (Hapless Misprision ●) For they troubled long  
With such sea-roven, who oft 〈◊〉 strong,  
Had many outrages committed 〈◊〉  
And these they thought to suffer such hard fate  
By Divine justice, for such 〈◊〉 and spoil  
As had been late committed on their soil.  
In this suspicion, 〈…〉  
Wearied and faint, and now ●earce able more  
To help themselues● th' Inhabitants surprise  
Them one by one, as on the Beach he lies.  
But Him, because both by his grave aspect  
And habit, he the rest seemed to direct,  
They held for Captain hearing him most hard;  
For over him they for 〈◊〉 strongest guard  
Hailed him to th' Dungeon and so hateful made him,  

Imprisoned.  That they with heavy give and fetters lad him:  
His hands they manacle, and harshly speak,  
As fearing he the prison walls would break.  
Which, had it but arrived his Daughter's ear,  
She soon had rid him both from pain and fear.  
Here we have lost him, wretched and unknown,  
Till robes prove rags, his head and beard o'ergrown.  
Where have we left the elder all this while? 
The success of the elder Sister in her travels.   
(I now remember me,) In Delphos Isle;  
Clad like Endymion upon Latmos hill,  
On whom the Moon could never gaze her fill.  
Or like Amintas in Arcadian green,  
The very next day he had Phillis seen.  
Or like Adonis, fitted to the chase,  
Whom Venus met, and sweetly did embrace.  
Had she had wings, as she had Shafts and Bow,  
Save in her stature, you could hardly know  
Her from the Love-god Cupid. Now her mind  
She fresh and suiting with her shape doth find,  
Ceasing her former losses to bewail.  
Thus with a sprightly courage she fets sail:  
At every Coast she landeth she inquires,  
But finds no answer framed to her desires.  
Twelve times the Moon had waned, and filled her round,  
And yet her sister no where to be found.  
At length upon the fortunate Isle she lands,  
Where then her wretched father was in bands;  
And the bright Damsel new instated Queen.  
Not many days before, the King had been  
Invited, two great Princes to atone; 
The King absent.   
In whose forced absence she now reigns alone.  
In which short int'rim, news is brought to Court,  
Of a strange ship new landed in the Port:  
But chiefly, That one passenger therein  
Is of a choice aspect, whose beardless chin  
No manhood shows; they took him at first sight  
To be no other than joves' Catamite:  
(For such was Ganymede, by all account,  
What time he snatched the Boy from Ida Monte)  
The Queen (all spirit before) is now grown fiery  
To know him better by more strict enquiry,  
Answer's retuned, his person is Divine,  
As one made sacred at Apollo's Shrine;  
And there's no greater sacrilege, than wrong  
And that to Apollo shall belong.  
A Lord is sent the young Priest to invite: 
Her Entertainment at Court.   
He comes, and she affects him at first sight.  
For Nature hath a secret working still,  
And to her own ends sways the captived will.  
Nor is it wonder she so soon is won,  
Since such near blood in both their veins doth run.  
The Delphian Idol, when he saw the state  

Pregnant reasons why the one Sister did not know the other.  The Lady bore, was much amazed thereat;  
Her princely habit, and her numerous Train,  
The distance that she kept, thereby to gain  
The more observance, seated in a Throne,  
And marking with what gems her garments shone;  
The Diamonds that were woven in her hair,  
And every thing about her then so rare:  
For she in all respects so far surpassed  
His father's Daughter, when he saw her last,  
It never once could sink into his mind,  
Seeking a Captive, he a Queen should find.  
Besides, her port, her gesture, garments strange,  
Suiting that Country, bred in her such change:  
The disguised Priest hath quite forgot her face,  
And apprehends some goddess is in place.  
Again, The Delphians habit did so blind  
The Princess eyes, she little dreamed to find  
(Though else he hardly could her knowledge scape)  
A woman or a Sister in that shape.  
And though they make a serious interview,  
Looking both oft and long, yet neither knew:  
Though an alternate sympathy appeared,  
That one unto the other was endeared.  
She feasts the Priest, and with such sumptuous cheer,  
As if Apollo's self had then been there.  
Some short discourse they had, the banquet ended,  
But nothing to their own affairs that tended.  
All the choice favours she can well afford  
She freely gives: night grows, he hasts aboard;  
But she'll not suffer him to lie so hard,  
For in the Court his lodging is prepared;  
And in that Island whilst he makes abode,  
He is to her as welcome as his god.  
Now (courteously compelled) Time calls to bed,  
And they are both to sundry lodgings led:  
His chamber rich, and his Attendants great.  
She now retired, 
A strange apprehension in the Queen.  begets a strong conceit;  
Which may in her the better be allowed,  
Since there's no Fair-one but is somewhat proud.  
Thinks she, My beauty is of such rare note,  
That all who look on me, from liking, dote.  
My royal husband, Sovereign of the land,  
Sways all his Subjects; and I him command.  
If any of my feature make relation,  
His praise he soon turns into admiration.  
I am not seen in public, but they cry,  
She is descended from some Deity.  
But what's all this, if only these allow  
My Beauty, such as never took strict Vow?  
Here's one that's to the Votaries allied,  
By a religious Oath from Venus tied:  
Now were there in my face such virtue found,  
To pierce his chaste breast with an unseen wound;  
Should it tempt him, whom all lust doth abjure,  
To gain the Palm by merit, I am sure.  
But till of such, a trial I have made,  
To be still equalled I am much afraid.  
she's now resolved to put her to the test,  
And the next morning sends to see her guest. 
The Queen courteth her Sister.   
he's brought into her presence; whom she spies  
No sooner, but she courts him with her eyes:  
Next, change of blushes in her looks appear,  
As if she would say something, but did fear.  
She than began to woo him with her hand;  
But that he would not seem to understand:  
Then with her sighs, but all the while was mute,  
And she no whit the nearer in her suit.  
But to break silence she is now decreed;  
Knowing, Who spares to speak, oft fails to speed.  
To prove how far bright beauty can prevail,  
She to this purpose frames a passionate Tale.  
No Sex, (saith she) no Age, Degree, or State,  
But all are subject to the will of Fate: 
A cunning Apology.   
Their power so strong (I cannot say so just)  
As what they bid we shall do, that we must:  
Our Wills are not our own, nor can we do  
But merely that which they enforce us to.  
That their strict Laws no Mortals can evade,  
Even I this day am an example made;  
Who apprehend the best, and would pursue it,  
But against mine own best nature must eschew it.  
With that she blushed, and turned her cheek aside,  
As if the love she showed, she fain would hide.  
Proceeding thus; I that am now a wife,  
Did once resolve to lead a Vestal life;  

Many Women allege these things wantonly which she doth only wittily.  And gladly would have kept it to this hour,  
But my chaste Will they altered by their power.  
After my Virgin girdle was vnty'de,  
And that I was made both a Queen and Bride;  
My best endeavours I did then imply  
To keep unbroken our conjugal Ty.  
But they have brought thee from I know not whence,  
To make me with my nuptial Oath dispence●  
They have enforced my Lord to a fa● Clime,  
To sort to us convenient place and time:  
If to do what? Thou dost desire to hear,  
Look in my face, and thou mayst read it there.  
And if I to my Lord prove thus ingrate,  
What is it but our fortunes, and his fate?  
My lovesick thoughts are thus before thee laid;  
And know, she sues that must not be gainsaid;  
For unresistable is my desire:  
Pause, but return short answer. I'll retire.  
This spoke, (as much ashamed) away she flings.  
Now the young Priest conceives a thousand things:  

The Delphian strangely entangled.  What say or do, he doth both fear or doubt;  
Ensnared he is, and no way can get out.  
Such a Dadalian Maze should Theseus try,  
He ne'er could find the door he entered by.  
He apprehends, what strange malicious spleens  
Mean women (love-crost) have; then, what's in queens:  
By them he may conjecture, as to swell  
More, by how much in greatness they excel.  
And than a woman, who hath greater art  
To search and dive into a woman's heart?  
As better finding how the cards were dealt,  
By the like passions she herself had felt.  
But for a while I must her Sex forget,  
For by no means I must disclose her yet.  

Casteth all doubts.  He knows he is a stranger, and alone,  
That to support him against the Queen there's none:  
How doubly now his life is laid to gauge.  
For if oppose her suit? her insenced rage  
May prove implacable. And then again,  
To yield to her late motion were but vain;  
Since Nature (in the moulding) did deny  
To lend her that which should the Queen supply.  
If say he was a Woman, and disclose  
His Sex to her? The Princess might suppose  
He was some strange Impostor, to abuse  
Apollo's name, which nothing could excuse.  
But that which moved him most, It might prevent  
The aim at which his travel first was bend.  
And in that shape, some hope he still doth gather,  
In time to find a Sister or a Father:  
To compass which he will make future trial,  
And give the lustful Queen a flat denial.  
In which resolve he waits what shall succeed;  
When in the Queen comes, 
The Queen's courting habit.  having changed her Weed,  
Which now flies loose about her, her bright hair  
More wantonly displayed, her breasts quite bare,  
Save with a slender thin transparent Lawn  
(Scarce visible itself) before them drawn.  
Indeed I cannot to the life express  
The art she used in her careless Dress:  
An Habit more for dalliance than for state,  
And yet as rich as that she put off late.  
In which, great care was mingled, with neglect,  
And each thing added to her sweet aspect.  
By this, let no man rashly apprehend,  
That Lust and hateful Spouse-breach was her end; 
An Apology for the Queen.   
Asperse her spotless virtues let none dare,  
Since she was every way as chaste as fair.  
It only was an innate feminine pride  
Which evermore to beauty is allied:  
For where is a supposed Singularity,  
There (for the most part) can be brooked no parity.  
And in the least kind should the Youth but bow  
To her feigned motion, and so break his Vow;  
She would have held him impiously base,  
And so dismissed him branded with disgrace.  
Yet further she is constantly inclined,  
Like Gold to try him, that's by fire refined.  
And therefore she appeared in that loose vesture,  
With passionate looks, and an effeminate gesture;  
All things so suitable, as if she came  
An Icy-veined Hippolytus to inflame.  
He on his elbow sadly leans the while;  
But she affronts him with an amorous smile,  
And plucks him by the sleeve, bids him be'of cheer,  
Tells him the way to pleasure is made clear:  
Entreats (withal) an answer, since she knows  
There's nothing can their purpose interpose.  
He then, as one awakened from a transe,  
Rouseth himself, and casts a scornful glanse  
Upon the Queen, striving to make appear  
Wrinkles in that smooth brow which none could bear.  

The Delphians answer.  Then said, Is 't possible that one so young  
Should be so wicked? That so sweet a tongue  
Can utter such harsh discords? Or to find  
In a rare Feature so deformed a Mind?  
Or may it be, that such as to their Will  
Have Power annexed, should stretch both to do ill?  
Great Ones on earth we to the gods compare,  
And whilst they keep their Goodness such they are:  
But they, if once they swerve from Virtue, then  
In the god's sight are worse than common men.  
For my part, prove you ill as can be guest,  
Or worse than yet you have yourself expressed,  
(Which scarce can be) I'm steadfast in my will,  
Constant unto my Vow, and shall be still.  
So turns aside. At which she seems enraged,  

The Queen's counterfeit passion.  And calls to such as were to her engaged  
In the King's absence, with a brow austere  
Said, Am I not your Queen, and now most near  
To extreme danger? You who have dependence  
And means from us; I through your weak attendance  
Might miserably have suffered. See! this Guest,  
Whom almost I had taken into my breast,  
Because of his strict order; gave him all  
Respect and reverence canonical:  
Nay had his god been present, (as 'tis said  
He once came down, either to court some Maid  
On whom he doted; else, when th'earth's proud Race  
In mighty battle had the gods in chase,  
Apollo amongst the rest, not least afeard,  

This was in that great Gigomantia, or the battle betwixt the Titanoys and the gods.  Fled to the earth, and kept Admetus' Herd  
Till that great Broil was over:) had he than  
Been cast upon this shore, as this young man;  
Nay, had I looked in his best fulgence on him,  
No greater favours could I cast upon him,  
Than on his Priest I'have done, (let me proclaim  
Him to the world unworthy such a name)  
For he, who but adult'rates such a style,  
(I know not whether I should frown or smile)  
To utter it) would such a deed have done,  
As had at that time his own god the Sun  
By accident beheld his Priest so base,  
Behind a Cloud he would have shrunk his face.  
My meaning you may guess: it was a deed  
So heinous and so horrid, that it need  
No further tongue; my modesty (alas)  
Cannot endure to tell you what it was:  
Only imagine it of such distaste,  
I had dishonoured been, the King disgraced.  
This said, herself into a chair she threw,  
In such an angry posture, that none knew  
But all was serious, and about her came,  
Ask what service she from them would claim,  
T'avenge her in the absence of the King?  
When suddenly she from her seat doth spring,  
Like an incensed Virago, and then bad,  
A sharp two-edged sword quickly might be had.  
Scarce had the Princess spoke, but it was brought:  
" Engines for ill are found as soon as sought.  
Which peising in her hand, Take this (saith she)  
Who of you all love's best the King or me,  
And sheathe it in the breast of that Imposter,  
Whose simple looks doth many mischiefs foster:  
Hasty and bold was his attempt on me;  
So, sharp and sudden my revenge shall be.  
At this they started and drew back: for though 
All generally are afraid to lay violent hands on persons entered into holy orders.   
They held the Queen chaste, and did likewise know  
Her strict impose (although severe) was just,  
As due infliction for such capital lust;  
And that a speedy vengeance was most fit:  
Yet none was pleased to have a hand in it,  
Because they held it impiously profane,  
To wrong such as had holy Orders ta'en.  
She seeming more insenced now than before,  
Said, Must I then my subject's aid implore,  
In absence of a Sovereign? and their pride  
Or neglect such, a Queen must be denied?  
Hath he all his true-breasted took along,  
And left no one to right our mutual wrong?  
I now remember me, some nine months past,  
How desp'tat Rovers on this shore were cast,  
Villeins' debauched and bloody, stern and bold;  
And what is it for freedom or for gold  
These will not act? or both these joined together?  
Go fetch the Captain thence, and bring him hither;  
Knock off his gyves, say I propose his peace,  
With large reward added to his release.  
A Messenger is sent, who makes what speed  
He can it excuse the rest from that black deed:  
For every one in deep amazement stood,  
As loath to dip their hands in sacred blood.  

A short digression.  Pray give me leave to make a short digression,  
Of a most needful note to make expression;  
Fitly'inserted here, t' avoid confusion.  
Which else might be some maim to the conclusion.  
She was no sooner Partner in the Throne,  
But fearing how her father would bemoan  

The Queen every way virtuous.  Her desperate loss; she's willing that her state  
He and her friends should all participate.  
And therefore Letters were dispatched with speed,  
To signify how all things did succeed:  
The journal of her travels she recites,  
With every circumstance, and then invites  
Her Father, Brother, Sister, (having passed  
So many dangers, and now come at last  
To such an eminent fortune) they would please  
To leave their native Soil, crossing the seas,  
To give her a wished visit, since all joys,  
Pleasures, delights, and honours, seemed but toys  
And idle dreams; nay even the Diadem  
Itself, if not worn in the sight of them.  
Too late this news was, for upon her loss  
Immediately the good man needs would cross  
To Delphos: then the Sister him pursues,  
Of him or her t' inquire some certain news;  
Resolved, abroad their travels how to frame.  
So both were absent when these letters came.  

The Brother prepareth for travel.  But the glad tidings when the Brother h'ard,  
He for a voyage instantly prepared:  
For till he saw her in her state appear,  
Each day an Age seems, every hour a year.  
Imagine him arrived upon the Coast  
Where she whose presence he desired most,  
Waits till the Captain of the Pirates can  
Be thither brought; who meager, pale, and wan,  

The Father appears at Court.  Enters, but like the picture of Despair,  
His head, brows, cheeks, and chin o'regrowne with hair;  
His clothes so ragged and tattered, that alas  
No one could guess him for the man he was.  
Besides, consider but their several change,  
No wonder each to other seemed so strange:  
For none of them could have least expectation  
To meet there, after such long separation.  
Therefore the Queen conceives not the least doubt,  
But that he was the same he was given out:  
For a mere desperate Ruffian she doth take him,  
And in the open co●●●uence thus bespoke him:  
Thou of the Seas, a Rover and a Thief, 
The Queen's speech to her Father.   
And of these late wracked Pirates, head and chief;  
By the heavens just doom thrown upon our borders,  
And for your outrages and base disorders  
Doomed unto lasting durance; if this day  
I shall propose to she a certain way  
By which thou may it thine own enlargement gain,  
With all the rest of thine imprisoned train,  
Wilt thou accept it? He who had not seen 
The Father's answer to the Queen.   
The Sun of long, till then, casts on the Queen  
A steadfast look, and with some admiration  
Of her rare beauty, makes this protestation:  
Angel, or goddess whether? 'Tis my fear  
To question which you are? for you appear  
To be the one or other; since that face  
Had never breeding from a mortal Race:  
O, but your language, tuned to such a motion,  
Makes me believe youare she who from the Ocean 
Venus.   
Was thought to be emergent. Else that Maid 
Pallas.   
Who of the brain of jupiter was said  
To be conceived; not borne (although there bred)  
Till Vulcan with an hatchet cloven his head.  
Else juno, she that 〈◊〉 Hymen's fires,  
The Queen of Marriage and of chaste desires. 
juno surnamed Prombu.   
One of these three unto your lot must fall,  
Who strove on Ida for the golden Ball.  
You speak of my enlargement: Set me clear,  
And were 't to cope a Tiger or a Bear,  
With Theseus' Minotaur, or Perseus' Whale,  
That huge sea-Monster, who had 〈◊〉 scale  
Less penetrible than brass; set me upon  
A fierce Chimaera, as Bellerephon  
Was once imploved, (three horrid shapes commixed)  
An Hyena and a Crocodile betwixt,  
 
But since I needs must into mischief run,  
Your Will is Law, and something must be done.  
Yet first bear record, you and all your Train,  
I am no such base Ruffian, as to stain  
My hands in innocent blood: I have nor skill  
Nor practise, how to ravish, rob, or kill.  
No Pirate, but a Father much distressed, 
He discloseth himself.   
By Neptune's fury shipwrecked in the quest  
Of a lost Child, whom might I live to see,  
Death (now alas) would be new life to me:  
But that's past hope. In search of her I came,  
Epire my Country, Thestor is my name:  
And be you Testates all of you, how I  
A wretched Father, Fortune's Martyr die.  
No sooner had he uttered that last word,  
And ready now to fall upon the sword;  
But out the Priest steps from amongst the rest,  
And snatched the weapon from her father's breast. 
The elder Sister saveth her Father with purpose to kill the Queen her Sister.   
Which forced out of his hand, she said, No, father,  
There is no cause why you should die, but rather  
This lustful Queen; Then aimed to strike her dead:  
Who stands amazed at what her father sed.  
A Courtier next her the keen point put by;  
When suddenly the Queen was heard to cry,  
O Father, I am she you long have sought:  
And with that word, about his neck him caught.  
This when the elder Sister (wondering) sees,  
Her hair with struggling fell below her knees; 
The Delphian Priest by accident discovered.   
Seeming to those which did this change behold,  
As were she mantled in a shroud of gold:  
Which made her Sex apparent to their view;  
So by degrees each one the other knew.  
How should my barren Brain or Pen be able  
T' express their joys, which are not explicable?  
For ecstasies arising from the heart  
By sudden chance, surcharging every part  
Of the Souls faculties, in most strange fashion  
Make rapture to proceed from admiration:  
In such a pleasing diffidence they grow, 
Sudden joys not suddenly expressed.   
They scarce believe what they both see and know;  
Of what all are assured, no one but fears,  
Till joys affects breed the effect of tears.  
Much would be said, but none can silence break;  
All full of matter, but none power to speak.  

The brother arrived at Court.  In this distraction there's a rumour grown  
Of a young man a stranger, and unknown,  
Arrived at Court; who hearing the great fame  
Of that brave Queen, as far as Epire came  
To visit her. At the word Epire they  
Are startled all: the Princess bids make way  
To give him entrance. O what expectation  
Had they then to behold one of their Nation!  

Several distractions.  By reason of her Letters, the Queen she  
Might happily conjecture whoed might be.  
But the two other could not apprehend  
What man should be employed, or who should send.  
Therefore new scruples in their thoughts begin,  
When by a Lordlike Eunuch ushered in,  
he's brought into the Presence, and soon known,  
Because assuming no shape but his own.  
Then suddenly they all upon him run;  
The Sisters cry out, Brother; Thestor, Son:  
And all at once their arms about him cast;  
But were so changed from that he saw them last,  
To have retired himself was his intent,  
Not understanding what such greeting meant:  
Because the elder Sister at first sight  
Appeared to him a strange 
* Which was by reason of her doubtful shape.  Hermaphrodite:  
Nor of the other could he knowledge have,  
The Sire so ragged, and the Queen so brave.  
But finding them persist in their embraces,  
And seriously then looking in their faces;  
Partly by that, part by their tongues, at length  
His timorous doubts begin to gather strength.  
Assured at last, e'er either Sister greet,  
He casts himself low at his father's feet:  
A Blessing is no sooner craved but had.  
The Queen commands her Father to be clad  
In a rich habit suiting his estate.  
Which whilst her servant's haste t' accommodate,  
The Brother now hath leisure to impart  
Cordial salutes from an unfeigned heart,  
(With his fair Sisters now no longer strange)  
Which they with him as freely interchange.  
By this, the Queen is given to understand,  

The return of the King.  The King her Lord and Husband is at hand,  
With those two Princes, 'twixt whom he had made  
Such peace, not one the other should invade.  
Whom by his wisdom, after long hostility,  
He had reduced unto a fair civility,  
Contracting league betwixt them; and as Guests  
To Triumphs, to Ovations, and high feasts  
Invited them: his sole and main intent,  
To make that league more firm and permanent.  
The King, before he can approach the Court,  
Of all the former news hath full report,  
Of Father, Brother, Sister; and so met,  
As that the Island shall remain in debt  
To all posterity, where he's instated,  
To have the bruit from Age to Age related.  
For where the place he lived in was obscure,  
The memory of this shall make 't endure,  
Whilst there's a Summer to succeed the Spring,  
Or Winter, Autumn; whilst upon his wing  
Time hath a feather: and shall credit win,  
Till Lachesis have no more thread to spin.  
The patient Reader I am loath to cloy,  
T' express their meeting, jubilee, and joy;  
Who doubtless will conceive it to be such,  
Though more than need, yet was not thought too much.  
Besides, in Feasts and Banquets (knew I when)  
I'd rather blunt my knife, than tire my Pen.  
These and the like occasions were the cause, 
The original of Idolatry.   
Men to their good success gave such applause,  
That one, unto the Oracle endeared,  
A stately Temple to Apollo reared.  
And Thestor, who through Neptune had the fate  
To find his best loved child, did consecrate  
To him an Altar, thinking so to please  
The Power that wracked, then saved him from the Seas.  
And so the Queen, since Fortune was so kind  
To have her in all troubles still in mind,  
She in a new-built Temple yearly praised her,  
Who to that height from her dejection raised her.  
Such as in woods and forests have by chance  
Escaped wild beasts, through their blind ignorance,  
Have had a strong conception there might be  
A Genius or some Spirit in every Tree,  
To whom their safety they ascribed. If pass  
A brook or river where least danger was;  
This or that water-Nymph, they durst protest,  
Had leaned them aid when they were most distressed.  
And thus the Devil did the Ethnycks fool,  
That would o'er every Grove, Lawn, Stream, or Poole,  
Instate goddess or god, on whom to call;  
That Power neglecting, who created All.  

The Devil's first course of Idolatry.  At Divine worship hath been still his aim,  
For all Idolatry from him first came.  

Nine Classes of Devils.  Of the Rebellious there be Orders nine,  
As corresponding with the Spirits Divine.  

1 Order.  In the first eminent place are those installed  
As would on earth be worshipped, and gods called.  
As he that did his Oracles proclaim  
In Delphos, Shadowed by Apollo's name:  
He that the Pythian Prophetess inspired,  
As likewise those th' Egyptians so admired,  

D. Stroz. Veneti● lib. de spirit. & Incant.  Ascribing to themselves Honour and Fear;  
And those in sundry Idols worshipped were:  
And of these Belzebub is Lord and Master.  

2 Order.  Prince of the second is that great Disaster  
Of Sanctity and Truth, Author of Lies,  
Who always speaks in doubts and fallacies;  

3 Order.  he's Python styled. The third Class comprehends  
Vessels of Wrath, who have no other ends  
Than to to devose all Mischiefs; Belial he  
Is called, for his approved Iniquity.  

4 Order.  I'th' fourth Form are such Spirits as convince  
Man in his sin, then punish him; their Prince  

5 Order.  Is Asmodeus. The fifth Scale comprises  
Deceivers full of fraudulent disguises;  
And 'tis their function, office, and condition,  
T' attend the deformed Witch, and damned Magition:  

6 Order.  And of these Satan's chief. The sixth contains  
The airy Potestates, who Hailes and Raines,  
Thunders and Lightnings have great dom'nance in:  
And of these the prime Lord is Merasin.  

7 Order.  In the seventh are the Furies; they give life  
To Discord, War, Strage, and contentious Strife,  
Then cast them upon Man in their fierce wrath:  
Abaddon over these dominion hath.  

8 Order.  The eighth includes Explorers that accuse:  
Those Astaroth doth as his Vassals use.  

9 Order.  The ninth and last, Tempter's who ambush Souls,  
Those Maimon in his Principat controls.  
Now of these Cacadaemons we have ground  
For many names, in sacred Scripture found.  
The word Diabolus doth signify 
Diabolus.   
A false Accuser full of calumny.  
Belial is likewise read there, and the word 
Belial.   
Imports an Outlaw without Yoke or Lord.  
Knowledge acute, Daemonium implies: 
Daemonium.   
And Beelzebub is the King of Flies. 
Beelzebub.   
Satan, an Adversary; Bohemoth, a Beast: 
Satan.   
Leviathan, where gross sins are increased, 
Bohemoth.   
And builded up. Such from Abaddons' race 
Leviathan: Abaddon.   
Be styled, as are extermined from grace.  
We find in Dantes these by observation, 
The names of Devils according to Dantes   
Alchino, i. Unto Vice an inclination.  
Then Calchabrina, i One who doth despise  
All Divine Grace. Neither did he devose  
Vainly these names. An evill-biting Dog  
Cagnazzum; Coriato, a fat Hog;  
Barbariccia, i Fraudu'lent and Unjust:  
And Libicocco, One inflamed with Lust.  
Faraffel doth a Trifler intimate;  
And Rubicante, Fired with Spleen and Hate.  
Briefly to pass their names o'er, it would well  
Become this place, to speak how many fell  
In that great Conflict; and 'tis my desire,  
As far as leave permits me, to inquire.  
Most probable it is, and best agreeing 
Concerning the number of Angels that fell.   
With common Sense, since all things that have Being,  
By natural instinct their Powers extend,  
And faculties, all aiming at the end  
For which they first were made; and Nature still  
Her ordinary course strives to fulfil:  
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 Sin still doth disagree  
With Divine nature, and therefore their Fall  
And proud Rebellion most unnatural,  
As mere Extravagants, these reasons may  
Induce us to believe, and think that they  
Are more in number that remain in Bliss,  
Than those cast headlong to the deep Abyss.  
Some learned Rabbins have opinion held,  
The number of the Angels that rebelled,  
And in one Conjuration then compacted,  
Out of each several Ternion extracted,  
Equal one Chorus. Saint john doth aver,  

Apoc. 12.14.  That he beheld the Dragon Lucifer,  
The third part of the Stars with his Tail draw  

By stars are meant intelligences or spirits.  From the high heavens, (which he in Vision saw.)  
But of the Angels, th'exact number who  
Shall undertake to tell, he shall but grow  
From Ignorance to Error; yet we may  
Conjecture, That as in perfection they  
Excel all other Creatures; so conclude,  
That likewise they exceed in multitude  
Those that have had, still have, or shall have Being.  
For diverse Authors are in this agreeing,  

More Angels than Men, more men than Animals.  Man's generation hath been multiply'de  
Above all other Animals beside.  
Saith Daniel, Thousand thousands Him before  

D. Stroz. lib. de natural magis. Daniel 7.10.  Stand, and 'bout him ten thousand thousands more.  
Which Thousand he thus duplicates, to show  
Their countless number, which our dull and slow  
Nature wants faculty to aphrehend.  
As likewise when he further would extend  
Their Legions, Miriads he to Miriads lays:  
Noting to us, of those that sound his praise  
The infinite Armies, like a Circle round,  
The number ending where it first was found.  
In john 'tis read, A mighty voice I heard  

Apocalip.  Of many Angels, and their Troops appeared  
To be of thousand thousands. job said well,  
The number of his Soldiers who can tell?  
Amongst others, one much daring, his bold Pen  
Seemed to outstrip his Understanding, when  
He would confine each Chorus to contain,  

Albert. magn. de Angel. num.  (The mere Chimaera of an idle brain)  
Saying, To each belongs (in these blessed Regions)  
Six thousand six hundred sixty and six Legions:  
Each Legion too doth (bee'ng exactly told)  
Six thousand six hundred sixty six Angels hold.  
But of their number let no man discuss  
Further than sacred Scripture warrants us.  

Concerning the motion of the Angels.  It follows that I next make inquisition  
Into the Angel's motion, a Position  
Needful to be examined. Know then, He  
Is not contained in place, as Brutes and we;  
But Place itself he in Himself contains,  
Bee'ng said to be still where his Power remains.  
And though it pass our weak ingeniosity,  
Yet He is known to be of strange velocity;  
And without passing places, can with ease  
Or go or come at all times when he please:  
From heaven to earth He can descend, and be  
Above and here in space unmomentarie:  
Hence, thence, He (undisturbed) hath passage fair  
Through both the elements of Fire and Aire,  
Without encumbrance or the least molest.  
And though it sink not into th' Ethnycks' breast,  
he's without circumscription, unconfined.  
For if these Spirits, Places had assigned,  
And so from one into another shifted,  
How could they then so suddenly be lifted  
Into the upper heavens? or thence apply  
Themselves to th' earth in twinkling of an eye?  
It is agreed upon, the Good and Evil,  
The blessed Angel, as the cursed Devil,  
Have all those faculties, and without aine  
Or passing intermediat things, can gain  
To what they purpose, in one instant round  
The spacious world, and where they please be found.  
Those that the Mathematic, Art profess  
Tell us, That 'twixt th' eight Heaven and earth's no less  
Than one hundred and seventy millions 100 and three 
The distance between the 8. Heaven and the Earth.   
Of spacious miles meet by Geometry.  
By which account, the mighty space extending  
Is, from the watery and tenth Heaven descending,  
Ten times so much at least: for if a stone  
Should from the starry and eight Heaven be thrown,  
And every hour pass without intermission  
One thousand miles in its swift expedition,  
In motion still, without stay or recalling,  
It must be sixty five years in its falling.  
To amplify what hath before been said, 
With some months, days and hours added.   
Some Sectifts have their ignorance betrayed;  
Affirming Angels are not: If they were,  
They, with the Soul, of force must likewise bear  
Bodies about them too, and so to be  
Subject unto our visibility.  
How vain this is it may be easily guest,  
When none that hath Philosophy professed,  
But hold, That there are Substances Divine,  
Intelligence called, which never did incline  

The Intelligent Substances are incorpor●all.  Into commixtion, or known to require  
Substance from th' Earth, the Water, Aire, or Fire.  
A second thing th' object, That if so great  
Their number be, as that the air's replete  
With infinite Armies? 't must be needs confessed,  
That they should hourly whole Mankind molest.  
But these consider not, He that created  
All things out of mere Nothing, hath instated  
Them in such order, distance, and consent,  
One to another's no impediment.  
Neither is any of his great Works found  
That hath the power to pass beyond his Bound:  
As in the Water's element, though far  
It'exceeds the Earth, yet keeps within its ba●;  
And though the proud waves with curled billows roar,  
Threatening as if to swallow up the shore;  
Yet by th' Almighty's hand their power is stayed,  
No Inundation or great Deluge made:  
Unless his Wrath some sudden vengeance brings,  
Opening heavens spouts, and letting loose the Springs.  
No marvel then, that Spirits be in number  
So many, that the very Air they cumber;  
And they to us, and we to them so odious,  
They neither hurtful are nor discommodious:  
Their Malice not bee'ng able to withstand  
Those bounds prefixed by the Almighty's hand.  
For so much in jobs History is found;  

job. cap. 1.  When Satan saith, he hath compassed the earth round,  
He doth not say, In his large progress he  
Hath done to Man least discommodity  
Or harm at all not that he wanted Will,  
But (in himself) the Power to hurt or kill.  
Nor durst he touching Io● make inquisition,  
Till he from God himself had free permission;  
Who gave him limit, and his fury s●aid  
Upon his outward Fortunes, when he said,  
Lo, all he hath now, at thy ●●●cy stand;  
Only against his person 〈◊〉 hand.  
Again, when He 〈◊〉 Body to him gave  
Captive, his Life he did command him save,  
Whence we may ground, Though this rebellious Prince  
Great Lucifer, with his Adherents, since  
Their Fall retain th' ability and power  
To measure th'Earth in least part of an hour;  
Yet without leave they neither dare nor can  
Use the least violence on God's creature Man.  
Next, touching the rare knowledge which insists  
In them by nature; 
The admirable knowledge of Spirits.  Some Theologists  
Affirm them pregnant in Theology,  
Philosophy, Mathematics, Astrology,  
In Music they are skilled, expert in Physic,  
In Grammar, Logic, and Arithmetic.  
Nay, he that is among them the most low,  
Contemned and vile, more than weak Man doth know.  
Nor are their reasons vain; for in respect  
A Spirit is but a mere Intellect,  
Not burdened with a body, of agility  
Nimble and quick; therefore with much facility  
In all materials he acquainted is,  
From the Earth's superficies, to th'abyss.  
He knows such virtues as in Stones abide,  
Gems, Minerals, creeping Worms, and Beasts (for hide  
From him you nothing can) for he doth vaunt  
Still in the Marble, Porphyre, Adamant,  
The Coral, Pumice, and the Chrysolit,  
The Smarage, Topaz, and the Margarit,  
The Onyx, Carbuncle, Gold, Silver, Led,  
Brass, Iron, and Sulphur. He is likewise read  
In the proprieties of Creeping things,  
Ants, Toads, Snakes, Serpents, (all that the earth brings.)  
Of all the several Fishes he hath notion,  
Bred in fresh waters or the briny Ocean.  
Of Beasts the sundry qualities he finds,  
Lions, Bears, Tigers, Camels, Horses, Hindes,  
The Elephant, the Fox, Ape, Ass, Mule, Cat,  
Sheep, Wolf, Hare, Hedgehog, with each other, that  
The Earth produceth. So in Herbs and Trees,  
Plants, Leaves, Fruits, Roots, Seeds, juices, Liquors, these  
No Artist hath like skill in. He can tell  
The several qualities of Fowls, and well  
Distinguish them; as, such and such belong  
To the Earth, Aire, or Water. He is strong  
In further knowledge of the Elements,  
As in their power, their natures, and extents,  
Of Thunder, Tempest, Meteors, Lightning, Snow,  
Chasemates, Trajections, of Hail, Raine. And so  
With piercing eyes he hath a deep inspection  
Into the Sun, Moon, Stars, the true direction  
Of all Stars fixed or wand'ring; Zodiac Lines,  
Arctic and the Antarctic Poles, and Signs,  
The courses of the heavens, the qualities,  
Their influence, their effects, and properties.  
And as they have a virtual power to know  
All our inferior bodies here below;  
So of the Spirits of Glory or Perdition,  
The Orders, Offices, and the Condition.  
Briefly, There is no Creature God hath made,  
From the first Chaos, but it may be said,  
Whether it be abortive or full grown,  
That to the Angel's nature it is known.  
Since than so great and so profound 's their skill,  
Infused into them by the Maker's Will;  
No wonder 'tis, that they such strange things can,  
Beyond the weak capacity of Man.  
We only by things sensible attain  
To a small knowledge, and with mighty pain;  
And into error we may quickly fall:  
For in it is no certainty at all.  
Spirits cannot err and be deceived, as we,  
Seeing and knowing all things perfectly,  

Where the knowledge of Spirits is limited.  In their true real Essence: which is meant  
Only of Natural things, and hath extent  
No further. For, as Angels Creatures be,  
The are limited in their capacity;  
In all such things as on God's Power depend,  
Or Man's freewill, their skill is at an end,  
And understand no further than revealed  
By the Creator: else 'tis shut and sealed.  
Hence comes it that the evil Angels are  
So oft deceived, when as they proudly dare  
To pry into God's Counsels, and make show  
By strange predictions future things to know.  
This makes their words so full of craft and guile,  
Either in doubts they cannot reconcile,  
Or else for cettainties, false things obtruding,  
So in their Oracles the World deluding.  
Whose answers either were so doubtful, and  
So intricate that none could understand,  
Or merely toys and lies for their words were,  
By interpointing, so disposed, to bear  
A double sense, and seeming truth to tell,  
Whether or this or that way the chance fell.  
But the good Angels they can no way err: 
The Good Angels cannot err.   
The reason is, That they themselves refer  
Wholly to God's good pleasure, from which Square  
And perfect Rule they never wand'ring are.  
They judge not rashly, hid things they desire not,  
And after future chances they inquire not;  
Nor further of aught else to understand,  
Than they are limited by his command.  
How many thousand trains hath Satan laid,  
By which he daily doth frail man invade; 
Sundry Seducements of Satan discovered.   
By entering Contract as a seeming friend,  
Thereby to draw him to more fearful end?  
Of which the Father's witness; for one saith, 
Cipr. de dupl. Martyr.   
The Devil with Magitions compact hath.  
Another, 
August lib. 2. the doct. Christ. cap. 23.  That all Magic covenants be  
Mere superstition and Idolatry;  
Which grows from a society combined  
Betwixt the evil Daemons and Mankind.  
If these were not, 
Cap. de Malef. & Mathem.  Why should the Civil Law,  
Firmed by th' Imperial sanction, keep in awe  
Such damned Impostors? For the words thus run;  
Many (we know) abstruse Arts have begun  
To put in practice, to disturb the Air:  
Upon the innocent Souls these likewise dare  
Vomit their malice, and from the graves call  
Spirits from rest, by Diabolical  
And cursed Spells. All such as shall rely  
On things preposterous and contrary  
To Nature's course, God's people to annoy,  
The Church's Curse, them and their Arts destroy.  
The like against these selfe-opinioned fools  
Is Articled in the Parisian Schools. 
Artic. 3. Scol. Parisien. Esay cap. 28. Percussimus foedus cum morte, & cum Inferno fecimus pactum   
Of such like Miscreants 'tis in Esay said,  
We have struck hands to league with Death, and made  
Covenant with Hell. 
Matthew 4.  How can Man be exempt  
From this Seducer, he that dared to tempt  
The Son of God? All these will I give thee,  
If thou wilt prostrate fall and worship me.  
Of these Compacts and Covenants we find  
Two sorts, 
Of these compacts writes Sprangerus, Spinaeus, Nabarra, Grillaend Remgius, Sibilla, Mengius, etc.  and both blasphemous in their kind.  
The first, When willingly we seek inspection  
Into that Art, and labour our direction  
From Magic books, or use their Circles, Lines,  
Their superstitious Characters and Signs.  
The second, when without malevolence  
We search into that art, with no pretence  
Of Curiosity; only we use it  
Knowledge to gain, and got, not to abuse it.  

The manner of the Devil's temptations set down, the better to avoid them.  And that is dangerous too; all Such compact  
League with the Devil, as in word or act,  
Breathe words unknown, obscure, inserted vainly,  
Or such things as are holy, use profanely;  
As by observing certain Characters,  
Signs, Figures, Angles, Squares, Diameters, etc.  
Certain Days, Hours, Stars, Planets, Constellations,  
Grains, Numbers, Instruments, of antique fashions,  
And these beyond their natural operations.  
When Sacraments, or any thing that's holy  
Shall be abused by their ridiculous folly:  
When Images of Wax or such like matter  
Are cast into a pot and boiled in water:  
When certain Numbers, unknown Marks or Notes  
Writ in strange coloured paper, he devotee's  
To superstitious use. When as to Coin  
Of gold or silver, or of brass, they join  
Stamps of new Characters; and this to be  
When such a Planet is in such degree.  

Pasetis a great Magician.  Such Pieces did Pasetis use to wear:  
What e'er he bought, he never paid too dear;  
Who parting from the Merchant, did but name  
The sum he paid, and back to him it came.  
When holy Ceremonies (through the Malicious)  
Are made idolatrous and superstitious.  
When Linen never washed is used; and he  
Must hold a Wand that's cut from such a Tree:  
With which he strikes the East, and then the West,  
The North or South, (as to his purpose best.)  
That all his Hair shaves off by night or day,  
Thinking thereby to drive the Devil away.  
That takes dust from a Sepulchre, to use;  
Or from the Grave the Deads' bones, to abuse.  
Or ought besides that shall seem retrograde  
To Reason's course, or what's by Nature made.   


Divers magic books were impiously fathered upon good and godly men.  Further, Unto this Covenant doth belongs  
All such as stand in their opinions strong,  
To meditate those fond Books bearing name  
From Ada, Abelus, Enoch, Abraham,  
Cyprian, Albertus Magnus, or Honorius  
Paulus, with those in Magic still held glorious;  
Who boast ambitiously with great ostent,  
This Art had both its birth and ornament  
Either from Adam's Custos, Razael;  
Or else from Tobits Keeper, Raphael.  
Another strange Book they produce, and say  
'Twas Salomon's, called his Clavicula. 
Salom. Clavic.   
These Magis, by old Satan thus misguided,  
Another Volume in seven parts divided,  
Stuffed with Spells, Charms, Oblations, (all Confusions  
Of Nonsense, and the Devil's mere obtrusions)  
As a Work learned and sacred, still prefer,  
To every curious young Practitioner.  
All these are but his subtle trains, to draw  
Men from God's Fear, and honour of his Law.  
For in this Art whoever strives t' excel,  
He strikes a lasting Covenant with Hell.  
And as in these, so likewise in past Ages,  
He wanted not his Astrologomages: 
Astrologomages   
For most of this prognosticating Tribe,  
Metals unto each Planet can ascribe;  
Silver unto the Moon, to the Sun was  
Gold sacred, unto jove Copper and Brass; 
Several metals ascribed to every sundry Planet.   
To Venus, white Lead; unto Saturn, Black;  
Iron and Steel to Mars; nor doth there lack  
Amber to Mercury. To each of them 
Electrum is either amber, or a mixture of gold & silver.   
They likewise consecrate some several Gem:  
Unto the Sun the Carbuncle is due,  
And Hyacinth, of colour green and blue. 
Several gems consecrated to the Planets.   
Th'Adamant and Crystal to the Queen of Night;  
To Saturn, th' Onyx and the Chrysolite;  
The Saphyr with the Diamond, to jove;  
The jasper and the Magnet Mars doth love;  
Smaraged and Sardix Venus doth not hate; 
Achates quod merorem & curate Abigal.   
Nor Mercury the Topaz and Achate.  
Now in these stones at set hours they would cut  
Faces, in which the Heavenly Signs should put  
Strange virtue; so that each impressive fashion  
Should have in it a several operation:  
(The manner would seem tedious) These impressed,  
They held to be much nobler than the rest.  
As first, the signet of the Sun to have 
The signet of the Sun.   
Power to make men wise, valiant, potent, grave,  

Moon.  Happy, but full of Thoughts. The moon's to make  
Prosperous in Voyages they undertake,  

jupiter.  And gracious amongst women. joves' Seale-Ring  
Doth Friendship, Dignities, and Honours bring,  
To Riches, Office, into Prince's grace,  
To peace of thoughts, Priesthood, and eminent place;  
All these, if Saturn nothing shall oppose.  

Mars.  The Seal of Mars makes powerful over Foes,  
Victorious, full of Fortitude, audacious,  
If Mercury shall at that time be gracious.  

Venus●  Th' impression that from Venus they derive,  
Doth make men lovely, gracious, to survive  
In Prince's favours, but in women's best;  
It helps in fortunate Marriage, doth invest  
In graceful Clergy, banisheth all care,  
And makes Man affable and debonair.  

Mercury.  Mercury's, works to be solicitous,  
Quick, nimble witted, and facetious,  
Cunning in Trading, crafty, worldly wise,  
And apt for all Commerce and Merchandise,  
Ingenious in each Mechanic trade,  
And fortunate in every bargain's made.  

Saturn.  Saturne's makes Man of a relenting strain,  
A thousand ways insidiating gain;  
To Rich men dear, to hate Women above measure,  
And fortunate in finding hidden treasure.  
And these are the delirements practised still  
By those professing natural Magic's skill.  

The absurdity of the former explained.  In th' heavens motion who so dull can be,  
But knows them of such quick velocity,  
That before they such portraitures can fashion,  
The Stars, that are still moving, change their station.  
Nor can a Figure cut in Lead or Gold,  
Silver, or other mettle, that doth hold  
No correspondence with the Stars, then take  
A second nature, and the first forsake:  
Adding to the Material a new Power,  
Which never it assumed until that hour.  
But our Theologists and Doctors all  
(Without exception) this, plain Magic call.  

Bonavent. in Centileg.  Saith one; These Observations, from the first,  
Idolatrous are, by God himself accursed,  
And interdicted by the Church: for sure  
We are, That what they by the Stars procure.  
Is mere deception and illusion vain,  
By Satan's cunning crept into Man's brain.  
The School of Paris doth that Art thus tax; 
All Magic condemned by the school of Paris.   
Those Images of Mettle or of Wax,  
Or other Matter wheresoever sought,  
Whether by certain Constellations wrought;  
Or whether they are figures that infer 
The words of the Cannon.   
Sculpture or form of certain Character;  
Or whether that Effigies be baptised,  
Or else by Incantation exorcised,  
Or consecrate, (or rather execrate)  
Observing punctu'ally to imitate  
Books of that nature; all we hold to be  
Errors in Faith and true Astrology.  
My Verse no longer shall your patience tire;  
The Prose may yield what further you desire.   
Amor Dei est in Donatione, Condonatione, Missione. Remissione.  
Explicit Metrum Tract. septimi.   

Theological, Philosphicall, Poetical, Historical, Apothegmaticall, hierogliphical and Emblematical Observations, touching the further illustration of the former Tractat.  

Of wilful ignorance.  I Began the precedent Tractat with a Contemplation of the great Works of the Almighty; I descend now to an apprehension, What Ignorance, (or at least wilful Ignorance) is.  
Seneca, in Octavia, saith, Inertis est nescire quod liceat sibi: It is the part of a slothful man to be ignorant of such things, to the knowledge of which he by his industry may attain. It is a thing worthy remark, to observe how the Dull and Stupid emulate and envy the Pregnant & Learned. One not unfitly compared them to a Fox, 
Henv. Bibellius lib. facetiar. 1.  who being hungry, and spying a Pear tree laden with ripe fruit, laid all his force to the root thereof; but finding his strength too weak, and that by his vain shaking thereof nothing fell from thence, he departed, saying, Fie upon them, these Pears are a bitter fruit, and would never have agreed with my stomach. The same Fox looking upon an Ass, and imagining that his hanging testicles would every instant fall; after he had followed him some miles, till he was weary, and finding himself frustrate of his expectation, returned back with these words; Now I consider better with myself, the stones of this Ass are stinking and loathsome, beside they are very hard of digestion. It may be thus applied: There is no wise or discreet man but doth honour all good Sciences and humane Learning; To such only they are in contempt and scorn, whose weakness of judgement, and imbecility of brain find themselves unable to attain to such noble Mysteries.  
It is reported of one Daiglinus a Mimic in the city of Constance, That hearing of a simple and ignorant man to be elected Consul, came to him in a kind of gratulation for his new honour, in these words; O Sir, I hold you to be a most fit man to undertake this noble Office of judicature. The other demanding of him the reason why he thought so? He made him this answer; Because, Sir, you have so husbanded your good words, and so treasured up your wisdom, that hitherto neither of them hath been heard to proceed from you. Of such wise Senators there is a proverb amongst the Germans to this purpose; If thou hast Wit which thou wouldst not be robbed of, trust it with such an Alderman; for there it shall be most safe, because no man will suspect any such thing from him. To be ignorant in such things as concern every man in his private estate, is not only a blemish, but a mischief. According to that of Horace, Lib. 2. Sat. 6.  
— Sed quod magis ad nos,  
Pertinet & nescire malum est, etc.  
Such things as most concern us, not to know,  
Is ill in us; and therefore we must grow,  
To search if those instated 'boue the rest,  
Be more in Riches than in Virtue blessed.  
Next, think upon the means that they accite  
To friendship, goodness, or to do what's right:  
And then, not only what is Good to find,  
But to the sovereign Good apply thy mind.  
Of wilful Ignorance saith Solomon, Qui evitat discere, incidit in mala: He that despiseth to learn, falleth into evil, Prov. 17. Therefore were my People lead captive, because they had no knowledge; saith Esay, cap. 5. And in Cap. 27. It is not a wise People, therefore he will not have mercy on them, that made them; and He that fashioned them will not spare them. And Baruch, cap. 3. And because they had no wisdom they perished in their folly. We read Saint Augustine thus: Of the evil mother Ignorance come two like bad Daughters, Deception, and Doubt; the one wretched, the other miserable; the first pernicious, the last pestilent. Bernard in one of his Epistles saith, Men are ignorant of many things needful to be known, either by the injury of Knowledge, the slothfulness in learning, or the backwardness in acquiring; yet are none of these excusable. And the same Father, sup. Cant. The knowledge of God and thyself, are both necessary to salvation: for as from the knowledge of thyself the fear of God ariseth in thee, and by that knowledge thou art taught how to love him; So on the contrary, From not knowing thyself groweth Pride, and from not knowing God, Desperation. And in another place; Ignorantia sui initium omnis peccati; ignorantia Dei consummato omnis peccati, etc. The blockishness of the mind is the stupidity of acute reason, bred from the gross senses of carnal Intemperance. 
Hugo.  Not every one that is ignorant is free from punishment: for such may be excused who gladly would learn if they knew what to learn; but such cannot be pardoned, who knowing from whom to learn, apply not their will and industry unto it. Seneca in one of his Proverbs saith, It is a more tolerable punishment not to live at all, than not to live a Knowing man. And in another of them; It is no lighter thing to be altogether ignorant what is lawful, than to do that which is unlawful. Socrates saith, Where there is no Capacity, there Counsel is vainly bestowed. And Solon; Ignorance hath ever the boldest face, nor is it easy to be truly discovered, till it be matched by Knowledge. The Inscious man may be known by three things: He cannot govern himself, because he wanteth Reason; nor resist his carnal affections, because he lacketh Wisdom; nor hath he freedom to do what himself desireth, because he is in bondage to Ignorance. Idleness begetteth Ignorance, and Ignorance engendereth Error. The three-shaped Monster Sphinx is the emblem of Ignorance; which is thus expressed: 

St●ltus quod perdat habet, sed in id quod oportet impendat non habet.  Quid Monstrum id? Sphinx est: cur candida Virgins ora,  
Et Volucrum pennas, crura Leonis habet?  
Hanc faciem assumpsit rerum Ignorantia, tanto  
Scilicet est triplex causa & origo mali.  
What Monster's that? 'Tis Sphinx. Show me the cause  
Why a Maids face, Birds wings, and Lions paws?  
Such shape bears Ignorance, or want of skill;  
And is the triple ground of so much ill.   
Having somewhat discovered the defects of Ignorance, let us a little look into the excellency of Knowledge. 
The excellency of Knowledge.  He that wanteth Knowledge, Science, and Nurture, is but the shadow of a man, though never so much beautified with the gifts of Nature. It is a saying of Socrates, That in war, Iron is better than Gold: And in the course of a man's life Knowledge is to be preferred before Riches. Excellent was that Apothegme of Pythagoras; He that knoweth not that which he ought to know, is a Beast amongst men: He that knoweth no more than he hath need of, is a Man amongst Beasts: But he that knoweth all that he ought to know, is a god amongst Men.  
The first thing we ought to study, is truly how to know God: For we read in jeremy, 
Cap. 9  Let not the Wise man glory in his Wisdom; Let not the Strong man glory in his Strength; Let not the Rich man glory in his Riches: But he that glorieth let him glory in this, that he knoweth Me, because I am the Lord who makes Mercy and jugement and justice on the Earth. He is known by the consideration of his Creatures: Saith job; 
job. 11.  Ask the Beasts, and they will teach thee; demand of the Fowls of Heaven, and they will declare unto thee; Speak to the Earth, and it will answer unto thee; the very Fishes in the Sea will tell thee: For who is ignorant that the hand of the Lord hath made all these? We may know him by the Scriptures: 
Cap. 6.  Search the Scriptures, (saith john) because in them you think to have life eternal; and these are they that testify of me. Again, Cap. 17. For this is life eternal, to know thee to be the only true God, and him whom thou hast sent, Christ jesus. In the face of the Prudent, 
Prov. 17.  Wisdom shineth, saith Solomon. And Ecclesiastes, Cap. 8. The Wisdom of man shineth in his countenance, and the most Mighty shall change his face.  
Touching the Knowledge of ourselves; 
Of the Knowledge of ourselves.  Be mindful of thine own nature, (saith Basil) and thou shalt never be tumored with Pride: so oft as thou observest thyself, so oft shalt thou know thyself; and the accurate knowledge of that, is sufficient to lead thee as by the hand, to the knowledge of God. For man to acknowledge himself ignorant (saith Didimus) is a great point of Wisdom: and of justice, to know himself to be unjust. And Chrisostome saith, That he best knoweth himself, who thinketh worst of himself.  
Wise Socrates being demanded, 
Socrates.  Why he writ no Work to leave to future memory? with great modesty answered, That whatsoever he could write was not worthy the paper which he should write in. Stob. And Demonax being demanded, 
Demonax.  When he first began to be a Philosopher? replied, At the very first hour when I began truly to know myself. Stob. Serm. 21. Heraclitus being a young man, 
Heraclitus.  was therefore judged to be most wise, because being asked, What he knew? he made answer, That he knew only this, that he was able to know nothing. Ex Aristom. scriptis. Theocritus, 
Theocritus.  demanded, Why being of such ability in learning and judgement, he would write no famous Work to leave unto succession? replied, The reason is, because to write as I would I cannot; and to write as I can, I will not, Stob. ex Aristom. Bias, 
Bias.  to induce men to the true knowledge of themselves, counselled every man to look upon his own actions in a myrrhor, that such things as appeared good and commendable, he might cherish and maintain; but whatsoever savoured of suspicion or deformity, he might correct and amend. As the eye which discerneth all other objects, yet cannot see itself; so the corrupt heart of man can more accurately look into the vices of other men, than their own.  
We read of Placilla, 
Placilla the Empress.  the religious wife of the Emperor Theodosius, Still to admonish her husband after he came to wear the Imperial Purple, That he would not forget that he had been once no better than a private man; and that the title of Caesar should not make him think himself a god, as others before him had done: but rather calling still to mind his own frailty, by acknowledging himself to be God's Servant, he should prove the better Sovereign. Nicephorus Calistius, lib. 12. cap. 42. Saith Terence, in Heuton. 
Terence.  It an● comparatam, etc. Is the nature of men grown to that pass, that they can look better into other men's actions, than they can judge of their own? Or is the reason thereof, That in our proper affairs we are hindered by too much joy, or too much grief? Horace giveth us this counsel, Lib. 1. Sat. 3.  
— Teipsum  
Concute, num tibi quid vitiorum Inseverit olim  

Perfectio est in tribus rebus, devotio in religione patientia in adversis, & prudentia in vita.  Natura, aut etiam consuetudo mala, etc.  
Sift thyself throughly, whether there be nursed  
Those wicked seeds of Vice which Nature first  
Did plant in thee; Examining to know  
What other ills might from bad Custom grow.  
Fearne in neglected fields we see aspire,  
Though it be good for nothing but the fire.  
Perseus in his first satire saith, 
— Nete quaesiveris extra.   
And juu. Sat. 11.  
— Illum ego iure  
Despicians qui scit quanto sublimior Atlas  
Omnibus in Libiae sit montibus: Hic tamen idem  
Ignoret quantum ferrata distat ab Arca  
Sacculus, è Coelo discendit 
* Nosce Teipsum:  Gnothi Seauton, etc.  
His judgement I by good right may despise,  
Who for no other cause thinks himself wise,  
Than know the mountain Atlas lifts his head  

Sapientissimus hominum est qui fi●es respicit.  Above all other hills in Lybia bred:  
Yet I from him the difference cannot wrest,  
Betwixt a small Bag and an iron-barred Chest  
To Know thyself did first from Heaven descend;  
Of all thine actions then make that the end:  
Whether thou purpose Marriage to embrace,  
Or in the sacred Senate seekest a place.  
Thersites aimed not at Achilles' Shield,  

Qui non discernit bonum? malo, adiunge ●um cum bestijs.  Which merit did to wise Ulysses yield.  
If being Consul, doubtful causes come  
To be debated; e'er thou give thy doom,  
Or without good advisement silence break,  
Examine first what's in thee ere thou speak;  
And what thou art: 
Ne crede tesap●entem esse, do nec eo animi robare fue●is ut possis regere cupiditates.  Whether a Curtius, or  
A Matho, or some vehement Orator.  
Nay thou must be so careful as to know  
The measure of thy cheeks, lest aught might grow  
Unwares from thence; and with like care entreat  
As well in every small cause, as the great.  
Thomas Aquin. in his Epistle of the means to acquire Knowledge; 
A way to get Wisdom.  Let this (saith he) be my admonition, and thy instruction, eat verbosity, speak seldom, and then to the purpose; have a pure conscience, and pray often; study much, and be familiar with few: shun superfluous discourse, follow the steps of godly and devout men: Regard not from whom thou hearest what is good, and having heard it forget it not: What thou readest or hearest, cease not till thou dost understand: Be resolved of doubts, and search not too far into things which are not lawful for thee to know.  
Knowledge is one thing, 
Of Wisdom.  but Wisdom is a degree far above it; for a man may know the World something, understand himself a little, but be altogether forgetful of God. For Solomon saith, Prov. 11. The fear of the Lord is the beginning of Wisdom. Therefore it shall not be amiss to inquire, What Wisdom is? One calls it the knowledge of many and miraculous things. Arist. lib. Rhetor. And in another place, The knowledge of the first and most high causes. 
The difference between Knowledge and Wisdom.  Aristot. lib. 1. Metaph. Apharab. lib. de Divis. Philosoph. saith it is the knowledge of things everlasting. Wisdom differeth from Science in this respect, because Wisdom is the knowledge of things Divine; and Science, of things Human. Therefore we thus read Saint Augustine, Corinth. 1. Cap. 11. Wisdom is the contemplation of things eternal; Science is the occupation of things temporal. And in his book De Trinit. we read him thus: This is the true distinction betwixt Wisdom and Knowledge, That the intellectual knowledge of things eternal belongs to Wisdom; the rational knowledge of things temporal belongeth to Science.  
The word Sapientia cometh of Sapio, 
The Etymology of Wisdom  which is, Truly to know: and those which in ancient times professed it, were called Sophoi, i Wise men. For so were those famous men of Greece called, namely, Thales Milesius, Solon Salaminius, Chilon Lacedaemonius, Pittachus Mytilinaeus, Bias Primaeas, Cleobulus Lyndius, Periander Corinthius. After whom succeeded Pythagoras, who in his modesty would not call himself Sophus, but Philosophus; that is, not a Wise man, but a lover of Wisdom. His reason was, That no man can truly call himself wise, because Wisdom solely appertaineth unto the Creator of all things. All true Wisdom is to be asked of God; as we may read, Reg. 2. Cap. 3. And God said unto Solomon, Because thou hast asked this thing, and hast not asked for thyself long life, neither asked Riches for thyself, nor hast asked the life of thine Enemies, but hast asked for thyself Understanding, to hear judgement; Behold, I have done according to thy words: Lo, I have given thee a wise and an understanding heart, so that there hath been none like thee before thee, neither after thee shall the like arise unto thee, etc. Wisdom (saith Solomon in his Book of Wisdom) cannot enter into a wicked heart, 
Cap. 1. ver. 3.  nor dwell in the body that is subject unto sin. Bar. 3. vers. 10. What is the cause, o Israel, that thou art in thine Enemy's land? and art waxen old in a strange Country? and art defiled with the Dead? and counted with them that go down to the Graves? Thou hast forsaken the Fountain of Wisdom: for if thou hadst walked in the way of God, thou hadst remained for ever. And again, Vers. 26. There were the Giants, famous from the beginning, that were of great stature, and so expert in war; these did not the Lord choose, neither gave he the way of Knowledge unto them, but they were destroyed, because they had no Wisdom, and perished through their own foolishness. Who hath gone up to Heaven to take her, and brought her down from the Clouds? Who hath gone over the sea to find her, and hath brought her rather than fine Gold? No man knoweth her ways, neither considereth her paths, etc. We read also, job 38.36. Who hath put Wisdom into the Reins? and Who hath given the Heart Understanding? 
The excellency of Wisdom  etc. And Cap. 28. vers. 12. But where is Wisdom found? and Where is the place of Understanding? Man knoweth not the price thereof, for it is not found in the land of the Living. The Depth saith, It is not in me: The Sea also saith, It is not in me: Gold shall not be given for it, neither shall Silver be weighed for the price thereof. It shall not be valued with the wedge of the Gold of Ophir, nor with the precious Onyx, nor the Saphyr: the Gold nor the Crystal shall be equal unto it, nor the exchange shall be for plate of fine Gold: no mention shall be made of Coral, or of the Gabish. For Wisdom is more precious than Pearls; the Topaz of AEthiopia shall not be equal unto it, neither shall it be valued with the wedge of pure Gold, etc.  

The Wisdom of the Iust.  The wisdom of the Just (saith one of the Fathers) is to colour nothing by ostentation, to hide no sense by equivocation; to love Truth because it is true, to hate Falsehood because it is false; to distribute good things willingly, to suffer bad things patiently, to revenge no injury. But this simplicity of the Justice will be derided; because that of the wise men of the world, the purity of Virtue is held to be foolishness. For what to the world's eye can savour of greater folly, than to speak simply and truly, without mental reservation, and to practise any thing without crafty imagination? To revenge no injuries that are offered us? and to pray for such as speak evil against us? To desire poverty, and despise riches? 
Non est sapiens, donec cupiditates suas omnes vincat.  Not to resist him that taketh violently from thee? and when thou art struck on the one cheek, that the other should be offered by thee. Greg. 10. Cap. 27. Moral. Saint Bernard in one of his Epistles hath these words: O utinam saperes & intelligeres, ac novissima provideres, etc. i. O that thou wouldst be wise and understand, and provide for the last things: thou shouldest be wise in those things which concern God, thou shouldest understand such things as belong to the World, and foresee all the dangers of Hell. By this means thou shouldst abhor what is infernal, desire what is supernal, contemn what is terrestrial. Ricard. De Contempl. Cap. 1. saith, Nothing than Wisdom is more ardently beloved; nothing more sweetly and delightfully possessed. From hence it grows, that many would, but few can be wise. All just men may be just, that truly desire to be so. Thou mayst love Wisdom, and yet want it; but the more thou dost love justice, the more just thou shalt be. Hugo, de Claus. Anim. lib. 1. teacheth us, That Idleness breedeth Folly, and Industry begetteth Knowledge. The Labour to attain unto Knowledge is divided into three, namely Discipline, Exercise, and Doctrine: In our Childhood is the labour of Discipline; in our Youth, of Exercise; in our Age, of Doctrine: that what we knew not, in our Childhood we may learn; what we learned in our Childhood, we may exercise in our Youth; what we exercised in our Youth, we may teach unto others in our Age.  
The Poets concerning Wisdom we may read thus: 
The Poets concerning Wisdom.  Wisdom and Virtue are the two wings by which we aspire & attain unto the knowledge of God. According to that of Boëth. lib. 4. Met. 1.  
Sunt etenim pennae Volucris mihi,  
Quae Celsa conscendant Poli.  
Quas sibi cum velox mens induit,  
Terras perosas despicit.  
The Feathers of a Bird I wore,  
By which above the Poles I soar.  
Which when my swift Mind doth embrace,  
All earthly things I count as base.  
A Wise man, by others, is held to be little less than jupiter himself. As Hor. lib. 1. Epist. ad Mecen.  
— Sapiens uno minor est jove: Dives,  
Liber, Honoratus pulcher, Rex denique Regum.  
The Wise man somewhat is to jove inferior,  
Rich, free, fair, honoured, King o'er Kings, superior.  
And in another Epistle of his, ad Mecen.  
Virtus est vitium fugere, & sapientia prima  
Stultitia caruisse.—  
he's only virtuous, that doth Vice despise;  
And who hates Folly shall be counted wise.  
We read diverse of the Greek Poets to the like purpose: Amongst the rest, Hesiod thus interpreted: 
Hic quidam optimus, qui per se omnia cognoscit  
Intelligens sequentia.—  

Qui seipsum habet pro sapiente, eum habent deus & homines pro ignare.  he's the best, who can challenge as his own,  
To conceive all things needful to be known,  
(Things due to understanding) and can call  
To mind beforehand, what may after fall.  
he's likewise a good man, who doth not heed  
Warning, by others mischiefs to take ●eed;  
But gives it of himself. But he whose pride  
Thinks that his own breast doth all Wisdom hide,  
And others judgements to be vain and weak,  
Who (save himself) will list to none that speak.  
I hold that man is every way unable,  
To others, and himself unprofitable.  Phocilides also we find thus quoted: 
Sapientiam sapiens dirigit Artes Coartifex, etc.  
The Wise man knows his wisdom how to use:  
Th' Artificer, what Art is best to choose.  
'Tis a true saying, and approved long,  
The Wise man is more worthy than the Strong:  
The fields he tills, the City he can guide,  
And for the Ships in tempests well provide.  And ingenuous Menander thus: 
Non est Sapientia possessio pretiosior, etc.  
Than Wisdom, no more rich possession;  
'Tis of thyself to make expression,  
And in by thoughts descend so low  
To learn those things thou dost not know.  
Our speech which we so highly prize,  
Was first invented by the Wi●e.  
Nor can we truly call him such●  
Who little doth, and speaketh much.  
Wisdom doth Riches far excel;  
For that doth teach us to live well.  
By hearing Wise men, Wisdom 's caught,  
And none 's so wise, but may be taught.  
His proper losses he will hide,  
And make Discretion still his Guide.  
Yet I ●ha● Wise man needs must hate,  
Who shall neglect his own estate.   
All Ages have afforded men to this day famous, 
Philip of Macedon.  for their Virtues, Knowledge, and wise and witty sayings: I will give you only a taste of some few, and those the least vulgar. One Smithicus complaining of Nicanor, That he incessantly spoke evil of the King, and therefore desired to have him severely punished; Philip of Macedon would no way assent thereto: but after hearing the same Nicanor to be in great indigence and want, he sent him a great sum of money. Soon after Smithicus brought him word, That in all companies Nicanor spoke well and nobly of him. To whom the King answered, Thou seest how much better a Physician I am than thou.  
Two fellows of notorious bad life accusing one another before the Kin●; he gave sentence, That the one with all speed should depart● the kingdom of Macedonia, and the other with the like celerity follow him. The ●ame Philip having taken a full, and when he ●ose again spying the print of his whole body in the dust; signing said, O the great folly of Princes, whom many kingdoms ca●not content in their life, yet so small a piece of 〈…〉 suffice them in their deaths, etc.  
When a fair young woman was brought to Alexander late in the night, 
Alexander.  and the King demanding, Why she stayed so long? She 〈◊〉 answer, That she but tarried until she had got her husband to bed: He called to his servants, and with an angry countenance●●ommanded them to convey her back to her house; For (said he) by your default I was but a little from being made an 〈…〉. One Parillus, numbered amongst Alexander's friends, demanded a dowry of him towards the marriage of his daughters. To whom the King bade fifty talents should be presently delivered. But he replying, That ten were sufficient. True, (saith Alexander) for thee to receive, but not for me to give. When he sat in judgement, he ever used to stop one ●are whilst the Accuser told his tale. And being asked the reason? Because (saith he) I reserve still one ear for the Defendant. Having made a journey to Delphos, and at that time the Prophetess (being a day prohibited) would by no entreaty solicit the god for any answer: Aristotle haled her into the Temple perforce; and by his violence being drawn thither whether she would or no, she uttered these words, Thou art invincible my son. At which word he dismissed her, saying, It is enough for Alexander, I receive these words as an answer from the Oracle, etc.  

Antigonus.  It is said of Antigonus the first King of Macedon, That being asked, Why in his youth being no better than a Tyrant, in his age he governed with such clemency & gentleness? his answer was, That in his youth he strove to get a kingdom, and in his age he desired to keep it. The Poet Hermodotus in one of his Poems had called the King, the son of jupiter. Which when the King heard, he said, Surely he that attends me in my chamber when I am forced to do the necessities of Nature, was never of that Fellow's counsel.  

julius Caesar:  When the Soldiers and men at Arms that followed Scipio in Africa were fled, and Cato being vanquished by Caesar at Utica, had slain himself; Caesar said, I envy thy death unto thee, o Cato, since thou hast envied unto me the saving of thy life. In a great battle, when one of his Standard-bearers was turning his back to have flede Caesar took him by the shoulders, and turning him about, said, See Fellow, yonder be they whom we fight against. When many dangerous conspiracies were abroach, and diverse of his friends wished him to be chary of his safety; he answered, Much better it is to die at once, than to live in fear always.  
The Inhabitants of Tarracon, as a glad presage of prosperous success, brought tidings to Augustus, 
August. Caesar.  That in his Altar a young Palm tree was suddenly sprung up. To whom he made answer, By this it appeareth how oft you burn Incense in our honour. When he had heard that Alexander having at two and thirty years of age overcome the greater part of the known world, and had made a doubt what he should find himself to do the remainder of his life: I marvel (said Augustus) that Alexander judged it not a greater act, to govern well what he had gotten, than to purchase so large a dominion. It was he who said, I found Rome made of Bricks, but I will leave it of Marble. Which saying putteth me in mind (considering the uncertainty and instability of things) of an excellent Epigram composed by janus Vitalis, de Roma antiqua, Of ancient Rome: 
Quid Romam in media quaeris, novus Advena Roma,  
Et Romae in Roma nil reperis medio?  
Aspice murorum molas, praerupt aque saxa,  
Obrutaque horrenti vasta Theatra situ:  
Haec sunt Roma, etc.  
New Stranger to the City come,  
Who midst of Rome enquir'st for Rome,  
And midst of Rome canst nothing spy  
That looks like Rome, cast back thine eye;  
Behold of walls the ruined mole,  
The broken stones not one left whole;  
Vast Theatres and Structures high,  
That level with the ground now lie.  
These now are Rome, and of that Town  
Th' Imperious Relics still do frown,  
And even in their demolished seat  
The heavens above them seem to threat.  
As she the World did once subdue,  
Even so herself she overthrew:  
Her hand in her own blood she'embrued,  
Lest she should leave aught unsubdued:  
Vanquished in Rome, Invict Rome now  
Entombed lies, as forced to bow.  
The same Rome (of the World the head)  
Is Vanquisher and Vanquished.  
The river Albula's the same, 
The river Tiber first called Albula.   
And still preserves the Roman name;  
Which with a swift and speedy motion  
Is hourly hurried to the Ocean.  
Learn hence what Fortune can; what's strong  
And seemeth fixed, endures not long:  
But more assurance may be laid  
On what is moving and unstayed.   
Photion a noble Counsellor of Athens, 
Photion.  of high wisdom, singular prudence, noble policy, incorrupt manners, and incomparable innocence and integrity of life, of such admirable constancy of mind, that he was never known to laugh, weep, or change countenance: He, knowing the ignorance and dissolute manners of the people; upon a time having made a very excellent Oration, much commended and highly applauded by the multitude, he turned to his friends and said, What is it that I have spoke amiss, or otherwise than well, for which the people thus extol me. To Demosthenes the Orator (who said unto him, The Athenians will put thee to death one day, Phocian, when they shall grow to be mad) he replied, Me indeed when they are mad; but thee most certainly when they come to be in their right wits again. Alexander sending unto him an hundred talents, he demanded of the messengers that brought it, For what cause the King was so bountiful to him above others? They answered, Because he judged him, of all the Athenians, to be a just and honest man. When refusing the gold, he said, Then let him suffer me not only to be so reputed, but to prove me to be such an one indeed, etc.  

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

Cicero.  To one Caius Pompilius an ignorant Lawyer in Rome; who being brought to give evidence in a Cause, and saying, That he knew nothing, nor could speak any thing in the matter; Cicero replied, You think perchance, Pompilius, that you are asked a question about some point in the Law. Pompey and Caesar being at great debate and variance, he said, He knew not whose part to refuse, or whose side to follow. After the great battle fought in Pharsalia, when Pompey was fled, one Nonius a great Captain thinking to encourage the Soldiers, bade them to be of good comfort, for there were yet seven Eagles left. To him Cicero replied, Thy cheering, o Nonius, might prove very advantageous unto us, if we were now to fight against jays. Of one Cuminius Revelus (who was chosen Consul, and within two hours displaced, by reason he was tainted of Perjury) he said, That he had one chance happened him above all other in that place; for the Records were searched, in which Consuls time he was Consul. To one julius Curtius, belying his age because he would be still esteemed young; Cicero said, Then it appeareth, That at the same season when you and I were young scholars first, and exercised Orations together, you were not borne. And to one Fabia Dolabella, (affirming she was but thirty years old) he replied, Indeed Lady I have heard as much as you speak, twenty years ago.  

Demosthenes.  Demosthenes' being one of the ten whom the Athenians sent Ambassadors to Philip King of Macedon; at their return, when Eschines and Philocrates (whom Philip had entertained with extaordinary courtesy above the rest) had spoken royally and amply in his commendations; praising him especially for three things, That he was of an extraordinary beautiful aspect, That he had a fluent and eloquent tongue, and, That he was a liberal and free Drinker; Demosthenes interrupted them, and avouched publicly, That not one of all those was seemly in a King: For the first (he said) belonged to Women; the second appertained to Sophists and Rhetoricians; and the third to Sponges. Being banished the City, in his way he looking back, lifted up his hands toward heaven, saying, O Pallas, thou Lady of this City, why takest thou such delight in three the most unlucky Monsters of the world, the Owl, the Dragon, and the People. Being reviled by an injurious prating Companion, and being forced to make reply in his own behalf, (by which, scolding and loud language must needs arise) I am now compelled (said he) to undertake such a combat, in which he that hath the upper hand getteth the worst; and whoso overcometh shall be most sure to lose the Victory, etc.  
It was a saying of the Emperor Sigismond, That those Courts were only happy, 
Sigismond Imperat.  where proud men were depressed, and meek men advanced. The same Prince being asked, What man he held worthy of a Diadem? Only such an one (saith he) whom prosperity puffeth not up, neither can adversity dismay. To one who praised him above measure, so far hyperbolising, that he would needs make him more than mortal; the Emperor much displeased with such palpable flattery, struck him two or three blows upon the cheek. Who saying to the Emperor, Why do you strike me? Marry (quoth the Emperor) because thou didst bite me, etc.  
Frederick the Emperor being demanded, 
Freder. Emper.  Which of his Subjects and Servants he loved best, and that were dearest unto him? made answer, Those that fear not me more than they fear God. The same Emperor, when one asked him● What he thought to be the best thing that could happen to a man in this world? Replied, To have a good going out of the World?  
Rodulphus Caesar, 
Rodulph. Caesar.  the first that traduced the Empire into the Austrian Family when one asked of him, Why generally all men despised the exercise of such Arts as they had been taught? but to rule and govern (which was the Art of Arts) no man refused? That is no wonder, (said he) because they think all such to be Fools, that cannot rule; and there is no man that thinks himself a Foole.  
But what are all these, where the wisdom to seek after God shall be in the least kind neglected? 
Wisd. 7. ver. 28.  God (saith Solomon) loveth no man, if he dwelleth not with Wisdom: for she is more beautiful than the Sun, and is above all the order of the Stars, and the Light is not to be compared unto her; for Night cometh upon that, but Wickedness cannot overcome Wisdom.  
I end this Argument with these few lines extracted Ex Antholog. Sacr. jacob. Billij: 
Pythagoras olim quid sensuerit, etc.  
Not what Pythagoras in times past thought,  
Not sharp Chrysippus by his study sought;  
What Plato's, or what Zeno's censure was,  
Or what th'opinion of Protagoras:  
What Anaxagoras brought forth to light,  
Or Aristotle, the learned Stagerite:  
How many heathen gods there were to show,  
Or goddesses: shall we call this, To Know?  
He that for such cause shall himself advance,  
Can brag of nothing but blind Ignorance.  
He only can of Wisdom truly boast,  
Who knows the Father, Son, and Holy-Ghost.   

Of things prodigius.  Many things are found to be monstrous & prodigious in Nature; the effects whereof diverse attribute to sundry causes: some, either to defect, or super-aboundance in Nature; others, to the power and operations of Daemons, 
Plin. lib. 9.6. cap. 14.  good or bad. We read, That when Lucius Martius and julius Sextius were Consuls in Rome, two mountains removed from their proper places, and so impetuously met together, that having vented a great quantity of fire and smoke into the air by the violence of their encounter, they returned back again into their own situation, first having destroyed many Villages which lay betwixt them, killing much cattle: where many Roman Knights too adventurous perished by the same prodigy. 
Plin. 9 cap. 10.  The same Author relateth, That in the time that Nero Caesar wore the Imperial Purple, Vessus Marcellus, whom the Emperor had sent into the Kingdom of Naples, had two fields, distant the one from the other certain furlongs; the one was a fair green meadow, the other planted with Olive trees, which miraculously changed places; for the Olive field was transported where the meadow was, and the meadow to the place where the Olives grew: And this was supposed to be done by an Earthquake. This is approved for a truth by the Annals of sundry Learned men, burr especially remembered in the book of the Mountains.  
It hath been likewise observed, that in the sacrifice of Beasts no hearts have been found in the bodies: For so it happened when Caesar the Dictator first sat in the golden Chair. 
Plin. lib. 14. ca 7. Cicero de Devin. cap. 9  Cicero and Pliny both report, That Caius Marius offering sacrifice at Utica, no heart was found in the beast: which the Priest conjectured proceeded from no natural cause. And therefore it may be thought to be the imposture of evil Spirits, who to delude and abuse the people, stole the heart away from the Altar; inspiring the Priest to say something thereupon, as partly foreseeing what was likely to succeed after.  
It is recorded also, That in the sacrifice which Marcus Marcellus made before he was slain in the battle fought against Hannibal, That the first day the Priest could find no heart in the beast; and the second day opening another, he found two.  
Aulus Gellius telleth us, 
Aul. Gel. lib. 16. cap. 15.  That upon the same day when Pyrrhus died, after the heads of the sacrificed beasts were cut off, they licked up their own blood which was spilt upon the ground. As also, That the same year when Hannibal was vanquished by Scipio (Publ. AElius and Cneius Cornelius being Consuls) wheat was seen to grow upon trees. Many more I could allege to the like purpose, etc.  
Ficin. Epist. lib. 11. useth these words; Prodigies happening before or at the death of Princes, 
Philosophica Sententiae.  come not by fortune, because they observe order: nor by Nature, by reason they are diverse amongst themselves. If therefore neither accidentally nor naturally, it must needs infer, they arise by a more sublime Intelligence, exuperant above the power or strength of Nature. And they are referred unto three chief causes. For there is Person, which is the Daemon Familiar, which the Theologists call Angelus Custos. Then there is a Power, called the Keeper or Guardian of the Place, the House, the City, or the Kingdom; and this is tituled by the name of Principate. Above these is the sublime Order or Chorus of Powers, Daemons, or Angels; into which number or lot, by the similitude of Office, the excellent Mind or Soul is to shift, as it were into its own Star, there to remain as a Colleague in the same office. And as there are three Authors of prodigies, so there are three kinds: The sublime Class kindleth the crested or bearded Comets, provoketh Thunder, casteth out Lightning, causeth Incendiaries and falling Stars. The Power of the Province, shaketh the Perfect, overturneth buildings, declareth Oracles, and designeth violent Heats and Vapours. The Familiar Custos or Daemon begetteth Dreams, causeth or disturbeth sleeps, and taketh charge of man as well in his private chamber, as in the streets or fields. The first giveth us to know, That excellent Spirits are not by Death extinguished or neglected, but are rather transmigrated from the earth, to reign with the Powers above. The second foreshows the calamity of a People new left destitute of a Prince or Governor; thereby forewarning them to prevent and prepare themselves against all imminent perils. The third gives us warning, that the time of the last expiration being come, his friends and Allies should take notice of the Divine favour, that his body dying, his Soul still surviveth, and that he is not lost to his friends and familiars. This was the opinion of some Philosophers. jamblic. de Myster. saith, That as God oftentimes from the mouth of Fools produceth wisdom, declaring thereby, that Man speaketh not, but God himself: so by every sleight and vile thing he portendeth what is to ensue, keeping still his own supereminence, and thereby instructing our weak understanding. And Guliel. Pachimer. Hist. lib. 6. saith, Prodigium est Divinae irae signum, etc. A Prodigy is a sign of the wrath of God; but whether it portendeth or looketh upon things past or present, is beyond our apprehension. But this is an argument which I desire not too long to insist upon, etc.  
In the discourse of Lucifer and his Adherents, newly fallen from grace, it will not be impertinent to speak something of his first and greatest masterpiece, in tempting our first Parents to sin, by which came death. For Death was not made by God, being nothing else (as Saint Augustine against the Pelagians saith) but a privation of life, 
Ang. contra pelag. cap 9  having a name, and no essence; as Hunger is said to be a defect of food, Thirst a want of moisture, and Darkness the privation of light. It therefore having a name, and no Being, God was neither the Creator nor Cause thereof. Solomon saith, 
Wisd. 1. v. 13.14.  God hath not made Death, neither hath he any pleasure in the destruction of the Living: for he created all things that they might have their Being, and the generations of the world are preserved. And in an other place; 
Wisd. 2. ver. 24.  Through envy of the Devil 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 Sin, (Man having freewill) he could not constrain him to give consent.  
This proud Angel by his own insolence being cast from heaven, began to envy man's felicity upon earth; and to that purpose entered the Serpent, 
Gen. 3.1.  which is said to be more subtle than any beast of the field. 
Lib. 3. cap. 2.  And as Rupertus super Genesis saith, Before the Serpent was made the Devil's Organ, he might have been termed most wise and prudent: 
Math. 10. v. 16.  for it is said in Matthew, Be ye therefore wise as Serpents. 
Chris. sup. Gen. Homil. 15.  Him (as Saint Chrisostome writes) the Devil found best sitting for his hellish enterprise, and in his spiritual malice (by means of his Angelical presence and excellent nature, abusing both as instruments of his falsehood and treachery) he wrought with, to speak to the woman, being the weaker Body, and therefore the less able to resist temptation. Neither did the Serpent speak unto her, but the Devil in him; as the good Angel did in Balaams' Ass: 
Numb. 22.28.  for the good Angels and evil work like operations, but to diverse effects.  
Petrus Commestor in his Scholastical History writeth, 
Hist. scholast. cap. 2.  That at the time when the Serpent tempted the woman, he was strait, and went upright like a man; but after the Curse he was doomed, to crawl upon the face of the earth. And Venerable Bede saith, 
Bede in Alleg. sup. bib.  That the Devil chose a Serpent which had the face of a woman, Quod similia similibus applaudant, That Like might be pleasing to Like.  
The Holy History doth recite three distinct punishments, of the Serpent, 
The Serpent cursed.  the Woman, and the Man: the Serpent was cursed beyond any other beast or creature, to crawl upon his belly, and eat dust all his life time, envy being put between the woman and her race on the one side, and the Serpent and his race on the other; so that Man should break the head of the Serpent, and the Serpent bruise the heel of Man.  
The Woman was punished by plurality of pains in her conception, 
The Woman's Sentence.  and to bring forth her children with tears and lamentations, etc. In the next place comes Man, who having heard and given consent to the words of his wife, 
The Sentence pronounced against Man.  and eaten the fruit of the forbidden Tree, he must also be punished; God said unto him, That the earth should be accursed for his sake, in travail and pain should he till it all his life time, it should bring forth thorns and thistles unto him, he should feed on the herbs of the field, and eat his bread in the sweat of his brows, until he was returned unto that earth from whence he had been taken.  
Of this great Tempter the Devil, by whom sin, death, and damnation first entered, 
S. Aug. ins●litoq. cap. 16.  Saint Augustine in one of his Meditations useth words to this purpose: The Tempter was present, neither wanted there time or place; but thou keptst me, o Lord, that I gave not consent unto him. The Tempter came in Darkness, but thou didst comfort me with thy Light. The Tempter came armed and strong; but thou didst strengthen me and weaken him, that he should not overcome. The Tempter came transfigured into an Angel of Light; but thou didst illuminate me to discover him, and curb him that he could not prevail against me.  
He is the Great and Red Dragon, the old Serpent called the Devil and Satan, having seven heads and ten horns; whom thou didst create, a derider and mocker in the great and spacious sea, in which creep Creatures without number, small and great. These are the several sorts of Devils, who night and day travel from place to place, seeking whom they may devour, which doubtless they would do, didst not thou preserve them. This is the old Dragon who was borne in the Paradise of pleasure, that with his tail sweeps away the third part of the Stars of heaven, and casts them on the earth; who with his poison infects the waters of the earth, that such men as drink thereof may die; who prostitutes gold before him as dust; 
As Mammon.  who thinks he can drink jordan dry at one draught; and is made so that he doth not fear any.  
And who shall defend us from his bitings, and pluck us ou● of his jaws, but thou o Lord, who hast broken the head of the great Dragon? Do thou help us, spread thy wings over us, that under them we may fly from this Dragon who pursueth us, and with thy shield and buckler defend us from his horns. It is his sole desire and continual study, to destroy those Souls whom thou hast created: And therefore, o God, we call unto thee, to free us from our deadly Adversary, who whether we wake or sleep, whether we eat or drink, or whatsoever else we do, is always at hand night and day with his craft and fraud, now openly, then secretly, directing his empoisoned shafts to murder our souls.  
And yet such is our madness, that though we behold this Dragon daily with open mouth ready to devour us, yet we notwithstanding, wanton in our sloth, are secure, before him who desireth nothing so much as to destroy us. He always waketh without sleep, to pursue us, and we will not awake from sleep to preserve ourselves.  
Behold, he layeth infinite snares before our feet, and spreadeth gins in all our ways, to entrap our Souls; and who can avoid them? He hath laid snares in our Riches, snares in our Poverty, in our meat, our drink, our pleasure, our sleep, our watching, in our words, our actions, and in all our ways. But thou, o Lord, free us from the snares of the Hunter, that we may confess unto thee and say, Blessed is the Lord, who hath not delivered us into his jaws to be devoured. My Soul hath escaped as the Sparrow from the snare of the Hunter, the snare is destroyed, and I am now set free. Amen.  

Of spirits that challenge to themselves divine worship.  Now of those Spirits which attributed unto themselves Divine worship and adoration, Such an one was he who spoke in the Oracle of Apollo at Delphos, called the Diviner: he made choice of a Virgin called Pythia, who sat on a Trypos or threefooted stool, and held a rod in her hand; and when she delivered any answer, was crowned with a Chaplet of fresh green Laurel.  

Divers Oracles.  There were Oracles in many other places: Liber or Bacchus was the Oracle of the Sicilians, Ceres to the Rhodians, Diana to the Ephesians, Berecinthia to the Romans, Belus to the Assyrians, juno to the Numidians, Venus to the Thebans and Cypriots, etc. In whom poor abused Idolaters reposed all their confidence, tendering their vows and sacrifices in vain, their ridiculous answers being mere imaginary and fabulous, as proceeding from the Devil, who is the Father of Lies, etc.  
It is worthy observation, to see in what absurd and more than brutish manner he abused the Gentiles. 
The Sarronides of ancient Gaul.  The Sarronides were a kind of Philosophers who used Divination and Sacrifice among the ancient Gauls: These in their solemn meetings would cut the throat of a man, and by the manner of his fall, the flux of his blood, or the separation of limbs and members, predict of future things.  
They had Idols of immeasurable height, 
Their Idols.  made of twiggs and osiers, which they stuffed and filled with living men, and then setting them on fire, 
Caesar in Comment.  with straw, reeds, and other things combustible, there the poor creatures died most miserably. Commonly they made use of malefactors and such as were apprehended for robberies: but for want of such offenders, they would not spare honest and innocent persons. The like we read amongst the Samothracians, observed in the honour of Ceres and Proserpina, in an Island where Hebrus falls into the AEgean sea.  
Strabo saith, 
Strab. lib. 3.  They builded Colossi of wood, many parts whereof were interlaced with straw: in these they in their sacrifices were accustomed to burn beasts and men among them. 
Diod. lib. 4.  And Diodorus writeth, That they used an impiety answerable to their brutish nature; for they would reserve men, such as were convinced of notorious crimes, for the space of some years, then spit them on sharp stakes from the fundament to the mouth, then place them upon the piles of wood and put fire unto them: and this was their manner of invocation to their false gods. 
Pomp. Mel. Lib. 3. cap. 7.  Pomponius Nela thus speaketh of them: The Gauls are a proud Nation, superstitious, and cruel; for they undoubtedly believe, that men are the best and most acceptable sacrifice to their gods.  
The greatness of their Idols and Statues is not to be wondered at, because it should seem they were frequent in those times: for we read in Pliny, 
Plin. l 34 c. 7.  We beheld (saith he) huge massy statues of new invention, which they called Colossi, and were no lower than Towers, but of equal height with them. Amongst which he nameth Apollo Capitelinus, of thirty cubit's height, jupiter Tarentinus, of forty cubit's height; the Sun at Rhodes, seventy; Apollo of Tuscany (which was in the Library of the Temple of Augustus) contained fifty foot in height: that which Nero caused to be made, was an hundred foot high: 
Zenodorus.  but of the greatest Zenodorus speaks, which was the statue of Mercury erected in Auvergne a province belonging to the G●●les, which surpassed all others in height, bigness, and value, being four hundred 〈◊〉 from the Basse to the crown. This showeth, that the statues of Idols belonging to the Gauls were of extraordinary and wonderful greatness; which (as Caesar saith) they filled with living men, 
jul. Caes. in Comment. lib 6.  making them their Sacrifices and Offerings.  
Nor were the Gauls thus seduced by the Devil only, but even the Romans also: for the Historiographer Livy telleth us, That after the great overthrow at Cannae (a town in Apulia) by Hannibal, certain extraordinary Sacrifices were performed, by consultation had with diverse fatal books; 
Humane Sacrifices performed at Rome.  wherein a man and woman of Gaul, and a man and woman of Greece, were brought to the Ox market in Rome, and laid along upon the ground alive, in a place round begu●t with stones, which never had been sullied with humane Offering, and there sacrificed according to the Roman Rites and ceremonies. The like hath been amongst the Arabians, Thracians, Scytheans, Egyptians, and Grecians: of which I will only deliver you what I have read in one or two Authors.  

Dionys. Hallic. lib. de Antiq. Rom. 3.  Dionysius Halicarnaffeus to Hethus, That jupiter and Apollo (under whose names the Devil himself was shadowed) because the tenth borne of every male child was not sacrificed unto them, sent great and grievous calamities and plagues throughout Italy. And Di●dorus declareth, 
Diod. lib. 20.  That in his time there was at Carthage an Idol of Saturn and it was supposed (saith he) that Saturn was much offended with the people, because in former times they had been wont to sacrifice unto him the most worthy and best born of their children; but by the success 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 discovered, and they easily persuaded, That by this dissimulation and impostemus dealing, Saturn was insenced against them, (because that some of their Allies were despoiled, and part of their Country laid waste by the public Enemy) therefore the better to appea●● him, they sacrificed publicly at one time two 〈◊〉 young 〈◊〉 such as were the choicest and best borne of all their Nobility and after that, picked out three hundred 〈◊〉, which with their own good liking (because they perceived themselves to be suspected) gave their lives freely to be sacrificed. He that of these things desires to be further satisfied, let him read Eusebius in his Ecclesiastical History, 
Lib. 4. cap. 7.  who hath many examples and discourses to this purpose, extracted out of sundry Nations: affirming, That in the time of Adrian, and when the evangelical doctrine began somewhat earnestly to be embraced, these abominable cruelties by degrees ceased, and were in short time abolished.  
Of the priority and degrees that Devils have amongst themselves, of their Fall, number, motion, and excellency of knowledge, so much hath been spoken as may (with safety and without profaneness) be held sufficient. And to prove that there is daemoniacal Magic needs not be questioned; as may be gathered by the ancient Philosophers, 
The antiquity of Magic.  Tresmegistus, Pythagoras, Plato, Psellus, Plotinus, jamblicus, Proclus, Chalcidius, and Apuleius: And of the Perepateticks, Theophrastus, Ammonius, Philoponus, Avicenna, Algazel, and others. Saint Clement witnesseth, 
Clement lib. 4. Recognit.  That this Art was devised before the Flood, and first by Devils delivered unto the Giants: and that by them Cham the son of Noah was instructed. For thus he writeth, 
Art Magic before the Flood.  They taught, That the Devils by Art Magic might be obliged to obey men, which was done by charms and incantations, and as out of a forge or furnace of mischief (all light of piety being substracted) they filled the world with the smoke of that ungodly practice. For this & some other causes was the Deluge brought upon the world, in which all mankind was destroyed saving Noah and his family, who with his three sons and their wives were only preserved. Of which sons, Cham, to one of his sons called Nisraim, taught this Devilish Art: from whom the Egyptians, Babylonians, and Persians derive their progeny. The Nations called him Zoroaster: in whose name diverse Magical books were divulged, etc. It is said, that he comprehended the whole Art in an hundred thousand Verses, and after in a great whirlwind was hurried away alive by the Devil, 
Suidas.  from the midst of his Scholars, as Suidas reporteth.  
Apuleius ascribeth to the Persians the invention of twofold Magic: 
Apul. Plut. in lib. de Isid. & Osyrid.  for they believed in two gods, as the Authors & Lords of all things; one good, whom they styled Ormusda, and thought him to be the Sun: Another evil, whom they called Arimanes, or Pluto. From these they derived a double Magic; one which consisted altogether in superstition, and the adoration of false gods; the other in the investigation and search of the obscurities of hidden Nature, 
The Division of Magic. Theurgia Goetia sive Necromantia.  to acquire the secrets thereof. Hence some divide this abstruse Art into Theurgia, White Magic, and Goetia, Black Magic, or the Black Art, otherwise called Necromantia. The effects of the first they confer upon the good Angels, and the effects of the other upon evil: affirming the one to be lawful, the other unlawful; for so Scotus Parmensis with diverse other Platonics have affirmed. But that they are both most blasphemous and impious, hear what Cornelius Agrippa an Archimagi himself writeth: 
Cornel. Agrip.  these be his words, This Theurgia under the names of God and his good Angels, doth comprehend and include the fallacies of the evil Daemons: and though the greatest part of the ceremonies profess purity of mind and body, with other external compliments; yet the impure and unclean Spirits are deceiving powers, and undermine us, that they may be worshipped as gods. To which he addeth; The Art Almadel, the Art Notary, the Art Paulina, the Art of Revelations, and the like, full of superstitions, are so much the more pernicious and dangerous, by how much they appear to the Unlearned, Divine and gracious.  

Artic. 9.19.23.  Hence came that Decree in the Parisian School, That for God, by Magic Art to compel his Angels to be obedient to Incantations; this to believe is an error. That the good Angels can be included in gems or stones, or shall consecrate or make holy any figures, Images, or garments, or to do any such things as are comprehended in their wicked Arts; to believe, is an error. For, by what can these Spirits which they use in their exorcisms be thought, or called good, when they desire to be adored as gods, and to have sacrifices made unto them? than which treason against the Divine Majesty, there is nothing in them more alien and foreign; they as much abhorring and detesting it, as the evil Angels pursue and seek after it.  

The Derivation of Goetia or Necromantia.  Goetia in the Greek tongue signifieth Impostura, or Imposture: even as Necromantia cometh of Nechros, Mortuus, which is dead, and of Manteia, which is Divinatio, as much to say as a divination from the Dead. But from definitions, I will proceed to history.  

Of the Witch Hercyra.  In the year 1558, in a Village belonging to Thuringia, not far from the town ●ena, a certain Magician being apprehended and examined, confessed publicly that he learned that hellish Art of an old woman of Hercyra; and said, that by her means he had often conference with the Devil, and from him had the skill to know the properties and virtues of diverse herbs and Simples, which helped him in the cure of sundry diseases and infirmities.  

Artes. magus.  Artesius a grand Magician so speaketh of the Art, as if there were no difference at all betwixt white and black Magic: first he proposeth the Characters of the Planets, Rings, and Seals, how and under what constellation they ought to be made. Next, what belongs to the art of Prediction and telling things future, especially by the flight of Birds. Thirdly, how the voices of brutish Animals may be interpreted and understood; adding the Divination by Lots from Proclus. Fourthly, he shows the power and virtue of Herbs. Fiftly, what belongs unto the attaining of the Philosopher's stone. Sixtly, how things past, future, and present, may be distinguished and known. Seventhly, by what rites and ceremonies Art Magic may be exercised. Eightly, by what means life may be prolonged: where he tells a tale of one that lived one thousand twenty and five years, etc.  
The mention of these things are not, that the least confidence or credit should be given unto them; but to show by what cunning and subtle snares the Devil works, to entrap and entangle poor Souls in his manifold deceptions and illusions.  
In this Goeticke and Necromantic Magic, 
All Magic is a compact with the Devil.  it is observed by D. Thom. Gulielmus Parisiensis, Scotus, Gerson, Abulensis, Victoria, Valentia, Spinaeus, Sprangerus, Navarra, Grillandus, Remigius, and others, That it is the foundation of a secret or express compact with the Devil, by the force of which, miserable men pawn and oblige their souls unto him: He interchangeably submits himself to them as their Vassal; he is present as soon as called, being asked he answers, being commanded he obeys; not bound upon any necessity, but that he may thereby intricate and endear unto him the souls of his Clients, to destroy them more suddenly and unsuspectedly. For the Magician hath only a confidence that he hath empire over the Devil; who again counterfeiteth himself to be his servant and Vassal.  
Eutichianus Patriarch of Constantinople recordeth this History: 
Eutichian. Patriarch.  In the time of the Emperor justinianus (saith he) there lived in Adana a city of Cilicia, one Theophilus, 
A strange History of one Theophilus.  who was by office the Steward of the Church; he was so beloved and gracious in the eyes of all men, as that he was held to be worthy of an Episcopal dignity. Which notwithstanding he most constantly refused: and afterward being unmeritedly accused, by such as emulated his honest life & sincere carriage, he was put by his place of Stewardship: which drove him into that desperation and impotency of mind, that by the counsel of a jewish Magician, he renounced his Saviour by an Indenture writ under his own hand, delivering himself wholly into the empire of Satan, who was many times visible unto him. But now miserable man what shall he do? he groweth repentant of the act, and troubled in Spirit, when he thinks how much he hath insenced his Maker and Redeemer, by delivering himself up a voluntary slave and captive to the great Adversary the Devil. The story saith, In this anxiety and perturbation of mind he thought it best to fly for succour to the blessed Virgin Mary; and to that purpose retired himself to a Temple consecrate unto her, in which he tendered many supplications and prayers, joined with fasting and tears, making great show of effectual repentance. Forty days together he frequented the Church, without intermission or cessation of weeping and praying; presenting his blasphemous writing upon the Altar, which miraculously (as they say) was taken thence, and he received again into God's favour.  

The manner of Homage done to the Devil.  The manner of this homage (and others) done to the Devil, is as followeth: First, the Magician or Witch is brought before the Tribunal of Satan, either by a familiar Spirit, or else by a Mage or Hag of the same profession: he sits crowned in a Majestic Throne, round engirt with other Devils, who attend on him as his Lords, Barons, and Princes, richly habited. The Palace seemeth wholly to be built of marble, the walls hung with gold and purple-coloured Arras; all showing the pomp of regality and state. Satan himself from his Royal seat casts his eyes round about, as if ready to incline his benign ears to any humble suitor whatsoever.  
Then steps forth a Devil of a venerable aspect, and saith, O most potent Lord and Master, great Patron of the spacious Universe, in whose hands are all the riches and treasures of the earth, and all the goods and gifts of the world, this man I present before thine Imperial Throne, to follow thy standard, and to fight under the patronage of thy great name and power; who is ready to acknowledge thee to be God and Creator of all things, & none but thee. It shall be in thy clemency, o most sovereign Lord, to vouchsafe this man (or woman) the grace of thy benign aspect, and receive him (or her) into thy patronage and favour.  
To which he with a grave countenance and loud oration thus answereth; I cannot but commend this thy friend, who so cordially hath committed himself into our safeguard and trust; whom as our Client and Favourite we accept, and promise to supply him with all felicity and pleasure, both in this present life and the future. This done, the miserable wretch is commanded to renounce his Faith and Baptism, the Eucharist, and all other holy things, and to confess Lucifer his only Lord and Governor. Which is done with many execrable ceremonies, not fit to be here remembered. Then is the Writing delivered, (as was before spoken of Theophilus) written with the blood of the left thumb. Then doth the Devil mark him either in the brow, neck, or shoulder, but commonly in the more secret parts, with the stamp or character of the foot of an Hare, a black Dog, or Toad, or some such figure, by which he brands him (as the custom was of old to mark their slaves and captives whom they bought in the market for money) to become his perpetual slave and Vassal.  
And this, Nigerius, Sprangerus, Bodinus, etc. say, The wicked Spirit doth, as desirous to imitate God in all things; who in the old Testament marked his chosen People with the seal of Circumcision, to distinguish them from the Gentiles; and in the New Testament with the sign of the Cross, which, as Hieronimus and Nazianzen say, succeeded that of Circumcision. And as the Devil is always adverse to his Creator, so he will be worshipped with contrary Rites and ceremonies. Therefore when Magicians and Witches present themselves unto him, they worship him with their faces from, and their backs toward him, and sometimes standing upon their heads, with their heels upward: but which is most beastly and abominable of all, in sign of homage he presents unto them his tail to kiss. For so Petrus Burgolus and Michael Verdunus, with diverse other Magicians beside, have confessed.  
Now to speak of those Sorteligers, 
Pythagoras' used characters, etc.  and the effects of their Art. S. Austin is of opinion, That Pythagoras used characters, numbers, and letters, by which he wrought many things seeming miraculous. Amongst others, he tamed a wild Bear of an unmeasurable greatness and fierceness, making it to follow him like a dog, whithersoever he went or came, and at length gave him leave to depart again into the Deserts; but with condition, That he should never offer any violence to man or woman: which Covenant (it is said) he kept inviolate.  
Coelius telleth us, 
Coel. li. 9 ca 7.  That the same Pythagoras near to Tarentum spying an Ox to feed upon Beanes, called the Herdsman, and bid him drive away the beast, and to forbid him from eating any more of that kind of grain. To whom the other laughing, replied, That his Ox was not capable of such admonition, 
Plut. in Vita Numae.  but told him his advice had been better bestowed in his School amongst his Scholars. Which said, Pythagoras having murmured some few words to himself, the Ox left eating, ran to his manger in the City, could never after be coupled to the Yoke, but like a domestic Spaniel would take food from the hands of any man.  
Much after this kind is that which the Laplanders, the Finlanders, and the Bothnienses vse● 
Lapland. Finland Bothnienses.  The Necromancer entereth his chamber, with his wife and one companion only; there he takes a brazen Frog and Serpent, layeth it upon an anvil, and giveth it a certain number of blows with an iron hammer: then after the muttering of some few Magic Verses, in a great rapture he falleth down into a trance. Whilst he thus lies as seeming dead, his Attendant watcheth him, lest he be troubled with Flea, Fly, or any such thing. At length coming to himself, he can resolve you of any difficulty, whose solution you before demanded.  
The like may be said of that superstition used by the Magician jamnes, 
jamnes Magus.  Schoolmaster to the Emperor Theophilus; who (as Cedrenus witnesseth) when three great Commanders and Captains of the barbarous Nations were up in arms against the Empire, Theophilus doubtful of the event of that war, desired of jamnes to be resolved thereof. Who presently caused three great iron Hammers to be made: which done, he delivered them into the hands of three strong and able men, and about midnight, after some incantations whispered, he brought forth a statue with three heads, and commanded them with all their strength to strike upon those three heads at once; which they did: two of them were quite beat off, and the third was much bruised, but not decollated. By which jamnes gave the Emperor hope of victory: and such indeed was the event of that War; for of those three Captains two perished in the battle, and the third grievously wounded, with the small remainder of his Army got with great difficulty into his Country. Nicetas affirmeth, That Euphrosyne the wife of Alexius Angelus Emperor of Constantinople, was much devoted to this kind of Magic.  

In Diocesi, Argento ratensi. Meng. in Comp. Exercis.  The Count of Vestravia, by a Concubine of his (whose company before his lawful Nuptials he had used) was alike effascinated. She by the advice of an old Witch had cast an enchanted pot into a deep Well which was in a back yard belonging to the Palace of the said Earl; by which he was made incapable of all congress, and therefore out of all hope of any Issue to succeed him. Which continued for the space of three whole years: after which season, meeting with this gentlewoman of his former acquaintance; after a friendly salutation had passed between them, she asked him how he fared since his marriage, how his wife and he agreed together, and how many children they had between them? The Earl out of those words gathering some cause of suspicion, dissembling his discontent, answered, That (he thanked Heaven) all was well at home, and that God had blessed him with three sweet and hopeful children, and that his wife at the present was as great as she could well go with the fourth. At which answer he perceived a change of colour in her face; when she in a great rage said, And may I believe this? Then evil betide that cursed old Hag, who persuaded me, That she had so wrought with the Devil that you should never have child, nor have the ability to be the father of any. The Count smiling at this, desired to be satisfied from her, what she intended by those words. To whom she disclosed all the circumstances, How being much grieved that he had so unkindly forsaken her, she had dealt with a Witch, who had promised unto her, etc. telling him of the enchanted pot. Which the Count upon her words causing to be searched & found, and after burnt, his natural vigour and virtue returned, and he was after the father of a numerous Issue.  
One near to this, 
Niderus in Fermicarth.  but of greater malice, Niderus reporteth to have happened in a town called Boltingeu: A famous Conjurer called Stradelin, 
In Dioesi, Lansonensi.  being convicted of sundry malefactions; among other confessed, That for malice he bore to a man and his wife, for seven years together he had strangled seven children in her womb, insomuch that all her births were abortive. In all which time all their cattle in the same sort miscarried, and not one of them brought forth a living and thriving Issue. And all this was done by burying a Lizard under the threshold of his door, which if it were removed, fruitfulness and fertility should come again both to her, and to their herds of cattle. Upon this free confession the threshold was searched, but no such Worm or Serpent found: for it is probable, that in that time it was rotten and turned to dust. But they took the threshold and all the earth about it, and caused them to be burned, and then the Ligature ceased, and they were all restored to their former increase of progeny.  
The same Author speaketh of one Oeniponte a most notorious Witch, 
Oeniponte Maga.  who by making a picture of wax, and pricking it with needles in diverse parts, and then burying it under the threshold of her neighbour's house, whom she much hated, she was tormented with such grievous and insufferable prickings in her flesh, as if so many needles had been then sticking at once in her body. But the Image being found and burned, she was instantly restored to her former health and strength.  
But to leave these, and come to other kinds of Sorceries and Witchcraft, 
Grillandus.  such as we find recorded in History. Grillandus is of opinion, That every Magition and Witch, after they have done their homage to the Devil, have a familiar Spirit given to attend them, whom they call Magistellus, Magister Martinettus, 
Magistellus. Martinettus.  or Martinellus; 
Martinellus.  and these are sometimes visible unto them in the shape of a Dog, a Rat, an Aethiop, etc. So it is reported of one Magdalena Crucia, That she had one of those Paredrij to attend her, like a Blackmore. Glycas telleth us, 
Glycas●  That Simon Magus had a great black Dog tied in a chain, 
Simon Magus.  who if any man came to speak with him whom he had no desire to see, was ready to devour him. His shadow likewise he caused still to go before him: making the people believe that it was the soul of a dead man who still attended him.  
These kinds of familiar Spirits are such as they include or keep in Rings hallowed, 
These are called Paredrij.  in Viols, Boxes, and Caskets: not that Spirits having no bodies, can be imprisoned there against their wills; but that they seem to be so confined of their own freewill and voluntary motion.  
johannes Leo writeth, That such are frequent in Africa, shut in caves, 
Aves Hariolatrices.  and bear the figure of birds called Aves Hariolatrices, by which the Magitions raise great sums of money, by predicting by them of things future. For being demanded of any difficulty, they bring an answer written in a small scroll of paper, and deliver it to the Magition in their bills. Martinus Anthoni●s Delrius, of the society of jesus, a man of profound learning and judgement, writeth, 
An advocate of Burgdegal.  That in Burdegall there was an Advocate, who in a Viol kept one of these Paredrij enclosed. He dying, his heirs knowing thereof, 
Mart. Anton. Delrius.  were neither willing to keep it, neither durst they break it: and demanding counsel, they were persuaded to go to the jesuits College and to be directed by them. The Fathers commanded it to be brought before them and broken: but the Executors humbly besought them that it might not be done in their presence, being fearful lest some great disaster might succeed thereof. At which they smiling, flung it against the walls and broke it in pieces; at the breaking whereof there was nothing seen or heard save a small noise, as if the two elements of water and fire had newly met together, and as soon parted.  

Philostratus.  Philostratus telleth us, That Apollonius Tyan●us was never without such Rings. And Alexander Neapolitanus affirmeth, That he received them of jarcha the great Prince of the Gymnosophists, which he took of him as a rich Present; for by them he could be acquainted with any deep secret whatsoever. Such a Ring had johannes jodocus Rosa, 
jarcha Magus.  a Citisen of Cortacensia, who every fifth day had conference with the Spirit enclosed, using it as a counsellor and director in all his affairs and enterprises whatsoever. By it he was not only acquainted with all news, as well foreign as domestic, but learned the cure and remedy for all griefs and disease's: insomuch that he had the reputation of a learned and expert Physician. At length being accused of Sortelige or enchantment, At Arnhem in Guelderland he was proscribed: and in the year 1548 the Chancellor caused his Ring in the public market place to be laid upon an Anvil, and with an iron hammer beaten to pieces.  

A strange stiri● related by Mengius.  Mengius reporteth, from the relation of a dear friend of his, (a man of approved fame and honesty) this history: In a certain town under the jurisdiction of the Venetians, one of these praestigious Artists (whom some call Pythonickes) having one of these Rings, in which he had two familiar Spirits exorcised and bound, came to a Predicant or preaching Friar, a man of sincere life and conversation; and confessed unto him, that he was possessed of such an enchanted Ring, with such Spirits charmed, with whom he had conference at his pleasure. But since he considered with himself, that it was a thing dangerous to his Soul, and abominable both to God and man, he desired to be clearly acquit thereof; and to that purpose he came to receive of him some godly counsel. But by no persuasion would the Religious man be induced to have any speech at all with those evil Spirits (to which motion the other had before earnestly solicited him) but admonished him to cause his Magic Ring to be broken, & that to be done with all speed possible. At which words the Familiars were heard (as it were) to mourn and lament in the Ring, and to desire that no such violence might be offered unto them; but rather than so, that it would please him to accept of the Ring and keep it, promising to do him all service and vassalage: of which if he pleased to accept, they would in short time make him to be the most famous and admired Predicant in all Italy. But he perceiving the Devil's cunning, under this colour of courtesy, made absolute refusal of their offer; and withal conjured them to know the reason why they would so willingly submit themselves to his patronage? After many evasive lies and deceptious answers, they plainly confessed unto him, That they had of purpose persuaded the Magition to hear him preach, that by that sermon his conscience being pricked and galled, he might be weary of the Ring; and being refused of the one, be accepted of the other: by which they hoped in short time so to have puffed him up with pride and heresy, to have precipitated his soul into certain and never-ending destruction. At which the Churchman being zealously enraged, with a great hammer broke the Ring almost to dust, and in the name of God sent them thence to their own habitations of darkness, or whither it pleased the higher Powers to dispose them.  
Of this kind doubtless was the Ring of Gyges (of whom Herodotus maketh mention) by virtue of which he had power to walk invisible; 
Gyges' Ring.  who by the murder of his Sovereign Candaules, married his Queen, and so became King of Lydia. Such likewise had the Phocensian Tyrant, 
Clemens Stromataeu●.  who (as Clemens Stromataeus speaketh) by a sound which came of itself, was warned of all times seasonable and unseasonable, in which to manage his affairs: who notwithstanding could not be forewarned of his pretended death, but his Familiar left him in the end, suffering him to be slain by the Conspirators. Such a Ring likewise had one Hieronimus Chancellor of Mediolanum, which after proved to be his untimely ruin.  
Concerning the mutation or change of Sex, 
Of Women that have changed their Sex.  which some have attributed to the fallacies of the Devil; it is manifest that they have been much deceived therein, since of it many natural reasons may be given, as is apparent by many approved histories. Phlegon in his book De Mirabil. & Longev. telleth us, That a virgin of Smyrna called Philotis, the same night that she was married to a young man, those parts which were inverted and concealed, began to appear, and she rose in the morning of a contrary sex. As likewise, That in Laodicea a city of Syria, one AEteta after the same manner rose from her husband's side a young man, and after altered her name to AEtetus; at the same time when Macrinus was Precedent of Athens, and L. Lamia and AElianus Veter were Consuls in Rome.  

Fulgotius, lib. 1. Ex●up. cap. 6.  In the time that Ferdinand the first was King of Naples, one Ludovicus Guarna a citizen of Salern, had five daughters, of which the two eldest were called Francisca and Carola; either of which at fifteen years of age found such alteration in themselves, that they changed their feminine habits, and names also, the one being called Franciscus, the other Carolus. In the reign of the same King, the daughter of one Eubulus being delivered unto an husband, returned from him altered in her sex, sued for her dowerie, and recovered it.  

Amatus Lusit. Cent. 2. Curs. 39  Amatus Lucitanus testifieth, that in the town of Erguira, distant some nine leagues from Covimbrica, there lived a Nobleman who had a daughter named Maria Pachecha, who by the like accident proving to be a young man, changed her habit, and called herself Manuel Pachecha. Who after made a voyage into the Indies, and became a valiant soldier, attaining to much wealth and honour; and returning, married a Lady of a noble Family, but never attained to have issue, but had an effoeminat countenance to his dying day. The like Livy remembreth of a woman of Spoleta, in the time of the second Punic war.  

Ant. Torquin. Dial. 1.  But a story somewhat stranger than these is related by Antonius' Torquinada; That not far from the city Beneventum in Spain, a Countryman of a mean fortune married a wife, who because she was barren used her very roughly, insomuch that she lead with him a most discontented life. Whereupon one day putting on one of her husband's suits, to disguise herself from knowledge, she stole out of the house, to prove a more peaceable fortune elsewhere: and having been in diverse services, whether the conceit of her man's habit, or whither Nature strangely wrought in her, but she found a strange alteration in herself, insomuch that she who had been a wife, now had a great desire to do the office of an husband, and married a woman in that place whither she had retired herself. Long she kept these things close to herself, till in the end one of her familiar acquaintance travelling by chance that way, and seeing her to be so like unto that woman whom he before knew, demanded of her, If she were not brother to the wife of such a man, who had forsaken his house so many years since? To whom, upon promise of secrecy, she revealed all, according to the circumstances before rehearsed. Examples to this purpose are infinite: let these suffice for many.  
A strange Tale is that which Phlegon the freedman of Hadrianus reporteth, 
The History of M●chates and Philemium.  of which he protests himself to have been eye witness. Philemium (saith he) the daughter of Philostratus and Charitus, fell deeply enamoured of a young man called Machates, who at that time ghested in her father's house. Which her parents took so ill, that they excluded Machates from their family. At which she so much grieved, that soon after she died and was buried. Some six months after, the young man returning thither, and entertained into his wont lodging, Philemium his Beloved came into the chamber, spoke with him, supped with him, and after much amorous discourse, she received of him as a gift, a Ring of iron and a Cup guilt; and she in interchange gave him a Ring of gold and an handkerchief: which done, they went to bed together. The Nurse being very diligent to see that her new guest wanted nothing, came up with a candle and saw them both in bed together. She overjoyed, runneth in haste to bring the Parent's news that their daughter was alive. They amazed rise from their bed, and find them both fast-sleeping; when in great rapture of joy they called and pulled them to awake. At which she rising upon her pillow, with a severe look cast upon them thus said, O you most cruel and obdurate Parents; and are you so envious of your daughter's pleasure, that you will not suffer her for the space of one three days to enjoy her dear Machates? but this curiosity shall be little for your ease, for you shall again renew your former sorrows; which having spoke, she changed countenance, sunk down into the bed, and died: at which sight the father and mother were both entranced. The rumour of this came into the city, the Magistrates caused the grave to be opened, but found not the body there, only the iron Ring and the Cup given her by Machates. For the same Coarse was then in the chamber and bed; which by the counsel of one Hillus a Soothsayer was cast into the fields: and the young man finding himself to be deluded by a Spectre, to avoid the ignominy, he with his own hands slew himself.  
Possible it is, 
Hillus Magus.  that the inferior Devils at the command of the superior should possess the bodies of the Dead for a time, and move in them; 
Eunapius.  as by examples may appear. Eunapius reports, That an Egyptian Necromancer presented the person of Apollineus before the people. But jamblicus a greater Magition standing by, told them, It was not he, but the body of a Fencer who had before been slain. When whispering a stronger charm to himself, the Spirit forsook the body, which falling down dead, appeared to them all to be the stinking carcase of the Fencer before spoken of, and well known to them all.  

Donica:  The like is reported of one Donica, who after she was dead, the Devil had walked in her body for the space of two years, so that none suspected but that she was still alive: for she did both speak and eat, though very sparingly; only she had a deep paleness in her countenance, which was the only sign of death. At length a Magition coming by, where she was then in the company of many other Virgins; as soon as he beheld her, he said, Fair Maids, why keep you company with this dead Virgin, whom you suppose to be alive? When taking away the Magic charm which was tied under her arm, the body fell down liveless and without motion.  

A strange Story of Cornelius Agrippa.  Cornelius Agrippa living in Louvaine, had a young man who tabled with him. One day having occasion to be abroad, he left the keys of his study with his wife, but gave her great charge to keep them safe, and trust them to no man. The Youth overcurious of novelty, never ceased to importune the woman till she had lent him the key to take view of his Library. Which entering, he happened upon a book of Conjuration: he reads, when strait he hears a great bouncing at the door, which he not minding, readeth on; the knocking groweth greater, & the noise louder: But he making no answer, the Devil breaks open the door and enters, and asks what he commands him to have done, or why he was called? The Youth amazed, and through fear not able to answer, the Devil seizeth upon him, and wrythes his neck asunder. Agrippa returneth, findeth the young man dead, and the Devils insulting over him: He retires to his Art, and calls the Devils to account for what they had done: they tell all that had passed. Then he commanded the homicide to enter into the body, and walk with him into the market place where the Students were frequent, and after two or three turns to forsake the body. He did so; the body falls down dead before the Scholars; all judge it to be of some sudden Apoplexy, but the marks about his neck and jaws make it somewhat suspicious. And what the Archi-Mage concealed in Louvaine, (being banished thence) he afterward feared not to publish in Lotharinge.  

A strange Story.  Don Sebastian de Cobarruvias Orozco, in his treasury of the Castilian Tongue (speaking how highly the Spaniards prize their beards, and that there is no greater disgrace can be done unto him, than to be plucked by it, 
His name Cid, Rui, Diaz.  and baffled) reporteth, That a noble Gentleman of that Nation being dead, a jew who much hated him in his life, stole privately into the room where his body was newly laid out; and thinking to do that in death, which he never durst do living, stooped down to pluck him by the beard: at which the body started up, and drawing his sword (that then lay by him) half way out, put the jew into such a fright, that he ran out of the Room as if a thousand Devils had been behind him. This done, the body lay down as before unto rest, and the jew after that, turned Christian. Let these suffice out of infinites.  
Having discoursed in the former Tractat, of the Astrologomagi, 
Of Astrology.  it shall not be impertinent to speak something concerning Astrology, which is defined to be Scientia Astris, a knowledge in the Stars; of which (as Pliny witnesseth in the 57 book of his Natural History) Atlanta King of the Mauritanians was the first Inventor. Of this Art the sacred Scriptures in diverse places make mention: As in Deutron. 4.19. And lest thou shouldst lift up thine eyes to heaven, and when thou seest the Sun, and the Moon, and the Stars, with all the Host of Heaven, shouldst be driven to worship them and serve them: which the Lord thy God hath distributed to all people under the whole heaven. Again, Esay 47.13. Thou art wearied in the multitude of thy counsels; let now the Astrologers, the Star-gasers, and Prognosticators stand up, and save thee from those things that shall come upon thee, etc. Now wherefore God created those blessed Lights of heaven, is manifest, Gen. 1.14. And God said, Let there be Lights in the Firmament of the heaven, to separate the day from the night, and let them be for signs and for seasons, and for days and years. Again, Cap. 8. vers. 22. Hereafter seed time and harvest, and cold and heat, and summer and winter, and day and night shall not cease so long as the earth endure. Esay 44.24. Thus saith the Lord thy Redeemer, and he that form thee from the womb; I am the Lord that made all things, that spread out the heavens above, and stretcheth out the earth by myself; I destroy the tokens of soothsayers, and make them that conjecture, fools; and turn the wise men backward, and make their knowledge foolishness. You shall read also jeremy, 10.2. Learn not the way of the Heathen, and be not afraid of the signs of heaven, though the Heathen be afraid of such.  
We hear what the Scriptures say: 
Philosophers concerning Astrology.  let us now examine the Philosophers. Francisc. Patr. de Regno, lib. 2. cap. 16. saith, That julius Caesar was the most skilful of all others in the art of Astronomy, of which he published diverse learned books; by which he had knowledge to predict his own fate, but had not the skill to avoid it. Astrology (saith Aristotle, Metaph. lib. 12. cap. 4.) hath a speculation into a sublime substance, sempiternal and sensible, which is heaven. Other Mathematic Sciences meddle not with Substances, as Arithmetic and Geometry. Theon. 1. de Anim. cap. 1. The nobility of Astrology is more ample, by reason of the more worthiness of the subject about which it is conversant. Astrology (saith Alexand. Aphrod. Metaph. 5. doth not dispute of the nature of the Stars, but of their course; it only contemplateth their motions, progresses, and regresses. Plato, de Republ. Dial. 7. proveth Astrology to be not only conducefull to Agriculture and to Navigation, but also to military Discipline. Of the excellency of Astronomy you may read Pliny, lib. 7. cap. 37. of the invention thereof. Cael. Rhodig. lib. 20. cap. 7. of the Inventors. jolidorus, of the use of it concerning military affairs. Cael. Rhodig. lib. 18. cap. 34. of the truth and profit thereof. Io. Dansk. de Saxonia, of the defence thereof. By Gabriel Perovanus, What things every one hath found by Celestial observation. Pliny. Quantum Astronomia metiuntur, tantum, Astrologi mentiuntur; saith Marcil. Fie. lib. 4. cap. 36.  
Now those who give just reasons, Why judiciary or Divinatorie Astrology ought to be exploded and abandoned, are Epiphanius, disputing against the pharisees and the Manichees; Basilius Hexameri, Homil. 1. Chrisost. in Genes. Homil. 5. Saint Augustine also greatly complaineth, how himself had been deceived therewith, and inveigheth not only against the Art, but also against the Professors thereof: Confess. Lib. 4. cap. 3. and in diverse other of his Works.  

Apothegms.  Bion was wont to say, That those Astronomers were to be held ridiculous, who when they could not discern fishes in the water swimming towards them on the shore, yet would not blush to say, That they were able to see and discover those hidden things which were in the heavens. Stobae. Serm. 78. It was a Maxim held by Ariston, That of those things whereof the Philosophers search to have inspection, some belong to us to know, and some not, and some things are altogether above our reach. Intimating, That the discipline of good manners di● pertain unto us to know, but not vain Sophisms; because they were not only not profitable, but also the breeders of wrangling contentions: but Astrology and Astronomy were altogether above our reach. Stob. Serm. 78. Thales whilst he was earnestly looking upon the Stars, falling into a ditch, and coming out all bedaubed with dirt, was thus taunted by his Maid-servant; justly, Sir, is this mischance, happened unto you, who look up towards the heavens to learn what is there, being ignorant in the mean time, of what lieth before your feet. The Poet Accius was wont to say, That he never could give any confidence to those Augurs and Star-gasers, who only filled other men's ears with air, to furnish their own private coffers with gold. With this witty Dilemma was Favorinus wont to taunt the judicatory Astrologers; Either they predict (saith he) things adverse, or prosperous: if in prosperous things they fail, thou art made miserable in thy frustrate expectation; if in adverse things, though they happen not, thou art made miserable by thy vain fear. If they speak truly, and things happen unprosperously, thou art made miserable in thy mind, before thy misery come upon thee: if they promise happy things, and they in time happen unto thee; yet from hence discommodity notwithstanding doth arise: the expectation of thy hope will more trouble thee with doubtful suspense, than the fruit thereof when it cometh can yield thee profit or delight. Therefore (he concludeth) I wish none of any brain or understanding to trouble themselves in seeking after these presaging Astrologers, who presume but vainly, That they can truly predict of such things as are to come.  
The Egyptians hierogriphycally (saith Pier. Valer. lib. 38. pag. 369) did signify Astrology; 
Hieroglyphic  Per maculosam Hinnulij pellem, i. By the spotted skin of a Dogfish. 
Emblem.  It was also emblematically observed by Nestor's Bowl, the great cup which he used to quaff in: which Alciatus, Emblem 101, expresseth thus: 
Nestorum geminis Cratera hunc accipe fundis,  
Quot gravis Argenti, etc.  
Nestor's great Bowl, with double bottoms made,  
Forged out of massy silver, was conveyed  
For observation; being round enchased  
With golden studs, on it four handles placed,  
On each of which a golden Dove was set.  
Which Bowl the long-lived Nestor (much in debt  
To Time and Nature) only (as 'tis read)  
Of all the greeks, could lift it to his head,  
And quaff it brimmed: for which he was commended.  
Tell us, o Muse, what was by this intended?  
In this large Goblet, of so huge a mass,  
Heaven with the round circumference figured was.  
Next, in the Silver mettle fined and tried,  
The colour of the Firmament's imply'de.  
Then by the golden studs, the Stars are meant;  
The Pleyades, the four Doves represent.  
And by the two embossed Bottoms were  
Figured the greater and the lesser Bear.  
Wise Nestor these by long experience knew,  
However they seem difficult to you.  
" The Soldier knows what'longs unto the Wars,  
But he that's learned can command the Stars.   
Icarus the son of Daedalus is another Astrological Emblem composed by the same Author; who flying too near the Sun, and melting his waxen wings, was precipitated into that sea which still beareth his name. From whom this admonition is derived: 
Astrologus, caveat quicquam praedicere praeceps:  
Nam cadet Impostor, dum super Astra volat.  
ginger, beware what thou  
Dost rashly undergo:  
Th' Impostor aiming at the Stars,  
(Whilst looking high) falls low.   

Mathesis.  Mathesis or Mathema, is as much as Disciplina, and signifieth Disce, or Doceo. Mathematri are called those Arts which consist of firm demonstrations, in which those which are expert are called Mathematici; namely those which profess Geometry, Music, Arithmetic, and Astronomie● The Chaldaeans, who in process of time turned Astronomy into divining Astrology, called themselves Mathematicians; by which they have made the name notoriously infamous.  
johannes Picus Mirandula, in Astrolog. lib. 12. cap. 2. saith, That Astrology maketh not men wise: and therefore of old it was only the study of children; and whosoever giveth himself wholly to the practice thereof, he gives great occasion and liberty to errors in Philosophy. The Mathematicians or judiciary Astrologers (as Tacit. Lib. Histor. 1. relateth) are a kind of Professors, to great men unfaithful, and to all such as put confidence in them, deceitful; and their practice was altogether exploded in Rome. Stobaeus, Serm. 2. de Impudentia, reporteth, That Ariston was wont to say of all such as gave themselves over to Encyclopaedia or Mathematical discipline, neglecting mean time the more necessary study of Philosophy; That they might fitly be compared with the suitors of Penelope, who when they could not enjoy mistress, went about to vitiate and corrupt the maids. Dion Cassius tells us, That the Emperor Hadrian by his skill in this Mathesis could predict things future; by which he knew Varus not to be long lived: from that verse of Virgil, 
Ostendit terris hunc tantum Fata, neque ultra  
Esse sinunt, etc.—  i. The Fates will only show him to the Earth, and then suffer him to be no more.  
Clemens, lib. 5. Recognit. saith, As it happeneth unto men who have dreams, and understand nothing of their certainty, yet when any event shall happen they apt their nightly fancy to that which hath chanced: even such is this Mathesis; before something come to pass, they can pronounce nothing which is certain, or to be built upon: but when any thing is once past, than they begin to gather the causes of that which already hath the event.  
By the creature Oryges' painted or insculpt, 
Hieroglyphic  the Egyptians did hierogliphycally figure a Mathematician: for they with great adoration honour their Star Sothes, which we call Canicula; and with great curiosity observe the time when it riseth, because they say the Oryges is sensible of the influence thereof, by a certain sound which it yieldeth; and not only giveth notice of its coming, but saluteth it when it appeareth rising. Pier. Valer. Lib. 10. Pag. 90.  

The Emblem.  
THe Emblem to conclude this Tractat I borrow from jacobus Catsius, Emblem. lib. 3. which presenteth a hand out of a Cloud, holding a Brand in the fire; that part which handeth being free, the other flaming; The Motto, Qua non urit. It seemeth to be derived from Eccles. cap. 3.16. He hath set water and fire before thee, stretch out thine hand to which thou wilt. Before Man, is life and death, good and evil; what him liketh shall be given him. So also jerem. 21.8. And unto this People thou shalt say, Thus saith the Lord, Behold, I set before thee the way of Life, and the way of Death. And Deutronom. 30.19. I call Heaven and Earth to record this day against you, that I have set before you Life and Death, Blessing and Cursing, choose therefore Life, that, etc. Whoso is free, and will willingly run into fetters, what can we call him but a fool? And he who becometh a Captive without constraint, must be either thought to be wilful, or witless. And as Theopompus affirmeth, If the Eye be the chooser, 
If thou choose Beauty, it fadeth: If Riches, they often consume: If Friends, they grow false: If Wisdom, She continueth.  the Delight is short: If the Will? the end is Want: But if Reason? the effect is Wisdom. For often it happeneth, after the choice of a momentary pleasure, ensueth a lasting calamity.  
The Author's Conceit hereon is this: 
Pars sudis igne caret, rapidis calet altera flammis;  
Hinc nocet, illaesam calfacit inde manum.  
Ecce, Bonum Deus, ecce Malum mortalibus affert  
Quisquis es, en tibi Mors, en tibi Vita patet:  
Optio tot a tua ' est, licet hinc, licet inde capessus.  
Elige, sive invet vivere, sive mori.  
Quid tibi cum Sodoma? nihil hic nisi Sulphur & Ignis,  
Quin potius placidum (Loth duce) Zoar adi.   
¶ Thus paraphrased: 

After the choice of Momentary pleasure, ensueth endless calamity.  Part of the Brand wants fire, and part flames hot;  
One burns the hand, the other harms it not.  
Behold, o mortal Man, whoever thou be,  
Good, Bad, both Life and Death, proposed to thee:  
God gives thee choice, the one or other try;  
By this thou liv'st, and thou by that shalt die.  
Leave Sodom then, where Sulphur raines in fire,  
And (with good Loth) to Zoar safe retire.   

Electio non est de preterito, sed de futuro, Plut.  A moral interpretation may be gathered from the same, with this Motto annexed, Omnia in meliorem partem. Bodinus saith, Men use to choose a fair day, by the grey morning; and strong beasts, by their sturdy limbs: But in choice of pleasures there is no election to be made, since they yield us no profitable use. Others choose Advocates by the throng of their Clients: Physicians, by the fame of their Cures: and Wives, by their rich Portions or Dowers. And well they comply with the proverb, He that maketh his choice without discretion, is like one that soweth his Corn he wots not when, and in the harvest expected reapeth he knoweth not what. Needful it is therefore that we be chary in our choice, since there are so few brought within the compass of Election. According to that of the Poet.  

Virg. lib. 6. AEnead. — Pauci quos equus amavit  
jupiter, aut ardens evexit ad aethera virtus.  
There are but few whom upright jove doth love,  
Or zealous Virtue gains them place above.  
In another place he saith, Pauci laeta arva tenemus: i. There are but few of us who attain to the blessed Fields.  
If moralists were so watchful, how much more ought we Christians to be wary, how in all things proposed unto us, we still (like Mary in the Gospel) choose the better part. For, Liber esse non potest, cui affectus imperant, & cupiditates dominantur: i. he is not said to be free, whom his affections sway, and over whom his own lusts and desires have dominion. Lipsius, Cent. 1. ad Belg. Epist. 5. saith, Vt torrem semiustum? foco qui tollit, non ea parte arripit & tractat qua incanduit, sed qua ignem nondum accepit, sic nos docet, etc. i. As he who snatcheth a Brand out of the fire, taketh not hold thereof by that part which is flaming, but rather that which hath not touched the fire; so we ought not to meddle with the bitter and burning things of Chance, but rather such as are more benign and comfortable.  
The Author's invention followeth: 
Hinc rubet igne sudes, nullis crepat inde favillis,  
Hinc poterit tangi, sauciat inde manum.  
Res humana bifrons, tu qua iuvat arripe quicquid,  
Te super aetherea, te regione fluit.  
Damna suum lucrum: suagandia luctus habebit:  
Excipis incumbens, si sapienter, onus.  
Morosum, nec laeta iuvant, & rideat orbis,  
Quod gemet ille tamen, quodque quaeratur habet.   
¶ Thus paraphrased: 
Fire here, none there, yet is it but one Brand;  
One burns, the other end scarce heats thine hand.  
Fate hath two foreheads; what to hate or love,  
To leave or like, is offered from above.  
Loss hath its Gain, and Mourning, a Reward:  
Stoop willingly, the burden is not hard.  
Mirth doth not please the Sad; and though Fate smile,  
We shall find some thing to lament the while.     

A Meditation upon the former Tractate.  

I.  
AId me, o Lord my God, for there be three  
Grand enemies, the Flesh, the World, the Devil:  
Who with their Nets and Snares insidiat me,  
And now and at all times await me evil.  
I cannot free me from this Body, nor  

The Temptations of the flesh.  It part from me, but still bear it I must:  
Thou gav'st it: to destroy it I abhor;  
To mar what thou hast made, I were unjust.  
Yet when I pamper what I dare not perish,  
What is it less than mine own Foe to cherish?   

II.  

Tempt. of the World.  The World inguirts me, and five several ways  
At once invades me; by th' Taste, Touch, and Smell,  

The 5 Senses.  Hearing, and Sight: not one Sense but betrays  
The Fort, and against the Lord of it rebel.  
Beauty assaults, and then the Eye gives place:  
The Sirens sing, by which the Ear is taken:  
Sweet Vanities have still the Smell in chase:  
The Touch by Lust: the Taste by Surfeit shaken  
Thus the vain world doth with temptations round me,  
Making those Gifts that should preserve, confound me.   

III.  

Tempt of the Devil.  The Devil, whom our weak Eyes cannot view,  
Is therefore to be more bewared and feared,  
As one that Man doth night and day pursue;  
His wounds (when made) not felt, his voice not heard.  
He baits his hooks with pride, with gold, with treasure.  
A thousand gins are for our footsteps laid;  
Birdlime he hath, and that's when above measure  
We dote on things by which we are betrayed,  
Self-love, Vainglory, fleshly Lusts, Ambition,  
All his mere trains to bring us to perdition.   

IV.  
If I be ignorant, he prompts me then 
Temptations of Ignorance.   
To dote on Folly, Wisdom to despise,  
To prefer Idiots before Learned men,  
And strive to be sequestered from the Wise.  
Or if that I in reading take delight,  
(At sorted leisure my spare hours to spend)  
The Legend of some strange adventurous Knight,  
Or fabulous Toy, he'll to my view commend.  
But from mine eye the sacred Scriptures keep,  
Persuading th' are too plain, or else to deep.   

V.  
Or if I after Learning shall inquire, 
Temptation in Learning.   
And to the least perfection can attain;  
Either he makes me mine own Gifts admire,  
Or others of less knowledge to disdain.  
Or if my Talon to myself conceal,  
Then to search out things mystical and hid,  
Such as God had no purpose to reveal,  
But in his secret Counsels hath forbid.  
Assured, That amongst his other trains and baits,  
None more than Curiosity God hates.   

VI  
If I be held a famous Rhetorician, 
In Rhetoric.   
Able to equal Herod in his phrase;  
Then am I puffed up with that proud ambition,  
Preferring 'fore God's honour, mine own praise.  
If a good Disputant, then in the stead 
In Lodgick.   
Of finding out the Truth, with Truth I wrangle;  
And trouble with dark Sillogismes my head,  
What else might seem apparent to entangle.  
Or if into Arithmetic incline, 
In Arithmetic   
In studying Number, I ferget the Trine.   

VII.  
Or if Theology, (although the best  
And choice of Studies) yet is that not free, 
In Divinity.   
Nor can claim privilege above the rest:  
Therein he rather most insnareth me.  
As when I, more than Matter, seek to please,  
With curious language or affected strain,  
Sow to men's elbows pillows for their ease,  
More than God's honour; covet Place, or Gain:  
When I for fear or favour their sins smother,  
Or be i'th' Pulpit one, abroad, another.   

VIII.  
Or when God's mercies to that height I stretch,  
That Men thereby the more presumptuous are;  
Or on the contrary, his judgement preach  
So far, as that it puts them in despair.  
Or when I shall exceed my strict Commission,  
By adding or detracting from the Letter:  
Or when I make too narrow inquisition,  
And, than mine own opinion, think none better.  
Or in the Church pretending reformation,  
I make my Zeal a cloak to Innovation.   

IX.  

In Philosophy  Or if Philosophy? the more I strive  
Of things the natural causes to find out,  
I bring the sweeter honey to his Hive;  
For of my God he makes me stand in doubt.  
And then a thousand arguments he hath,  
And every of them powerful to persuade  
(Hoping by Reason to confound my Faith)  
And prove that all things were by Nature made:  
And bids my weakness no belief to lend  
To any thing that Reason shall transcend.   

X.  
He tells me, The Philosophers were wise,  
And that by search they all things needful knew;  
Their moral virtues sets before mine eyes,  
Saith, They in act and word were just and true:  
With their uprightness bids me then compare  
Our lives that Christianity profess;  
Consider but how different they are,  
And how we more believe, and practise less.  
Then, whither hath to heaven nearer affinity,  
Morality in them, or our Divinity?   

XI.  
Or if he prove this stratagem too weak,  
He wills us after secret things inquire,  
Into the cabinet of Nature break, 
In Magic.   
And there to find what's worthy to admire.  
For there is twofold Magic, Black and White,  
Studies at first ordained to beget wonder;  
Such as at once both profit and delight,  
Amaze the gods, and keep the Furies under:  
Thus lulls man's Senses in a pleasing dream,  
Till he be made his Maker to blaspheme.   

XII.  
His darts and arrows are Lust, Envy, Wrath,  
Whose poisonous heads are dipped in Stygian fire,  
And more of that corrupted Nature hath,  
T'inflame the Spleen, and poison the Desire,  
Mortiferous all. Then what shall me betide,  
Poor wretched Man? or which way shall I turn?  
Thus hedged, thus girt, thus ambushed on each side,  
Immured with hooks, with lime-twigs, darts that burn;  
When Sorrow, joy, Sour, Sweet, alike appear,  
To be but the just causes of my fear?   

XIII.  
I am jealous both of Hunger and Repast,  
Of Sleep, of Watch, of Labour, and of Ease:  
Nor know in which I more secure am placed,  
Because I am hourly tempted in all these.  
My jesting, as my Anger I suspect,  
Lest in my mirth I might some one abuse,  
Or speak what might to his disgrace reflect,  
And that's a sin I know not how t' excuse.  
Thought ' offend in Wrath be greater far,  
Yet from the first it doth not take the scar.   

XIV.  
Prosperity I fear, as things adverse:  
For as the one by sweetening oft deceives,  
So when the other hath with us converse,  
Despair or Murmuring it behind it leaves.  
Of sins in secret I am more afraid  
Than those in public, because that's unseen  
(Being unknown) doth all reproof evade:  
Secure, we think them hid behind a screen.  
And when Security lulls fast asleep,  
The Tempter shoots his arrows, and strikes deep.   

XV.  
The Flesh, in Delicacy doth suggest;  
The World, in Vanity; the Devil, he  
In better things; for when I am possessed  
With carnal thoughts, the Flesh than speaks to me,  
Either importuning to lust or sleep,  
To idleness, to pleasure, or to play,  
T' excess, by feeding high, and drinking deep.  
When as the World assaults another way,  
By Arrogance, Ambition, and Vainglory,  
Tumour of heart, and things like-transitorie.   

XVI.  
When Ire and Wrath, and bitterness of Spleen  
Provokes us unto mischief, blood, and strage;  
The Devil than hath made his arrows keen,  
And in such passions he doth roar and rage.  
When I shall feel such in my breast arise,  
Let me assure myself the Tempter's there:  
Therefore at that time ought I to be wise  
And valiant, to oppose him without fear.  
His study is to compass and invade;  
We ought to watch there be no entry made.   

XVII.  
As oft as we resist, we do subdue  
The great Seducer. Then the Angels sing,  
And Saints rejoice (those that are still in view  
Of the Creator, heavens almighty King.)  
That GOD who to this Battle doth persuade us,  
And looks upon us when we enter list,  
Still as he spurs us on, doth likewise aid us  
Against that old and crafty Pannurgist:  
Supports the Weak, the Willing doth defend,  
And crownes such as continue to the end.   

XVIII.  
O give me courage then, make strong my hand,  
Thou that dost teach my fingers how to fight;  
And lend me power their fury to withstand,  
Who would deprive me of thy glorious Light,  
That I, who all my life time have opposed  
Myself 〈…〉 myself, and against Thee,  
May by thy tender mercies he enclosed,  
And so be 〈◊〉 they shall not ruin me.  
That 〈…〉 ●is Body is confined to Dust,  
My 〈…〉 yet find place among the Iust.   Vt Pila concussus, resurge●.   


S. MICHAEL ARCHANGEL  
Ex Sumptib Harbottel Grimstone Armig: ja droeshe●t sculpt    


THE ARGUMENT of the eighth Tractat.  
OF Satan's Wiles and Feats praestigious,  
Appearing wondrous and prodigious,  
Confirmed by Histories far sought.  
Of Novels by bad Daemons wrought:  
And first of such is made expression,  
That still with Mankind seek congression,  
(To whose Fall they themselves apply)  
Called Succubae and Incubi.  
To find those further we desire,  
Of Water, Earth, the Air, and Fire;  
And what their workings be to know,  
As well above, as here below.  
How Authors amongst themselves agree,  
What Genij and Spectars' bee.  
Fauns, Sylvans, and Alastores,  
Satyrs, with others like to these.  
With Stories mixed, that grace may win  
From such as are not versed therein.   

The second Argument.  
MIchael, whom Satan durst oppose,  
Can guard us from inferior Foes.   

The Archangel.  

THose Spirits called Daemons, some have apprehended, 
Lucius Apul. de Deo sacrat. ex Beat Thom. part. 1. G. 41. Art. 1.   
Are with men's injuries oft times offended;  
And when again they humbly shall submit,  
They are soon pleased all quarrels to forget.  
They after Divine worship are ambitious,  
And when fond Men grow vainly superstitious,  
(As thereto by their ignorance accited)  
In their idolatrous Rites th' are much delighted.  
To them belongs the Augurs Divination,  
And such conjectures as by th' immolation  
Of Beasts are made: whatever did proceed  
From Pythia's raptures, or hath been agreed  
To issue from vain Dreams; all Calculation  
By such like signs, came first by th' instigation  

Homer.  Of Daemons. Homer therefore gave them style  
Of gods; nor doubted in the self same file  
To number jupiter. But we, whose faith  
On Gods known works more firm assurance hath,  
By sacred Scriptures, title Daemons those  
Who (by him first created) dared t' oppose  
His Divine Will, and being ill affected,  
Were for their Pride headlong from heaven dejected.  
Some in their fall still hanging in the air,  
And there imprisoned, till they make repair  
To the last dreadful doom; and such await  
Man's frailties hourly to insidiate:  
Prove to his hurt, with tympanous pride inflamed,  
Burning with Envy not to be reclaimed;  
Deceitful, from bad purpose never changed,  
Impious, and from all justice quite estranged;  
And with th' inveterat malice in them bred,  
Invading Bodies both alive and dead.  

Arnob. in Ps. 36  But whatsoever war they shall commence  
Against us, whether under fair pretence,  
Or hostile menace, do well, and not fear;  
He that the Soul created, will appear  
In its defence, and if we boldly fight,  
Put their strong forces and themselves to flight.  
Plato, acknowledged one God alone;  
The rest, whom others in the heavens enthrone,  

Hermes Thermegistus.  He Daemons calls, and Angels. Thermegist  
Doth likewise on one Deity insist;  
And him he names Great, beyond all extension,  
Ineffable, not within comprehension.  
The other Spirits lie under Statues hid,  

Cipr. de Idoler vanitat.  And Images, whose worship is forbid:  
And these the breasts of living Priests inspire,  
And from the Intrals (ere they touch the fire)  
Pronounce strange Omens. These the Birds flights guide,  
And manage such things as by Lots are tried:  
The doubtful Oracles they lend a tongue,  
Prounouncing Truths with Lies, Lies Truths among,  
Confounding them: all things obvolved leave,  
(Deceived themselves, they others would deceive.)  
They waking trouble us, molest our sleep;  
And if upon ourselves no watch we keep,  
Our bodies enter, then distract our brain,  
They cramp ou● members, make us to complain  
Of sickness or disease, and in strange fashion  
They cause us to exceed in joy or Passion:  
And making us one universal wound,  
Pretend to lose what they before had bound;  
When as the wonder-seeming remedy  
Is only their surcease from injury.  
For all their study, practice, and delight,  
Is but to move us to prove opposite  
To the Creator, as themselves have been,  
That, guilty of the same rebellious sin,  
By their accitements being made impure,  
We with them might like punishment endure.  
Let's hear how Apulcius doth define them; 
Diu. Thom. 3. Met. lib. 12. Tex. 10.   
(Saith he) these proper adjuncts we assign them,  
Of a thin Airy body they exist,  
And therefore can shift places as they list;  
Of rational apprehensions passive mind,  
Eternal, and no end can therefore find.  
Another writes, 
Dr. Stroz● l. de Spir. & lucant.  These Spirits are much joyed  
At Bloodshed, when man is by man destroyed.  
At riotous Feasts they 'bout the table's stalk,  
Provoking to vain words and obseene talk,  
Persuading Man in his own strength to trust;  
Device Confections that stir up to lust:  
And when their power on any Wretch hath seized,  
Persuade, That with the sin God 's not displeased.  
Th' assume the shape of such as are deceased,  
And covet to be counted gods at least.  
Surcharged with joy these are not, to behold  
When troubles and afflictions manifold  
Pursue the Saints of God, and his Elect;  
As having in themselves a clear inspect,  
By persecution, such, and tribulation,  
Are labouring in the path to their salvation.  
But when they find our hearts obdure and hard,  
To Piety and Goodness unprepared;  
Or when they see us deviat and err,  
And before Virtue, Vanity prefer,  
Then are they merry, they clap hands and shout,  
As having then their purpose brought about.  
The Hunter having caught us in the Toil,  
Seizeth his prey, and triumphs in the spoil.  
We do not read, That Satan did once boast  

job. cap. 1.  When patient job had all his substance lost,  
Nor seeing (by th' advantage he had ta'en)  
His Sons and Daughters by a Whirlwind slain;  
When having lost all, he could lose no more,  
And now from head to heel was but one fore:  
Not all this moved him. Had he made reply  

Meaning his Wife, whom some Rabbis thinks to be Dinab, the Daughter of jacob, ravished by Sychem, &c  To her that bade him to curse God and dye,  
By uttering any syllable profane,  
Then he and his would have rejoced amain.  
Nor in Paul's thirst or hunger was he pleased,  
Nor when he was by cruel Lictors seized,  
And hurried to the Gaol, (there gyved and bound)  
Or shipwrecked, in great peril to be drowned,  
The Bark beneath him bee'ng in pieces torn;  

Acts. Apost.  Nor when the bloody jews his death had sworn,  
Scourged, buffeted, and bandied up and down:  
They knew this was the way to gain a Crown;  
To them 't was rather torment worse than Hell,  
That in these conflicts he had fought so well.  
Who gladly had exulted in the air,  
If they could once have brought him to despair.  

Eustr. ●. 1. moral.  Some Sophists held Daemon the part to be  
Of the Souls intellectual Faculty.  

1. Cor. c. 2. v. 7 8  We read th' Apostle thus: The Wisdom we  
Of God, speak to you in a Mystery:  
Even the hid Wisdom which to our salvation  
He did ordain before the World's creation.  
But to the Princes of this world not shown,  
As left to them mere doubtful and unknown:  
Which had it been revealed to them, they than  
Would not have crucified that God and Man,  

Ambr. sup. Cor. cap. 2.  The Lord of Glory. Some this Text expound.  
(Building it seems on no uncertain ground)  
That by the Princes of this World, he meant  
The Daemons, who of th' Air have government,  
Called Powers and Potestats. It cannot stand  
With reason, That the jews (without command  
Or power within themselves) so styled should be,  
Bee'ng subjects to the Roman Monarchy.  
Neither can properly we make restriction  
To Pilate, who had then the jurisdiction  
Of Rome in his own hand, because that he  
Laboured in all he could to set him free;  
Said, he could find no fault with him. And when,  
At th' instance of those bloody minded men,  
He spoke that Sentence, (which he would have stayed)  
He called for water, and in washing said  
Unto all those that then about him stood,  
Lo, I am guiltless of this just Man's blood.  
These were the Princes, 
Meaning the Daemons or Potestats of the Air.  by whose ignorant pride  
The Lord of Glory was condemned, and died.  
They knew him to be Man, clean, without spot;  
But for the Son of God they knew him not.  
Had they but known his innocent Blood was shed  
To revive those who in their Sins lay dead●  
And ransom them from their insidiation,  
(As being the sole means of our Salvation)  
Satan then durst not boldly to have ventured,  
And into judas (called Iscariot) entered:  
For he by finding that, might easily know  
'T would be of his own Kingdometh ' overthrow.  
Let's hear Prudentius: 
Simplicis ergo viae, Dux est Deus. Ille per unum: Ire jubet mortale genus quam dirigit Ipse, etc. Lib. 2. Cont, Symach.  Of the sincere way,  
We may presume God is the Guide and Stay:  
There's but one path, through which, whom he electeth,  
(Lest they should wander) he himself directeth.  
It lies up a steep hill that's hard to climb,  
And the more difficult, the more sublime.  
At the first entrance nothing doth appear  
But what is intricate, horrid, austere,  
Sad, and still threatening danger: when thy feet  
Hath measured it to the end, thou then shalt meet  
With all things sweet and pleasant, sights excelling,  
And precious Riches with abundance swelling.  
All objects than shall show both clear and bright,  
As being lustred by eternal Light:  
Then nothing shall seem difficult or hard,  
But of thy labour thou shalt reap reward.  
Yet in thy travel up this craggy Hill  
Thou shalt find Satan at thine elbow still,  
Persuading thee a smother Road to tread,  
To which a thousand paths and byways lead;  
Through which the bearded Sophist he misguides:  
The Usurer there, with unsuspected strides  
Walks merrily; and he whom Honour blinds,  
A pleasant journey to destruction finds.  
Some by the tongues of Birds he doth allure,  
And others by vain Auguries assure,  
By trusting too much to vain Prophecies,  
And the mad Sibyls trifling Ambages.  
Some he by Magic spells doth headlong drive;  
Others by Knowledge, though demonstrative.  
But take thou heed of this sweet erring way,  
In which by thousand turnings thou mayst stray;  
Having a Guide that teacheth Diviation,  
And turns thee from the path of thy salvation.  
Incredible it seems, believed by few,  
And yet by autient Writers held for true,  
That the bad Spirits at their pleasure can  
Assume the shape of Woman or of Man,  
And with each Sex carnal commixtion use,  
Frail Mankind to dishonour and abuse.  
Those that in masculine shape with women trade,  

Spirits called Incubi.  Called Incubi: the other that are said  
To put on feminine feature, and so lie  

Succubae.  Prostrate to man● are called Succubae.  
Nor do they use such damned copulation  
Because in it they take least delectation:  
But rather by such devilish commission,  
To draw men headlong with them to perdition.  
The substance by the which they generat, and  
Howed is transfused, whoso would understand,  

Scotus.  Let them the books of Scotus well peruse;  
It is no subject for my modest Muse.  
Yet that such are, (though I should silent be)  
Hear what Saint Austin saith; 'T is told to me,  
(By men of worth, whose faith I cannot blame,  
And such as were eyewitness of the same)  
The Fauns and other Sylvan beasts most rude,  
Goatish in act, and by the multitude  
Called Incubi, insidiat by the way  
Women, to make of them their lustful prey.  

These were Henricus justitor, & jacobus Sprangerus.  All Germany with Witches much annoyed,  
Two grave and learned men, before employed  
In many Causes both of depth and weight)  
Were chosen by Pope Innocent the eight,  
And a large Patent granted therewithal,  
T'extirp the Witches thence in general.  
These two affirm, They oftentimes have been  
Where such old Crones and Beldames they have seen  
Flat on their backs, using th' immodest fashion,  
As in the very act of generation,  
Moving their bodies; yet to th' outward eye  
No Spirit perceived of any slander by.  
But the foul act imagined to be passed,  
A filthy noisome Vapour rose at last,  
(In bigness of a man) from her embrace,  
And at the instant vanished from the place.  
In their large stories it is likewise read,  
Husbands have taken these Incubi in bed  
With their fair wives, their figures by them stretched:  
Which seeing they have run and weapons fetched.  
But th' one soon vanished from their soft embraces;  
Th' other called jealous fools, unto their faces.  
Not far from Rotemburch this chance befell: 
Rottemb. a Town in upper Germany● A History of an Incubus.   
One of these Spirits (it seems new raised from Hell)  
Makes himself suitor to a Maid, young, fair,  
Lovely, well featured, and a Great man's heir:  
He haunts the house, makes show of mighty treasure,  
But, more than all, to love her above measure:  
Yet that his Living lies far off, pretends.  
His noble Host invites him, with his friends,  
To diverse feasts and banquets. My brave Wooer  
Before he comes, rich Presents sends unto her:  
To make his way, the Servants he bribe's round,  
Bespeaks the rarest music can be found;  
The night he revel's, and he sport's the day,  
And all in hope to bear the Wench away:  
His prodigal expenses grow so hie,  
His Host suspects whence he should have supply,  
Especially his land lying so remote.  
Mean time the Maid from liking grows to dote,  
Thinking to have her fortunes much increased,  
And she be made a Princess at the least.  
But e'er the Contract, the good man in fear  
He might be other than he did appear,  
Invites one day, together with his Guest,  
A retired man that devout life professed,  
And was of most religious conversation.  
He at the table frames a disputation  
Concerning Sanctity and holy things,  
And still for every proof he Scripture brings.  
At which my lusty Lover altars face,  
And saith, That a full table is no place  
For such discourse, but sportive jests are best,  
And pleasant talk, to make the meat digest.  
The good old man perceiving by his look  
And change of cheer, he Gospel could not brook,  
Rose at the table, and cried out amain,  
Avaunt thou Fiend, with thy infernal train;  
Thou hast no power (however thus disguised)  
O'er them who in Christ's name have been baptised:  
The roaring Lion shall not us devour,  
That in his blood are ransomed from thy power.  
These words, with such like, were no sooner spoke,  
But he with all his train vanished like smoke,  
And of his people they no more could find,  
Saving three ugly bodies left behind,  
(With a foul stench) and they were known to be  
Felons beforetime strangled on a tree.  

Vincent. lib. 3. Hist.  Now of those Spirits whom Succubae we call,  

An History of a Succubus.  I read what in Sicilia did befall:  
Rogero reigning there, a young man much  
Practised in swimming (for his skill was such  
That few could equal him,) one night bee'ng late  
Sporting i'th' sea, and thinking then his Mate  
Had been before him, catcht him by the hair,  
To drag him to the shore; when one most fair  
Appeared to him, of a most sweet aspect,  
Such, a censorious Cynic might affect,  
Though he had promised abstinence. Her head  
Seemed as in golden wires apparelled;  
And lo, quite naked she's before him found,  
Save that her modest hair doth clothe her round.  
Astonished first to see so rare a Creature,  
Richly accomplished both in face and feature,  
He views her still, and is surprised at last;  
And over her his upper garment cast,  
So, closely brought her home, and then conveyed  
Her to his private chamber, where she stayed  
So long with him, that he with her had won  
Such grace, she was delivered of a Son  
Within some forty weeks. But all this while,  
Though she had lent him many a pleasant smile,  
(Not making anything betwixt them strange,  
That wife might with her husband interchange)  
She never spoke, nor one word could he hear  
Proceed from her; which did ●o him appear  
Something prodigious. Besides, it being known  
How this fair sea● borne Venus first was grown  
In his acquaintance: Next, how his strange suit  
Came first, and that she still continued mute;  
A friend of his that had a seeming care  
Both of his body and his soul's welfare,  
Told him in plain terms, he was much misled,  
To entertain a Spectar in his bed. 
Of that kind of Spirits you shall read in the Sequel   
At which words both affrighted and enraged,  
To think how desp'ratly he had engaged  
Both soul and body; home he posts with speed,  
And having something in himself decreed,  
First mildly treats with her, and after breaks  
Into loud terms, yet still she nothing speaks.  
At this more angry, to have no reply,  
He takes his sword, and son, (then standing by)  
And vows by all the oaths a man can swear,  
Unless she instantly deliver there,  
Both what she is? how bred? and whence she came?  
And unto these, particular answer frame;  
His purpose is (receive it how she will)  
The pretty Babe (betwixt them got) to kill.  
After some pause, the Succubus replied,  
Thou only seekest to know what I would hide:  
Never did Husband to himself more wrong,  
Than thou in this, to make me use my tongue.  
After which words she vanished, and no more  
Was thenceforth seen. The child (threatened before)  
Some few years after swimming in the place  
Where first the father saw the mother's face,  
Was from his fellows snatched away and drowned  
By the same Spirit; his body no where found.  
Besides these, 
Several kinds of Spirits according to Marc. sup. Psel.  Marcus upon Psellius, finds  
To be of malign Spirits sundry kinds,  
That bear in the four elements chief sway:  
Some Fiery, and AEtherial are, and they  
Have the first place. Next, Spectars' of the Air,  
Water, and Earth, (but none of them that dare  
Beyond their bounds) Others that all light fly,  
And called Subterren, or Lucifugi.  

Spirits of Fire.  Unto the first, those prodigies of Fire  
Falling from heaven (which men so much admire)  
The Learned ascribe: As when a burning stone  
Dropped from the Sky into swi●t AEgion.  
A Flood in Persia, in Darius' days:  

Three Moons seen at once with a bearded Comet.  As when three Moons at once in splendent rays  
(With a huge bearded Comet) did appear  
To all men's wonder, in the self same year  
Pope john, the two and twentieth, by his power  
Cursed Lewis Bavarus then Emperor,  
Because he cherishr in litigious hope,  
Petrus Carbariensis, Antipope.  

This appeared Ann●, 1514. A strange History of fiery Spirits, Anno 1536. Mar. 21.  As when three Suns at once sho● in the Sky,  
Of equal size, to all apparently.  
near to the Village called Taurometane  
In Sicily, a Merchant bred in Spain,  
Coasting that way, sees where before him stand  
Ten Smiths, and each a hammer in his hand,  
About them leathern aprons: and before  
He can advise well, he espies ten more;  
And one above them all (like Vulcan) lame,  
So shaped, that you would take him for the same  
Described in Homer. Him the Merchant asks,  
To what place they were bound? About out tasks,  
Vulcan replies: Is it to thee unknown,  
How famous we are late in AEtna grown?  
Which if it be, lag but a while behind,  
And see what thou with thousands more shalt find.  
To whom the Merchant; What work can there be  
For men of your profession, where we see  

This happened after the mountain had lest burning.  Nothing but drifts of snow, the mountains clad  
In Winter's cold, where no fire can be had?  
That shall be tried (said Vulcan once again)  
And with that word he vanished with his train.  
At which the Merchant with such fear was struck,  
That all his limbs and joints were Ague-shooke:  
To the next house his faint steps he applies,  
And had no sooner told this but he dies.  
His life set with the Sun. e'er midnight came,  
The vast Sicilian Mount was all on flame,  
Belching forth fire and cinders, and withal,  
Such horrid cracks as if the rocks would fall,  
And tumble from their height, into the Plain,  
Mixed with such tempests both of Hail and Raine,  
Such bellowing shrieks, and such a sulphur smell,  
As had it been the local place of Hell.  
This dismal night so dreadful did appear  
Unto all such as did inhabit near,  
They left their houses, to seek dens and caves,  
Thinking no place so safe then as their graves.  
And of this nature are those fires oft seen  
Near Sepulchers, by which many have been  
Deluded much, in Churchyards and such places,  
Where the faint-hearted scarce dare show their faces.  
Such are the Ignes Fatui that appear 
Ignes Fatui, or Ambulones.   
To skip and dance before us every where.  
Some call them Ambulones, for they walk  
Sometimes before us, and then after stalk.  
Some call them leaping Goats; and these we find  
All to be most malicious in their kind,  
By leading Travellers out of their way,  
Else causing them 'mongst thieves or pitfalls stray;  
And such are Sulphur-coloured: others, white,  
And these haunt ships and Seamen in the night,  
And that most frequent when a tempest 's past,  
And then they cleave and cling close to the mast.  
They call it Helena if one appear, 
Helena.   
And then presage there 's some disaster near.  
If they spy two, they judge good shall befall them,  
And these (thus seen) Castor and Pollux call them. 
Castor and Pollux.   
And from that kind of Spirits the Divination  
Held in foretimes in such great adoration,  
Okumanteia called, 
Okumant●ia.  seems to have sprung;  
As likewise those by th'ancient Magis sung,  
Onichomanteia, 
Onichomanteia Libonomantia,  Libonomantia,  
Capnomantia, Piromantia, 
Capnomantia, Pyromantia.   
And Thurifumia. 
Thurifumia.  But I cannot dwell  
On circumstance, their several Rites to tell.  
Spirits of th' Air are bold, proud, and ambitious, 
Of the Spirits of the Air.   
Envious towered Mankind, Spleenful, and malicious:  
And these (by God's permission) not alone  
Have the clear subtle air to work upon,  
By causing thunders and tempestuous showrs,  
With harmful winds: 'tis also in their powers  
T' affright the earth with strange prodigious things,  
And what's our hurt, to them great pleasure brings.  
Of their so rare effects Stories are full;  

Wool tained.  Amongst the Attribates, it reigned wool.  
In good Saint Ambrose time two armies ●ought  

This happened Anno 931.  In the air's Region, and great terror brought  
Unto all France; Hugh Capet making claim  
Unto the Crown, (if we may credit Fame,  

Fish & Graine fell from the air.  And Histories, which are not writ in vain)  
There fell from heaven great store of Fish and Graine.  
Philostratus (in whom was found no flaw)  

Two strange Tombs.  Writes, Apollonius amongst the Brachmen saw  
Two Tombs, which opened, winds disturbed the air;  
But shut, the sky was calm, the season fair.  

Of Sepater the Magician.  Eunapius and Suidas both record,  
How Sepater could with one Magic word  
Command the Winds; and was adjudged to dye,  
Because he kept them fast, when as supply  
Of corn unto Byzantium should be brought.  
But (to spare these) had we no further sought  

job cap. 1.  Than sacred History; In job we find,  
How Satan did stir up a mighty wind,  
Which where his sons and daughters feasting were,  
Did the whole house demolish, rend and tear.  

Of the Fins and Lapland's.  The Fins and Lapland's are acquainted well  
With such like Spirits, and Winds to Merchants fell,  
Making their covenant, When and how they please  
They may with prosperous weather cross the feas.  
As thus; They in an handkerchief fast tie  
Three knots: unloose the first, and by and by  
You find a gentle gale blow from the shore.  
Open the second, it increaseth more,  
Foyes fill your sails. When you the third untie,  
Th' intemperate gusts grow vehement and hie.  

Ericus King of the Goathes.  Of Ericus the King of Goths 'tis said,  
That as he turned his hat, the wind he stayed:  
Nor did there ever any near him know  
The piercing air upon his face to blow.  

Of the Archimage Zo●oaster  It is reported of learned Zoroaster,  
(Who of art Magic was the first Art-master)  
That by such Spirits, in a stormy day,  
And might whirlwind, he was borne away.  
And from this kind that divination springs  

AEromantia.  Called AEromantia; by which thousand things  
Have been conjectured from the conjured Air.  
When mustering Armies in the clouds repair.  
Chariots, and such; to judge what shall befall  
From them, they Terotoscopeia call. 
Terotoscopeia.   
A third there is, (I almost had forgot)  
Ornithomanteia, when by Birds they wot. 
Ornithomantea.   
Spirits that have o'er Water government, 
Of the Spirits of the Water.   
Are to Mankind alike malevolent:  
They trouble Seas, Floods, Rivers, Brooks, and Wells,  
Mere, Lakes, and love t' inhabit watery Cells;  
Thence noisome and pestiferous vapours raise.  
Besides, they Man encounter diverse ways;  
At wracks some present are; another sort  
Ready to cramp their joints that swim for sport.  
One kind of these th' Italians Fatae name; 
Fatae, Feé: Sibyls, white Nymphs.   
Feé the French; We, Sibyls; and the same  
Others, White Nymphs; and those that have them seen,  
Night-Ladies, some, of which Habundia Queen. 
Night-Ladies.   
And of this sort are those of which discuss  
Plutarch and (out of him) Sabellicus.  
Numa Pompilius, who did oft invite 
The Feasts of Numa Pompil.   
The best of Rome to feast with him by night,  
Never made use of market to afford  
Rich choice of dainties to his sumptuous board;  
Each tasteful delicate that could be thought,  
Without all cat'ring, or providing aught,  
Did of their own accord themselves present,  
To give th' invited guests their full content,  
To all their admiration: Which is said  
Was only by the Nymph Egeria's aid, 
The Nymph AEgaerea.   
With whom he had converse; and she we find,  
Of force must be a Spirit of this kind.  
Scotus Parmensis but few years ago, 
The Feasts of Scotus Parmensis.   
(As some report) his Magic Art to show,  
Practised the like, invited mighty States,  
And feasted them with princely Delicates:  
And yet these seeming viands were of all  
That tasted them, merely fantastical.  
Though they rose sated, yet no sooner thence  
Departed, but they had no feeling sense  
Of feeding Hunger, or of quenching thirst,  
But found themselves more empty than at first.  
And with such banquets (as Philostratus 
The Feast of the Brackmana and of Pet: Albanus & Pasaetis, two famous Magicians.   
Writes) was Apollonius Tyanaeus  
Received by the Brachmen. With like cheer,  
Petrus Albanus and Pasaetis were  
Customed to feast their Guests. And of this sort  
(Namely White Nymphs) Boëthius makes report,  
In his Scotch History: Two Noblemen,  

A strange hist. of two Scotch Noblemen, Macbeth and Banco Stuart.  Macbeth and Banco-Stuart, passing then  
Unto the Palace where King Duncan lay;  
Riding alone, encountered on the way  
(In a dark Grove) three Virgins wondrous fair,  
As well in habit as in feature rare.  
The first of them did curtsy low, her veil  
Vnpinned, and with obeisance said, All hail  

These were Names of Honour which Macbeth had afore received.  Macbeth Thane Gl●vius. The next said,  
All hail Caldarius Thane. The third Maid,  
Not the least honour unto thee I bring,  
Macbeth all hail, that shortly must be King.  
These spoke no more. When Banco thus replied,  
Ill have ye done, fair Ladies, to divide  
Me from all honours: How comes he thus grown  
In your great grace, to promise him a Crown?  
And I his sole companion, as you see,  
Yet you in nothing deign to guerdon me.  
To whom the first made answer, Yes, we bring  
To thee much happier Fate; for though a King  
Macbeth shall be, yet shall he reign alone,  
And leave no issue to succeed his Throne.  
But thou o Banco, though thou dost not sway  
Thyself a Sceptre, yet thine Issue may,  
And so it shall; thine Issue (do not fear)  
Shall govern Scotland many an happy year.  
This spoke, all vanished. They at first amazed  
At the strange Novel, each on other gased;  
Then on they road, accounting all mere fictions,  
And they vain Spectars', false in their predictions:  
And sporting by the way, one jested thus,  
Hail King of Scotland, that must govern us.  
To whom the other, Like salutes to thee,  
Who must of many Kings the Grandsire be.  
Yet thus it happened after; Duncan slain  
By Macbeth, he usurped and began to reign,  
Though the dead King had left two sons behind.  
More seriously then pondering in his mind  
The former apparition, casts about,  
How Banco (of the Scotch Peers the most stout)  
Might be cut off, doth solemnly invite  
Him and his son Fleanchus one sad night  
Unto a banquet, where the Father dies; 
Banco Stuart slain by Makb.   
But shadowed by the darkness, the Son flies.  
Now the small sand of Mackbeths' glass bee'ng run,  
(For he was slain by Malcolm, duncan's son)  
In process, the Crown lineally descended  
To Banco's Issue; and is yet extended  
In ample genealogy, remaining  
In most renowned CHARLES, amongst us reigning.  
My promised brevity be mine excuse,  
Else many stories I could here produce  
Of the like nature, purport, and condition.  
For we may read Ollarus the Magition 
Ollarus, the Magician.   
Commanded like Familiars; who 'tis said,  
With his enchanted shoes could water tread,  
And never hazard drowning. The like fame  
Another, that Othimius had to name,  
Behind him left. Hadingus King of Danes, 
Othim. Magus.   
Mounted upon a good Steed, by the raines  
Th' Enchanter took, and cross the main sea brought him  
Safe, whilst in vain the hot pursuer sought him.  
Oddo the Danish Pirate, by the aid 
Oddo Magus.   
Of the like Spirits, whole Navies durst invade,  
And with his Magic Charms could when he please  
Raise mighty storms, and drown th●m in the seas.  
At length by one of greater practice found,  
Aiming at others Wrack, himself was drowned.  
Some Authors, unto this accursed Tribe 
Spirits the cause of Deluges.   
Of watery Daemons, Deluges ascribe,  
And flux of waters. Such we read were known  
Whilst Damasus was Pope, when overthrown  
Were many cities in Sicilia. And  
By Historiographers we understand,  
The like chanced in Pope Alexander's days 
Alex. the 7   
In Italy, afflicting diverse ways.  
Both loss of beasts, and great depopulation  
In Charles the fifts time, by an Inundation  
Happened in Holland, Zeeland, Friesland, these  
Had their maritime shores drowned by the seas.  
In Poland, near Cracovia, chanced the same:  
And in one year (if we may credit Fame)  
In Europe, besides Towns and Cities, then  
Perished above five hundred thousand men. 
This happened anno, 1515.   
To these belong what we call Hydromantia,  
Gastromantia, Lacomantia, Pagomantia.  

Of the Spirits of the Earth.  Touching the Spirits of the Earth, there be  
Of diverse sorts, each known in his degree,  
As Genij, the Domestic gods, and those  
They Lar call, Spectars', Alastores,  
Larvae, Noone-divels, Sylvans, Satyrs, Fawns,  
And they frequent the Forests, Groves, and Lawns.  
Others, th' Italians F'oletti call.  
Paredrij there are too; yet these not all.  

The Spirits called Genij.  Now what these Genij are, Philostratus,  
Eunapius, Athenaeus, Maximus,  
With all the other Platonics, professed  
Them to be Spirits of men before deceased;  
Who had they lived a good life, and unstained,  
By licence of th' Infernal Powers obtained,  
In their own houses to inhabit still,  
And their posterity to guard from ill;  

Lares Familiars.  Such they called Lar. But all those that lead  
lives wicked and debauched, they being dead,  
Wandered about the earth as Ghosts exiled,  

Larvae or Lemures.  Doing all mischief: such they Larvae styled.  
And of this kind, that Spirit we may guess  

The Hist. of an evil Genius.  Remembered in the book of Socrates;  
Who in the shape o● Moses did appear  
The space together of one complete year  
I'th' Isle of Crect; persuading with the jews  
There living, That he such a means would use,  
That if they met at a fixed day, with ease  
He would traject them dryfoot through the seas.  
To which they trusting, by appointment meet,  
All, who that time were resident in Crect,  
And follow their false Captain, less and more,  
Even to the very margin of the shore.  
Then turning towards them, in a short oration  
Bespeaks them thus; O you the chosen nation,  
Behold as great a wonder from my hand,  
As your forefathers did from Moses Wand.  
Then with his finger points unto a place  
'Twixt them and which a Creek ran, (no great space,  
And seeming shallow) All of you now fling  
Yourselves (saith he) and follow me your King,  
Into this sea; swim but to yonder strand,  
And you shall then arrive upon a land,  
From whence I will conduct you every man  
Dryfoot into a second Canaan.  
He plungeth first, they follow with one mind,  
In hope a second Palestine to find.  
But having past their depths, the rough winds blue,  
When this Seducer strait himself withdrew,  
Leaves them to ruin, most of them bee'ng drowned,  
Some few by fish-boats saved, he no wher● found.  
With these the Spectars' in some points assent, 
Spirits called Spectars'.   
Bee'ng towards Mankind alike malevolent:  
Whose in-nate malice nothing can assuage,  
Authors of death, depopulation, strage.  
By Origen they are Alastares named: 
Origen apud Celsum.   
By Zoroaster, bloody, and untamed.  
Concerning which, the learned men's opinion  
Is, That Abaddon hath of them dominion.  
What time justinian did the Empire sway,  
Many of these did show themselves by day,  
To sundry men both of good brain and sense;  
After which followed a great Pestilence,  
For to all such those Spectars' did appear, 
The History of a Spectar.   
It was a certain sign their death drew near.  
King Alexander, of that name the third 
Card. ex Boeth.   
That reigned in Scotland (if Boethius word  
May be believed) by match himself allied  
With England, took joanna to his Bride,  
Sister to the third Henry. She bee'ng dead,  
(And issueless) he after married  
Margaret his daughter; Did on her beget  
Prince Alexander, David, Margaret.  
These dying in their nonage, and she too,  
(With sorrow as most think) the King doth woe  
jolanta the fair daughter (as some say)  
Unto the great Earl of Campania:  
Being (as 't seems) most ardently inclined,  
After his death to leave some heir behind.  
In the mid Revels the first ominous night  
Of their espousals, when the room shone bright  
With lighted tapers; the King and the Queen leading  
The curious Measures, Lords and Ladies treading  
The self same strains; the King looks back by chance,  
And spies a strange intruder fill the dance;  
Namely a mere Anatomy quite bare,  
His naked limbs both without flesh and hair,  
(As we decipher Death) who stalks about,  
Keeping true measure till the dance was out.  
The King with all the rest affrighted stand;  
The Spectar vanished, and then strict command  
Was given to break up revels, each began fear  
This Omen, and presage disaster near.  
If any ask, What did of this succeed?  
The King soon ●fter falling from his Steed,  
Unhappily died. After whose death, ensuing  
Was to the land sedition, wrack, and ruin.  
The Sylvans, Fawns, and Satyrs are the same  
The greeks Paredrij call, the Latins name  

Spiritus familiores.  Familiar Spirits; who though in outward show  
They threat no harm, but seem all good to owe  
Poor ambushed mankind; though their crafty Mines  
And snares do not appear by evident signs,  
Yet with malicious hate they are infected,  
And all their deeds and counsels are directed  
To make a fair and flattering preparation  
Unto the body's death, and soul's damnation.  

Macr. de satur.  And of these Spirits (as Macrobius saith)  
The mount Parnassus in abundance hath,  

Olaus Magu.  near to mount Hecta. And Olaus writes,  
The like appear most frequently by nights,  
And verbally deliver kind commends  
To men; from their deceased and shipwrecked friends.  

A pleasant History of john Teutonicus.  Using their help, one john Teutonicus  
By Acromaticke Magic sported thus.  
This john was known a bastard, and yet had  

A place in high Germany.  Great fame for learning: who in Halberstad  
Had for his worth admittance to a place  
Where none but the Nobility had grace  
To be in Commons; yet it seems, so great  
Was his repute, with them he sat and eat.  
But yet with small content; the young men proud  
Of their high noble births, much disallowed  
His company, and took it in great scorn  
To sit with one, though learned, yet basely borne;  
And whether they were served with flesh or fish,  
His bastardy was sauce still in his dish.  
But skilled in hidden Arts, I will (thought he)  
Some sudden means device, henceforth to free  
Myself from all their scoffs and taunts. He than  
Invites unto his chamber those young men  
Who most seemed to oppose him; feasts them there,  
Where seems no want of welcome or of cheer.  
The table drawn, and their discourse now free,  
john asks of them, if they could wish to see  
Their father's present, they desire him to't,  
Proving to find if he by Art can do't.  
He bids them to sit silent: all are mute,  
When suddenly one enters in a su●e  
Greasy, before him a white apron tied,  
His linen sleeves tucked up, both elbows hide;  
He stands and eyes them round, and by his look  
None there but needs must guess him for a Cook.  
Which of you know this fellow now? (saith john)  
What say you Sir, whom he so gazeth on?  
He soon replied on whom he fixed his eye,  
Ask you who knows him? Marry that do I,  
he's of my father's kitchen. Nay Si● rather  
(john answered him) this is your own dear father:  
For when that noble Sir whose name you bear,  
Was travelled on some great affair elsewhere.  
This well fed Groom, to whom you ought to kneel,  
Begot you then all over, head to heel.  
It seems your mother knew not dross from Bullion,  
That in a great Lords stead embraced a Scullion.  
He chases, the Spirit doth vanish in the while;  
The rest seem pleased, and in the interim smile.  
When suddenly in middle of the room  
Is seen a tall and lusty stable-Groome.  
A frock upon him, and in his left hand  
A Curricombe, the other grasps a wand,  
And looks upon a second. Here I show him  
Amongst you all (saith john) doth any know him?  
I must (saith one) acknowledge him of force,  
His name is Ralph, and keeps my father's horse.  
And kept your mother warm too, doubt it not, 
jobus Reply.   
The very morning that you were begot,  
Her husband bee'ng a hunting. The Youth blushed.  
The rest (afraid now) were with silence hush.  
Then to the third he brought a Butler in,  
And proved him guilty of his mother's sin.  
A Tailor to the fourth. So of the rest,  
Till all of them were with like shame oppressed.  
Teutonicus this seeing; Nay, (quoth he)  
Since I am likewise stained with bastardy,  
You shall behold my father. Soon appears  
A well-flesht man, aged some forty years,  
Of grave aspect, in a long Church-man's gown,  
Red cheeked, and shaved both his beard and crown:  
By his formalities it might be guest  
He must be a Lord Abbot at the least.  
Who disappearing; This man (I confess)  
Begot me of his smooth faced Laundress,  
(Saith john) and somewhat to abate your pride,  
judge now who's best man by the father's side.  
Some vexed, and other turned the jest to laughter;  
But with his birth did never taunt him after.  
Of many such like things Authors discuss,  
Not only sportive but miraculous.  

This was done Anno, 1612.  We read of one in Creucemacon dwelling,  
In this prestigious kind of Art excelling:  
Who by such Spirits help could in the air  
Appear an Huntsman, and there chase the Hare  
With a full pack of dogs. Meaning to dine,  
A team of horse, and cart laden with wine  
He eat up at one meal; and having fed,  
With a sharp sword cut off his servant's head;  
Then set it on his shoulders firm, and so  
As he was no whit damaged by the blow.  
In Saxony, not from Torgavia far,  

A strange History of one of these familiar Spirits.  A Nobleman for raising civil war  
Had been confined, and forfeiting his wealth,  
Was forced to live by rapine and by stealth.  
He riding on the way, doth meet by chance  
One of these Spirits, submiss in countenance,  
In habit of a Groom; who much desires  
T'attend his Lordship. Who again requires,  
What service he can do? I can (quoth he)  
Keep an horse well, nothing doth want in me  
Belonging to a stable: I for need  
Can play the Farrier too. So both agreed;  
And as they road together, 'boue the rest,  
His Lord gives him great charge of one choice beast,  
To tender him as th'apple of his eye:  
He vows to do't, or else bids let him dye.  
Next day his Lord rides forth on some affair;  
His new-come servant then to show his care,  
This much loved jennet from the stable shifts,  
And to a room four stories high him lifts;  
There leaves him safe. The Lord comes home at night;  
The Horse of his known Master having sight,  
Neighs from above: The Owner much amazed,  
Knowing the sound, up towered the casement gased,  
Calls his new servant, and with looks austere  
Asks him, by what means his good Steed came there?  
Who answers, Bee'ng your servant, I at large  
Desirous was to execute your charge,  
Touching your horse; for since you so well like him,  
Loath any of the rest should kick or strike him,  
I yonder lodged him safe. But little said  
The Nobleman; and by his neighbour's aid  
(For to his house he now must join the town)  
With cords and pulleys he conveyed him down.  
This Lord for some direptions being cast  
Into close prison, and with gyves bound fast;  
In (unexpected) comes his Groom to see him,  
And on condition promiseth to free him,  
If he forbear to sign him with the Cross,  
Which can (saith he) be to you no great loss:  
Likewise refrain t' invoke the name of God,  
And you shall here no longer make abode.  
This bee'ng agreed, he takes upon his back,  
(Gyved as he was, and chained, nothing doth lack)  
His noble master, bears him through the air:  
Who terrify'de, and almost in despair,  
Cries out, Good God, o whether am I bound.  
Which spoke, he dropped the prisoner to the ground,  
Even in an instant: but by Gods good grace  
He light upon a soft and sedgy place,  
And broke no limb. Home strait the servant hies,  
And tells them in what place his Master lies:  
They to his Castle bear him thence forthright,  
Which done, this servant bids them all Good night.  
Arlunus a more serious tale relates; 
Barn. Arlun. sec. 1. Hist. Med.   
Two noble Merchants, both of great estates,  
From Italy towered France riding in post,  
Observe a stern black man them to accost,  
Of more than common stature; who thus spoke,  
If to Mediolanum you your journey take,  
Unto my brother Lewis Sforza go,  
And unto him from me this Letter show.  
They, terrored with these words, demand his name,  
Both what to call him, and from whence he came.  
I Galeatius Sforza am, (saith he)  
And to the Duke deliver this from me.  
So vanished. They accordingly present  
The Letter to the Prince. The argument  

The Letter.  Was this; O Lewis, of thyself have care,  
The French and the Venetian both prepare  
T' invade thy Dukedom, and within short space,  
From Milan to extirp thee and thy Race.  
But to my charge deliver, truly told,  
Three thousand Florins of good currant gold,  
I'll try if I the Spirits can atone,  
To keep thee still invested in thy Throne.  
Farewell. The Letter was subscribed thus,  
The Ghost of'thy brother Galcatius.  
This, though it seemed a fantasy unminded,  
With self-conceit Prince Lewis Sforza blinded,  
Soon after was by all his friends forsaken,  
His City spoiled, himself surprised and taken.  
One other to your patience I commend,  
And with the close thereof this Tractat end.  

Gilbert Cogn. lib. 8. Narrat.  A Youth of Lotharinge, not meanly bred,  
Who was by too much liberty misled,  
His boundless prodigality was such,  
His exhibition he exceeded much:  
And when his money was exhausted clean,  
His credit flawed, and there remained no mean  
Either to score or pawn; he walks alone,  
And fetching many a deep suspire and groan,  
His melanch'ly grew almost to despair:  
Now, as we find, the Devil's ready are  
And pressed at such occasions; even so than  
One of these Spirits in semblance of a man  
Appears, and of his sadness doth demand  
The cause: Which when he seemed to understand,  
He makes free protestation, That with ease  
He can supply him with what Coin he please.  
Then from his bosom draws a Book, and it  
Presents the Youth, and saith, If all that's writ  
Within these leaves thou giv'st belief to, I  
Will furnish all thy wants, and instantly;  
Upon condition thou shalt never look  
On any page, or once unclasp the book.  
The young man's pleased, the contract he allows,  
And punctually to keep it sweats and vows.  
Now (saith the Spectar) note and understand  
What thou seest done: Then holds in his left hand  
The fast-shut book; his right he casts about,  
Then with his thumb and finger stretched out,  
(Meaning the middle of that hand) holds fast  
The charmed Volume, speaking thus at last,  
Natat as saliat Aurum: and instantly  
Six hundred Crowns into his pocket fly.  
This showed and done, he stands himself aloof,  
Gives him the Book, and bids the Youth make proof  
As he before did. The same order kept,  
The self same sum into his bosom leapt.  
They part; the youthful Scholar is surprised  
With joys incredible: and well advised  
Within himself, thinks he, How should I curse,  
To lose this, (more than Fortunatus' Purse.)  
Which to prevent, the surest way I'll choose,  
Transcribiug it, lest I perchance might lose  
Th'originall copy. Then down close he sits,  
Shuts fast his door, and summons all his wits,  
From hand to hand the Book he moves and heaves,  
Weighing and poising the enchanted leaves;  
Then lays it open. But in the stead of Histories  
Or Poems, he spies nought save Magic mysteries.  
First page by page he turns it over all,  
Save Characters most diabolical,  
He nothing sees: then pausing a good space,  
His eye by chance insists upon a place,  
At which he wonders; namely'a circle that  
Is filled with confused lines, he knows not what  
Their meaning is; and from the Centre riseth  
A Crucifix which the Cross much disguiseth,  
Clov'n through th' midst, and quite throughout dissect,  
Above, an head of horrible aspect,  
Resembling the great Devils, ugly foul,  
Which seems on his rash enterprise to scowl.  
On the right side two Crosses more appear,  
That after a strange guise conjoined were;  
And these are interchangeably commixed,  
And upon each a Caca-Damon fixed.  
Upon the left, that part exposed wide,  
Which modest women most desire to hide.  
Opposed, as even as just proportion can,  
Was placed th' erected virile part of man.  
At these much wondering, and ashamed withal,  
He feels a sudden fear upon him fall,  
Which Fever shakes him, his eye's dull and dead,  
And a strange megrim toxicates his head,  
Imagining behind him one to reach,  
Ready t' arrest him for his promise-breach.  
He calls aloud, his Tutor is by chance  
At hand, beats open the door, and half in ●●ance  
He finds his Pupil, and before him spies  
This book of most abhorred blasphemies:  
And questions, how it came there? He tells truth.  
Then he in stead of chiding, cheers the Youth:  
And having caused a great fire to be made,  
Now sacrifice this cursed Book, he said.  
The Pupil yields, the flame about it flashes,  
Yet scarce in a full hour 'tis burnt to ashes,  
Though it were writ in paper. Thus we see,  
Though these Familiar Spirits seeming bee  
Man's professed friends, their love's but an induction  
Both to the Bodies and the Souls destruction.   
Explicit Metrum Tractatus octavi.   

Theological, Philosphicall, Poetical, Historical, Apothegmaticall, hierogliphical and Emblematical Observations, touching the further illustration of the former Tractat.  
PRide was the first sin, 
Of Pride.  and therefore the greatest. It was the Fall of Angels; and is that folly in Man to bring him to perdition. It striveth to have a hand in every noble Virtue, as it hath an interest in every detestable Vice. The Valiant it swells with vainglory, the Learned with self-conceit. Nay further, it hath been known, That men of most submissive spirits have gloried, That they could so far humble themselves, as being proud, that they have not been more proud. It hath made zealous men presume of their merit, wretched men to boast of their misery. Come to the Deadly sins; It is Pride in the Envious man, to malign the prosperity of his neighbour; in the Wrathful man, to triumph in the slaughter of his enemy; in the Luxurious man to trick himself up, and glory in the spoil of his Mistress: in the Slothful, to scorn labour, and delight in his ease: in the Avaritious, to despise the Poor, and trust in his abundance. According to that of Ovid, in the fifth book of his Metamorph.  
Sum foelix, quis enim neg at hoc? foelixque manebo.  
Hoc quoque quis dubitat? tutum me copia fecit.  
Happy I am, for who can that deny?  
And happy will remain perpetually.  
For who shall doubt it? Plenty makes me such,  
Bee'ng made so great that Fortune dares not touch.  
Pride (saith Isiodor) est amor propriae excellentiae, 
Isiod. l. Etimol● Epist. ad Dios●.  It is a love of our proper excellency. Saint Augustine telleth us, That all other vices are to be feared in evil deeds; but Pride is not to be trusted even in good actions, lest those things which be laudibly done, and praiseworthy, be smothered and lost in too much desire of Praise. Humility maketh men like Angels, but Pride hath made Angels Devils. It is the beginning, the end, and cause of all other evils; for it is not only a sin in itself, but so great an one, 
Aug in Reg.  that no other sin can subsist without it. All other iniquities are exercised in bad deeds, that they may be done; but Pride in good deeds, that they may be left undone. Pride, saith Hieron. was borne in heaven, still striving to possess and infect the sublimest minds: and as if it coveted still to soar up to the place from whence it fell, it strives to make irruption and break into the glory and power of men, which first broke out from the glory and power of Angels; that whom it found Copartners in nature, 
Hug. lib. ●. de Anim.  it might leave Companions in ruin. From heaven it fell, (saith Hugo) but by the suddenness of the fall, having forgot the way by which it fell, though thither it aim, it can never attain. All other Vices seek only to hinder those Virtues by which they are restrained and bridled, as Wantonness Chastity, Wrath Patience, and Avarice Bounty, etc. Pride only advanceth itself against all the Virtues of the mind, and as a general and pestiferous disease, laboureth universally to corrupt them. Now the signs by which Pride is discovered and known, are, Loquacity and clamour in speech, bitterness in silence, dissoluteness in mirth, impatience in sadness, honesty in show, dishonesty in action, rancour in reprehension, etc.  
Pride's Chariot is drawn with four horses, Ambition after Power, the Love of our own Praise, Contempt of others, Disobedience in ourselves. The Wheels are, the Boasting of the mind, Arrogance, Verbosity, and Lightness. The Charioteer is the Spirit of Pride. Those which are drawn therein, are the Lovers of this world. The Horses untamed, the Wheels uncertain, the Coachman perverse, 
Cass. supr. Ps. 18.  those drawn, infirm. The Humble are taken up into heaven, the Proud are thrown down upon the earth; so that by an interchangeable permutation, the Proud fall on the place from whence the Humble are exalted: And from whence sathan (puffed up) fell, the Faithful man plucked up, ascend. junius, de Vilitate Condition. Human. useth these words; Pride overthrew the Tower of Babel, confounded the Tongues, prostrated Goliath, hanged Hamon, killed Nicanor, slew Antiochus, drowned Pharaoh, destroyed Senacharib. God destroyed the place of the proud Dukes, & eradicated the arrogant Gentiles. Every vicious man for the most part loveth and delighteth in his Like; only the Proud hateth the Proud, and they are never at peace.  

Philosophical Sentences, Artabanus to Xerxes.  The sentences of the Philosophers and Historiographers are diverse 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 he spareth and cherisheth the Less. Thou seest likewise, how often, lofty Towers, eminent Buildings, and procerous Trees are blasted by Lightning, and torn by Thunder. For God hateth the Ambitious and Proud, as delighting to depress all things that swell above Nature or Custom. Hence it comes that mighty Armies are discomfited by small Hosts, either by striking them with fear, or submitting them to disadvantage: For God will not suffer any to think magnificently and gloriously of their own power, save himself, Thucid. lib. 2. useth these words, Etiam cum innoxia est superbia, molesta esse non desinit, etc. i. Pride even when it seems to be most harmless, yet even than 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 he that is so left, troubleth all things in which he intermeddleth, and soon after suffereth the punishment due unto his insolence; and many times not in himself and his family only, but even unto the public weal itself brings desolation and ruin. Ambition (saith Bernard) is a foolish evil, a secret poison, a hidden pest, an artificial deceit, the mother of hypocrisy, the father of spleen, the fountain of vice, the worm of sanctity, the heart's infirmity, 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 he instantly groweth proud, non curans prodesse, sed gloriatur prae esse; Not caring for the profit of others, but glorying in his own precedence, presuming he is the better because he is great: his former friends he disdains, those present he despiseth, his countenance he contorteth, his neck he stiffeneth, his pride appears in speaking loud, and meditating things lofty; to follow he scorneth, to lead he striveth; to his inferiors he is burdensome, to all troublesome, as being headstrong, self-conceited, arrogant, intolerable, etc.  
joan. à Chotier, in Thesaur. Pol. Aphor. lib. 1. cap. 3. ●aith, That nothing more mortiferous can happen unto a Prince than Pride, if it once taketh root in his breast; for what thing so holy which he contemneth not? or what so just which he doth not violate? For Pride extinguisheth both the light of Reason and Wisdom: which no sooner hath usurped upon any temperate and gentle condition, but it alienateth it from all humanity, inciting it to combustion, spoil, and violence; and than God giving him over to his own insolence, he praecipitateth himself into a world of miseries.  
Laërt. lib. 7. cap. 1. recordeth of Zeno Citicus, 
Apothegms.  That he observing a young man extraordinary gay and gaudy in his attire (still looking on himself where he was most brave) & passing a dirty kennel, treading with great care & fear, lest he should spot or bewray his shoes; he said to others who likewise took notice of his trimness, See how timorous and suspicious yond fellow is of the mire, because he cannot see himself so plain in it as in his glass. And Antonius in M●liss. Part. 2. Serm. 24. reporteth of Aristotle, That he seeing a supercilious young man very proud, but unlearned, called unto him and said, My friend, I wish that I were such as thou thinkest thyself to be: but to be truly such an one as I see thou art, I wish it to my greatest enemy. Bruson. lib. 6. cap. 4. ex Stobae. telleth us, That AEsop being demanded, What he thought jupiter was at that time doing? he made answer, He 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 advanced unto high place and dignity, and exulting in his wealth and fortune, a sudden change of him was to be expected, as being raised the higher, that he should fall so much the lower. 
Pambo.  We read in the Ecclesiastical History, of one Pambo, That being with Athanasius in the city of Alexandria, and seeing a proud woman attired in most sumptuous and gorgeous apparel, wept grievously: And being demanded the reason of his sudden passion; he made answer, That two causes moved him thereunto: The first was, That the woman's pride was her own perdition; and the second, That he himself had never so much studied to please God in his innocent life, being a professed Christian, as she did hourly endeavour to give content unto wicked men, in her loose and dishonest carriage. For as Thriver. saith, As a little quantity of gall put into the sweetest sauce, makes the whole taste bitter; so the smallest Pride spotteth and corrupteth the greatest virtue.  
divers amongst the Historiographers are remarked for their pride: 
The Pride of Domitian Caesar.  as Domitian, who boasted in the Senate, That he had first given the Empire to his father and his brother, and after received it from them. He, as Eusebius relateth, was the first Emperor that would be styled Dominus & Deus, Lord and God. From whence grew that of the flattering Poet; 
Edictum Domini Deique nostri,  
Quo subsellia certiora fiunt, etc.   
It was likewise enjoined by him, That in no writing or speech he should be otherwise called. He suffered none of his statues to be admitted into the Capitol, but such as were of pure gold, or silver at least. He also trans-nominated the two months of September and October, to Germanicus and Domitian; because in the one he was crowned, and in the other he was borne, etc.  
Sabor King of Persia styled himself, 
Of Sabor K. of Persia.  the King of Kings, a Partner with the Stars, and Brother to the Sun and Moon: for so Herodotus writeth, Lib. 2. Historiar.  
Let us now hear the Poets concerning Pride. Claud. 4. De Honors Consol. saith, 
Inquinat egregios adjuncta superbia mores.  
The best Endowments known and tried,  
Are spotted, if commixed with Pride.   
And Seneca, in Herc. Furent.  
Sequitur superbos victor à tergo Deus.  
God as a Victor doth not slack,  
But still is at the proud man's back.  
Menander in Gubernat.  
O miserum terque quaterque  
Omnes qui de se magnifice sentiunt inflat:  
Ignorant enim illi hominis conditionem, etc.  
O miserable thrice and four times told,  
Are all who in their insolence are bold,  
To vaunt themselves too high, whilst their ambition  
Doth make them to forget man's frail condition.  
For none but such whose sense hath them forsaken,  
By Arrogance and vain Applause are taken.  
Eurip. in Glauco: 
Cum videris in sublime quenquam elatum,  
Splendidius gloriantem opibus & genere, etc.  
When thou beholdest a proud man others scorn,  
Because he's rich himself, or nobly borne,  
And therefore casts on them a scornful eye;  
Imagine that from heaven his judgement's nigh.   
Sophocles, in Aiace. Flagif.  
Video nos nihil aliud esse praeter,  
Simulacra quaedam quotquot vivimus  
Aut umbram levem,— etc.  
I see that we whose minds so lofty sore,  
Are Images, light Shadows, and no more.  
Consider this, o Man, thou shalt not break  
Into vain fury, nor a proud word speak  
Against thy God; though others thou exceed  
In Power, in wealth, or any noble deed.  
We read Socrat. Com. Athen. thus: 
Quamvis Rex na●us fueris audi tamen ut mortalis, etc.  
Though thou art borne a King in thy degree,  
Yet know thou canst no more than mortal be:  
Thy time's uncertain, and thy life a dream,  
What thou in scorn spit'st from thee is but phlegm,  
And bred from corrupt nature. Dost thou wear  
A costly robe? that first the Sheep did bear,  
Before it decked thy shoulders. Is thy chest  
Crammed full of gold? 'tis Fortune's spoil at best.  
Or art thou rich, of potency and power?  
Yet are not these assured thee for an how'r.  
Or art thou proud? That's folly above all;  
Possessing nothing thou thine own canst call.  
Seek Temperance, for that's a divine treasure,  
Which thou shalt find if thou thyself canst measure.   
Mortales cum sitis (saith Demosthenes) ne supra Deum vos erexeritis: i Knowing yourselves to be but mortal, seek not to be advanced above God.  
And we find it thus in the excellent Poet Simon Nauquerius: 
Quod juvat homines tanto turgescere fastic,  
Non certe heroës semi-dijque sumus, etc.  
What helps it you, o men, to be so proud?  
For Heroës' or halfgods ye are not allowed.  
Came not our substance from the earth below?  
And from above nought save the breath we blow?  
Is not our flesh, nay bones, from dust create?  
And we the subjects of inconstant Fate?  
What's in grown man? What's all his strength within,  
More than th' earth's bowels wrapped up in soft skin?  
Even from our parents dregs conceived at first,  
Naked and weeping borne, then swathed and nursed.  
Think only of thy ruin, wretched Man,  
And that, than thy corrupt flesh, nothing can  
Be thought more vile. The Trees and Plants we see  
Bear pleasant fruits, Beasts bring that which feeds thee.  
When from thy body nothing can proceed  
But what is foul and nasty, and doth breed  
loathsomeness to thyself, diseases, sores,  
And excrements by all thy vents and pores.  
Behold how faint, how weak, how poor thou growest,  
That not one safe hour in thy life time knowst,  
Of which thou canst presume; and art indeed  
Nought but a putrid Coarse, the Worms to feed.   
To this Pride (which was the sin of the Angels, and therefore the cause that they were precipitated from heaven into hell) we may add their Ingratitude, who notwithstanding the dignity of their Divine nature, durst oppose themselves against Him who had created them of such excellence. How heinous may we imagine that offence was in Angels towards their God; when it is held so odious and abominable (for any benefit received) in one man towards another? Saint Augustine, in lib. de Poenitentia; In hoc quisque peccato fit culpabilior, quo est Deo acceptior, etc. In this every Sinner is made more culpable, in that to God he is more acceptable: and therefore Adam's sin was the greater, in regard that in his creation he was the purer. And Bernard, Serm. 1. in Epiphan. Domin. Acknowledge how much God hath esteemed thee, by those benefits he hath bestowed upon thee, and what he hath done for thee; that unto thee his benignity may the better appear in taking upon him humanity. For the less he made himself in his Incarnation, the greater appeared his goodness for thy salvation. By how much for me he was the viler, by so much to me he shall be the dearer. And therefore observe, o Man, because thou art but dust and earth, be not proud; and being joined unto God, be not Ingrateful.  
Of the general Ingratitude of men, 
Lib. 2. cap. 1. de devin. Institut. advers. gentes.  Lactantius Firmianus thus justly complaineth: If any necessity oppresseth us, than God is remembered: if the terror of war threateneth us, if any sickness afflicteth us, dearth and scarcity punisheth us, if storms or tempests trouble us; then we fly unto God, than we desire his help, than we offer our fervent prayers unto him. If any be in a storm, or distressed at sea, than he invoketh him. If any violence or oppression be offered, he imploreth him. If he be driven to poverty, than he seeketh unto him. Or if forced to beg, he craveth the people's charity only for his sake, and in his name. But save in their adversity they never remember him; after the fear is past, and that the danger is blown over, him whose assistance they implored in their want, they forget in their fullness; and whom they sought after in their penury, they now fly in their plenty. O fearful ingratitude! for then men most forget God, when enjoying his blessings and benefits, they have cause to be thankful unto him. 
Prov. 17.  For then, He that returneth evil for good, evil shall not depart from his house, saith Solomon. And therefore, Bless God, 
Psal. 102.  o my Soul (saith the Psalmist) and forget not his great benefits.  
The ingrateful man (or rather Monster) is by the Ethnycke Authors diversely branded. One writeth thus: Ingratus qui beneficium accepisse, negat quid accepit, ingratus qui id dissimulat, etc. He is called an ingrateful man, who having received a benefit, yet denieth to have received it: he is so called that dissemblerh it: he likewise incurreth the same aspersion that requiteth it not: but above all, that character is most justly conferred upon him that forgets it. It is a sin that walketh hand in hand with Insolence and brasen-fronted Impudence, saith Stobaeus. And according to Theophrastus, it ariseth either from covetousness, or suspect. Archimedes' saith, Benefits well and carefully conferred, strengthen and establish a Kingdom: but service unrewarded, and gifts unworthily bestowed, weaken and dishonour it. Old kindnesses (saith Pindarus the excellent Greek Poet) are apoplexeded and cast asleep, as void of all sense; and all men, as stupefied, are turned ingrateful. For according to the Cynic Diogenes, Nothing so soon waxeth old and out of date, as a courtesy received. Quintilian is of opinion, That all such as receive gifts, courtesies, or good turns from others, should not only frequently remember them, but liberally requite them: thereby imitating our Mother Earth, which still returneth more fruit than it receiveth seed. Socrates affirmed all such as were unthankful, to have in them neither nobility nor justice. According to that saying of Stobaeus, Gratitude consisteth in Truth and justice; Truth, in acknowledging what was received; and justice, in repaying it. The Laws of Persia, Macedonia, Athens, etc. punished Ingratitude with death. And Plato can teach us, That all humane things quickly grow old and hasten to their period, only that sin excepted: and he giveth this reason, Because that the greater increase there is of men, the more Ingratitude abounds. The Ingrateful is held to be of worse condition than the Serpent, who reserveth venom and poison to hurt others, but keepeth none to harm himself. I conclude with Seneca the Philosopher; If we be naturally inclined to observe, and to offer all our service to such from whom we but expect a benefit; how much more than are we obliged to such from whom we have already received it? I come now unto the Poets.  
Seneca, in Aiace Flagell. we read thus: 
Qui autem obliviscitur beneficijs affectus,  
Nunquam utique esset hic generosus vir.  
Amongst the Generous he can claim no place,  
That good turns done, out of his thoughts doth raze.   
Plautus, in Persa, speaketh thus: 
Nam improbus est homo  
Qui beneficium scit sumere, & reddere nescit.  
Nil amas, si ingratum amas.  
Bad is that man, and worthy blame,  
That can good turns from others claim,  
But nought returneth back. He than  
Nought loves, that loves a thank less Man.   
Cornarius writeth thus: 
Pertusum vas est ingratus Homnucio, semper  
Omne quod infundis perfluis in nihilum.  
In vain th' Ingrateful man with gifts thou fill'st:  
In broken Tuns, what thou pourest in thou spill'st,   
And much to the same purpose (almost the same sense) the Poet Luscinius expresseth himself, in this Distich following, speaking of the unthankful man: 
Rimarum plenus perdit tua dona scoelestus,  
Si sapis integro vina reconde cado.  
A leaking Vessel, and consumes what's thine,  
But thou for a sound Tun reserve thy Wine.   
Ausonius' in one of his Epigrams saith, 
Ingrato homine terra pejus nil create.  
There's nothing worse that the earth can  
Breed, than an Ingrateful man.   
And juvenal, satire 11.  
— Ingratus ante omnia pone sodales.  
Above all others, see thou hate  
Thy fellows, such as prove ingrate.  

Valer. lib. 5. de I●gratis.  One Michael Traulus slew his master the Emperor Leo, who had raised him to many eminent honours and dignities. Phraates slew his father Orodes King of the Parthians. Romanus junior rejected his natural mother; at which she conceived such heart's grief, that she soon after expired. Alphonsus Primus King of Lusitania cast his mother into Prison. The like Henry the Emperor, fifth of that name, to his father Henry. Darius took counsel to kill his father Artaxerxes, by whom he was before made King. And Lucius Ostius, in the time of the Civil wars, when his father Armalius was proscribed, and the Triumvirate prosecuted his life, he his son betrayed him to the Lictors, & brought them to the place where he than lay concealed; for no other cause, but that he might enjoy his possessions. Marcus Cicero, at the command of M. Antonius' one of the Triumvirate, was slain by Pompilius Lemates, whose life he had before defended, and acquitted from the strict penalty of the Law. Alexander the Great, forgetful of his Nurse Hellonice, from whom he had received his first milk, caused her brother Clitus afterward to be slain. Antonius' Caracalla being advanced to the Roman Empire, amongst many others whom he caused innocently to be butchered, he spared not Cilones his tutor, by whom he was first instructed, notwithstanding he had been a Counsellor to his father, and a man notable for his wisdom and temperance. No less was the ingratitude of the Senate of Rome unto Scipio Africanus, who notwithstanding that he had subdued Carthage, the only City that durst affront or contest with Rome through the whole world; yet being accused by Petilius, they arraigned him in open Court, and proscribed him, because that all the treasure which he had won in Asia, he had not brought into the Treasury of Rome. But of all the rest, that to me is most remarkable recorded by Zonarus & Cedrenus, of the emperor Basil. Macedo, who being hunting (as he much delighted in that exercise) a great stag encountering him, fastened one of the brouches of his horns into the Emperor's girdle, and lifting him from his horse, bore him a distance off, to the great endangering of his life. Which a Gentleman in the train espying, drew out his sword and cut the Emperor's girdle, by which means he was preserved, and had no hurt at all. But note his reward; The Gentleman for this act was questioned, and adjudged to have his head struck off, because he dared to expose his sword so near the Emperor's person: and suffered according to his sentence.  
Infinite are the histories to this purpose, which for brevity's fake I omit; shutting up this argument with that out of Petrus Crinitus, Lib. 2. Poemat. de Fugiendis ingratis: 
Ingratus est vitandus ut dirum scoelus,  
Nil cogitari pestilentius potest,  
Nec esse portentiosius quicquam puto, etc.  
Ingratitude I wish thee shun,  
As the worst deed that can be done.  
Nothing more pestilential can  
Enter into the thoughts of man.  
Th' Ingrateful man 's prodigious, who,  
If his bad acts he cannot show,  
Yet studies ill: himself he spares,  
But against others all things dares.  
He hateth all; but those men most,  
Who justly may their good deeds boast:  
The reason may be understood,  
As bee'ng sequestered from the Good.  
He 's bold and wicked, drawn with ease  
To what is bad (which best doth please.)  
What of itself is good, he still  
Doth labour how to turn to ill.  
As he 's covetous, so he 's proud,  
And with no honest gift endowed.  
There 's only one good thing he can,  
Well pleasing both to God and Man;  
And which though he be sure to pay,  
Yet whilst he can he will delay:  
(And 't is against his will too then)  
That 's, when he leaves the world and men.  
No Monster from the earth created,  
That is of God or Man more hated.   
But amongst all the ingrateful people of the world, the stiffnecked nation of the jews appeareth unto me to be most remarkable: concerning whom you may read Esdras, lib. 1. c. 5.23. to this purpose; and by me thus paraphrased: 
Now of the Forest trees, all which are thine,  
Thou Lord hast chosen to thyself one Vine;  
And out of all the spacious kingdoms known,  
One Piece of earth, which thou dost call thine own.  
Of all the Summer flowers th' earth doth yield,  
Picked out one Lily 'midst of all thy Field.  
From all the Seas that compass in the vast  
And far-spread earth, one River took thou hast.  
Of all built Cities, in thy choice affection  
Thou of one Zion hast made free election.  
Of all created Fowls, swift, or slow flighted,  
Thou in one only Dove hast been delighted.  
Of all the cattle that the pastures keep,  
Thou hast appointed to thyself one Sheep.  
Out of all Nations under this vast Frame,  
Culled one alone to call upon thy Name:  
And to that People thou a Law hast given,  
Which from gross earth transcendeth them to heaven.   
Notwithstanding these and the many glorious Miracles visible to the eyes of their forefathers, (which were not only delivered unto their posterity by tradition, but by the mouth and pen of the Holy-Ghost, in the person of Moses and many other Prophets) yet of their refractory condition, stiffnecked rebellion, their idolatries and utter falling off from their powerful and mighty Preserver, numerous, nay almost infinite are the testimonies in Holy-Writ.  

Of Humility.  Opposite unto Pride is that most commendable Virtue of Humility, which Pontanus calleth the Sister of true Nobility. Blessed are the Poor in Spirit (saith our Saviour) for theirs is the kingdom of God. 
Cap. 5.  And Prov. 16. It is better to be humble with the Meek, than to divide the spoil with the Proud. Again saith our blessed Saviour, Suffer these little Ones to have access unto me, 
Math. 18.19.  and forbid them not, for to such belong the Kingdom of Heaven. For whosoever shall humble himself as one of these little ones, he shall be great in the kingdom of heaven. Again, judg. The prayers of the Humble and Gentle have been ever pleasing unto thee. And Psal. 112. Who is like the Lord our God, who dwelleth in the most high place, and from thence regardeth the Humble both in heaven and earth? lifting the Weak from the earth, and raising the Poor from the Dunghill, that he may place him with Princes. And 1. Pet. 5. Be ye humbled under the mighty hand of God, that ye may be exalted in the time of Visitation.  
Saint Augustine, de Verb. Dom. saith, Discite à me non Mundum fabricare, etc. Learn of me, not how to build the world, nor create things visible or invisible; not to work miracles, and raise the Dead unto life: but seek to imitate me in my humility and lowliness of heart. If thou thinkst in thine heart to erect a building in great sublimity, consider first the foundation which is laid in humility. And of the same Virtue he thus proceedeth; O medicine unto us most profitable, all tumours repressing, all defects supplying, all superfluities rejecting, all depraved things correcting. What Pride can be cured, but by the Humility of the Son of God? What Covetousness healed, but by the Poverty of the Son of God? What Wrath be appeased, but by the Wisdom of the Son of God? 
Aug. ad Diosc.  Again, High is the country, but low is the way; and therefore let not him that desireth to travel thither, refuse the path which leadeth unto it. In Sermon. de Superbia he useth these words: O holy and venerable Humility! Thou causedst the Son of God to descend into the womb of the blessed Virgin Mary; thou didst wrap him in vile and contemptible garments, that he might adorn us with the Ornaments of Virtue: Thou didst circumcise him in the flesh, that he might circumcise us in the Spirit: Thou madest him to be corporeally scourged, that he might deliver us from those scourges due unto us for our sins: Thou didst crown him with Thorns, that he might crown us with his eternal Roses: Thou madest him to be feeble and weak, who was the Physician of us all, etc.  
Greg. in Explic. 3. Psal. Poeniten. saith, That he which gathereth Virtues without Humility, is like one that carrieth dust in the wind. And Saint Bernard, Lib. de Consider. Stable and permanent is the foundation of Virtue, if laid upon Humility; otherwise the whole building is nothing but ruin. Leo, in Serm. de Nativ. Christ. saith, In vain are we called Christians, if we be not Imitators of Christ; who therefore named himself the Way, That the conversation of the Master might be a precedent unto the Disciple; that the Servant might choose that humility which the Master followed, who is Christ. 
Lib 3.  Hugo, de Claus. Animae, telleth us, That in the spiritual Building, the foundation below is placed in Humility, the breadth thereof is disposed in Charity, the height thereof is erected in Good-workes; it is tiled and covered by Divine protection, and perfected in the length of Patience.  
Bernard, in Vita Laurent. justiniani, 
Similitudines.  compareth Humility to a Torrent; which as in the Summer it is temperate and shallow, but in the Spring and Winter inundant and raging: so Humility in prosperity is mild and gentle, but in adversity bold and magnanimous. Chronatus Episcop. de octo Beatitud. saith, That as it is not possible in any ascent, to attain unto the second step or stair, before thou hast passed the first; so no man can attain unto Humility and gentleness, till he be first poor in spirit. Thriverus in Apothegm. 200. useth these words: As the deeper a Vessel is, the more it receiveth; so every man is capable of so much grace, as he is before possessed of Humility.  
The Hierogliphycke of this Cardinal Virtue, according to Pierius Valerius, Lib. 35. is a bended Knee: borrowed it seemeth from that of Horace, 
Ius imperiaque Phraates,  
Caesaris accepit genibus minor.   
A Fable to this purpose I have read, and not altogether improper to be here inserted. Amongst a many tall strait fair and well grown trees, there was one low, crooked, and not a little deformed; which was hourly derided by the rest, insomuch that it grew weary both of its place and life. But not long after, the Lord of the soil having occasion to build, he caused all those goodly Timbers to be felled and laid prostrate on the earth; which being soon after removed, this despised and dejected shrub, as a thing held merely unserviceable, was left standing alone, neither obscured from the comfortable beams of the Sun, nor covered from the cheerful and tempestive showers of the Heavens. At which she began to acknowledge the happiness of her humility, since that which she apprehended to be her grief and misery, returned in the end to be the sole means of her preservation and safety.  
Not much foreign unto this, is that counsel which Ovid gave his Friend, Trist. lib. 3. Eleg. 4.  
Vsibus edocto, si quicquid credis Amico:  
Vive tibi, & long, nomina magna vita;  
Vive tibi, quantumque potes perlustria vita.  
Saevum praelustri, fulmen ab Arce venit, etc.  
If to thy Friend lest credit thou dar'st give,  
Fly swelling titles, to thine own self live:  
Live to thyself, pursue not after Fame;  
Thunders at the sublimest buildings aim.  
No folded Sail the Winter's storm need fear,  
But such as brave their gusts, they rend and tear.  
Light Vessels swim above and dread no ground,  
When those surcharged with their own weight are drowned.  
And Horace, 3. Carmin. 4. useth these words: 
Vim temperatam dij quoque provehunt,  
In majus: ijdem odere vires.  
Omne nefas animi moventes, etc.   
Which I give you thus interpreted: 
A temp'rat course the gods protect,  
And will produce it to effect.  
But when it grows to spleen and hate,  
The power thereof th'anticipate.  
The hundred handed Giant, he  
Can of my sentence witness be.  
So stern Orion, who did prove  
Diana in illicit love:  
Who being shot by her chaste arrow,  
Was pierced into the bones and marrow.  
And now the earth laments at last,  
Her monstrous brood, upon her cast:  
Who because they with pride did swell,  
Were with swift thunder struck to hell.   
Claudian writing, de Sepulchro specioso, useth these words: 
Magna repent ruunt, summa cadunt subito.  
Great things even in an instant quail,  
And high things in a moment fail.   
To this that sentence of Seneca, in Thieste, may seem to give a correspondent answer: 
Laus vera humili saepe coutingit viro.  
The merited praise (deny 't who can)  
Oft falls unto the humbled man.   
I take leave of this common place, with that of jacob. Bill. Antholog. sacr. de vi humilitatis: whom we read thus: 
o Deus, o quantis vita est humanae periclis.  
Subdita? quis tali vitet ab hostenecem? etc.  
To what great dangers in the life of man  
Subject, (o thou my God?) who is he can  
Evade sad Death by such a foe in chase?  
Which way soever I shall turn my face,  
I spy a thousand perils girt me round,  
As many snares my poor soul to confound.  
Whether I drink or eat, or laugh, or mourn,  
Or lie to sleep; which way soe'er I turn,  
Or in what course soever I persist,  
I am pursued by my Antagonist.  
O thou my God, who can these ne●s efchew?  
He, and he only, that Pride never knew.   

Of Gratitude.  True humility cannot subsist without Gratitude; for it is an undeniable consequence, That if the refractory and disobedient Angels that fell, had not been proud, they could never have been ingrateful. 
Lib. 7. cap. 3.  Gratitude is a most commendable virtue, (saith Sabellicus) acceptable both to God and man. It is to confess both by heart and voice, that neither by accident no● by second causes only, as well external as internal good things are conferred upon us; much less, that Summum Bonum which is chief, the Saviour of the World: But because God the Father, by and for his only Son jesus sake, is the Author of all those blessings and benefits we do enjoy, we ought not only to confess it ourselves, but to invite others also to the acknowledgement thereof, and to the invocation of the name of the true God; that they likewise may be confident, that God hath a care of the Godly, not only to hear them when they pray, but to keep them that they may be preserved to all eternity, etc.  
What is it (saith Saint Augustine, upon the Psalm Tota die os meum repletum laude, etc.) all the day, that is without intermission to praise thee; in prosperity, because thou comfortest us; in adversity, because thou correctest us: before I was, because thou createdst me; after I was, because thou preseruedst me; when I offended, because thou didst pardon me; when I was converted, because thou didst assist me; when I did continue, because thou didst crown me. And in his Epistle to Marcellinus; What better thing can we bear in mind, or pronounce with tongue, or express with pen, than thanks unto God, than which nothing can be spoke more succinctly, or heard more joyfully, or understood more gracefully, or practised more fruitfully?  
Ambrose in his fifth Sermon upon Luc. hath these words: There is nothing which we can return him worthy, for taking flesh in the Virgin. In what then shall we repay him for his buffets? what for his Cross? what for his burial? Shall we give him Cross for Cross? and a Grave for a Sepulchre? Can we give him any thing? when of him, by him, and in him we have all things. Let us therefore repay him Love for Debt, Charity for Gift, Thanks for Blood, and Alms for Reward. Chrisostome, in Tract. de Symbol. I admonish you, that you always bless the Lord: if Adversity come, bless him, that your miseries may be taken from you: if prosperity happen unto you bless him likewise, that his benefits may be continued.  

Apothegms.  We read sundry Apothegms to this purpose. Erasm. Apoth. Lib. 6. ex Plutar. telleth us, That Python having done many notable services for the Athenians, amongst others, he slew the king Cotyn in battle: and they willing to publish his merits, not only by the common Crier, but in stately Shows and Triumphs; he refused all those Honours, saying, All praise and thanks are to be rendered unto the gods, by whose help and favour these things are done: For mine own part, I only lent my will and hand, but the event of all excellent actions are in the higher Powers, to whom, if any thing hath succeeded happily, belongeth all thanksgiving: I only in these things was their minister and servant. 
Lib. 12. cap. 24.  Nicephorus Calistratus telleth us, That Platilla the wife to the Emperor Theodosius, when she perceived he loved to deviat something from justice & Religion, more than became one of his high place and calling; she said unto him, Sweet and dear Lord, consider with yourself what you before were, and whose Deputy you now are: If you remember him who hath placed you in this eminent Throne, how can you prove ingrateful unto him, for so great a benefit received? Most requisite therefore it is, that you give a thankful account unto him, who preferred you before all others unto so great a charge.  
Chilon was wont to say, That it is commendable in men to forget bad turns done, but to be mindful of courtesies received: yet the Vulgar practice the contrary; for where they confer a benefit, they never cease, not only to remember it, but to proclaim and publish it: but when any benefit is bestowed upon them, they either forget, dissemble, or undervalue it.  
AElianus telleth us, 
De v●ria Hist. lib. 4.  That Diogenes having received some pieces of money from one Diotimus Carisius, to supply his necessary wants, & knowing himself altogether unable to requite his present courtesy; he looking upon him, with a loud acclamation cried out, The gods requite thee, o Diotimus, even so much as thou canst think in thy mind, or desire in thy heart.  
Numerous are the histories extolling this most imitable Virtue: amongst which I remember you of some few. 
Sabell Exemp. lib. 7. cap. 1.  Cirus Major having read in the book of the Prophet Esay, his name inserted there two hundred years and more before he came to the Crown; looking upon that place where it is said, I will that Cyrus whom I have made King over many and great Nations, shall send my People into their own Country, there to rebuild my Temple: he (I say) as overjoyed with this Prophetical prediction, witnessed by his Edict, That he would send them freely into judaea, there to erect a Temple unto the Great God, by whose mighty providence he was appointed to be a King so many Ages before he was borne. The like is recorded of Alexander Macedo, who being at jerusalem, & there instructed by the Prophecy of Daniel, That it should come to pass that a King of Greece should utterly subvert the Persians, and after enjoy their sovereignty and estate; building from thence a certain confidence of his future victory, he presented jaddus and the rest of the Priests (from whom he received that light of the Prophecy) with many and rich gifts, and moreover gave them not only free liberty to use their own Laws and Religion, but released them from a seven years' tribute.  
Panormitan. lib. 1. de Dictis & Factis Alphons. reporteth, That Alphonsus King of Arragon and Sicily never suffered any man to exceed him in bounty and gratitude. And Herodotus, lib. 1. telleth us, That though Cyrus knew himself to be the son of Cambyses King of Persia, and Mandanes daughter to Astyages King of the Medes; yet his Nurse Spaco (which the greeks call Cino, from whence grew the Fable, That he was nursed by a Bitch) who was wife to the Herdsman of King Mithridates, he held in such great honour, that no day passed him in which he had not the name of Cino in his mouth. Hence cometh it, according to Hect. Both. lib. 2. That the nurse-childrens of the most noble Scots affect those of whose milk they have sucked, and title them by the name of Foster-brothers. Plutarch speaketh of Pyrrhus' King of the Epyrots, That he was humane and gentle unto his familiar friends, and ever ready to requite any courtesy done unto him. And Caspinus reporteth of Henry the second, Emperor, That only because he was instructed in learning and Arts in a town of Saxony called Hildescheim, he for that cause made it an Episcopal See, and endowed it with many fair and rich Revenues.  
It is reported by Plutarch, of Philip King of Macedon, the Father of Alexander the Great, That when his great friend Eparchus Embricus was dead, he mourned and lamented exceedingly; but when one came to comfort him, and said, There was no occasion of this his so great sorrow, in regard he died well, and in a full and mature age; he made answer, Indeed he died so to himself, but to me most immaturely, in regard death did anticipate him before I had requited his many courtesies to the full.  

Hieroglyphic.  Per Cucupham avem, saith Pierius Valerius (which I understand to be the Stork) the Egyptians hierogliphycally signify paternal and filial gratitude: for as Philippus Phiropollines testates, Above all other birds, they repay unto their parents being old, those benefits which they received from them being young. For in the same place where they were first hatched, being grown to ripeness, they prepare a new nest for their Dams, where they cherish them in their age, bring them meat, pluck away the incommodious and unprofitable feathers, and if they be unable to fly, support them upon their more able wings. We read his thirtieth Emblem, 
Emblem.  ad Gratiam referendam, thus: 
Aërio insignis pietate Ciconia nido,  
Implumis pullos pectore grata fovet, etc.  
Th' indulgent Stork, who builds her nest on hie,  
(Observed for her alternat piety)  
Doth cherish her unfeathered Young, and feed them,  
And looks from them the like, when she should need them,  
(That's when she grows decrepit, old, and weak.)  
Nor doth her pious Issue covenant break:  
For unto her bee'ng hungry, food she brings,  
And being weak, supports her on her wings.   
Saint Bernard, super Cantic. saith, Disce in ferendo gratias non esse tardus, non segnis, etc. Learn in thy thankfulness not to be slack nor slow, but for every singular courtesy to be particularly grateful. And in his first Sermon upon the same, he useth these words, As often as Temptation is overcome, or Sin subdued, or imminent Peril escaped, or the Snare of the Adversary avoided, or any old and inveterat disease of the Mind healed, or any long-wished and oft-deferred Virtue obtained, by the great grace and gift of God; so often ought laud and praise, with thanksgiving be rendered unto him. For in every particular benefit bestowed upon us, God ought to be particularly blessed; otherwise, that man shall be reputed Ingrateful, who when he shall be called to an account before God, cannot say, Cantabiles mihi erant iustificationes tuae.  
Let us now hear what the Poets say concerning Gratitude.  
We read Ovid, 4. de Ponte, thus: 
Pro quibus, ut meritis referentur gratia, jurat  
Se fore mancipium, tempus in omne tuum, etc.  
For which, that due thanks may be given, he swears  
Himself thy slave to infinites of years.  
First shall the mountains of their trees be bare,  
And on the Seas sail neither Ship nor Crare,  
And floods unto their fountains backward fly,  
Than of thy love shall fail my memory.   
As also Virgil, AEnead. lib. 2.  
Dij (si quaest Coelo pietas quae talia curet)  
Persolvant grates dignas & proemia reddant  
Debita.—  
The gods themselves (if in the heavens there be  
Which shall of these take charge) that piety  
Return thee merited thanks, and such a meed  
As is behooveful for thy grateful deed.  
Sophocles, in Oedipo, saith, Gratiam adfert gratia, & beneficium semper beneficium parit: Thanks begets thanks, and one benefit plucks on another. Saith Seneca; En, est gratum opus si ultro offeras: Behold, that is a grateful work which cometh freely and of thine own accord. And in another place, Beneficium dare qui nescit, injustè petit: He that knoweth not how to do a courtesy, with no justice can expect any. Again, Beneficium accipere, est libertatem vendere: To receive a benefit, is to sell thy liberty. These with many others are Maxims of the Tragic Poet Seneca. Statius, lib. 7. Thebaidum saith, 
Nec la●dare satis, dignasque reperdené grates  
Sufficiunt, referant superi—  
Praise thee enough, or enough thank thee, I  
Cannot: but where I want, the gods supply.   
Ovid, 1. de Tristibus, thus writeth unto a friend of his, whom he had found constant unto him in all his troubles and adverse fortunes: 
Haec mihi semper erint, imis infixa medullas  
Perpetuusque animae debitor hujus ero.  
These courtesies have pierced my marrow, and  
My life and soul at all times shall command.  
First shall this Spirit into the air expire,  
And these my bones be burnt in funeral fire,  
Than that the least oblivion shall once stain  
This memory, which lasting shall remain.   
I conclude this Theme of Gratitude, with that extracted out of Vrsinus Velius: his words be these: 
Capturus pisces hamata in littore seta,  
Na●fraga fortè hominis calva prehensa fuit, etc.  
A Fisher angling in a Brook,  
With a strong line, and baited hook;  
When he for his wished prey did pull,  
It happened he brought up a skull  
Of one before drowned. Which impressed  
A pious motion in his breast.  
Thinks he, Since I such leisure have,  
Upon it I'll bestow a grave:  
For what did unto it befall,  
May chance to any of us all.  
He takes it, wraps it in his coat,  
And bears it to a place remote,  
To bury it; and then digs deep,  
Because the earth it safe should keep.  
But lo, in digging he espies  
Where a great heap of treasure lies.  
The gods do never prove ingrate  
To such as others shall commiserate.   
These are Arguments so spacious, that to handle them unto the full, would ask of themselves a voluminous Tractat, and rather tire and dull the Reader, than otherwise. But for mine own part, in all my discourses I study as far as I can, to shun prolixity. Omitting therefore all impertinent Circumstances, I come to the main subject intended.  
Now to prove that there are such Spirits as we call Incubi and Succubae, there are histories both many and miraculous; of which I will instance only some few. 
D. Strozza.  Henricus Institor and jacob. Sprangerus report, That a young Votaress had entertained carnal congression with one of these Daemons; which though at the first it seemed pleasing unto her, yet in continuance of time growing irksome and distasteful, she knew no means how to be rid of this loathsome and abominable society: but long considering with herself, she thought it the best course to reveal the secret to some one or other; and long doubting to whom she might tell it, and her reputation (which she held dear) still preserved, she bethought herself of one of the same Sisterhood, her choice and bosom companion, (whose name was Christiana) and at a convenient leisure sorted to the purpose, told her of all the proceedings as they happened from the beginning, not leaving any particular circumstance intermitted. The other being of a mild nature, and gentle disposition, gave a courteous and friendly ear unto whatsoever was related, and withal bade her be of good comfort and not to despair; for in this one thing she would declare her long protested fidelity, not only to conceal whatsoever she had delivered unto her, but to engage her own person for her future content and safety: and withal trusting in her own innocence and integrity, she offered to change lodgings and beds for the next succeeding night; for she would for her sake stand the danger at all adventures. This being betwixt them agreed and fully concluded upon, the time came, and Christiana was no sooner warm in her bed, but the Spirit entered the chamber, and opening the sheets, began to tempt her with such importunity and petulancy, that she was forced to fly out of the bed, and humbling herself upon her knees, devoutly to betake herself to her prayers. Notwithstanding which, she was so vexed and beaten all the whole night after, that meeting with her friend next morning, she showed her the marks of her stripes, and vowed from thenceforth never to attempt so dangerous an undertaking; affirming, that with much difficulty she avoided his temptation, and with great peril of life.  

In vitis Patr.  We read also in the lives of the Fathers, of a woman who for the space of six whole years together had nightly intercourse with a like unclean Spirit, from whom she upon great repentance was after delivered by the prayers of Saint Bernard. Caesarius Colonensis writeth of a Priest's daughter, who was so incessantly importuned by one of these Incubi, that her father was forced to send her beyond the Rhine, thinking by that means to free her from his libidinous assaults. But the Devil missing her in her accustomed place, fell violently upon the Father, and so beat and buffeted him, that he died within thirty three days after. Merlin the great Magition of Britain, is reported to be the son of an Incubus, begot upon a King's daughter, who had taken upon her a sequestered life. In which solitude he appeared unto her like a fair young man, and never left her society till he had made her a teeming woman.  
Of these Incubi and Succubae are said to be borne those whom the mahometans call Neffe Soglij; an impious and accursed generation, to whom the Turks attribute such honour, that they hold it a blessedness but to touch their garments. They say their heirs are of such virtue, that they expel all infirmities and diseases: therefore that barbarous people hold them as demigods; and though their prestigious acts be the mere illusions of the Devil, yet do these miscreants hold them in great adoration and reverence.  

A Woman of Constance.  jacobus Rufus writeth of a woman who had congress with one of these Spirits; and when her time of childing came, after infinite pangs and throws, 
Miraculous Stories.  she was delivered of nothing save keys, chips, pieces of iron, and fragments of old leather. Another thing much more admirable happened (saith he) in the Diocese of Cullein. divers Princes and Noblemen, being assembled in a beautiful and fair Palace which was situate upon the River Rhine, they beheld a boat or small barge make toward the shore, drawn by a Swan in a silver chain, the one end fastened about her neck; the other to the Vessel; and in it an unknown soldier, a man of a comely personage, and graceful presence, who stepped upon the shore: which done, the boat guided by the Swan, left him and floated down the River. This man fell afterward in league with a fair gentlewoman, married her, and by her had many children. After some years, the same Swan came with the same barge unto the same place; the soldier entering into it, was carried thence the way he came, after disappeared, left wife, children, and family, and was never seen amongst them after. Now who can judge this to be other than one of those Spirits that are named Incubi.  
In Brasilia, 
A strange and miraculous Birth.  a barbarous woman by accompanying with one of these Daemons, brought forth a Monster, which in a few hours grew to be sixteen handfuls high, whose back was covered with the skin of a Lisard, with big and swollen breasts; his hands like the paws of a Lion, with eyes staring, and seeming to sparkle fire; all his other members being deformed and horrible to behold. Alexander remembreth us of a woman called Alcippe, 
Alcippe.  who in the time of the Marsicke war, by companying with an Incubus brought forth an Elephant. Aumosius writeth, That in Helvetia, in the year 1278, a woman brought forth a Lion. In Ficinum, Anno 1370, a woman was delivered of Cats. And at Brixium, another of a Dog. Licosthenes writeth of one at Augusta, who was first delivered of a man's head wrapped up in skins and parchment, then of a Serpent with two feet, last of an Hog; and all at one birth, etc.  
Hector Boethius writeth, 
Hist. Scotia l. 8. A strange History of a Scotch Lady.  That in Scotland in the County of Marr, a Maid of a noble Family, of great beauty, but altogether averse from marriage was found with child. At which the Parents much grieved, were importunate to know by whom she was vitiated. To whom she ingeniously confessed, That a beautiful young man had nightly conversation and company with her, but from whence he was she was altogether ignorant. They, though they held this answer to be but an excuse, and therefore gave small credit unto it, yet because she told them, the third night after, he had appointed to lodge with her, kept the hour, and with swords candles, and torches, broke open the doors of her chamber, where they might espy an hideous Monster, and (beyond humane capacity) terrible, in the close embraces of their daughter. They stand stupefied, fear makes them almost without motion: The clamour flies abroad, the neighbours come in to be spectators of the wonderment, and amongst them the Parson of the parish, who was a Scholar, and a man of unblemished life and conversation; who seeing this prodigious spectacle, broke out into those words of Saint john the Evangelist, Et Verbum Caro factum est, And the Word was made Flesh: which was no sooner spoke, but the Devil arose, and suddenly vanished in a terrible storm, carrying with him the roof of the chamber, and setting fire on the bed wherein he had lain, which was in a moment burned to ashes. She was within three days after delivered of a Monster, such as the Father appeared unto them; of so audible an aspect, that the Midwives caused it instantly to be burnt, lest the infamy of the daughter might too much reflect upon the innocence of the Noble Parents.  

Anno 1586. A strange thing of a woman at Sea.  The same Author recordeth the like wonderment in a Ship of passengers, who took in their lading at Fortha, to land in the Low-Countries: which being in the midst of Summer, there grew so sudden a storm, that the mainmast was split, the sails rend, the Tacles torn in pieces, and nothing but imminent shipwreck was expected. The Pilot cries out, (in regard the storm was intempestive, it being then the Summer Solstice, when the Seas are for the most part temperate and calm) that it must needs be the work of the Devil. When suddenly was heard a lamentable complaint of a woman passenger below the Deck, confessing that all this disaster was for her sake, for having often carnal company with the devil, he at that time was tempting her to that abominable act: which a Priest (a passenger then among them) hearing, persuaded her to repentance, and not to despair, but to call upon God for mercy: which she did, with many sighs and tears; when presently they might espy a cloud or dark shadow in the shape of a man, to ascend from the Hold of the ship, with a great sound, fire, smoke, and stench, to vanish: after which the tempest ceased, and they in a calm sea arrived safe at their expected Harbour.  

Of the Spirits called Succubuses.  From the Incubi I come to the Succubae. I have read of a French man of a Noble Family, who being given over to all voluptuousness, and walking one night somewhat late in the streets of Paris, 
A strange thing of a French Gentleman.  at the corner of a Lane he espied a very handsome Creature, whom presently he began to court; and finding her tractable, they agreed, that she should pass that night with him in his Lodging. To which he brought her privately; for it was a chamber which he had taken of purpose for such retyrements. To bed they go, and he when he had sated himself sufficiently, grew weary, and fell fast asleep. But in the morning when he put his arm over his loving bedfellow, he found her body to be as cold as lead, and without motion. When he perceived her to be senseless and quite dead, (for with no jogging nor pinching she did either move or stir) he instantly rose, and calling his Host and Hostess, told them what a great disaster had happened him, to his utter disgrace and ruin. They were as much perplexed, as not knowing how to dispose of the dead body; all of them fearing to incur the strict censure of the Law. In this their general distraction, the Hostess looking advisedly upon the face of the dead Coarse, she first began to think that she had seen her before, and that her countenance had been familiar unto her; then recollecting herself, she seemed perfectly to know her, affirming her to be a Witch, who had two days before suffered on the Gallows. This seemed first incredible: yet the present necessity enforced them to make trial whether it were so or no; and therefore making enquiry where the body of the Witch was buried, and not being found there, it was afterwards by all circumstance proved to be the same, which a Succubus had entered. By the which probability the Gentleman and Host escaped the imputation of murder, though not the disgrace of incontinency and Brothelry.  
Bonfinius and jordanus Gothus testate, 
Bonfin●us.  that the Nation of the Huns came from the Incubi: 
jordan Gothus.  For (say they) Filmerus King of the Goths, banished all the Whores and Prostitutes out of his Army, into solitary and desert places, lest they should effeminate and weaken the bodies and minds of his soldiers. To these came Devils, and had carnal society with them; from whom came the cruel and barbarous nation of the Huns, whose manners and conditions are not only alienate from all humanity, but even their language degenerate from all other Tougue spoken by men.  
Neither of the Heavens nor of the Stars have the Devils any power, 
Of the Spirits of Fire.  because for their Pride and impious imaginations they are confined to eternal torments, neither can they work any thing upon celestial Bodies, which are merely simple, and thereforsubiect to no alteration. Of this opinion was Saint Augustine, 
Aug. Cont. Manichees de Agon. Christ.  in his book against the Manichees; as also in that De Agone Christi, writing thus: These things I have spoken, that no man may think the evil Spirits can have aught to do where God hath appointed the Sun, Moon, and Stars to have their abode. To the which he addeth, Neither let us think that the Devil can have any power there, from whence he and his cursed Angels were precipitate and fallen. Therefore they have no further dominion than within the compass of the four Elements; but beyond them, to the superior heavens they cannot extend their malice.  

Divination from Thunder & Lightning.  Yet the ancient Writers hold, That they (namely the fiery Spirits) have a kind of operation in thunder & lightning. Of which Pliny giveth an example: Before the death of Augustus, a flash of lightning in Rome where his statue was set up, from CAESAR took away the first letter C, and left the rest standing. The Aruspices and soothsayers consulted upon this, and concluded, that within an hundred days Augustus should change this life: for AEsar in the Hetrurian tongue signifieth Deus, i. God; and the letter C. among the Romans stands for an hundred; & therefore the hundredth day following, Caesar should die and be made a god: which could not happen to any man whilst he was yet living.  

Cardanus.  Cardanus speaking of fiery Spectars', amongst many others relateth this story: 
A strange tale of Spectars'.  A friend of mine (saith he) of approved faith and honesty, travelling one night late, from Mediola to Gallerata, when the Sky was full of clouds, and the weather inclining to rain; being within some four miles of his journey's end, he saw a light, and heard the voice (as he thought) of certain Cowherds upon his left hand, and presently (a hedge only being interposed) he saw a fiery Chariot covered with flames, and out of it he might hear a voice crying aloud, Cave, cave; Beware, beware. Being much terrified with this strange prodigy, he put spurs to his horse, and whether he galloped or rid softly, the Chariot was still before him. He then betook him to his orisons and supplications unto God: at length after the space of a full hour, he came to a Temple dedicate to the memory of Saint Laurence, standing just without the gate, and there the Chariot of fire, herdsmen and all, sunk into the earth, and was seen no more. Cardanus having disputed something of the nature of this fire, addeth, That the Gallaterans' suffered the same year not only a great plague, but diverse other afflictions and disasters.  

The manner of Divination by Pyromancy.  To these Spirits of the fire is ascribed that divination by pyromancy, which some call Puroscopan. In which superstition old pitch was cast into the fire, with the invocation of certain of these Spirits. Sometimes a Tead or Torch daubed over with pitch was lighted, and marked with certain characters. If the flame of the Tead gathered itself into one, it was prosperous; if divided, disastrous: if it arose tripartite, it presaged some glorious event; if it were diversely dispersed, it divined to a sick man death, to a sound man sickness; if it made a sparkling noise, it was infortunate; if it was suddenly extinct, it threatened great misfortune. So likewise in their sacrificing fires, 
Divination by the sacrificing Fire.  if the flame went straight upward like a Pyramid, it was a sign of a good omen; if it divided and dispersed, of a bad. There were diverse conjectures also from the colour, the brightness, the dulness, the ascent, the sparkling, etc. and this kind of Magic was frequent amongst the Li●uanians, etc.  
From the fiery, 
Of the Spirits of the Air.  I proceed to the Spirits of the Air. We read in the sacred Scriptures, 
job. 1.  That Satan caused fire to fall from heaven, to devour and consume jobs servants and his cattle. As likewise he raised a vehement Whirlwind and tempest, which oppressed his sons and daughters, with the house where they were then feasting, with a sudden ruin.  
Remigius telleth a story, 
Remigius.  which is likewise affirmed by Delrius; That a countryman of the province of Trivere, 
Delrius.  setting some Plants in his garden, with a young maid his daughter; 
Of a country Maid.  the father commended her for going so neatly and quickly about her business: The Girl telleth him, that she can do stranger things than these, and more stupendious. The father demands, What? Withdraw yourself but a little (saith she) and name but in what place of the garden a shower of rain shall fall and water the earth, and in what not. The countryman curious of novelty, withdrew himself, and bade her use her skill. She presently made an hole in the ground, into which she poured her own water, and stirring it about with a stick, murmuring certain magic words to herself, presently a shower fell, watering only that part of the ground which he had named unto her, and in the other fell not one drop of rain.  
Gasper Spitellus writeth, 
Gasp. Spitellus.  That some Indians have much familiarity with these Spirits. 
The Indian Magi.  For when they want rain, one of their Magic Priests with a shrill voice makes an acclamation, That all the people shall assemble to such a mountain, having first observed a Fast, which is, to abstain from the eating of salt, pepper, or any thing that is boiled. That done, he loudly calls upon the Stars, and with devout Orisons entreats of them, that they would afford them seasonable showers. Then they turn their eyes towards the lower grounds, upon their fields and houses, taking in their hands a bowl full of charmed liquor, which they receive from the hands of a young man of their most noble families; which they have no sooner drunk, but they lie entranced without sense or motion. After, being come to themselves, they commix honey, water, and Maiz together, and with them sprinkle the air. The next day they choose out one of the most eminent men of their Nation, both for nobility and age, and lay him in a bed, with a soft fire under it, and when he begins to sweat, they wipe off the moisture, and put in a basin, which they mingle with the blood of a Goose, and sprinkling it again into the air, as if they meant it should touch the clouds, they then solicit the Stars again, That by the virtue of the old man's sweat, the blood of the goose, and the water before mixed, they may have seasonable and temperate showers. Which if they have, according to their desires, they give great thanks to the Stars and Planets, and the Priest from the people is rewarded with rich gifts and presents.  

Hier. Mengius.  Hieronimus Mengius writeth, That a certain Magition in a field adjacent to the tower or citadel of Bonnonia, showed two famous Generals, 
A prodigious noise in the Air.  johannes Bentivolus and Robertus Sanseverinus, a spectacle in the air, in which was heard such a noise of drums, clangor of trumpets, clamour of men, neighing of horses, and clashing of arms, that the Spectators were afraid lest the heaven and the earth would have met at the instant: but in all the environing grounds, save only in that place, the air was untroubled.  

Diod. Sicul.  Diodorus Siculus reporteth also, That in the Syrteses of Lybia, the Spirits of the air are oftentimes visible, in the shape of diverse birds and beasts, some moving, some without motion, some running, some flying, others in other strange postures. But, which is most miraculous, sometimes they will come behind men as they are travelling, leap up and sit upon their shoulders; who may feel them to be much colder than either snow or ice.  

Olaus Magnus.  Olaus Magnus in his History remembreth, That these airy Spirits have such a predominance in the Circium sea, 
Their power in the Circium sea.  & they continually do so exasperate, shake, and trouble it, that scarf any ship can sail that way without wrack and foundering. In the Isle called Island, under the dominion of the King of Denmark, there is a port called Vestrabor, 
Vestrabor.  not far from which men are usually taken and wrapped up in whirlwinds, by the power of these Spirits, & are hurried many furlongs off. Likewise in the Western parts of Norway, 
Norway.  these spirits with their noxious and blasting touch, cause that neither grass nor trees burgeon or bear fruit. Likewise upon the Bothnian continent, 
Bo●hnia.  the roofs are usually blown off from their houses, and carried a great distance off. And in the fields of Bonaventum and Narbon, 
Bonaventum and Narbon.  (as Procopius writes) men armed, wagons laden, or whatsoever comes in the way, are snatched up into the air, and whirled about like a feather, and after let fall upon the earth, not only bruised, but broken to pieces. So that they do not only uncover houses, demolish buildings, ruin turrets and towers, blow up trees by the roots, snatch up men in whirlwinds, and prostrate whatsoever standeth before them; 
Vincentius.  but (as Vincentius witnesseth) they tear up cities from their foundations sometimes, and strew the fields adjacent with their ruins.  

Vincentius.  In the Council of Basill certain learned men taking their journey through a forest, one of these Spirits in the shape of a Nightingale uttered such melodious tones and accents, that they were all amazed, and stayed their steps to sit down and hear it. At length one of them, apprehending that it was not possible that such rarity of music could be in a bird, the like of which he had never heard, demanded of it in the name of God, what or who it was. The Bird presently answered, I am the Soul of one that is damned, and am enjoined to sing thus till the last day of the great judgement. Which said, with a terrible shrieke which amazed them all, she flew away and soon vanished. The event was, That all that heard those Sirenical notes, presently fell into grievous sicknesses, and soon after died.  
Of this sort of Spirits was that no doubt of which Aventinus witnesseth: 
Auentinus. Bruno Bishop of Herbipol.  Bruno the Bishop of Herbipolitanum, sailing in the river of Danubius, with Henry the third than Emperor; being not far from a place which the Germans call ●en Strudel, or the devouring Gulf, (which is near unto Grinon a castle in Austria) a Spirit was heard clamouring aloud, Ho, ho, Bishop Bruno, whether art thou travelling? but dispose of thyself how thou pleasest, thou shalt be my prey and spoil. At the hearing of these words they were all stupefied, and the Bishop with the rest crossed and blessed themselves. The issue was, That within a short time after, the Bishop feasting with the Emperor in a Castle belonging to the Countess of Esburch, a rafre● fell from the roof of the chamber wherein they sat, and struck him dead at the table.  
Of the Watery Spirits next, and of them some brief stories. 
Of the Spirits of the Water.  The manner how the Duke of Venice yearly marrieth the Ocean with a Ring, and the original thereof, though it have nothing in it belonging unto magic, yet will it not much misbecome this place; therefore I begin first with that. The Duke in the Feast of Christ's Ascension, cometh to a place named Bucentaur, without the two Apostle gates, ●eituate at the entrance of the Gulf; and casteth a rich Ring into the sea; which is no argument of superstition or enchantment, but only a symbol or emblem of Domination and Rule, which by this earnest the Senate of Venice makes a contract with the Ocean. The ground and first beginning of this ceremony came from Pope Alex. the third, whom Otho the soon of Frederick. AEn●barbus so persecuted, that he was forced to fly, and to shelter himself in Venice, in the Monastery of Saint Charity, where he lived for a time secretly and unknown. But after, notice being given to the Venetians, what and who he was, they br●ught him thence with great honour and observance. He also found both their land and sea Forces ready for the service of him and the Churchy insomuch that in a great Na●all con●●ict Otho was by the Venetians taken prisoner, and presented as a Vassal to the Pope. For which the Pope took a Ring from his finger, and gave it to S●hastianus Zianus General for the Fleet, speaking thus, By virtue of my authority, whilst thou keepest this Ring, thou shalt be Lord and Husband of the Ocean; and annually thou and thy posterity on this day, in which thou hast obtained so glorious a victory for the Church, shalt espouse the Sea: that all men may know that the dominion of the Sea is granted unto thee, because thou hast so prosperously undertook the study, care, and defence of the Sea Apostolic. And be this a presage of thy benediction, 
Villamont. l. 1. Peregrin. c. 34. Sabel. Dec. ●. l. 7.  and thy happy success in the future for ever. Thus Villamontinus sets it down, Lib. 1. Peregrinat. cap. 34. And Sabel. Dec. 1. lib. 7. out of whom the former Author extracted it.  

A strange History of Hotheru● K. of Suetia and Dacia.  This following History you may reed in Olaus Magnus. Hotherus King of Suetia and Dacia, being hunting, and by reason of a thick dampish fog wandered or strayed from his company, he happened upon a Sylvan den or cave; which entering, he espied three fair and beautiful Virgins, who without blaming his intrusion, called him by his name and ●ad him welcome; doing him that obeisance and observance which his state required. At which he wondering, courteously demanded of them what they were. To whom one replied, That they were Virgins, into whose power all the Auspexes and events of war were given, and they had ability to dispose of them at their pleasure; and that they were present in all conflicts and battles, (though unseen) to confer upon their friend's honour and victory, and to punish their enemies with disgrace and overthrow. Exhorting him withal, that as he tendered their favours, he should by no means trouble Balderus with war, who by his genealogy might claim alliance with the gods. Which words were no sooner delivered, but the den and they disappeared together, and he was left alo●● in the open air without any covering. Blame him not to be much amazed at this so unexpected and sudden a prodigy, notwithstanding after some recollection, he winding his ●orne, his servants came about him, by whom he was conducted to the Court, not revealing this Vision to any. Some few years after, being vexed and prosecuted with sharp and unsuccessful war, he was forced to wander thorough forest's groves, and thickets, and seek out by ways, and make untrodden paths, the better to secure himself. At length he light upon another remote and desola● Vault, where sat three Virgins, who notwithstanding upon better advisement he presumed to be the same who at their last departure scattered a garment, which he took up, and found by experience, that all the time he wore it his body was invulnerable. They demand of him the cause of his coming thither? He presently complains unto them of his infortunate events in war; adding withal, That all things had happened unto him adverse to their promise. To whom they answered, That he accused them unjustly; for though he seldom returned an absolute Victor, yet in all his enterprises he did as much damage, and made as great slaughter on his Enemies, as he had received strage or execution from them: and bade him not to despair, for if he could by any exploit or stratagem prevent the Enemy of any one dish of meat which was provided for his diet and table, he should without question in his next expedition gain an assured and most remarkable victory. Satisfied with this their liberal promise, he took his leave, recollected his dispersed Troops, and took the field. The night before the battle, being vigilant to survey his Enemy's Tents, and see what watch they kept, he espied three Damosels carrying up three dishes of mea● into one of the Tents: whom following apace (for he might easily trace them by their steps in the dew) and having a Citharon about him, on which he played most curiously, he received meat for his music, and returning the same way he came, the next day he gave them a strong battle, in which the enemies were slain almost to one man●  
Pertinax, 
The Emperor Pertinax. S●he●. lib. ●. Zonarus.  as Sabellicus witnesseth, a little before his death saw one of these Spectars' in a fish-poole, threatening him with a naked sword. Of the like nature was that Boar which Zonarus speaketh of, who meeting with Isaaccius Comnenes, 
Isaaccius Comnenes.  who was hunting near unto Naples, and being pursued from a promontory, cast himself headlong into the sea, leaving the Emperor almost exanimate and without life.  
In Finland (which is under the dominion of the King of Sweden) there is a castle which is called the New Rock, 
A strange Water in Finland.  moted about with a river of an unsounded depth, the water black, and the fish therein very distasteful to the palate. In this are Spectars' often seen, which foreshow either the death of the Governor, or some prime Officer belonging to the place: and most commonly it appeareth in the shape of an Harper, sweetly singing, and dallying and playing under the water.  
There is a Lake near Cracovia in Poland, 
A Lake near Cracovia.  which in the year 1378 was much troubled with these Spirits; but at length by the prayers of some devout Priests, the place was freed from their impostures. The Fishermen casting their nets there, drew up a Fish with a Goat's head and horns, and the eyes flaming and sparkling like fire; with whose aspect, and filthy stench that it brought with it, being terrified, they fled: and the Monster making a fearful noise like the howling of a wolf, & troubling the water, vanished.  

Alex. ab Alex.  Alexander ab Alexandro maketh mention of one Thomas a Monk, who in an evening seeking an horse, and coming near unto the brink of a Riue●, he espied a country fellow, who of his voluntary freewill offered to traject him over on his shoulders. The Monk is glad of the motion, and mounts upon his back: but when they were in the midst of the flood, Thomas casting his eye down, he perceived his legs not to be humane, but goatish, and his feet cloven. Therefore suspecting him to be one of these watery Devils, he commended himself to God in his prayers: The Spirit than forsakes him, and leaves him well washed in the middle of the River, to get unto the shore with no small difficulty.  

Sabell. lib. 7.  Sabellicus hath left recorded, That when julius Caesar with his army was to pass the river Rubicon, to come into Italy, and to meet with Pompey; one of these Spirits in the shape of a man, but greater than ordinary, sat piping upon the bank of the River. Which one of Caesar's soldiers seeing, snatched away his pipe and broke it: when the Spirit presently swimming the River, being on the other side, sounded a shrill and terrible blast from a trumpet; which Caesar interpreted to be a good and happy omen of his succeeding victory.  

Of the Spirits of the earth.  Of the Spirits of the earth there are diverse sorts, and they have diverse names, as Genij, Lares, Dij domestici, Spectra, Alastores, Daemonia meridiana; as likewise Fauni Sylvani, Satyri folletti, Fatuelli Paredrij, Spiritus Familiares, etc. Of some of these I have spoken in the preceding Tractat.  

Man consisting of 3 parts  Servius Honoratus and Sabinus are of opinion, That Man consisteth of three parts (but most ignorantly, and adverse to truth) of a Soul, a Body, and a Shadow; and at his dissolution, the Soul ascends to heaven, the Body inclines to the earth, and the Shadow descends ad Inferos, to hell. They hold the Shadow is not a true body, but a corporeal Species, which cannot be touched or taken hold of no more than the wind; and that this, aswell as the Soul, doth oft times appear unto men living; and the soul after it hath left the body, is called Genius, and the Shadow Larva, or the Shadow infernal. These Genij are malicious Spirits of the earth, who when they most promise health and safety unto mankind, do then most endeavour their utter ruin and destruction.  

The Genius of Constantine Emperor,  Constantine the Emperor marching from Antiochia, said, That he often saw his own Genius, and had conference with it; and when he at any time saw it pale and troubled, (which he held to be the preserver and protector of health and livelihood) he himself would much grieve and sorrow.  
By the Spirits called Lar or Household gods, 
A strange History of a Melancholy man.  many men have been driven into strange melancholies. Amongst others I will cite you one least common: A young man had a strong imagination, that he was dead; and did not only abstain from meat and drink, but importuned his parents, that he might be carried unto his grave and buried before his flesh was quite putrified. By the counsel of Physicians he was wrapped in a winding sheet, & laid upon a Beer, and so carried toward the Church upon men's shoulders. But by the way two or three pleasant fellows, suborned to that purpose, meeting the Hearse, demanded aloud of them that followed it, Whose body it was there coffined and carried to burial? They said it was such a young man's, and told them his name. Surely (replied one of them) the world is very well rid of him, for he was a man of a very bad and vicious life; and his friends may rejoice, he hath rather ended his days thus, than at the gallows. Which the young man hearing, and vexed to be so injured, roused himself up upon the Beer, and told them, That they were wicked men to do him that wrong, which he had never deserved: and told them, That if he were alive, as he was not, he would teach them to speak better of the Dead. But they proceeding to deprave him and give him much more disgraceful and contemptible language, he not able to endure it, leapt from the Hearse, and fell about their ears with such rage and fury, that he ceased not buffetting with them, till quite wearied, and by his violent agitation the humours of his body altered, he awakened as out of a sleep or trance, 
A strange Disease, as strangely cured.  and being brought home and comforted with wholesome diet, he within few days recovered both his pristine health, strength, and understanding.  
But to return to our several kinds of Terrestrial Spirits; 
Noon-Diu●ls.  There are those that are called Spectra meridiana, or Noon-divels. In the Eastern parts of Russia, about harvest time, a Spirit was seen to walk at midday like a sad mourning Widow; and whosoever she met, if they did not instantly fall on their knees to adore her, they could not part from her without a leg or an arm broken, or some other as great a mischief. Wherein may be observed, That these Spirits, of what condition soever, above all things aim at Divine worship, which is only due unto the Creator. Not that they are ignorant, that it belongs solely to him; but that in their inexpressible malice, knowing themselves to be Rebels, and quite excluded from Grace, they would likewise draw Man to accompany them in eternal perdition. Therefore all the Saints of God, since Christ established his Church here amongst the Gentiles, have endeavoured to draw the Nations from Idolatry. It is read of Saint james, That when many Devils were sent unto him by one Hermogenes, to assault him, he returned them bound and disarmed. 
S. Bartholomew.  That Saint Bartholomew destroyed the Idol of Asteroth, who was worshipped in India; and showed moreover, that their great Alexikakon was a mere figment and imposture. So the Apostles Simon and jude struck dumb those Spirits that spoke in the Oracle, 
Simon & jude.  to Varada chief General over Xerxes his Army: and after, restoring to them their liberty of speech, they caused that their deceit and vanity did easily appear. For V●rada demanding of them, What the event of the war would prove? they answered him, That it would be long and dangerous, and not only unprofitable, but full of damage and great loss to both parties. On the contrary, the Apostles deriding the vanity of the Idol, informed him, That the Indian Ambassadors were upon the way, humbly to desire peace of him upon any conditions whatsoever. Which finding ●o be true, Varada commanded those lying and deceitful Images to be immediately cast into the fire and burned; and had then slain an hundred and twenty of those idolatrous Priests, had not the Apostles earnestly interceded for them. I could here cite many examples to the like purpose, but let these suffice for the present.  

Alastores.  The Alastores are called by Origen, (Contra Celsum) Azazel; by Zoroaster, Carnifices, (or Butchers) and Alastares. No mischief is hid or concealed from them: and these are never seen but they portend some strange disaster. As in the time of the Emperor justinian, such Spirits were seen openly in humane shape to intrude into the society of men: after which a most fearful pestilence followed, and whosoever was touched by any of them, most assuredly died. By which contagious Pest, the great city Constantinople was almost unpeopled: 
Pet. Diac. lib. 9 rerum Romanarum. & Egob. in Chronic.  and as Paulus Diacon. witnesseth, the people saw an Angel in the dead of the night go along with them, compassing the city, and walking from street to street, and from door to door, and so many knocks as the Spectar (by the Angels command) gave at the door of any house, so many persons of that family were undoubtedly found dead in the next morning.  

An Alaster like an old Woman.  Cardanus reporteth, That there is an ancient family in Parma, named Torrelli; to whom an old Seat or Castle belongs, which for the space of an hundred years together was haunred with one of these Alastores, who so oft as any of the household were to depart the world, would show itself in a chimney of the great hall. A noble and illustrious Lady of the same Family reported, That a young virgin lying dangerously sick in the same house, the Spectar according to custom appeared: and when every one expected hourly the death of the Virgin, she presently beyond all hope recovered, and a servant who was at that time sound and in health, fell sick upon the sudden and died.  
Some few days before the death of Henry the seventh, 
Apparitions before Henry the 7. emperor.  Emperor, he being feasted in a castle at Mediolanum, belonging to one Viscont Mathaeus; at midday there appeared before them a man armed, of a mighty giantly size, to the great amazement of them all: and three days after, in the same place, and at the same hour, two armed champions on horseback, who performed a brave combat for the space of an entire hour, and then suddenly disappeared, to the wonder and terror of all the Spectators.  
To Cassius Parmensis, 
Cassius Parm.  lying in his bed, appeared a man of an unusual stature, with staring hair, and a rough and disordered beard, terrible in aspect: at the presence of which being strangely troubled, he started out of his bed and asked him who he was? Who answered, I am thy Malus Genius; and so vanished. Cassius knocks, calls to his servants that attended without, asks them if they saw any to go in or come out of his chamber: They protest, Not any. He museth to himself, and lieth down again. The Daemon appears the second time, but with a countenance much more horrible. Again he knocks, and commands his servants to bring lights. They enter; nothing appears. The rest of the night he spends in doubtful and solicitous cogitations. The dawning of the day scarce appeared, when Lictors were sent from Caesar, to apprehend him and take away his life.  
Of the Lamiaes or Larvae 
The Lamiaes, or Laruae.  I guess that to be one which appeared to Dion of Syracu●a, 
Dion of Syracuse.  who looking out at his chamber window in the night, by reason of a noise he heard, spied an old hag, habited and looked as the Poets describe the Eumenideses or Furies, with a great broom sweeping the Court. At which being wonder-struck, he called up some of his household, and told them of the Vision, desiring them to accompany him in his chamber the remainder of the night; which they did, and neither saw nor heard any thing afterward. But ere the morning, one of Dions' sons cast himself out of a window, into the same court; who was so sore bruised that he died of the fall: and he himself within few days after was slain by calippus.  
Drusus being Consul, 
Drusus Consul of Rome  and making war in Germany, a seeming woman of extraordinary aspect met him one day upon his march, and saluted him with these words; O insatiate Drusus, whither art thou now going? and when dost thou think thou shalt return; since thou art now at the period both of thy life and glory? Which fell out accordingly, for within few days after, Brutus expired of an incurable disease.  
jacobus Donatus a Patrician of Venice (as Cardanus reporteth; 
jacobus Donatus Venetus:  from whose mouth he received this discourse) sleeping one night with his wife in an upper bed, where two Nurses lay with a young child his sole heir in the lower, which was not a full year old, he perceived the chamber door by degrees, first to be unlocked, then unbolted, and after unhatched, one thrust in his head, and was plainly seen of them all, himself, his wife, and the Nurses, but not known to any of them. Donatus with the rest being terrified at this sight, arose from his bed, and snatching up a sword and a round buckler, caused the Nurses to light either of them a taper, and searched narrowly all the rooms and lodgings near, which he found to be barred and shut, and he could not discover where any such intruder should have entrance. At which not a little wonder-strooke, they all retired to their rests, letting the lights still burn in the chamber. The next day the infant (who was then in health, and slept sound) died suddenly in the Nurse's arms: and that was the success of the Vision.  
In the year 1567., in Trautonavia a town in Bohemia, one of the city died, named Stephanus Hubnerus; 
Stephanus Hubnerus.  who in his life time had heaped together innumerable riches, & builded sumptuous houses and palaces; every man wondering how he should attain to that great mass of wealth. Presently after his decease (which was observed with the celebration of a most costly funeral) his Spectar or shadow in the same habit which he was known to wear being alive, was seen to walk in the streets of the city: and so many of his acquaintance or others as he met, and offered in the way of salutation to embrace, so many either died, or fell into some grievous and dangerous disease immediately after.  

Nider. lib. ultim. Formic.  Niderius telleth this story: In the borders of the kingdom of Bohemia lieth a valley, in which diverse nights together was heard clattering of armour, and clamours of men, as if two Armies had met in pitched battle. 
The desperate adventure of two Knights of Bohemia.  Two Knights that inhabited near unto this prodigious place, agreed to arm themselves, and discover the secrets of this invisible Army. The night was appointed, and accommodated at all assays they road to the place, where they might descry two battles ready ordered for present skirmish; they could easily distinguish the Colours and pravant Liveries of every Company: but drawing near, the one (whose courage began to relent) told the other, that he had seen sufficient for his part, and thought it good not to dally with such prodigies, wherefore further than he was he would not go. The other called him Coward, and pricked on towards the Armies; from one of which an horseman came forth, fought with him, and cut off his head. At which sight the other fled, and told the news the next morning. A great confluence of people searching for the body, found it in one place, the head in another, but neither could discern the footing of horse or man; only the print of birds feet, and those in miry places, etc.  

The Emblem.  
A Wizard, showed by an hand extended from the clouds: those children which stand directly before it, and view the ugliness thereof, run away, as affrighted with the vain shadow; but such as stand behind, looking only upon the hollowness, and perceiving the error, make it only their sport, deriding those that are so simply terrified. Which agreeth with that of Cassiodor, in Psalm. Quis mortem temporalem metuat, cui aeterna vita promittitur? quis labores carnis timeat, cum se in perpetua requie noverit collocandum? What is he that can fear a temporal death, to whom eternal life is promised? Or who would be afraid of the pains belonging to the flesh, that knows they bring him to everlasting rest. And we read, Phil. 1.24. For I am distressed betwixt both, desiring to be loosed and to be with Christ, which is best of all, etc. It is held to be a maxim, That no man dieth more willingly, than he that hath lived most religiously; which the more fearfully we fly, the more earnestly we follow; and by living to die, men die to live. Saint Augustine telleth us, there be three sorts of death, The first the death of Sin; for every Soul that sinneth shall die. The second a mystical death, that is, when we die to sin, and live to God. The third is that death by which we fulfil the course of nature. 
Nature hath given to man no better thing than Death. Pliny.  Non deterret sapientem mors, quae propter incertos casus quotidie imminet; & propter brevitatem vitae nunquam longe potest abesse: i. Death cannot terrify a wise man, which by reason of so many uncertain chances, is always imminent; and in regard of the shortness of his life, can never be long absent. The Motto given by Catsius to this Emblem, is, 
Mors Larvae similis, tremor hinc, nihil inde maligni.   
And his Conceit hereupon as followeth: 
Id mors est homini trepidis quod Larva puellis  
Excitat ingentes frons utriusque metus.  
Larva fugat pueros, frontem, non terga videntes  
Ast aliis risum posteriora movent  
Sensibus incurrit, cum lurida mortis imag●  
(Hei mihi) quam multis spes animusque cadit:  
At cui terga necis melior doctrina revelat,  
Clamat, ades vitae mors melioris iter.   
¶ Thus paraphrased: 
Death is to Man, as Vizards to Girls show,  
Who frighted run from what they do not know.  
Behold the forehead, and th' aspect affrights:  
View it behind, and the mistake delights.  
So when Deaths pallid image is presented,  
How many men grow strangely discontented.  
Who better counselled, on his back parts look,  
And cry out, welcome Death; we have mistook.   
A moral interpretation (the Motto being, Pessimus interpres rerum metus) may be gathered from Plutarch, in Moral. where he saith, 
Degeneres Animos timor arguit. Virg. AEnead. lib. 4.  Terror absentium rerum ipsa novitate falso angetur, consuetudo tamen, & ratio efficit, ut ea etiam quae horrenda sunt natura, terrendi vim amittant: i. The terror of things absent is increased falsely by the novelty thereof: but Custom and Reason so bring to pass, that even those things which are naturally horrid, come to lose the power of their terror. Fear is said to be the companion of a guilty conscience; neither can there be any greater folly, than for a man to fear that which he cannot shun. 
Quantumquisque timet, tantum f●git. Petr. Arbit. satire.  Daily experience hath brought it within the compass of a proverb, That he that feareth every tempest can never make a good traveller. Viget. saith, It becometh a man to be careful, but not fearful; because it often happeneth, That servile fear bringeth sudden danger. Ovid tells us, Epist. Her. 13. 
Nos sumus incerta, nos anxius omnia cogit,  
Quae possunt fieri facta putare, Timor.  i. We are incertain of ourselves, 
Tunc plurima versat. Pessimus in dubijs, Augur, Timor. Stat. lib. 3. Theban.  and there is nothing possible to be done, but Fear persuades us to be already done.  
Fear is defined to be twofold; good & commendable Fear, grounded upon Reason and judgement, which is awed more by reproach and dishonour, than by death or disaster: And evil Fear, which is destitute of Reason, and may be called Pusillanimity, or Cowardice; always attended on by two perturbations of the Soul, Doubt and Sadness. Which may be also called the defect of Fortitude: Upon which the Emblematist writeth in these words: 
Horrendo pavidas hinc territat ore puellas,  
Ind cavo risum cortice larva movet.  
Deterior vero rerum succurrit imago,  
Et falsa miseros anxietate premit.  
Auget homo proprios animo plerumque dolores  
Inque fuam meus est ingeniofa necem  
Eia age, terribilem rebus miser arripe larvam.  
Ludicr●s, error crit, quod modo terror erat.   
¶ Thus paraphrased.  
Look forward; to faint Girls it terror breeds: 
Miserim●m est timere, cum Speres nihil. Seneca in Troad.   
View it behind, and laughter thence proceeds.  
When Fortune looks upon us with a frown,  
We (in our own fears wretched) are cast down.  
Man for the most part doth his own grief cherish,  
And in his mind grows witty how to perish.  
But (Wretch) remove the Wizard, and that terror  
(Before so horrid) thou shalt find vain error.    

A Meditation upon the former Tractate.  

I.  
TO rip up Gods great Counsels who shall strive,  
Or search how far his hidden works extend?  
Into the treasure of his wonders dive,  
Or think his Majesty to comprehend?  
These things are granted unto none alive.  
For how can such as know not their own end,  
Nor can of their beginning, reason show,  
Presume his Power and Might unspeakable to know?   

II.  
If He should say, Weigh me the weight of Fire?  
Or strive to call back Yesterday that's past?  
To measure out the Winds I thee desire,  
Or search the dwellings of the Ocean Vast?  
How the Seas flow, or how their Ebbs retire,  
Or in what moulds the Sun and Moon were cast?  
Whence thou hadst life and fashion in the womb,  
Or wherefore (born thence) now to seek a second tomb?   

III.  
Sure thou wouldst answer, Fire cannot be weighed.  
Or if? What balance can the heat sustain?  
And of the Winds what measure can be made?  
For I shall strive t' imprison them in vain.  
And how the chambers of the Depth are laid?  
Which none hath seen that hath returned again.  
Or who the Hours already past can sum?  
Or by his art prevent those seasons are to come?   

IV.  
How should I frame a Model so capatious,  
In which to cast the body of the Sun?  
Or of the Moon? (so infinitely spacious)  
Or truly tell the courses that they run?  
Neither can humane wit prove so audacious,  
To question of his end ere he begun.  
Neither with our weak sense doth it agree,  
To find, how mere from nothing we first came to be.   

V.  
If of the Fire, which thou dost hourly try?  
If of the Wind, which blows upon thy face?  
If of the Day, which daily passeth by?  
(And what is now, to morrow hath no place)  
Or those bright Planets moving in the sky,  
Which have 
* The Hours:  Times Daughters in perpetual chase.  
Or if the Seas abyss thou canst not sound?  
To search whose channels yet there never line was found.   

VI  
If of thyself thou canst no reason show,  
By all the understanding thou canst claim?  
How in the womb thou first beganst to grow?  
Or how thy life into thy body came?  
Yet all these things, to be, we see and know,  
They lie before us, and we give them name.  
But if we cannot show the reason why,  
How can we search the mysteries of the most Hie?   

VII.  
Number we may as well the things to come,  
Gather the scattered drops of the last rain,  
The sands that are upon the shore to sum,  
Or make the withered Flowers grow fresh again;  
Give the Mole eyes, or speech unto the Dumb,  
Or with small Vessels th' Ocean strive to drain:  
Tell all the glorious stars that shine by night,  
Or make a Sound or Voice apparent to the sight.   

VIII.  
The Forest of its lofty Cedars proud,  
Whose spacious boughs extended near and far,  
And from the earth the Sun aid seem to cloud.  
Much glorying in its strength, thinks none should bar  
His circumscribed limits; therefore vowed  
Against the mighty Ocean to make war,  
Calling a Council of each aged Tree,  
Who with unanimous consent thereto agree.   

IX.  
Like counsel did the curled Ocean take,  
And said, Let us rise up against the Land,  
Let's these our spacious borders larger make,  
Nor suffer one tree in his place to stand:  
The Earth's foundations we have power to shake,  
And all their lofty mountains countermand.  
Much honour by this conflict may be had,  
If we to these our bounds can a new Country add.   

X.  
Yet was the purpose of the Forest vain,  
For a Fire came, and all the Woods destroyed:  
And against the raging practice of the Main,  
Sands interposed, and it's swift course annoyed.  
Some Power there was which did their spleens restrain:  
For neither of them their intents enjoyed.  
'Twixt these I make thee Umpire, use thy skill;  
Which canst thou say did well, or which of them did ill?   

XI.  
Both their intents were idle, thou wilt say,  
And against Nature that they did devose:  
The Woods were made within their bounds to stay,  
And therefore to transgress them were unwise.  
The Seas that quiet in their channels lay,  
And would so proud an action enterprise:  
Be thou the judge between each undertaker,  
Whether they both rebelled not against their Maker.   

XII.  
For as the Earth is for the Woods ordained,  
Fixed there, not to remove their settled station:  
And as the Floods are in their shores restrained,  
But neither to exceed their ordination;  
So must all Flesh in frailty be contained,  
(For so it hath been from the first Creation)  
And only the things heavenly understand,  
Who are in heaven, and pressed at God's almighty hand.   

XIII.  
If then things supernatural we find,  
The depth whereof we cannot well conceive;  
So abdite and retruse from Man's weak mind,  
Them we into our frailty cannot wove:  
(As what's above Capacity assigned)  
Those to the first Disposer let us leave.  
What's common amongst men is known to all;  
But we may fail in those things metaphysical.   

XIV.  
But be it ever our devout intention,  
To be so far remote from all ambition,  
That whatsoeuer's above apprehension,  
(If it be true, and of Divine condition)  
To quarrel with it in no vain dissension,  
But rather yield hereto with all submission.  
Man, made of earth, to Earth God did confine;  
Grace from above is the free gift of Power Divine.   

XV.  
This Grace is the third Person in the Trinity:  
The second, Wisdom; and the first, all Power.  
To whom that we may have more free affinity,  
Let us submit us henceforth from this hour:  
And that we may attain to true Divinity,  
Pray, That they will their mercies on us shower;  
Here in this life, from Satan us defend,  
And after bring us to that joy which hath no end.   
Crux pendentis est Cathedra docentis.  S. Augustine.   


THE ANGEL  
Thom: Hammon Armig: Rich: Gethinge M of the pen.    


THE ARGUMENT of the ninth Tractat.  
TO Spirits called Lucifugi  
(From shunning Light) I next apply  
My neere-tyred Pen; of which be store  
In Mines where workmen dig for Oar.  
Of Robin Goodfellow, and of Fairies,  
With many other strange Vagaries  
Done by Hobgoblins. I next write  
Of a Noone-divell and a Buttry-Sprite,  
Of grave Philosophers who treat  
Of the Souls essence and her seat.  
The strange and horrid deaths related  
Of learned Magicians, animated  
By Satan, the known truth t'abjure,  
And study Arts black and impure.  
Of Curious Science (last) the vanity,  
Grounded on nothing but incertainty.  
And that no Knowledge can abide the Test  
Like that in Sacred Scripture is expressed.   

¶ The second Argument.  
THe Angel, unto Man known best,  
As last of Nine concludes the rest.   

The Angel.  

THree Youngmen of Darius' Court contend  
What thing should strongest be? One doth commend 
1. Esdr. c. 3. v. 10.   
Wine to have chief dominion. The other says  
The King hath prime place. And the third doth praise  
The power of Women to make others thrall;  
But (above these) that Truth transcendeth all.  
The King's enthroned, his Peers about him stated,  
To hear this strife betwixt them three debated.  

The Power & Strength of Wine.  The first begins; O men who can define  
Unto the full, the power and strength of Wine?  
For needs must that be said to tyrannize,  
Which tames the Strong, and doth deceive the Wise.  
The mind it altars, and 'tis that alone  
That makes the Sceptre and the Sheephook one:  
For you in Wine no difference can see  
Betwixt the Poor and Rich, the Bond and Free.  
It glads the heart, and makes the thoughts forget  
Trouble and sorrow, servitude and debt.  
It doth enrich the mind in every thing,  
That it remembers Governor nor King;  
And causeth those who are in state most weak,  
(Not thinking of their wants) of Talents speak.  
It puts a daring in the coward's breast,  
To love those Arms he did before detest;  
To draw his sword in fury, and to strike,  
Opposing his best friends and foes alike:  
But from the Wine, and when the tempest 's o'er,  
He soon forgets all that had passed before.  
Then o you men (for I'll not hold you long)  
Think Wine, that can do these things, is most strong.  
He ceased; the next began, (and thus) O men,  
Are not you strongest, first by land, and then  
By sea? Are not all things in them contained,  
Yours, as at first unto your use ordained?  

The Power and Strength of the King.  But yet the King is greater, he rules all,  
And is the Lord of these in general:  
Such as negotiate by sea or land,  
Are but mere Vassals, and at his command.  
If he shall bid them war, with least facility  
They take up arms, and run into hostility.  
And if he send them against foreign Powers,  
They break down Citadels, demolish Towers:  
Mountains they with the valleys shall make even,  
Or in the dales raise structures to brave heaven;  
They kill, or they are slain, in every thing  
They do not pass the precept of the King:  
And if they overcome, by right or wtong,  
The spoil and honour doth to him belong.  
Nay, those which do not to the battle go,  
But stay at home to plow, to till, to sow,  
The fruits of all their labours and increase  
They bring unto the King, to keep their peace;  
Yet he is but one man. If he bid kill,  
There is no saving, (than much blood they spill:)  
But if the word pass from him, they shall spare;  
To shed least blood who's he so bold that dare?  
If he bid smite, the smite: or if he frown,  
And bid demolish, all things are torn down.  
If he say Build, they build; or if destroy,  
All goes to havoc: and yet he in joy  
Mean time sits down, doth eat, doth drink, doth sleep,  
And all the rest a watch about him keep;  
Neither can any tend his own affairs,  
But the Kings only, every man prepares  
To do him service, (reason too) for they  
Dare not but his great potency obey.  
Then above others is not he most strong?  
This having said, the second held his tongue.  
The third replied, O men, neither confine  
Strength to the potent Monarch, nor to Wine,  
Nor to the Multitude: against their opinion,  
Hath not the Woman over these dominion? 
The Power and Strength of Women.   
Woman into the World the King hath brought,  
And all such people as have Empire sought  
By land or sea, from them had Being first,  
Bred from their wombs, and on their soft knees nursed.  
Those that did plant the Vine, and press the juice,  
Before that they could taste it to their use,  
Had from them their conception; they spin, they wove  
Garments for men, and they from them receive  
Worship and honour: needful th' are, no doubt,  
As being such men cannot live without.  
If he hath gathered silver, or got gold,  
Or found out aught that 's precious to behold;  
Doth he not bring it to his choice Delight,  
Her that is fair and precious in his sight?  
Leaves he not all his business and affair,  
To gaze upon her eyes, play with her hair?  
Is he not wholly hers? doth he not bring  
Gold to her, silver, and each precious thing?  
Man leaves his Father, Mother, Country, all,  
(What he esteems most dear) to become thrall,  
In voluntary bondage with his Wife,  
To lead a private and contented life:  
Which life for her he hasardeth, and her  
'Fore Father, Mother, Country, doth prefer.  
Therefore by these you may perceive and know,  
Woman, to whom Man doth such service owe,  
Bears rule o'er you: Do you not travel, sweat,  
And toil, that of your labours they may eat?  
Man takes his sword, (regardless of his weal)  
And (Madman-like) goes forth to rob and steal;  
He sails the seas, sounds Rivers, (nothing fears)  
He meets a Lion, and his way he steers  
Through darkness, and what purchase, spoil, or boot  
Is got, he prostrats at his mistress foot.  
This shows, his Woman is to him more dear  
Than he that got, or she that did him bear.  
Some have run mad; some, Slaves to them have been;  
Others have erred, and perished in their sin.  
Do I not grant, the King in power is great,  
And that all Nation's homage to his seat?  
Yet I have seen Apame her arms twine  
About his neck, the Kings loved Concubine,  
And daughter to the famous Bartacus;  
I have beheld her oft times use him thus,  
From the King's head to snatch the Royal Crown,  
And smiling on him, place it on her own;  
Then with her left hand on the cheek him smite:  
Yet he hath gaped and laughed, and took delight  
To see himself so used. If she but smiled,  
(As if all power from him were quite exiled)  
He laughed on her. If angry, he was fain  
To flatter her, till she was pleased again.  
'Tis you, o men, whom I appeal unto;  
Are they not strongest then, who this can do?  
At this the King and Princes in amaze,  
Began each one on others face to gaze.  
When he proceeded thus; Say, o you men,  
Resolve me, Are not Women strongest then?  
The Earth is spacious, and the Heaven is hie,  
And the Sun swiftly in his course doth fly;  
For in one day the Globe he wheeleth round,  
And the next morning in his place is found.  

The Power & Strength of Truth above all things.  Him that made these things must we not then call  
Great? and Truth therefore great'st and strongest of all?  
All the Earth calls for Truth; Heaven doth proclaim  
Her blessed; all things tremble at her name.  
For Truth no unjust thing at all can do:  
The Wine is wicked, so the King is too,  
Women are wicked, all the sons of men  
Most wicked are, and such must needs be then  
Their wicked works, there is no Truth therein,  
And wanting Truth, they perish in their sin.  
But Truth shall abide strong, and still persever,  
For it shall live and reign ever and ever.  
With her, of persons there is no respect,  
She doth to this way nor to that reflect:  
She knows no difference; what is just she loves,  
But what's impure and sinful she reproves.  
And all men favour her good works, because  
Her judgements are upright, and just her laws.  
she's the Strength, Kingdom, Power, Dignity,  
And of all Ages sovereign Majesty:  
Blessed be the GOD of Truth. At this he stayed.  
Then all the people cried aloud and said,  
(With public suffrage) Truth is great'st and strongest,  
Which (as it was at first) shall endure longest.   

This is that Truth in quest of which we trade,  
And which, without invoking Divine aid,  
Is never to be found. Now lest we err  
Concerning Spirits, 'tis fit that we confer  
With sacred Story. Thus than we may read,  
(Where of the fall of Babel 'tis decreed)   

Saith Esay, 
Esay 13.21.  Thenceforth Zijm shall lodge there,  
And O him in their desolate roofs appear:  
The Ostriches their houses shall possess,  
And Satyrs dance there: Ijim shall no less  
Howl in their empty Palaces, and cry,  
And Dragons in their forlorn places fly.  
Again: 
Cap. 34.11.  The Zijm shall with Ijim meet,  
And the wild satire with his parted feet  
Call to his fellow. There shall likewise rest  
The Screech-owl, and in safety build her nest.  
The Owl shall lodge there, lay and hatch her brood;  
And there the Valtures, greedy after food,  
All other desolate places shall forsake,  
And each one there be gathered to his Make.  

This is a Marginal note in the Geneva translation. Zijm, Iijm, Okim, etc.  Some modern Writers speaking of this Text,  
Because that they would leave it unperplext,  
Say, That by these strange names be either meant  
Misshapen Fowls, or else it hath extent  
Further, to wicked Spirits, such as we call  
Hobgoblins, Fairies, Satyrs, and those all  
Satan by strange illusions doth employ,  
How Mankind to insidiate and destroy.  
Of which accursed rank th' appear to be  
Which succeed next in this our History.  

Subterren Spirits.  Subterren Spirits they are therefore flyled,  
Because that bee'ng th' upper earth exiled,  
Their habitations and abodes they keep  
In Con-caves, Pits, Vaults, Dens, and Caverns deep;  
And these Trithemius doth hold argument  
To be of all the rest most pestilent:  
And that such Daemons commonly invade  
Those chiefly that in Mines and Metals trade;  
Either by sudden putting out their lamps,  
Or else by raising suffocating damps,  
Whose deadly vapours stifle labouring men:  
And such were oft known in Trophonius den.  
Likewise in Nicaragua, a rich Mine  
In the West-Indies; for which it hath ly'ne  

Olaus Magnus lib. ●. cap. 10.  Long time forsaken. Great Olaus writes,  
The parts Septentrional are with these Sp'ryts  
Much haunted, where are seen an infinite store  
About the places where they dig for Oar.  
The Greeks and Germans call them Cobali.  

Cobali.  Others (because not full three handfuls hie)  
Nickname them Mountaine-Dwarfes; who often stand  
Officious by the Treasure-deluers hand,  
Seeming most busy, infinite pains to take,  
And in the hard rocks deep incision make,  
To search the metals veins, the ropes to fit,  
Turn round the wheels, and nothing pretermit  
To help their labour; up or down to wind  
The full or empty basket: when they find  
The least Oar scattered, than they skip and leap,  
To gathered thriftily into one heap.  
Yet of that work though they have seeming care,  
They in effect bring all things out of square,  
They break the ladders, and the cords untwist,  
Stealing the workmen's tools, and where they list  
Hide them, with mighty stones the pits mouth stop,  
And (as below the earth they underprop)  
The Timber to remove they force and strive,  
With full intent to bury them alive;  
Raise stinking fogs, and with pretence to further  
The poor men's task, aim at their wrack and murder.  
Or if they fail in that, they further aim,  
(By crossing them and bringing out of frame  
Their so much studied labour) so extreme  
Their malice is, to cause them to blaspheme,  
Profane and curse: the sequel then ensuing,  
The body saved, to bring the soul to ruin.  
Of these, that to man's hurt themselves apply,  
Munsterus writes in his Cosmography.  
Such was the Daemon Annebergius, 
The devil called Anneberg.  who  
Twelve labouring men at once did overthrow  
In that rich silver Mine, called to this day  
By Wtiters, Corona Rosaica.  
The like (where choicest metals they refine) 
The Devil Snebergius.   
Snebergius did in the Georgian Mine.  
These are the cause the earth doth often cleave,  
And by forced crannies and deep rifts receive  
Robustious winds, her empty caverns filling:  
Which being there imprisoned, and unwilling  
To be so goald, struggle, and wanting vent,  
Earthquakes thereby are caused incontinent, 
Spirits the cause of earthquakes.   
Such as remove huge mountains from their scite,  
And Turrets, towers, and Towns demolish quite.  
In Arragon (Alpho●sus) bearing sway  
In Brixim, Apulia, and Campania,  
Happened the like. 
Strange earthquakes.  So great an earthquake chanced  
(When Bajazet was to the Throne advanced)  
In Constantine's great City, that of men  
Full thirty thousand in one moment then 
In Constant.   
Perished, th' Imperial palace quite destroyed.  
In the same kind Dyrrachium was annoyed 
In Dyrrachium. In Rome.   
Under Pope Foelix; and great Rome together  
Three days, so shook, the people knew not whether  
The latest day was come. 
Anno, 361. In the Eastern parts.  Like terror struck  
The World, when most part of the East was shaken,  
In Hadrians' reign. Like terror did encroach  
Upon the famous city Antioch, 
In Antioch.   
When Valentinian and Valens bore  
joint sceptre; what was ne●er known before  
Then happened: for by an earth's mighty motion  
The waters were divided in the Ocean,  
And those concealed channels appeared bare,  
Which till then never saw the Sun nor Air.  
Ships riding then in Alexandria's Bay,  
Are tossed on tops of houses, and there stay;  
With as much swiftness bandied from the seas,  
As balls at Tennis played, and with like ease.  

In Illiria, Pannonia, Dalmatia, Moravia, Bavaria, Dacia.  Illyria, Pannonia, and Dalmatia,  
Moravia, Bavaria, and Dacia,  
Were with the earth's like-horrid fevers shaken,  
And many towns and cities quite forsaken.  

Auentinus reports this of Bavaria superior.  But in Bavaria (as my Author says)  
One of these Tremors lasted forty days,  
When six and twenty towers and castles fell,  
Temples and Palaces, supported well;  
Two great united hills parted in twain,  
And made between them a large levelled plain:  
It, beasts and men in the mid fields or'ethrew.  
But that which above all things seemed most new,  
Of bodies fifty, not inhumated,  
Were to man's sight miraculously translated  
To statues of white salt. Then dwelling near,  
Of this strange prodigy eyewitness were  

Conrade Medenb. Philos. & Mathem.  Conrade of Medenberch, a Philosopher,  
And the great Austria's Archduke's Chancellor.  
These Spirits likewise have the power to show  

Of Treasure hid in the Earth & kept by Spirits.  Treasures that have been buried long below:  
By God's permission, all the veins concealed,  
Of gold or silver, are to them revealed.  
Of Unions, Stones, and Gems esteemed high,  
These know the place and beds wherein they lie;  
Nay every casket and rich cabinet  
Of that unrifled rock wherein th' are set.  

As Psellius.  But to dispose these, some are of opinion  
It lies not in their absolute dominion:  
For God will not permit it, as foreknowing  
Such avaricious thoughts in mansheart growing,  
His corrupt nature would to Mammon bow,  
And his Creator leave he cared not how.  

As Laureate. Ananias.  Others yield other reasons: Every self-  
Spirit is so opinioned of this pelf,  
(I mean those servants of God Plutus) that  
The lest they will not part with, no not what  
They might with ease spare. Some think they persist  
To keep't to the behoof of Antichrist,  
Inprejudice and damage of th' Elect.  
Nay, to their own sons whom they most affect,  
Either their bounty is exceeding small, 
This is the opinion of D. Vlatius Trevirensis.   
Or else the substance mere fantastical.  
Stumpsius recites this story, which ('t m' appear  
By computation) happened in the year 
A strange attempt of a Butcher.   
One thousand five hundred twenty: There's a place  
Near Basill, which hath entrance by a space 
This place is called Angusta Raura Cora.   
Narrow and straight, but is within capatious,  
And (as fame goes) possessed with Spirits ungracious.  
The like is in our Peke-hills to be seen, 
Peke-hils in Derbyshire.   
Where many men for novel-sake have been.  
Another that's called Ouky hole, near Wells; 
Ouky hole in Summerset shire.   
All under earth, and full of spacious cells,  
Both wondrous caves. Nor can't be truly said,  
Whether by Art or Nature they were made.  
But to the first; A Butcher of that town,  
Rude of behaviour, almost a mere clown,  
Yet bold and blunt, uncapable of dread,  
Especially when wine was in his head;  
Into that Cave this Groom presumed to enter  
Further than any man till then durst venture.  
He lights a waxen taper, which before  
Was consecrate, then enters at a door  
Of solid iron, which difficultly passed;  
Then chamber after chamber, comes at last  
To a fresh fragrant garden, every thing  
Seeming as if there had been lasting Spring.  
In midst of which a goodly Palace stands,  
The frame appears not built by mortal hands,  
So curious was the structure, no invention  
There, but exceeding humane apprehension.  
When entering the great Hall, he may espy  
Upon a throne magnificent and hie,  
A Virgin of surpassing beauty placed,  
(Incomparable upward from the waist)  
Her golden hairs about her shoulders hung,  
Smooth browed, clear eyed, her visage fresh and young:  
But all below the girdle seemed to twine  
About the chair, and was mere serpentine.  
Before her stood an huge great brazen chest,  
Crosse-barred and double locked, it seems possessed  
Of mighty treasure, and at either end  
A black fierce bandog couched, to defend  
That Magosin; for such as approach near,  
With their sharp fangs they threat to rend and tear.  
She checks their fury, makes them stoop and lie  
Flat on their bellies: She doth next untie  
A strong and double-warded Key that hung  
About her neck, (in a silk Ribbond strung.)  
The Chest she first unlocks, then heaves the lid.  
And shows th' Aduent'rer what was therein hid  
Gold of all stamps, and silver in great store,  
(Midas it seems of Bacchus asked no more)  
A small piece of each Coin to him she gives,  
Desiring him to keep it whilst he lives;  
(Her bounty stretched but to an easy load)  
All that he got he after showed abroad.  
And when she gave it, thus she him bespoke;  
A Princess see, who for a stepdames sake  
Am thus transformed, my fortunes overthrown,  
And I despoiled both of my state and Crown.  
But were I by a young man three times kissed,  
Who from his childhood ever did persist  
In modesty, and never stepped astray,  
I by his means should be removed away;  
And as his virtue's guerdon, for a dower,  
He should receive this mass, now in my power.  
Twice (as he said) he strove her lips to touch;  
But in th' attempt her gesture appeared such,  
Her face so altered, her aspect so grim,  
Her chattering teeth so gnashing, as if him  
She would have instantly devoured; it seemed,  
'Twixt hope and fear to be as then redeemed.  
But yet so terrible his offer was,  
That for the world's wealth added to that mass,  
He durst not on the like exploit be sent,  
But turned thence by the same way he went.  
Yet by this strange relation, after moved  
(By some of his Allies whom he best loved)  
To second his attempt, he never more  
Could find the way back to that charmed door.  
Not many years ensuing this, another  
Of the same town, a kinsman or a brother  
Hoping thereby a desperate state to raise,  
By his direction had made oft essays,  
This strange enchanted Palace to discover,  
And to that Queen to be a constant Lover.  
At length he entered, but there nothing found  
Save bones and skulls, and Courses under ground:  
But was withal so far distracted in sense,  
He died some three days after parting thence.  
The like vain hope did Apollonius blind;  
Who though he studied by his Art to find  
Hid gold, and wholly gave his mind unto 't,  
His fare thereby not bettered by a root,  
(For so mine Authors say) The great Magition 
So reported by Luciginus and Philostratus.   
Agrippa minding to make inquisition  
By Magic's help, and search for treasures hidden;  
Not only by the Emperor was forbidden,  
Carolus the fifth; but histories report,  
He for that notion banished was the Court.  
Andrew Theverus tells us, One Macrine 
And. Theverus.   
A Greek, laboured the earth to undermine,  
In Paros Isle, and in that hope resolved,  
Him suddenly the earth quite circumvolved.  
Of Cabades the mighty Persian King, 
A strange History of Cabades King of Persia.   
Two Authors, Glycas and Cedrenius, bring  
This History to light: 'Twixt the confines  
Of Persia and of India, there be Mines  
In Mount Zudaderin, of stones and gems,  
Some valued at no less than Diadems:  
But how to compass them was found no mean,  
The passage being kept by Spirits unclean.  
Th' ambitious King, for such a mass of pelf  
Daring to tug with Lucifer himself,  
Brings thither an huge army, sundry ways  
Assaults the mountain: still the Devils raise  
Tempests of fire and thunder to their wrack,  
And maugre opposition force them back.  
After retreat, the covetous King persists  
In his attempt, and of the Cabalists  
And Magis calls a Council, and of them  
Demands, By what unheard of stratagem  
This Treasure may be compassed. They agree,  
It by one only means achieved may be;  
Namely, That in his provinces reside  
A Sect of Christians, at that time denied  
Their liberty of conscience: now if they  
Will to that God they serve devoutly pray,  
Their Orisons have sole power to withstand  
The force and fury of that hellish Band.  
By one of his great Princes the King  
Unto the Patriarch many kind commends;  
Of him desiring their spiritual aid,  
Those damned Caca●daemons to invade.  
The Bishop grants, proclaims a general Fast,  
All sheriff them of their sins; which done, at last,  
Betwixt the Mountain and the Camp they bend  
Their humble knees, and in their prayers commend  
The Sultan's safety. This no sooner done,  
But these infernal Fiends affrighted run,  
With horrid cries and yells the air they fill,  
And leave to him the conquest of the hill.  

D. Faustus and Cornel. Agrip.  Of Faustus and Agrippa it is told,  
That in their travels they bare seeming gold  
Which would abide the touch; and by the way,  
In all their Hostries they would freely pay.  
But parted thence, mine Host thinking to find  
Those glorious Pieces they had left behind,  
Safe in his bag, sees nothing, save together  
Round scutes of horn, and pieces of old leather.  
Of such I could cite many, but I'll hie  

Of spirits called Lucifugi.  From them, to those we call Lucifugi.  
These in obscurest Vaults themselves invest,  
And above all things, Light and Day detest.  

john Milesius.  In john Milesius any man may read  
Of Devils in Sarmatia honoured,  
Called Kottri, or Kibaldi; such as we  

Pugs, Hobgoblins.  Pugs and Hobgoblins call. Their dwellings be  
In corners of old houses least frequented,  
Or beneath stacks of wood: and these convented,  
Make fearful noise in Butteries and in Dairies;  

Robin goodfellow, Fairies.  Robin good-fellows some, some call them Fairies.  
In solitary rooms These uproars keep,  
And beat at doors to wake men from their sleepe●  
Seeming to force locks, be they ne'er so strong,  
And keeping Christmas gambols all night long.  
Pots, glasses, trenchers, dishes, pans, and kettles  
They will make dance about the shelves and settles,  
As if about the Kitchen tossed and cast,  
Yet in the moruing nothing found misplaced.  
Others such houses to their use have fitted,  
In which base murders have been once committed.  
Some have their fearful habitations taken  
In desolate houses, ruined, and forsaken.  
Examples fail not to make these more plain; 
Reported by Sueton. Tranq.   
The house wherein Caligula was slain,  
To enter which none ever durst aspire  
After his death, till 'twas consumed by fire.  
The like in Athens; 
Plin. in Epist. A strange story reported by Fincelius.  of which Pliny writes  
In his Epistles. As Facetius cities,  
In Halberstad (saith he) there is a Dwelling  
Of great remark, the neighbour roofs excelling  
For architecture; in which made abode  
A mighty rich man, and a belly-god.  
After whose death (his soul gone Heaven knows whither)  
Not one night failed for many months together,  
But all the rooms with lighted tapers shone  
As if the darkness had been chased and gone,  
And Day there only for his pleasure stayed.  
In the great chamber where before were made  
His riotous feasts, (the casements standing wide)  
Clearly through that transparance is espy'de  
This Glutton, whom they by his habit knew,  
At the boards end, feasting a frolic crew  
Of lusty stomaches that about him sat,  
Served in with many a costly delicate,  
Course after Course, and every Charger full:  
Neat Servitors attended, not one dull,  
But ready to shift trenchers● and fill wine  
In guilded bowls; for all with plate doth shine:  
And amongst them you could not spy a guest,  
But seemed some one he in his life did feast.  
At this high rate they seemed to spend the night,  
But all were vanished still before day light.  
Of Bishop Datius a learned Clerk thus saith; 
Georg. Tauronensis of Datius Bishop of Mediolanum.   
He for the true profession of his Faith,  
Sent into exile, in his difficult way  
Oppressed with penury, was forced to stay  
In Corinth: nor there lodging could he have  
In any Inn or place convenient, save  
A corner house, supposed to be enchanted,  
And at that time with sundry Devils haunted.  
There taking up his lodging, and alone,  
He sound slept till betwixt twelve and one:  
When suddenly (he knew not by what cranny,  
The doors bee'ng fast shut to him) came a many  
Of Devils thronging, decked in sundry shapes,  
Like Badgers, Foxes, Hedgehogs, Hares, and Apes.  
Others more terrible, like Lions roar:  
Some grunt like hogs, the like ne'er heard before.  
Like Bulls these bellow, those like Asses bray;  
Some bark like bandogs, some like horses neigh:  
Some howl like Wolves, others like Furies yell,  
Scarce that black Sanctus could be matched in hell.  
At which up starts the noble Priest, and saith,  
O you accursed Fiends, Vassals of wrath,  
That first had in the East your habitation,  
Till you by pride did forfeit your salvation:  
With the blessed Angels you had then your seat,  
But by aspiring to be godlike great,  
Behold your rashness punished in your features,  
Being transhaped into base abject creatures.  
This having spoke, the Spirits disappeared,  
The house of them for ever after cleared.  

A strange History of one recovered to Life.  One thing, though out of course it may appear,  
Yet I thought fit to be inserted here:  
The rather too the Reader I prepare,  
Because it may seem wonderful and rare.  
Receive 't as you think good; or if you please  
To believe Plutarch, than his words are these:  

Enapius, remembered by Plutarch.  One called Enapius, a young man well bred,  
By the Physicians was given out for dead,  
And left to his last sheet. After some hours  
He seemed to recollect his vital powers,  
To live again, and speak: The reason why  
Demanded of his strange recovery?  
His answer was, That he was dead 'twas true,  
And brought before th'infernal Bar. They view  
Him o'er and o'er, then call to them who'haue charge  
The spirit from the body to enlarge:  
Whom Pluto with the other Stygian Powers  
Thus threat; Base Vassals can we think you ours,  
Or worthy our employment, to mistake  
In such a serious errand? Do we make  
You Officers and Lictors to arrest  
Such as are called to their eternal rest;  
And when we send for one whose dismal fate  
Proclaims him dead, you bring us one whose date  
Is not yet summed, but of a virtue stronger,  
As limited by us to live much longer.  
We sent, that with Nicander you should meet,  
A Currier that dwells in such a street:  
And how have you mistook? This Soul dismiss,  
And fetch his hither to our dark Abyss.  
With that (saith he) I wakened. His friends sent  
Unto the Curriers house incontinent,  
And found him at the very instant dead,  
When he his former life recovered.  
And though mere fabulous this seem to be,  
Yet is it no impossibility  
Fiends should delude the Ethnics, and on them  
Confer this as a cunning stratagem,  
To make them think that he disposed man's breath,  
And had the sole power over life and death.  
At nothing more these averse Spirits aim,  
Than what is Gods, unto themselves to claim.  
Others there are, 
A strange History of the Spirit of the Buttery.  as if destined by lot,  
To have no power but over goods ill got.  
For instance; One long with the world at strife,  
Who had professed a strict religious life,  
And taken holy Orders, at his book  
Spending his spare hours; to a crafty Cook  
Was near allied, and at his best vacation  
Finds out a time to give him visitation;  
And greets him with a blessing. The fat Host  
Is glad to see his Uncle; Sod and Roast  
He sets before him, there is nothing (fit  
To bid him welcome) wanting: down they sit.  
The good old man, after some small repast,  
More apt to talk than eat, demands at last  
Of his Lay Nephew, (since he toils and strives  
In this vain world to prosper) how he thrives?  
The Cook first fetcheth a deep sigh; then says,  
O Uncle, I have sought my state to raise  
By every indirect and law less mean,  
Yet still my covetous aims are frustrate clean.  
I buy stale meat, and at the cheapest rate;  
Then if my Guests complain I cog and prate,  
Outfacing it for good. Sometimes I buy  
Beefs (have been told me) of the murrain dye.  
What course have I not taken to compass riches?  
Ventured on some have been found dead in ditches;  
Baked dogs for Venison, put them in good paste,  
And then with salt and pepper helped their taste.  
Meat roasted twice, and twice boiled, I oft sell,  
Make pies of fly-blown joints, and vent them well:  
I froth my cans, in every jug I cheat,  
And nick my Guests in what they drink or eat:  
And yet with these and more sleights, all I can,  
Doth not declare me for a thriving man;  
I pinch mine own guts, and from others glean,  
And yet (though I show fat) my stock is lean.  
The good old man, though at his tale offended,  
No interruption used till he had ended.  
First having shaken his head, than crossed his breast,  
Cousin (said he) this lewd life I detest:  
Let me advise you therefore to repent;  
For know, ill-gotten goods are lewdly spent.  
Pray let me see your Buttery. Turn your face  
(Saith the Cook) that way, you may view the place,  
That casement shows it. Well done, (saith the Priest)  
Now look with me, and tell me what thou seest?  
When presently appears to them a Ghost,  
Swolne-cheekt, gor-bellied, plumper than mine Host;  
His legs with dropsy swelled, gouty his thighs,  
And able scarce to look out with his eyes,  
Feeding with greediness on every dish,  
For nothing could escape him, flesh or fish:  
Then with the empty jugges he seems to quarrel,  
And sets his mouth to th' bung hole of a barrel,  
(Less compassed than his belly) at one draught  
He seems to quaff half off, then smiled and laughed,  
When jogging it he found it somewhat shallow:  
So parted thence as full as he could wallow.  
Mine Host amazed, desires him to unfold  
What Monster 'twas made with his house so bold.  
To whom his Uncle; Hast thou not heard tell  
Of Buttry-Sp'rits, who in those places dwell  
Where cozenage is professed? Needs must you wain  
In your estate, when such devour your gain.  
" All such as study fraud, and practise evil,  
" Do only starve themselves, to plump the Devil.  
The Cook replies, What course (good Uncle) than  
Had I best take, that am (you know) a man  
Would prosper gladly, and my fortunes raise,  
Which I have toiled and laboured diverse ways?  
He mildly answers, Be advised by me,  
Serve God, thy neighbour love, use charity,  
Frequent the Church, be oft deuou● in prayer,  
Keep a good conscience, cast away all care  
Of this world's pelf, cheat none, be just to all,  
So shalt thou thrive although thy gain be small;  
For than no such bad Spirit shall have power  
Thy goods directly gotten to devour.  
This said, he left him. Who now better taught,  
Begins to love what's good, and hate what's naught;  
He only now an honest course affects,  
And all bad dealing in his trade corrects.  
Some few years after, the good man again  
Forsakes his cloister, and with no small pain  
Travels to see his Kinsman, in whom now  
He finds a change both in his shape and brow;  
he's grown a Bourger, offices hath past,  
And hopes (by changing copy) at the last  
To prove chief Alderman, wealth upon him flows,  
And day by day both gain and credit grows.  
Most gravely now he entertains his Guest,  
And leads him in the former room to feast.  
Some conference passed betwixt them two at meat,  
The Cook spoke much, the Churchman little ●at;  
But finds by many a thankful protestation,  
How he hath thrived since his last visitation.  
The table drawn, the Guests retired aside,  
He bids him once more open the casement wide  
That looks into the Larder: where he spies  
The selfsame Spirit with wan cheeks and sunk eyes,  
His aspect meager, his lips thin and pale,  
(As if his legs would at that instant fail)  
Leaning upon a staff, quite clung his belly,  
And all his flesh as it were turned to jelly.  
Full platters round about the dresser stood,  
Upon the shelves too, and the meat all good;  
At which he snatched and catcht, but nought prevailed,  
Still as he reached his arm forth, his strength failed;  
And though his greedy appetite was much,  
There was no dish that he had power to touch.  
He crawls then to a barrel, one would think,  
That wanting meat, he had a will to drink:  
The Vessels furnished and full gauged he saw,  
But had not strength the spigot forth to draw;  
He lifts at juggs and pots, and cans, but they  
Had been so well filled, that he unneths may  
Advance them (though now empty) half so hy  
As to his head, to gain one snuff thereby.  
Thus he that on ill gotten goods presumed,  
Parts hunger-starved, and more than half consumed.  
In this discourse far be it we should mean,  
Spirits by meat are fatted or made lean:  
Yet certain 'tis, by God's permission they  
May over goods extorted bear like sway.  
'T were not amiss if we some counsel had,  

Certain marks by which good Spirits are distinguished from the bad.  How to discern good Spirits from the bad,  
Who since they can assume the shape of light,  
In their discovery needful is foresight.  
In one respect th' agree; for both can take  
Bodies on them, and when they please forsake  
Their shapes and figures: but if we compare  
By circumstance, their change, they different are;  
As in their true proportioned operation,  
Language, and purpose of their transmutation.  
Good Angels, though undoubtedly they can  
Put on all forms, still take the shape of Man.  
But the bad Daemons, not with that content,  
When they on their cursed embassies are sent,  
In figures more contemptible appear,  
One like a Wolf, another like a Bear:  
Others resembling Dogs, Apes, Monkeys, Cats,  

What shapes devils may assume & what they cannot.  And sometimes Birds, as Crows, Pies, Owls, and Bats.  
But never hath it yet been read or told,  
That ever cursed Spirit should be so bold  
To show his damned head (amongst them all)  
In th' innocent Lambs, or Doves that have no gall.  
Some give this reason; God would not permit,  
Since by the Lamb his dear Son thought it fit  
Himself to shadow, and the Holy-Ghost  
(As in that Bird whom he delighted most)  
T'assume her figure in his apparition,  
That Fiends should in these shapes show any vision.  

Their actions.  Whoso will sift their actions, he shall find  
(By their success, if well or ill inclined)  
The one from other; for the blessed still  
Square all their actions to th' Almighty's will,  
And to man's profit: neither more nor less,  
The limit that's prescribed them they transgress.  
The Cacadaemons labour all they can  
Against God's honour and the good of man:  
Therefore the end of all their apparitions  
Are mere idolatrous lies and superstitions:  
They to our frailties all gross sins impute,  
That may the body stain, or soul pollute;  
And when they aim against us their chief batteries,  
They bait their deadly hooks in candied flatteries,  
In golden bowls they poisonous dregs present,  
Make show to cure, but kill incontinent;  
And therefore it behoves man to have care,  
Whom thousand ways they labour to ensnare.  
Take Saint john's counsel; Be not you (saith he)  
Deceived by your too much credulity:  
Believe not every Spirit, but first try  
Whether he doth proceed from God on hy.  
Examine every good thing they pretend,  
Whether they likewise do't to a good end.  
To diverse maladies they can give ease,  
Comfort and help, uproars sometimes appease,  
Predict mischances, teach men to eschew  
Mischiefs which they prepared as well as knew.  
In all their speech God's name they never use,  
Unless it to dishhonour and abuse.  
Another special sign they cannot scape,  
Namely, That when they put on humane shape,  
To give man just occasion to misdoubt them,  
Some strange prodigious mark they bear about them 
A special mark to know evil Spirits by.   
In one deficient member. These be notes  
To find them out, either the feet of Goats,  
Foreheads of Satyrs, nails deformed and crooked,  
Eyes broad and flaming, noses long and hooked,  
Hands grown with hair, and nostrils broad and wide,  
Teeth gagged, and larger than their lips can hide.  
The Crosses sign (saith Athanasius) they 
Athanasius.   
Cannot endure, it puts them to dismay.  
Lactantius tells us, When upon a season 
Lactantius.   
An Emperor of his Idol asked the reason  
Of some doubt that perplexed him, a long space  
He answered not: the cause was, that in place  
A Christian than was present at that time  
Who had new blessed him with the Crosses sign.  
Good Angels when to man they first appear,  
Although they strike him with amaze and fear,  
Their 'em affies bee'ng done, before they part,  
They leave him with great joy and cheer of heart.  
As he at whose dread presence Daniel shook;  
As th' Angel Gabriel, whom the Holy-Booke  
Makes mention of, who when he came to bring  
To the blessed Maid a message from heaven's King,  
Frightful at first appeared his salutation,  
But th'end thereof was full of consolation.  
But the bad Spirits bringing seeming joy,  
The end thereof's disaster and annoy.  
From circumstance might many more arise,  
But these for this place at this time suffice.  
Be it held no digression to look back  
From whence I came, enquiring if I lack  
No fit accoutrement that may be found  
Behooveful for the journey I am bound.  

Of Music.  Something I had forgot in my great speed:  

A Coelo Symphonia.  Of Music then, e'er further I proceed;  
I must derive it from the first of days.  
The Spheres chime Music to their Maker's praise.  
In the world's first Creation it begun,  
From the word Fiat spoke, and it was done,  
Was sound and sweetness, voice, and symphony,  
Concord, Consent, and heavenly harmony.  
The three great Orders of the Hierarchy,  
Servants unto th' eternal Majesty,  
In their degrees of Ternions hourly sing  
Loud Haleluiahs' to th' Almighty King.  
The Seraphins, the Cherubins, and Thrones,  
Potestates, Virtues, Dominations,  
The Principats, Arch-Angels, Angels, all  
Resound his praise in accents musical:  

The velocity of the heavens and planets.  So do the heavens and Planets, much below them.  
Touching the first, those that seem best to know them,  
Thus of their quick velocity relate:  
As the supreme and highest, agitate  
Their wheels with swiftest motion, so conclude,  
The lowest finish their vicissitude:  
That is, their natural courses much more soon.  
As first, in nine and twenty days the Moon,  
The Sun and Venus in one twelvemonth theirs,  
And Saturn his in thirty complete years;  
But many thousands must be fully done,  
Before the starry heavens their course have run.  

The ambition of Man to search into hidden Arts.  Such and so great is man's innate ambition,  
Into all knowledge to make inquisition,  
The depth of Nature's hidden ways to sound,  
Mystries to search, and dive in arts profound.  
As if we look into the first of Time,  
When as the World was in its youth and prime,  
Even to this latest Age, those much commended  
For deep conceptions, greatly have contended  
(Almost above capacity indeed)  
Laboriously, each other to exceed.  
But as the Fable of Ixion proud  
Saith, he in Juno's stead embraced a Cloud:  
So for the most part those of wits refined,  
Building upon their amplitude of mind,  
And by their own vain apprehensions swayed,  
In their main course erroneously have strayed;  
Either in all mistaking, or some part,  
Error for Truth, and Ignorance for Art.  
The reason is, That in things undecided,  
By self-conceit bee'ng obstinately guided,  
And not acquiring out the perfect ground,  
What's finite they with infinite confound;  
What's humane, with divine; what's wrong, with right,  
As out of darkness striving to draw light.  
Hence comes so many Sects and Schools t' arise  
Amongst the Sophists, thinking themselves wise;  
As Py●hagorians, Epicures, Platonics,  
Pythonicks, Sceptics, and Academics,  
Eleaticks, Perepateticks, Stoics too,  
With others more: And all these as they do  
Differ in names, so in opinions, and  
Upon diversity of judgements stand.  
For instance; First, as touching the foundation  
Of things that since the Chaos had creation,  
And cause efficient; some hold Earth, some Fire,  
Some Water, others Air: some Sects conspire  
Upon the full four Elements to impose it.  
One names the heavens; another saith (he knows it)  
The Stars were workers● Atoms this man names;  
Another, Number; and the former blames;  
Some, Musical consent drawn from the Spheres;  
Some Full, 
Plen●i & v●cu●●  some Empty: by all which appears,  
Those things are only quarrelled with, not proved;  
For nothing's constant, solid, or immoved,  
In all their doctrines each with other jar,  
And are indeed still in seditious war.  

job cap. 38.  And therefore God reproves job for aspiring,  
And to his hidden ways too deep enquiring:  
Thus saying, Who is he that doth obscure  
Knowledge with words imperfect and impure?  
Gird up thy loins, thee like a man prepare,  
I will demand, and thou to me declare;  
Where wast thou when I laid the earth's foundation?  
If thou hast knowledge, give me true narration?  
Who measured it? now (if thou canst) divine:  
Or over it what's he hath stretched the line?  
Upon what are the solid Bases made?  
Or who the corner stone thereof first laid?  
When all the Morning Stars (as but one-voiced)  
Praised me together: when all Saints rejoiced.  
Who shut the Sea with doors up, when the same  
As from the womb itself issued and came?  
When for it I the Clouds a covering found,  
And as in swathing ●ands, in darkness bound;  
And said, Thou hitherto shalt have free way,  
No further, thou shalt here thy proud waves stay.  
And after this, the secrets doth pursue  
Of Snow, Hail, Tempests, with the Light and Dew,  
Raine, Ice, Death, Darkness; and so further runs  
To th' Pleyades, Arcturus and his sons.  
Saith Paul, In this world none himself deceive,  

Cor. cap. 3.16.  To think he's wise; but such vain fancies leave,  
And let him be a fool, so to be wise.  
For this world's wisdom is a mere disguise  
Of foolishness with God. Scriptures thus treat,  

job 5.13.  The Wise he catcheth in his own conceit.   

In Esays' Prophecy the words thus sound;  
The wisdom of the Wise I will confound,  
The prudence of the Prudent reprehend.  
Where is the wise man? Where's the Scribe now, or  
He of this world the great Inquisitor?  
Hath not God made all the world's Wisdom Folly?  
Who then dares think himself or wise or holy.  
What was it that to Socrates first gave  
Wisdoms great attribute and honour, save  
That he confessed, In all he did pursue,  
He only knew this, That he nothing knew.   


Eccles. 8.  What saith the Preacher? When I did apply  
My heart to search out Wisdom curiously,  
And to behold on earth the secrets deep,  
That day nor night the eyes of man take sleep;  
Gods entire work before mine eyes I brought,  
That Man could not find out the work he sought  
Beneath the Sun: for which man's busy mind  
Labours to search, but it can never find.  
And though the Wise man think it to conceive,  
He cannot do't without th' Almighty's leave.  
When as the Academics, 
The Academics.  of the rest  
Of all the Ethnycke Sophists were held best;  
Yet in their then supreme authority  
None durst contest and say, So this shall be.  
The Pyrhonicks, 
The Pyrhonicks.  of no less approbation,  
Would not of any thing make attestation;  
But made a doubt in all, and held for true,  
Whoever humane Science shall pursue,  
No other base he hath whereon to sit,  
Saving the frail opinion of man's wit:  
No certain principle at all th' have lent,  
Grounded on firm and solid argument;  
Which Principles no sooner are denied,  
But all their doctrine 's ruined in its pride.  
Therefore these Academics did enact  
A Maxim, (held amongst themselves exact)  
Let none dispute, 
Contra negantem principia non est disputandum, etc.  or into terms arise  
With any that the Principles denies.  
Observe but the Philosopher's inventions,  
And amongst them the Fencer-like contentions,  
Concerning the Creator of us all●  
The Angels, 
Diagoras. Milesius. Theod. Cyrenus.  and the World's original.  
Some impiously and foolishly deny,  
That there's to govern us ● Deity.  
Others that say there is a God, 
Epicurus.  there are,  
But he of humane actions takes no care.  
And some remain in doubt, 
Protagoras.  and will not know  
(At least confess) there is a God or no.  
Who in his best conceptions doth not storm  
At their Idaea's, Atoms, Matter, Form,  
Full, Empty, Infinite, first Essence, Being,  
With thousands more, and all these disagreeing.  
Touching the Soul hath been more strange opinions, 
Opinions concerning the Soul.   
Than now beneath the great Turk are dominions.  
One, 
Cr●●es Theban.  That man hath no Soul at all, will prove,  
And that the Body of itself doth move.  

Hypocrates. Lysippus. Hipp●as. An●xag. Di●g. H●siodus. Epic. Boethius. Ant. Cleant●es. Ze●● Diarch. Galenus. Chrisip. Archel. Heraclitus. Thales. Xenocrates.  Some grant a Soul, but curiously desire  
To have th'essence thereof derived from Fire;  
Of Water, some; others, of Air compound it;  
And some as brainsick as the rest, would bond it  
In Earthly humour: other Sectists dare  
Affirm the substance to be Fire and Aire.  
One, Heat, or an hot constitution: he  
Saith (in is great wisdom) it of force must be  
Of the four Elements the pure complexion:  
Others will have it Light, or Lights reflection.  
One calls it restless Motion; he, a Number  
Moving itself, etc. Thus one another cumber,  
Warring with contradictions infinite.  

Of the Seat of the Soul. Hypocrates. Hierophilus. Erasi●tratus. Diogen. Chrisip. Cum Stoicis.  As vainly too of the Souls seat they write;  
To the brains ventricle some one confines it:  
Come to another's censure, he assigns it  
Unto the Epicranion: Amongst the rest,  
Epicurus makes her mansion in the breast:  
In the Heart's arteries some say it dwells;  
Another, in the Heart, and nowhere else.  

Emped. Arist. Plato.  Empedocles would have it understood,  
The sole place she resides in, is the Blood.  
In the whole Body others seek to place it,  
And with no seeming arguments outface it.  

Concerning the Immortality of the Soul.  Like difference hath amongst them been to know  
Whether the Soul immortal be or no.  
Democritus and Epicurus they  
Believed the Soul was mortal. Others (say,  

Pythagoras. Plato.  And it seems better warranted) incline  
To make the world believe it is Divine.  

The Stoics.  The Stoics held opinion, with the breath,  
All bad Souls are extinguished even in death:  
But that the better are exalted hie  
To place sublime, and never more to dye.  

Aristotle.  Some so ambiguous in their censures were,  
Nothing save doubt in all their Works appear.  
Then to conclude, Studies that have foundation  
Like these, upon man's mere imagination,  
Than the Chamaelions' are more variable,  
Lighter than wind, than the sea more unstable,  
Than th' Elements theyare at more deadly hate,  
And than the Labyrinth more intricate;  
Than th' Moon more changing, Darkness more obscure,  
Than Women more inconstant and unsure.  
He than that in his best thoughts doth desire, 
He that would find the truth, let him search the Scriptures.   
After the Truth ingeniously t' inquire,  
And to the perfect path to be conducted,  
May it please that man to be thus instructed;  
Seek not from Man, but God that can dispose,  
Who all things, not from him that nothing, knows.  
Of Truth the Scriptures plenally report,  
Of which our weak and dull conceit comes short.  
Note what our Saviour saith, (to end all strife)  
I am the Way, I am the Truth and Life.  
Again he saith, Into the world I came  
To declare truth, and testify the same.  
No wonder then if even the Wisest dote,  
Who from the Scriptures were so far remote;  
And that the more they laboured Truth to find,  
The more they were made stupid, dull, and blind.  
By muddy streams it is an easy thing  
To know a troubled and unhealthful Spring:  
By bright and Crystal rivulets we are sure  
By consequence the fountains head is pure.  
And in this water so refined and clear,  
Our blessed Saviour makes himself appear,  
When he thus saith (as john doth plainly tell)  
To the Samaritan at Jacob's Well,  
Who so shall of the Water drink that I  
Will give him, shall no more thirst till he die:  
The water that I give, in him shall be  
A Well of water everlastingly,  
Springing to life eternal. Now if any  
Of the great Doctors differ, (as th' are many)  
Retire we to the Scriptures (the true test)  
To know of their opinions which sounds best.  
Nor let their works further authorised be,  
Than punctually they with the Text agree:  
Neither let any (of his knowledge proud)  
Dare further search than is by them allowed.  
From the wise men heavens secrets are concealed,  
And unto Infants and to Babes revealed:  
Therefore let Arrogance no man delude,  
Whilst humbly with Saint Austin I conclude;  
Whoso shall read this Work, where he shall find 
Aug. de Trinitat. lib. 1. cap. 3.   
Truth certain, let him join with me in mind:  
Where he shall doubt with me, I next desire,  
That he with me will labour to inquire.  
If he have erred in judgement, and find here  
To be resolved, from hence his error clear.  
If he my error find, (with some respect  
Of my good meaning) let him mine correct.  
Explicit Metrum Tractatus Noni.   
Eatenus rationandum est, donec veritas invenitur. Cum inventa est Veritas, ibi figendum est juditium; & in victoria Veritatis soli Veritatis inimici pereans.  S. Chrisost.  

Theological, Philosophical, Poetical, Historical, Apothegmaticall, Hierog●p●icall and Emblematical Observations, touching the further illustration of the former Tractat.  
THese Spirits of the earth or under the earth, having charge of the Mines and Treasures below, methinks should deter men from the base sin of Avarice. Aurelius calleth it the root of evil, 
Aurel. Imperat.  or a fountain of evils, whence, as from an inundant stream, 
Against Covetousness.  flow injury, injustice, Bribery, Treason, Murder, depopulation, strage, ruin of Commonweals, overthrows of Armies, Subversion of estates, wrack of Societies, stain of conscience, breach of amity, confusion of mind, with a thousand other strange enormities. The property of a covetous man (saith Archimedes') is to live all his life time like a Beggar, that he may be said at his death to die rich: who as he is good to no man, so is he the worst friend to himself: and as he passeth great trouble and travel in gathering riches, so he purchaseth withal great danger in keeping them, much law in defending, but most torment in departing from them; and in making his Will he for the most part findeth more trouble to please all, than he took pleasure to possess all. In the purchasing of which (as one ingeniously said) he gets carefulness to himself, envy from his neighbour, a prey for thieves, peril for his person, damnation to his soul, curses for his children, and Law for his heirs. Nay even in his life time he wanteth as well what he hath, as what he hath not. Moreover, all evil-gotten gain bringeth with it contempt, curses, and infamy. The Gluttons mind (saith Saint Bernard) is of his belly, the Lechers of his lust, and the Covetous man's of his gold. And Saint Augustine, By Liberality men's vices are covered, but by Covetousness they are laid open to the world. 
Ardua res haec est, opibus non tradere mores,  
Et cum tot Croesos viceris esse Numam.  i. A difficult thing it is for any man that is rich, not to submit his mind and affections unto his money; and passing many a Croesus in wealth, to bear a modest temperature with Numa. It is better to be the Sheep than the Son of an avaricious man, saith Diegenes: the one he loveth and tendereth for the increase; the other he neglecteth and hateth for the expense. Though (according to Apollonius) the common excuse of the rich man is, That he gathereth and hoardeth for the use of his children; so insatiate is his desire, (as being never satisfied) that the obtaining of what he would have, is but the beginning to him of the desire of having. According to that of Boëthius, 
The Poets of Covetousness.  lib. 2. Metr. 2.  
Si quantas rapidis flatibus incitus,  
Pontus versat Arenas, etc.  
If with so many sands as seas up cast,  
When they are stirred with some tempestuous blast;  
Or wert thou furnished as the skies with stars,  
When neither fog nor cloud their lustre bars;  
Or wert thou by th' abundant horn of Plenty  
Supplied with all things, leaving no place empty:  
Yet humane nature, covetous of gain,  
Would not forbear to murmur and complain,  
Although to it heavens liberal hand should lend  
More gold than it could study how to spend.  
Though Honour grace the name, and Pride the back,  
'T will say all 's little, something yet doth lack;  
Gaping Desire, uncircumscribed by Laws,  
Still yawns with open and unsatiate jaws.  
What bridle or what curb can we then find  
To restrain this rapacity of mind?  
Whenas the more we drink, the more we thirst,  
Our aim to get is greater than at first.  
Such pest in man's unlimited nature breeds,  
That still the more he hath, the more he needs.  
Avarice is defined to be a vice in the soul, much like unto a Dropsy in the body; by which a man coveteth, per fas & nefas, to extort from others, without right or reason. And again, violently and injustly it withholdeth from others what truly belongeth unto them, without equity or conscience. It is also a penurious and niggardly sparing to give, but a readiness, nay greediness to receive whatsoever is brought, never examining whether it be well or ill attained. Usury and Extortion, bred from Avarice, (saith one) makes the Nobleman mortgage his lands, the Lawyer pawn his Littleton, the Physician sell his Galen, the Soldier his sword, the Merchant his Ship, and the World it's peace. This hellish Vice in mine opinion is as bitterly reproved as ingeniously observed by Petronius Arbiter, in one of his Satyrs. Part of his words be these: 
Orbemjam totum victor Romanus habebat,  
Qua mare, quaterrae, qua sidus currit utrumque.  
The Roman Victor had the whole world won,  
As far as seas flow, or the earth doth run,  
Or either Pole could from above survey;  
Yet with all this not sated was, but they  
The Ocean must with burdened Ships oppress,  
Wand'ring in toilsome search where they could guess  
Any remote place was. If they were told  
It yielded Mines, and they might fetch thence gold.  
And now (although they were in league before)  
Hostilitie's proclaimed, and for that Oar  
Armed Vessels rigged, all dangers are held good,  
To purchase wealth, however bought with blood.  
" Pleasures in use are slighted, (because known)  
" We dote on foreign things, despise our own.   
And in another place to the like purpose: 
Nor is less rapine in the camp, for there  
Generals when they of gain and profit hear,  
Fly to the noise, and madly snatch at gold.  
Nay even the Roman people's to be sold,  
The very seats on which the Patriots sit  
In open Court, are bought, nor can we quit  
Old men from Avarice, since each one strives  
Virtue (once free) to bind in golden gyves;  
" Powers turn to prey, and Place to purchase pelf,  
" There's nothing free, scarce Majesty itself.   
Covetousness robbeth a man of the title of Gentry, because it together delighteth itself in sordid Ignobility. Usury, the eldest and most fruitfull-breeding daughter of old Avarice, was so much at one time despised and hated in Rome, that Appian in his first book of Civil wars commemorateth unto us, That there was a great penalty imposed upon any noble Citisen, who would show himself so degenerate as to contract her: for it is said of her, That she bringeth forth her children before they be begotten: beside, she is most hated of those whom she seemeth most to gratify. And according to that of the Poet, 
— Turpia Lucra  
Faenoris, & velox Inopes usura trucidat.  The filthy and base gain of Increase, and the swift return of Usury murdereth the Poor and Needy. But I am confident, that whosoever he be that shall grind the faces of the Poor in this world, the Devil shall grate upon his bones in the world to come. O but (saith one) Gold guideth the globe of the earth, and Covetousness runs round about the Centre, Auri sacra fanes quid non? This putteth me in remembrance of the Poet Balbus, which lately came to my hand, and I have read thus: 
Aurum cuncta movet, superi flectuntur ab Auro,  
Gaudet & Aurato Iupiter ipse Thoro.   
Which as near as I can I have thus faithfully rendered: 
Gold can do all things, gods with it are fed,  
And jove himself lies in a golden bed.  
With Gold the Temples shine, the Altars too:  
In it men trust, for it can all things do.  
Gold helps in Peace, is prevalent in Wars,  
It raiseth Armies, it compoundeth jars.  
The Romuleian Patriots redeemed  
With Gold their Capitol, 'T is so esteemed,  
And bears with it such potency and sway,  
That unto it Air, Earth, and Seas obey.  
What other high Power need we love or fear?  
Pallas away, and juno come not near:  
Mars hencel Diana with thy modest look,  
Come not in sight, thy presence we'll not brook.  
Gold only dwells in Temples, and doth reign,  
And at its Altars are fat Offerings slain.  
He that hath Gold, the very Stars may buy,  
And can the gods lead in captivity.  
Gold raiseth War, and Discord can appease;  
It ploughs deep furrows in the unknown seas:  
It breaks down Citadels, (such power it claims)  
And folds up Cities in devouring flames.  
Take Gold away, the young Maid would not be  
So soon deprived of her Virginity.  
Take Gold away, young men would be more stayed,  
And their indulgent Parents more obeyed.  
Take Gold away, sincere Faith would be vowed,  
Young wives more chaste, and Matrons be less proud:  
Youth would not be to Fashion so devote,  
Nor Age on Riches more than Virtue dote.  
Yet hath it a power op'ratiue to infuse  
Raptures and Enthusiasma's to the Muse.  
To give us Gold, would any be so kind,  
A golden vein he in our Verse should find.   
The excellent Greek Poet Hesiod gives Venus the Epithit Aurea. Some questioning, With what propriety he could call her Golden Venus; she being in her native disposition solely devoted to pleasure and sporting dalliance, but no way tainted with the least as persion of gripple & ungenerous Avarice? one among the rest, unwilling he should be taxed with the least ignorance or mistake, thus answered in his behalf: 
Hesiodus pulchre quid sit Venus Aurea jusit,  
Et peream si quid rectius esse potest, etc.  
Hesiod said well, And let me die. But when  
He called her Golden Venus, he did then  
With rich conceit, because we now behold,  
There is no Match that is not made with gold:  
And Venus, changed to Vsus, Venery  
Is now converted to plain Usury.  
This Saturn's son well knew, when bee'ng surprised  
With Danaës love, he came to her disguised  
In a rich golden Rain, and through the tiles,  
Sent liquid drops, which she with graceful smiles  
Spread her lap wide to take, not bee'ng content  
To fold it up till the whole shower was spent.  
He made the precedent: since when we find,  
That whilst we give, out Sweethearts think us kind.  
But if we nothing bring, Away, be gone,  
Full pockets now are only looked upon.   
He that trusteth in his Riches (saith Solomon) shall perish. 
Prov. cap. 11.  He troubleth his own house that followeth Avarice, 
Cap. 15.  but he that hateth Covetousness shall live. He that hateth Covetousness his days shall be long, and he that hasteneth to be rich shall not be innocent. 
Cap. 28.  The Covetous man shall not be filled with money; 
Eccles cap. 5. Ibid. 14.  and he that loveth Riches shall not receive the fruits thereof. He that heapeth to himself unjustly, gathereth for others, and another shall riot in his riches. He that is wicked unto himself, to whom can he be good? in his goods he shall take no pleasure.  
We read, jerem. cap. 6. From the less to the greater, all dote on Avarice: from the Prophet to the Priest, all study deceit. Therefore I will deliver up their Women to strangers, and make others heirs of their fields; because from the least to the greatest, all follow Avarice; and from the Prophet to the Priest all study Lies.  
Covetousness is called the Service of Idols, Ephes. 5.5. The Root of evils, 1. Tim. 6.10. And such as be therewith infected are called Despisers of God's Word, Mat. 6.24, etc. Cruel, Prov. 12.10. Idolaters, Coloss. 3.5. Miserable and vain, job 5.5. They are to be avoided, 1 Cor. 5.11. They shall not inherit the kingdom of Heaven, Ibid. 6.10. Infinite are the Texts in Scripture, not only bitterly reproving, but utterly condemning this base sin of Avarice: for brevity's sake I will shut them up with that godly admonition of the holy Evangelist Saint Matthew, cap. 6. ver. 19 Lay not up treasures for yourselves upon the earth, where the Moth and Canker do corrupt, and where thieves break through and steal; but lay up treasures for yourself in Heaven, where neither the Moth nor Canker corrupteth, and where thieves neither dig through nor steal: for where your treasure is, there will your hearts be also.  

The Fathers, of Avarice.  Saint Augustine, De Verb. Domini, saith, What is this aviditie of Concupiscence in man, when even the beasts themselves retain a mediocrity? They are ravenous when they be hungry, but when their appetites are sated, they spare to pray. The avarice of Rich men is only insatiate, who always raveth; and is never satisfied. He neither feareth God, nor reverenceth man● he neither spareth father, nor acknowledgeth mother: his brother he forgetteh, & falsifieth faith unto his friend: he oppresseth the widow, invadeth the Orphan; those that are free he bringeth into bonds; nor maketh he conscience to bear false witness, etc. O what a madness is this in men! to despise life, and desire death; to covet Gold, and to lose Heaven.  
Observe what Saint Ambrose saith in one of his Sermons: It is no less fault in thee to take away from him that hath, than when thou thyself art able, to deny thy charity to such as want. It is the bread of the Hungry which thou detainest, and the garment of the Naked which thou keepest back; the money which thou hoordest and hidest in the earth is the price and redemption of the Captive and Miserable. Know that thou takest away the goods of so many as thou deniest to do good unto, when thou canst and wilt not. Those are not a man's riches which he cannot carry with him to the grave: Mercy only and Charity are the inseparable companions of the Dead.  
Hierome saith, That when all other sins grow old in man, Avarice only continueth as youthful to the end as at the beginning. And in another of his Sermons he saith, A Covetous man is the Purse of Princes, a store house of thieves, the discord of Parents, and the hiss of men. Gregory, Moral. lib. 14. saith, That the sin of Avarice so burdeneth and weigheth down the mind which it hath once possessed, that it can never be raised to have a desire to behold things sublime and high. Hugo, lib. de Clau. writeth, In the goods and riches which we possess there are four things to be observed; namely, That things lawful to be sought, we seek not unjustly; and things unjustly sought, we enjoy not unlawfully; that we possess not too much, though lawfully; nor things lawfully possessed, we unlawfully defend: for either evilly to acquire, or things evilly obtained, what was lawful maketh to be unlawful. For a man to possess much to himself, he cometh near to covetousness; and oftentimes it so falleth out, that what is too much loved, is evilly defended. S. Bernard, Serm. 39 saith, Avarice is drawn in a Chariot with four wheels, & these are called Pusillanimity, Inhumanity, Contempt of God, and Forgetfulness of Death. The beasts that draw it be two, Tenacity and rapacity: and these are guided and governed by one Chariotier, called a Greedy Desire of Having. For Covetousness alone, because it will not be at the charges of hiring more, is content with one servant.  
The Emperor Nero was never known to give gift, 
Historical Examples.  or to bestow office upon any man, but he said unto him, Thou knowest what I have need of? This we do, left any man what he hath should call his own. Words (saith Suetonius and Bion, who report this of him) better becoming the mouth of a Thief and Robber than of an Emperor. The Emperor Vespasian, when by certain Embassies he understood, that a rich Statue was to be erected unto his honour by the public Senate, which would cost an infinite mass of money; he desired them to forbear: and showing the palm of his hand open, he said unto the Ambassadors, Behold, here is a Base ready to receive it. Thereby intimating, he had a hand to receive that money living, with which they purposed to honour him being dead. Suet. in Vespas.  
Marcus Crassus being on his journey to undertake the Parthian war; 
Brusonius' lib. 1. c. 1. ex Plut.  when in his way he found Deiotarus King of the Galathians in his old age erecting a city; O King (said he) what business is this which thou undertakest, now that thou art in the twelfe hour of thy day? (meaning he was then in the last part of his age.) To whom Deiotarus (knowing the extreme covetousness of Crassus) smilingly answered, But thou o Emperor, when as it appeareth thou art not in the morning of thy time, (for he was then threescore years old) why dost thou make such haste to war against the Parthians, in hope to bring thence a rich and profitable booty? Plato to one who studied nothing but Gain, 
Stob. serm. 10.  said, O impious man, take not such care to augment thy substance, but rather how to lessen thy desire of getting. Democritus was wont to say, That amongst rich men there were more Procurators than Lords; for the Covetous man doth not possess, but is possessed by his Riches, of which he may deservedly be called not the servant only, but the slave. 
Max. serm. 12.  A plain Fellow came to the Emperor Vespasian, (who was much taxed of Avarice) and desired to give him that freedom which belonged unto a Roman: but because he came empty handed, being denied; he boldly said unto him aloud, The Fox, o Caesar, changeth his hai●es, but not his nature. In that reproving the rapacity of his gripple disposition, who denied that gratis, which he would willingly have bestowed upon him for money.  
AElianus in his book De Varia Historia reporteth of the Poet Simonides, That when one came to entreat him to write an Enconomium, and in the stead of a reward offered him nothing but thanks; he made answer unto him, That he had two coffers at home, the one of Thanks, the other of Coin: the last when he needed he still found furnished; the other when he wanted, was always empty. He in his old age being taxed of Covetousness, made answer, I had rather dying leave my substance and riches to those that live, than in my life time being in want, beg it of others and be denied.  

Caligula.  But above all others, the Emperor Caligula is most branded with this vice; who after inimitable profuseness, (for his riots and brutish intemperance exceeded all bounds of humanity) when he had wasted an infinite treasure upon Concubines and Catamites, gave himself wholly to avaricious rapine; insomuch that he caused many of the richest men in Rome to make their Wills, appointing him their Executor and Heir. Who if they happened to live longer than he thought fit, and that money began to fail, he caused them either to be poisoned, or put to some other private death; alleging for his excuse, That it were unnatural for men to live long, after they have disposed of their goods by their last Will and Testament. 
Comnodus.  So Commodus the Emperor would for money pardon the life of any man who had committed murder, though with the greatest inhumanity; and bargain with them before they enterprised the act. All criminal and capital crimes were to be bought out, and judgement and Sentences in Court bought and sold as in the open market.  

Hieroglyphic  The Hierogliphycke of Avarice Pierius Valerius maketh, The left hand grasped and clutched: thereby intimating tenacity and holding fast; because that hand is the more slow and dull, and less capable of agility and dexterity than the other, and therefore the more apt for retention.  
You may read an Emblem in Alciatus to this purpose: 
Emblem. 85.  
Septitius populos inter ditissimus omnes;  
Arva senex nullus quo magis ampla tenet, etc.  
Than old Septitius, for large grounds and fields  
Well stocked, no one more rich the country yields;  
Yet at a furnished table will not eat,  
But starves his belly, to make roots his meat.  
This man, whom Plenty makes so poor and bare,  
(Wretched in wealth) to what may I compare?  
To what more proper than an Ass? since he  
Answers to him in all conformity;  
Laden with choicest Cates that the earth breeds,  
Whilst he himself on grass and thistles feeds.   
And again to the like purpose, Emblem 89.  
Heu miser in medijs sitiens stat Tantalus undis.  
In midst of water Tantalus is dry,  
Starved, whilst ripe apples from his reaching fly.  
The name but changed, 't is thou, o covetous Sot,  
Who hast thy goods so, as thou hast them not.  
joach. Camerarius, 
Apologus.  lib. Fabul. 1. in taxing some, who for money will not be ashamed to take other men's griefs and calamities upon them; recites this fable: A rich man having two daughters, the one dying, he hired diverse of his neighbours and friends of the same sex to mourn and lament after her hearse; (and such the Latins call Praeficae.) Whose miserable cries and ejulations the surviving sister hearing, she spoke unto her mother and said, O what an infelicity it is, that strangers and such as are no way allied unto us, can so loudly mourn and lament; when we whom so nearly it concerns, scarce breathe a sigh, or let fall one tear. To whom the mother replied, Wonder not, my daughter, that these should so weep and howl, since it is not for any love they bear unto her, but for the money which they have received to do this funeral office.  
To give the histories past the more credit, as also those which follow, concerning Witches, Magitions, Circulators, jugglers, etc. if we shall but cast our eyes back upon ourselves, 
The Witches of Warboys in Huntingdon shire.  and seek no further than the late times, and in them but examine our own Nation, we shall undoubtedly find accidents as prodigious, horrid, and every way wonderful, as in the other. Concerning which whosoever shall desire to be more fully satisfied, I refer them to a Discourse published in English, Anno 1593. containing sundry remarkable pieces of Witchcraft, practised by john Samuel the father, Alice Samuel the wife and mother, and Agnes Samuel the daughter, (commonly called The Witches of Warboys in the County of Huntingdon) upon the five daughters of Mr. Robert Throgmorton Esquire, of the same town and County, with diverse others in the same house, to the number of twelve; as also the lady Cromwell by them bewitched to death. The names of the Spirits they dealt with, Pluck, Catch, and White: The manner of their effacinations strange; their Confessions upon their examinations wondrous; their conviction legal, their execution just and memorable.  
Much more to the like purpose I might in this place allege, that not long since happened; which by reason of the parties executed, the jury who found them guilty, and the reverend judges who gave them sentence of condemnation, I hold not so fit to be here inserted: And therefore conclude with that Pannurgist Satan, the great red Dragon or roaring Lion; to whom not unproperly may be given these following characters: 
Fontem nosco boni bonus ipse creatus,  
Factus at inde malus fons vocor ipse mali.  
Of Goodness I the Fountain am,  
Bee'ng good at first created;  
But since made Evil, I the Well  
Of Ill am nominated.  
Sic velut in muros mures, in pectora daemon;  
juvenit occultas, aut facit ipse vias.  
As Mice in walls, the Devil so  
Into our breast doth venture;  
Where either he finds hidden paths,  
Or makes new ways to enter.   
Notwithstanding which, I propose one Distich more for our general comfort: 
Si Sathanas Christi sine nutu invadere Porcam,  
Non potis est Christi quomodo laedat Ovem.  
If Satan without leave of Christ  
A Swine could not invade,  
How can a Sheep of Christ's own flock  
By Satan be betrayed?   
But as a remedy for these and the like temptations, let us hear that worthy and learned Author Gregory Nazianzen. in Tetrasc.  
Vinum, Libido, Livor, & Daemon pares:  
Hos ment privant quos tenent; hos tu prece,  
Medere fusis lachrimis, jejunio,  
Medela morbis haec enim certa est meis.  
Wine, Envy, Lust, the Devil, are alike:  
These where they rule, the mind with madness strike.  
Therefore to pray, to fast, to weep, be sure;  
For These, of my Diseases are the cure.  
Concerning those Daemons we call Lucifugi, or flying light we may read Prudentius Cathemerinon, Him. 1. thus: 
Ferunt vagantes Daemons  
Laetos tenebris noctium;  
Gallo canente exterritos,  
Sparsim timere, & caedere, etc.  
They say, The loose and wand'ring Spirits  
Take pleasure in the shade of nights;  
But when they hear the Cock to crow,  
theyare frighted, and away they go:  
The nearness of the light they fear,  
And dare not stay till day appear.  
Before the rising Sun they spy,  
They into close dark caverns fly.  
Which is a sign they know the scope  
And crown of our re-promised hope;  
That when sleep hath our eyes forsook,  
We for Christ's coming wait and look.   

Additions to the Premises.  
OF the Sylvans, Fauns, Satyrs, Follettis, Paredrij, etc. all included within the number of such as we call Familiar Spirits, there are diverse stories extant; as, That they can assume the shapes and figures of men, and eat, drink, sit at table, talk and discourse after the manner of our fellows; so that they may be easily took for some friend or acquaintance. 
Macrob. lib. 1, satur. cap. 18.  Macrobius writeth, That in the mountain of Parnassus these Sylvans and Satyrs yearly keep their Bacchanalian feasts, where they meet in great companies, singing and dancing to rural music: which may be easily heard at the foot of the mountain, and their trouping and skipping together easily discerned.  

A strange story of a Nobleman of Silesia.  In Silesia a Nobleman man having invited many Guests to dinner, and prepared a liberal and costly feast for their entertainment, when all things were in great forwardness, in stead of his friends whom he expected, he only received excuses from them, that they could not come: every one pretending some business, or other occasion, that he could not keep appointment. Whereat the Inuitor being horribly vexed, broke out into these words, saying, Since all these men have thus failed me, I wish that so many Devils of hell would feast with me to day, and eat up the victuals provided for them: And so in a great rage left the house, and went to Church, where was that day a Sermon. His attention to which having taken away the greatest part of his choler, in the interim there arrived at his house a great troop of horsemen, very black, and of extraordinary aspect and stature: who alighting in the Court, called to a Groom to take their horses; and bade another of the servants run presently to his master, and tell him his Guests were come. The servant amazed runneth to Church, and with that short breath and little sense he had left, delivers to his master What had happened. The Lord calls to the Preacher, and desiring him for that time to break off his Sermon, and advise him by his Ghostly counsel, what was best to do in so strict an exigent: he persuades him, That all his servants should with what speed they could depart the house. In the mean time they with the whole congregation came within view of the Mansion: Of which all his servants, as well men as maids, had with great affright cleared themselves, and for haste forgot and left behind a young child, the Nobleman's son, sleeping in the cradle. By this the Devils were revelling in the dining chamber, making a great noise, as if they had saluted and welcomed one another: and looked through the casements, one with the head of a Bear, another a Wolf, a third a Cat, a fourth a Tiger, etc. taking bowls and quaffing as if they had drunk to the Master of the house. By this time the Nobleman seeing all his servants safe, began to remember his son, and asked them What was become of the child? Those words were scarce spoke, when one of the Devils had him in his arms, and showed him out of the window. The goodman of the house at this sight being almost without life, spying an old faithful servant of his, fetched a deep sigh and said, O me, what shall become of the Infant! The servant seeing his master in that sad ecstasy, replied, Sir, by God's help I will enter the house, and fetch the child out of the power of yond Devil, or perish with him. To whom the master said, God prosper thy attempt, and strengthen thee in thy purpose. When having taken a blessing from the Priest, he enters the house, and coming into the next room where the Devils were then rioting, he fell upon his knees, and commended himself to the protection of Heaven. Then pressing in amongst them, he beheld them in their horrible shapes, some sitting, some walking, some standing. Then they all came about him at once, and asked him what business he had there? He in a great sweat and agony (yet resolved in his purpose) came to that Spirit which held the Infant, and said, In the name of God deliver this child to me. Who answered, No, but let thy master come and fetch him, who hath most interest in him. The servant replied, I am come now to do that office and service to which God hath called me; by virtue of which, and by his power, lo, I seize upon the Innocent. And snatching him from the Devil, took him in his arms, and carried him out of the room. At which they clamored and called aloud after, Ho thou Knave, ho thou Knave, leave the child to us or we will tear thee in pieces. But he, unterrified with their diabolical menaces, brought away the Infant, and delivered it safe to the father. After some few days the Spirits left the house, and the Lord reentered into his ancient possession. In this discourse is to be observed, With what familiarity these Familiar Spirits are ready to come, being invited,  
Of the Sylvans, 
A strange Vision of Sylvan Spirits.  Alexander de Alexandro makes this relation: A Friend of mine of approved fidelity (saith he) called Gordianus, travelling with a Neighbour of his towards A retium, they lost their way, and fell into deserts and uninhabited places, insomuch that the very solitude bred no small fear. The Sun being set, and darkness growing on, they imagine they hear men talking; and hasting that way, to inquire of them the readiest path to bring them out of that Desert; they fixed their eyes upon three strange humane shapes, of a fearful and unmeasurable stature, in long loose gowns, and habited after the manner of Mourners, with black and grisly hair hanging over their shoulders, but of countenance most terrible to behold. Who calling and beckoning to them both with voice and gesture, and they not daring to approach them, they used such undecent skipping and leaping, with such brutish and immodest gestures, that half dead with fear, they were enforced to take them to their heels and run, till at length they light upon a poor countryman's cottage, in which they were relieved and comforted.  

Sabell. lib. 1. c. 4. A stranhe History of a Sylvan Spectar.  Sabellicus delivereth this discourse: The father of Ludovicus Adolisius Lord of Immola, not long after his decease appeared to a Secretary of his in his journey, whom he had sent upon earnest business to Ferrara. The Spectar or Sylvan Spirit being on horseback, attired like an huntsman, with an Hawk upon his fist: who saluted him by his name, and desired him to entreat his son Lodowick to meet him in that very place the next day at the same hour, to whom he would discover certain things of no mean consequence, which much concerned him and his estate. The Secretary returning, and revealing this to his Lord, at first he would scarce give credit to his report; and jealous withal, that it might be some train laid to entrap his life, he sent another in his stead: to whom the same Spirit appeared in the shape aforesaid, and seemed much to lament his son's diffidence, to whom if he had appeared in person, he would have related strange things which threatened his estate, and the means how to prevent them; Yet desired him to commend him to his son, and tell him, That after two and twenty years, one month, and one day prefixed, he should lose the government of that City which he then possessed. And so he vanished. It happened just at the same time which the Spectar had predicted, (notwithstanding his great care and providence) That Philip Duke of Mediolanum, the same night besieged the City, and by the help of Ice (it being then a great frost) past the Moat, and with ladders scaled the wall, surprised the city, and took Lodowick prisoner.  

Another recorded by Fincelius.  Fincelius remembreth unto us, That in the year 1532, a Nobleman of his country had commanded a countryman a Tenant of his with whom he was much offended, either to bring home to his Manor house a mighty huge Oak which was newly felled, betwixt that and Sunset, or he should forfeit his time, and the next day be turned out of his cottage. The poor husbandman bringeth his cart to the place, but looking upon the massy timber, and finding it a thing impossible to be done, he sits down, wrings his hands, and falls into great lamentation. When presently appeared before him one of these Spirits in the shape of a labouring man, and demanding him the cause of his sorrow; he was no sooner resolved, but, If that be all (saith the Devil) follow me, and I will save thee the forfeiture of thy Leaf. Which he no sooner said, but he took the huge Oak, boughs, branches and all, and threw it upon his shoulder as lightly, as if it had been a burden of Firres or Broom; and bearing it to the house, cast it cross the gate which was the common entrance into the house, and there left it. The Gentleman returning towards night with his friends from hawking, spying the door barricadoed, commanded his servants to remove the tree: But forcing themselves first to stir it, then to hew it with axes, and lastly to set it on fire, and finding all to be in vain; the master of the Manor was enforced to have another door cut out in the side of his house, to let his Guests in, for at the back gate he had vowed not to enter, having before made a rash Oath to the contrary.  
By the aid of these Spirits, 
Gaspin.  (as Caspinianus giveth testimony) the Bulgarians gave the Romans a great overthrow, in the time of the Emperor Anastasius. The like the Huns did to the French King Sigebert, defeating him, notwithstanding the odds of his great and puissant Army. Of this kind those were said to be, who when the Poet Simonides was set at a great feast, came like two young men, and desired to speak with him at the gate: Who rising in haste from the table to know their business, was no sooner out of the room, but the roof of the hall fell suddenly, and crushed all the rest to pieces, he only by this means escaping the ruin.  
Those Spirits which the greeks call Paredrij, are such as haunt young men & maids, and pretend to be greatly in love with them, yet many times to their hurts and damage. 
Meng. in Compendio Mantuae.  Mengius speaketh of a Youth about sixteen years of age, who was admitted into the Order of Saint Francis; 
A young man beloved of a Spirit.  whom one of these Spirits did so assiduately haunt, that he scarce could forbear his company one instant, but visibly he appeared to him, sometimes like one of the Friars belonging to the house, sometimes one of the servants, and sometimes again he would personate the Governor. Neither was he only seen of the Youth himself, whom he pretended so much to love, but of diverse of the Domestics also. One time the Youth sent this Spirit with a Present of two Fishes unto a certain Monk; who delivered them to his own hands, and brought him back a commendatory answer.  
The same Mengius in the self same book speaketh likewise of a fair young Virgin, 
A young Maid beloved of a Spirit.  that dwelled in a Nobleman's house of Bonnonia, (and this, saith he, happened in the year 1579.) haunted with the like Spirit, who whithersoever she went or came, stirred not from her, but attended on her as her Page or Lackey. And if at any time upon any occasion her Lord or Lady had either chid or struck her, he would revenge that injury done to her, upon them, with some knavish trick or other. Upon a time, he pretending to be extremely angry with her, catched her by the gown, and tore it from head to heel: which she seeming to take ill at his hands, he in an instant sowed it up so workemanlike, that it was not possible to discern in what place he had torn it. Again, she being sent down into the cellar to draw wine, he snatched the candle out of her hand, and cast it a great distance from her; by which occasion much of the wine was spilt: & this he confessed he did only to be revenged on them who the same day before threatened her. Neither could he by any exorcisms be forced to leave her company, till at length she was persuaded to eat so often as she was forced to do the necessities of nature: and thereby she was delivered from him.  

Of another Maid of Bonnonia.  Another of these Paredrij haunted a Virgin of the same City, who was about the age of fifteen years; who would do many tricks in the house, sometimes merrily, and as often unhappily: for it would break stone vessel, and make strange noise and uproar in the night time, as untiling the house, and flinging great stones in at the windows, whistling and hissing in the cellar and lower rooms of the house. And though it did not endanger any one's life, yet oftentimes it made them break their shins, faces, with other displeasures, as flinging dishes and platters, and sometimes dogs end cats into the Well. Neither could this Spectar be removed from the house, till the said Maid changed her service.  
To this kind of Spirits that superstitious kind of Divination is referred, 
Onomonteia.  called Onomonteia, which is a conjecture made by anagrammatising the names of those that come to ask counsel of the Magician: by which they take upon them to foretell either good or bad hap.  

Arithmanteia.  There is a second kind of Divination called Arithmomanteia, and that is twofold; one is, By considering the force and virtue of the Greek letters; and in a combat to know who shall be Victor, by having the greater number of letters in his name. By the which means they fable Hector to be subdued by Achilles. The second is used by the Chaldaeans, who divide their Alphabet into three Decades, and by the section of their names, and intermingled with some letters out of one of these Decades, unto certain numbers, and then refer every number to his Planet. Allied to this is a third, 
Stoicheiomanteia.  called Stoicheiomanteia; that is, When suddenly opening a book, we consider the first verse or sentence that we cast our eye upon, and from that conjecture some future event. So Socrates (it is said) predicted the day of his own death. And so Gordianus, Claudius, Macrinus, and other Roman Emperors calculated both of their empires and lives.  
We shall not need to call in question, Whether Spirits can speak from the mouths and tongues of others, seeing we have histories to the same purpose many and frequent. Philostratus writeth, That the head of Orpheus foretold to Cyrus' King of Persia, That he should die by the hands of a Woman. The head of a Priest before dead (as Aristotle witnesseth) discovered Cercydes the Homicide.  
Phlegon Trallianus writes, That at the same time when the Consul Acilius Glabrio overthrew Antiochus the King of Asia in battle, the Romans were terrified and forewarned by the Oracle from entering into Asia any more: and Publius Acil. Glabrio's head being left by a Wolf who had devoured his body, as if reanimated, delivered to his Army in a long Oration, the discourse of a great strage and slaughter which should shortly happen to the Romans. Valerius Publicola being Consul, and warring upon the Veintans and Hetruscians; out of the grove Arsya one of the Sylvans was heard to clamour aloud, (whilst the battle was yet doubtful) One more of the Hetruscians shall fall, and the Roman Army shall be Victors. Valerius prevailed, and the slain of either part being numbered, they found it to be just so as the Sylvan had predicted: as Valerius Maximus reporteth. Who writeth further, That the Image of Fortune in the Latin street was heard to speak. So also an Infant of half a month old, in the Ox-market. And an Ox at another time. All which were the presages of great misfortunes.  
It is reported, That a Spirit in the shape and habit of Polycrates was created Prince of AEtolia; 
This History I received from D. Strozza, lib. de Incant.  who took to wife a beautiful Lady of the Locrensians, and lay with her three nights only, and then disappeared and was seen no more. He left her with child, and when the time of her delivery came she brought forth an Hermaphrodite, of a monstrous and prodigious shape: at which the parents of the Lady much astonished, calling the Senators together in the market place, caused it there to be publicly shown, and then demanded of them, What should be done with the Monster? Some gave their censure, That they should bury it alive; others, That it should be consumed with fire: and some again, That the mother with it should be banished and excluded the confines of AEtolia. Whilst they were in this deliberation, Polycrates appears in the midst of them, in a long black garment, and first with fair entreaties, and then with rough menaces, demands of them his son. Whom they denying to surrender, he snatched it from the arms of the Nurse which held it, and eat it up before them, all save the head, and then instantly vanished. The AEtolians at this horrid spectacle struck with fear and wonder, fell to a second Counsel amongst them, to send to the Oracle to know what this portent might signify. When suddenly the Infant's head in the market place began to move and speak, and in a grave solid speech predicted a great slaughter to ensue. The which happened not long after; in a great war continued betwixt the AEtolians and the Acarnenses.  

These questions have been diversely argued.  A Question may arise, Whether a Spirit hath the power to take away a man's sense of feeling, so that he shall not shrink at torture, but as it were sleep upon the rack, etc. Or, Whether they have the power to cast men into long sleeps? as we have read of some, who have not only slept months, but years, and afterwaked.  
Of the first there is no question; for many Witches and praestigious Magis have endured torments beyond the sufferance of man, without the least sorrow or complaint, sigh or groan. Some using natural Unguents & Oils extracted from Opium, Nightshade, and other herbs and minerals of wonderful operation; by which the humours are disturbed, sound sleep is begotten, the Senses stupefied, and the feeling hindered. Some have this power from a Contract made with the Devil, using medicines or applications made of the small bones, the ashes, or fat of Infants, or of men slain or executed; or by swallowing a King of the Bees, who is prime Ruler of the Hive, and bigger than the rest: or by binding about certain parts of their body scrolls of parchment inscribed with diabolical characters; or by the muttering of some enchantment. Of which diverse Writers have from their knowledge given sufficient testimony: as Grillandus, Paris de Puteo, Hippolytus de Marseilis, Dodimus, etc.  
Now concerning long sleep: and first of those seven brothers of Ephesinum, commonly called the seven Sleepers. These under the Emperor Decius, in the year 447, endured many and cruel torments for the profession of the Christian Faith: Their names were Marcus, 
The names of the 7 sleepers.  Maximilianus, Martinianus, Dionysius, johannes, Serapion, and Constantinus. Who after examination and torment were shut into a dark cave there to be famished: but having commended themselves in prayer unto God, they laid them down to rest, and awaked not till two hundred years after. Which time being expired, and the door of the Cave by God's providence being opened, they waking rose, and walking forth began to wonder at the change and alteration of things (as not knowing any place or face they looked on) at length they were brought before the Emperor Theodosius, and gave sufficient testimony of the Resurrection to many Christians who in that point doubted.  

Paulus Diac.  Somewhat like this is that which Paulus Diaconus writeth, That in the utmost parts of Germany, towards the North, and near to the sea side, there is a great mountain, and beneath it a dark and obscure Caverne; in which five 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 ancient Romans. Certain of the inhabitants had often made attempt to waken them, but could not. Upon a time, a wicked fellow purposing to despoil and rob one of them of his garment, he no sooner touched it, but his hand withered and dried up. Olaus Magnus was of opinion, That they were confined thither to some strange purpose, that when their trance was expired, they might either discover strange Visions revealed unto them, or else they were to teach and preach the Christian Faith to Infidels, who never knew the evangelical Doctrine.  
I spoke before of certain notes or indubitable marks by which the good Spirits or Angels might be distinguished from the bad Genij or evil Daemons. It shall not be amiss to amplify that point somewhat more by Circumstance, and illustrate it by History.  
The good Angels are employed in nothing save the honour of God, and the profit and preservation of good men. When on the contrary, the Cacadaemons aim all their enterprises and endeavours to derogate from God's worship, and assume it to themselves; and by their flattering deceptions and oily insinuations with man, to work the utter subversion both of soul and body. For as Satan hath the power to transform himself from an ugly Devil to an Angel of Light; therefore ought we to have the greater care, both to distinguish him in his shape, and discover him in his nature. For all apparitions whatsoever, which persuade to blasphemy, superstition, lying, manslaughter, luxury, or any other thing execrable, do infallibly proceed only from the Devil.  
Again, 
Necessary observations.  that Spirit that coveteth to be adored, or that prompts us to desire knowledge in things curious and unnecessary, or that counterfeits itself to become a subject or servant to man, by the virtue of any herb, stone, mettle, wood, or other creature, he is a Devil. Those also that put themselves under any certain constellations, by which to beget rare and prodigious effects, whereby the work is taken from the Creator, and attributed unto his creatures the Stars; those are Devils. In brief, all those operations, Conjurations, Incantations, Abjurations, Murmurations; all those Conventicles and nightly assemblies in places desert and remote, of Witches, Sorcerers, Magitions, Conjurers, and such like, have the great Devil himself for their Author and Abettor.  
In a Chronicle belouging to the House of the Friar Minors in Auvergne, 
D. Strozza.  this history is related: This Covent having lived long in contented poverty and peace of mind, as Saint Francis their Founder had left them; the Devil envying their abstinence and strictness of life, takes upon him the shape of a servant, and insinuateth himself into a Nobleman's family, whose house was not far from the Monastery; to whom he was so diligent, and appeared so observant in all things, that he made him his Steward, committed all his affairs unto his charge, and gave him the government of his whole house and family. Having crept into this great credit and favour, and observing that his Lord and Master was of a penurious and gripple condition, and although this poor religious Brotherhood was placed near him, yet he never at any necessity relieved them with any charitable largesse or alms. Of whom when mention was made in any discourse betwixt his Lord and him, this subtle Impostor began exceedingly to commend their sanctity and asperity of life; and persuaded his master, That he could perform no one act so acceptable unto God, and profitable for his soul's health, as to relieve this Fraternity with a free and bountiful hand. His words proved so effectual with his Lord, that thinking to do a meritorious act, he sent them daily full dishes from his table, upon the open day's flesh of all sorts, and upon their days of fast, of fish the most curious and delicate that could be provided: so that in a short time the good Friars had left the care of their books, to take charge of their bellies; and neglected their devotions, to feed high, and drink hard. Which being observed by one of the Seniors of the Society (who much grieved that they had fotsakeu their former austerity, to embrace such a dissolute life) and perceiving whence they grew to be such Libertines, he took with him one of the same Fellowship, a man of his own strict conversation, with purpose to give the Nobleman a visit. Who making them friendly and courteous entertainment, this Friar amongst other discourse, demanded of the Lord the reason why he, being so many years together so sparing and close-handed toward his Brethten, was of late grown so profusely bountiful? Who answered, That it was at the great intercession of his just and faithful Steward, whom he much loved, and no less 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 show himself, the Devout man by some secret mark or other (before spoken of) knowing him to be a wicked Spirit, he instantly disappeared and was no more seen. Thus the Impostor being discovered, to the great wonder of the Nobleman; the good Friar returning back to the Monastery, told to the Brotherhood what had happened: by which he reduced them to their former devotion and austerity of life.  
Against these subtle temptations of this crafty and deceitful Pannurgust, 
Remedies against the temptations of the Devil.  there are no such profitable and wholesome preventions as fasting and prayer: as appeareth by that of Antonius Laverinus, 
Anton. Laver.  the unblemished authority of whose name we have used before, the better to countenance some former Histories. He coming by godly meditations, to heal a Daemoniacke, or one possessed with a Devil; after he had used certain holy and devout prayers, such as are used in the like Exorcisms, the obstinate Devil began to menace him, and told him that he would be with him that night, to his great terror and affright, and therefore wished him to prepare himself against his expected coming. To whom he again 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 Devils that fell with their arch-Captaine Lucifer. That night Anthon. Laver. heard him knock three several times at his chamber door, and suspecting him to be the Devil, betook himself to his devotions and prayers, commending his safety to the protection of God and his good Angels, and made no other answer. The Devil went then to the top of the house, and began to untile the roof, as if he purposed there to make his entrance. But he continuing his godly meditations, was no further troubled, but slept quietly the remainder of the night. The next day coming again to visit his Patient, whom the Devil had possessed; after he had prayed with her a while, he began to upbraid the Devil of promise-breach, and told him that he had neither visited nor terrified him, no not so much as entered his chamber, which he bragged and boasted he would do. To whom he replied, That he was at the door and knocked; & moreover, That he had untiled a great part of the house, but had no power to enter, the place being so munified and defended by his holy supplications. Nay more, if all the legions of hell should have attempted it, it had been in vain, since there is no invasion or irruption to be made by them into a place sanctified and made holy by prayers and blessings of holy and devout men. He then proffered the Devil to remove his bed into any other open place, where was no roof nor covering: but he refused to meddle with him upon any terms. So that by his pious and Christian endeavour he was exterminate and cast out, never troubling the good woman after. Most true and undoubted it is, That the invocation of the holy Name of God is a most preservative Amulet or sweet-smelling Confection, to expel all the noisome and pestilential savours, by which he seeks to poison and infect the soul of man. Or like the heart and liver of the fish laid upon the coals by Tobit in his marriage chamber; 
Tobit c. 8. v. 3.  the perfume whereof being smelled by the evil Spirit, confines him into the uttermost parts of Egypt.  

The miserable ends of notorious Magicians.  I come now to the miserable and most remarkable ends of the most notorious and infamous Magitions. Amongst whom, Simon surnamed Magus (from his prestigious and diabolical act) may claim a kind of priority and precedence; 
Simon Magus.  wherefore I rank him in the first place. He by the Devil's assistance having long deluded the people with many stupendious and prodigious novelties, grew to that height of opinion, not only amongst the vulgar and unlettered sort of people, (who are ready to admire every Mountebank and ●ugler) but had purchased himself that credit and reputation with the Emperor and Senate of Rome, that they were not willing only to celebrate his name and reverence his person, but they concluded and agreed to confer upon him Divine honours; causing an Altar to be erected, with this inscription, Simoni sancto Deo, To Simon the holy god. Notwithstanding he had thus blinded the eyes, and deluded the senses of such an understanding Nation; yet he himself knew, That whatsoever he did was but Deceptio visus, mere juggling tricks and legerdemaines. Therefore when he beheld the holy Apostles to work true Miracles merely and immediately by the powerful hand of God, and in the name of our Redeemer, he offered them a great sum of money to purchase from them the gift of the holy-Ghost; as knowing that to be real and essential, and his spells and riddles to be nugatory and vain. 
Nicenus of Simon Magus.  Nicenus commemorateth diverse of his seeming wonders. He hath (saith he) made statues and Images to move and walk; he flung himself into the fire, and wrapped himself in flames, and not been burned: he hath flown in the air; and of stones made bread that hath been eaten; he hath changed himself into a Serpent, and could take upon him the shape of any beast whatsoever: he would many times appear to have two faces, and harh turned himself into an heap of gold: at feasts and banquets he would show strange apparitions; all those dishes and chargers appointed for the service, brought up the meat of themselves, without any seen to support them; and the bowls and glasses offered themselves of their own accord into the hands of them who had an appetite to drink. But after all his cheating, juggling, and prestigion, (if I may so call it) flying in the air; at the prayers of Saint Peter his spells failed, and his incantations deceived him, so that falling precipitate from on high, he broke all his bones to shivers. And this of his execrable Art was the miserable end.  
Now of those jugglers that make a trade and profession thereof, and do sell their tricks for money, there are diverse examples. Of one Zito a Bohomian, 
Zito the Bohemian a cunning juggler.  an expert and cunning Enchanter, johannes Dubravius thus writeth. Vincestaus Emperor and King of Bohemia, having entered into league and affinity with john Duke of Bavaria, by taking to wife his daughter Sophia; the father in law hearing his son to be much delighted in sports and especially in juggling and prestigious conveyances: he caused a waggon to be furnished with such like implements and properties, Fencers weapons and the like, to furnish several pastimes, and carried them with him to the city of Prague, where the Emperor then kept Court. Now when the most excellent amongst the Bavarian Magitions had presented himself on the stage to show the Princes and the rest of the spectators, some rare novel and wonderment, presently appears (unknown and unexpected of the other) one Zito belonging to Vinceslaus, with his mouth gaping and drawn to either ear; and coming near to the Bavarian, he seemed to eat and devour him clothes and all, save his shoes, which were somewhat dirty; and those (as if his stomach would not digest them) he cast up again. Then, as if his belly had been troubled with this unaccustomed diet, he retired to a great Vessel full of water which was placed by, and making show as if he would ease himself, and exonerate his body charged with such a burden, he presently delivered unto them the Bavarian conjured out of the ton, wet from head to foot, to the great admiration and laughter of the multitude. Which struck such a terror into the rest that came to show themselves and their cunning, that not one of them after that durst appear in the sight of Zito.  
Olaus Magnus writeth, 
A trial of skill betwixt two Magicians.  That one Gilbertus contending with his Master and Tutor, Which was the best experimented in arr Magic, (which they both professed) the Archi-Mage or Teacher, whose name was Catillus, produced a small staff, inscribed with Gothicke or Ruthnicke characters, and cast it upon the ground: which the scholar Gilbert taking up, he presently grew stiff and hard, and was instantly conveyed into an Island called Latus Veter, (which lies within the dominion of the Astro-Gothes) and in a caverne there was finally confined.  
It is likewise reported, 
This story is reported by an Italiam Doctor.  That before a public assembly of the Nobility and others in the Court of a great King, two famous Magitions contended, which of them should have the precedency for skill; and in the trial it was concluded betwixt them, that by turns neither should refuse what the other commanded him to do: to which covenant they had both past their oaths in the presence of all the Spectators. The first who was to begin, commands the other to put his head out of a casement: Which was so sooner done, but instantly there appeared to grow out of his forehead an huge pair of Heart's horns, of that height and greatness, that it was not possible to draw his head in again; and thus he kept him for a good space, to the people's great sport and laughter. But at length being released, and gtowing angry and impatient of such an injury, and (as it seems) dealing with a greater and more powerful Devil, he bethought him of a more deep and dangerous revenge: He draws with a coal the picture of a man upon the wall, and commanded the former Magition who had before insulted over him, to enter and hide himself within that Effigies. But he seeing before his eyes the terror of imminent death, began to quake and tremble, and beseech him on his knees to spare his life. But the other inexorable, enjoined him to enter there, as he had commanded: which he with great unwillingness being enforced to do, the wall was seen to open and give way to his entrance, and shut again, but never returned his body back dead or alive.  

Of Zedech. a jew, a great Magician.  More gentle and of less malice were those judifications and deceptions of Zedechias the jew, who lived in the time of Ludovicus Pius. He tossed a man into the air, and dismembered him piecemeal limb from limb, and after gathering them together, re-jointed him, and made him whole and sound as at the first. He seemed also to devour and eat up at once a cart full of hay, the Carter and horses that drew it, with their teeme-traces and all. But in the end, for poisoning Charles the Bald King of France, he was drawn to pieces by four wild horses.  
A certain Lady (descended from the Earls of Andegonia a province of France, from which Family Henry the second, King of England, deriveth his descent) was a great Enchantress, and as Polidorus testifies, 
Polidor.  coming one day into the Church where the holy Sacrament was to be administered, 
Virgil.  the Devil her master snatched her up alive, and carried her through a window, her body nor any part thereof being ever seen after.  
jamblicus, who had for his Magic skill great estimation amongst the people, at length (as Eunapius hath left related) despairing by reason of his former wicked courses, drank poison and so died.  
Empedocles of Agrigentum (who as Suidas saith, for those black Gothicke Arts had great name and fame) when as the Etesijs or Eastern winds blew vehement and high, insomuch that the fruits were in great danger of blasting, caused certain Asses to be stripped out of their skins, and with diverse unknown charms and murmurations uttered, commanded them to cease their tempestuous gusts. To which they seemed to obey; insomuch that he was called Ventorum Coactor, i. The Tamer of the Winds. Of himself hethus' boastingly sung: 
Pharmaca queis pellas morbos tristemque senectam,  
Percipies, quae cuncta tibi communico soli:  
Compescesque truces ventorum rite procellas  
Ex orto insanis, etc.   
¶ Thus Englished: 
Medicines from me, diseases how to cure,  
And make sad Age in strength long to endure,  
Thou shalt receive, with things of higher rate,  
Which solely I'll to thee communicate.  
The stormy Winds thou shalt command to cease,  
Lest their mad gusts destroy the Earth's increase.  
I'll teach thee how the rivers to reclaim,  
And force their streams to turn from whence they came.  
Calms from the midst of tempests thou shalt bring,  
Cause timely showers in Harvest or in Spring;  
And at thy pleasure make the Welkin clear  
Or if thou call'st on dead Ghosts, they shall hear.  But what was the end of this great Boaster? notwithstanding his practice and proficience, his profound learning and judgement, his great respect that he had from the Philosophers of his time, and the reverend opinion conceived of the multitude; 
The miserable end of Empedociss.  yet this great Artist ended his days most wrerchedly, in the sulphur flames of AEtna.  
In a certain part of Germany we read of a Circulator or juggler, who amongst many other his illusions, standing in the midst of a throng of people, he would advance himself into the air, and in his flight a woman hold him fast by the heel, and behind her a young child hold by one of her heels; and thus they would sport in the air many hours together. But notwithstanding all his agility and cunning, being brought within the lapse of the Law, for certain sorceries and witchcrafts, he was burnt at a stake, being then forsook of the Devil when he had most need of his aid.  
Nicetas reporteth of a Sorcerer called Michael Sidecita: 
Mich. Sidesita a Sorcerer.  This Fellow sporting with others upon the battlements of the great Imperial Palace in Constantinople, in that part that prospects upon the water, he spied a Lighter or Boat which was laden with pots, pipkins, portingers, dishes, and all kind of earthen vessels, some plain, some curiously painted with diverse colours; and to show some sport with those Courtiers that were in his company, by whispering some Magic charm to himself, he caused the owner of the boat suddenly to arise from his seat, and with his oar never cease beating the brittle Vessels until he had almost pownded them to powder. Which done, he was perceived to recollect himself, and after to wring his hands and pluck himself by the beard, and to express signs of extraordinary sorrow. And after being demanded, What madness was in him to make such spoil of his wares, as where before they were all vendible, now to make them worth nothing? He sadly answered, That as he was busy at his oar, he espied an huge ugly Serpent crawling toward him and ready to devour him; who never ceased to threaten his life till he had broken all his merchandise to pieces, and then suddenly vanished. This the Conjurer did to make his friend's sport, but he was suddenly after drowned in earnest.  

Of Eumus an English Magician, and his wretched end.  Gulielmus Nubrigensis writeth of an English Magition called Eumus, who was likewise an Heretic, and was wont to show the like prestigious tricks to the people. He could so effascinat the eyes of the spectators, that he seemed to feast great Princes, lords, and Barons at his table, furnished with store of servitors and waiters extemporary, dishes with delicates being brought in, and all the rarieties that could be imagined, with waiting-gentlewomen of extraordinary beauty and feature attending; the Court Cupboards being richly furnished with silver and guilt plate. He would likewise show them pleasant and delightful gardens, decked with all sweet and fragrant flowers; with green Orchards, planted with trees that bore all manner of ripe fruits even in the depth of Winter. Yet he that could do all these things could nor preserve his own life: for being condemned by the Council of Rheims, he suffered by fire, notwithstanding his many and loud invocations on the Devil for help to deliver him from that torture.  

Scafius, the Magition.  Scafius a notorious Sorcerer in the jurisdiction of Berne, would brag in all places where he came, That to escape the persecution of his enemies, he could at any time transshape himself into the likeness of a Mouse. But when the Divine justice thought fit to give a period to his insolences, being watched by some of his enemies, they espied him in the Sun, sitting in a window that belonged to a stove or hot house, sporting himself in that shape: when coming behind him when he least suspected, they thrust their swords through the window, and so slew him.  

A Magition of Nuburch.  In like manner that great Magition of Newburg, who sold a bottle of hay in stead of an horse; being twice apprehended, and having twice by the Devils help escaped out of prison; the third time he was forsaken of his great Patron, and delivered up unto death.  
I will conclude with the great Archi-Mage of these our later times, Cornelius Agrippa; 
The miserable end of Cornel. Agrippa.  who when he had spent the greatest part of his hours and age in the search and acquisition of this black and mystical Science, yet doubted not to write after this manner: The Magitions by the instigation of the Devil, only in hope of gain and a little vainglory, have set their minds against God, not performing any thing that is either good or profitable unto men, but leading them to destruction and error. In whom whosoever shall place any confidence, they pluck Gods heavy judgements upon themselves. True it is, that I being a young man writ of the Magical Art three books in one volume, sufficiently large, which I entitled, Of Hidden Philosophy; in which wheresoever I have erred through the vain curiosity of youth, now in my better and more ripe understanding I recant in this Palinode. I confess I have spent much time in these vanities; in which I have only profited thus much, that I am able to dehort other men from entering into the like danger. For whosoever by the illusion of the Devil, or by the operation of evil Spirits, shall presume to divine or prophesy by Magic vanities, Exorcisms, Incantations, Amatories, enchanted Ditches, and other demoniacal actions, exercising blasphemous charms, spells, witchcrafts and sorceries, or any thing belonging to superstition and Idolatry; all these are fore-doomed to be tormented in eternal fire, with jamnes, Mambre, and Simon Magus.  
These things this wretched man writ, who saw the best and followed the worst. For he continued in that execrable study to his end; and having received a promise from the Devil, that so oft as age came upon him, so oft his youth should be renewed, and so live ever; he commanded his own head to be cut off, in hope instantly to revive again. But (miserable that he was) he was cheated in his confidence by that great Deceiver, in whom he most trusted; by which he made both soul and body a sudden, though long expected prey to the Devil.  
There can scarce a sin be imagined more hateful to God, than Magic: by which the Covenant made with him being violated, the Sorcerer entereth a new with the Devil; in which open war is proclaimed against God, and a treaty of Peace first debated and after concluded with Satan. God himself saith by the mouth of his servant Moses, 
Levit. 20. v. 6.  If any turn after such as work with evil Spirits, and after Soothsayers to go a whoring after them; I will set my face against that person, and will cut him off from amongst his people. And again, If a man or woman have a Spirit of Divination or Soothsaying in them, they shall die the death, they shall stone them to death, their blood shall be upon them. Read deuteronomy, cap. 18. vers. 10. Let none be found amongst you that maketh his son or his daughter to go through the fire, or that useth witchcraft, or a regarder of times, or a marker of the flying of Fowls, or a Sorcerer, or a Charmer, or that counselleth with Spirits, or a Soothsayer, or that asketh counsel of the Dead: for all that do such things are abomination unto the Lord; and because of these abominations the Lord thy God doth cast them out before thee. Thus we see, as well by the Scriptures themselves, as by the Civil Laws of Kingdoms, all such as shall separate themselves from God, and enter into converse and fellowship with Satan, are cursed in the act, and aught to be extermined from all Christian Churches and Commonweals.   

The Emblem.  
A Moth or Silkworm creeping from an old stock or trunk of a tree, and turned unto a Butterfly. The Motto, Ecce nova omnia, Behold all things are made new. Complying with that which we read in Saint Paul's second Epistle to the Corinthians, cap. 5. vers. 17. Therefore if any man be in Christ let him be a new Creature: old things are passed away, behold all things become new. And Ephes. 4.22. That you cast off, concerning the conversation in times past, that Old Man which is corrupt through the deceivable lusts, and be renewed in the spirit of your mind, and put on the New Man, which after God is created unto righteousness and true holiness.  
The Emblem is thus expressed: 
Truncus iners eruca fuit, nunc alba voluctis,  
Ambrosium Coeli corpore gaudet iter:  
Antea vermis erat, mutatio quanta videtis  
Corporis antiqui portio nulla manet.  
Vestis, opes, habitus, convivia foedera mores,  
Lingua sodalitium gaudia luctus amor.  
Omnia sunt mutanda viris quibus entheus ardour,  
Terrhenae decet hos faecis habere nihil.   
¶ Thus Paraphrased: 
A mere trunk was the Silkworm, now it flies,  
A white Bird sporting in th' Ambrosial Skies.  
Before a Worm: What a great change is here!  
Of the first shape no semblance doth appear.  
Garments, Wealth, Banquets, Contracts, Manors, joy,  
Love, Language, Fellowship, Change must destroy.  
" Such men whom Divine ardour doth inspire,  
" Must of this terrhene dross quench all desire.   
After which change followeth eternity. And of the Saints and Elect it may be said, Parva patiuntur, ut magna potiantur; Small are the things they suffer in this world, compared with the great things they shall receive in the world to come. We read, Dan. cap. 12. vers. 2. thus; And many of them that sleep in the dust of the earth shall awake to everlasting life, and some to shame and perpetual contempt: and they that be wise shall shine as the brightness of the Firmament; and they that turn many unto righteousness, shall shine as the Stars for ever and ever. Moreover, job 19 For I am sure that my Redeemer liveth, and he shall stand the last on the earth. And though after my skin, worms shall destroy this body; yet shall I see God in my flesh, whom I myself shall see with mine eyes, and none other for me, etc. AEternus non erit sopor; Death shall be no everlasting sleep. john 5.28. Marvel not at this; for the hour shall come in which all that are in the graves shall hear his voice; and they shall come forth that have done good, unto the resurrection of life; but they that have done evil, unto the resurrection of condemnation. Saint Augustine in one of his books saith, Resurgent Sanctorum corpora sine ullo vitio, sine ulla deformitate, sine ulla corruption, in quibus quanta facilitas, tanta foelicitas erit. i. The bodies of the Saints shall rise again, without any defect, without any deformity, without any corruption; in which there shall be as much felicity as there is facility. And Schoonaeus, ex D. Hieron.  
Seu vigilo intentus studijs seu dormio semper:  
judicis aeterni nostras tuba personat aures.  
Whether I waking study, or sleep, still  
The judges last trump in mine ears sounds shrill.  
I conclude with jacobus Catsius, de Eternitate, in these words: 
Cum suprema dies rutilo grassabitur igni,  
Perque solum sparget fulmina perque salum.  
Protinus erumpet gelido pia turba sepulchro,  
Et tolletur humo, quod modo vermis erit,  
Hic c●i squallor iners, cui pallor in ore sedebat.  
Veste micans niuca, conspiciendus erit.  
Alma dies optanda bonis, metuenda profanis,  
Ades & parvum suscipe Christe gregem.   
¶ Thus paraphrased: 
When the last day with wasting fire shall shine,  
Dispersed through earth and sea beyond each line;  
Strait from the cold grave shall arise the Just,  
And breathe again, who late were worms and dust.  
He in whom squalid paleness lat● hath been,  
Clad in white shining Vesture shall be seen.  
O Day, the good man's joy, the bad man's fear,  
(That Christ his Small Flock may receive) draw near.     

A Meditation upon the former Tractate.  

I.  
BEtimes awake thee,  
And unto sad and serious contemplation  
Dull Soul betake thee;  
Thyself retire,  
And after the great GOD of thy Salvation  
With care inquire.  
Withdraw thyself within thy hearts close centre,  
Whither, save him alone, let nothing enter.   

II.  
Then let thine Heart  
Thus say; My GOD, let me behold thy face;  
Show in what part,  
Or in what ground  
Of the vast world; what corner, or what place  
Thou mayst be found?  
How shall I find thee, if thou be'st not here?  
Or why not present, being ev'rywhere?   

III.  
'Tis Thou excellest,  
And in thy great incomprehensible Light  
For ever dwellest.  
How can frail Eyes  
A Glory that's so luminous and bright  
By Sense comprise?  
Yet of thy Grace so much to me impart,  
That, though it check my Sight, 'tmay cheer my heart.   

IV.  
Who shall abide  
Thine anger, if thou be'st insenced with us?  
Or if Thou hide  
From us thy face,  
Poor wretches then how dark and tenebrous  
Would be our place?  
Without the lustre of thy loving kindness,  
Grope should we ever in Egyptian blindness.   

V.  
Great GOD imprint  

SERAPH, Vriel.  The Seraphs Love into this Heart, scarce mine;  
Once Flesh, now Flint:  
Stir up an heat  
In this my frozen breast, by Power Divine,  
I thee entreat;  
And never let thy Grace from me remove,  
Since Love is God, and thou my GOD art Love..   

VI  

CHERVE, jophiel.  It was th' ambition  
Of knowing Good and Evil, that first brought  
Man to perdition.  
The Cherub who  
Is Knowledge, and can teach us as we ought,  
Our God to know,  
Is He, the first Transgressor's did expel,  
And chased from the blessed place, in which they fell.   

VII.  

THRONES, Zaphki●l.  Just is the Throne;  
judgement is thine, o GOD, and it pertains  
To Thee alone:  
In balance even,  
Unpartial thou weighest all that doth remain  
In Earth or Heaven.  
Yet though all justice be to Thee assigned,  
In thy good Grace let me thy Mercy find.   

VIII.  
As thou art Just,  

DOMINAT. Zadkiel.  Beyond all apprehension, all opinion;  
Even so we trust,  
That since to Thee  
With Majesty, likewise belongs Dominion  
Of all that be:  
Thou, which with mighty sway the World maintainst,  
Wilt pity have of those o'er whom thou reign'st.   

IX.  
The Virtues they 
VERTVES, Haniel.   
In their high Class upon thy Will attend,  
And it obey:  
Ready they are  
In dangers, those that fear thee to defend,  
And still prepare,  
In hostile opposition to withstand  
Satan, with all his proud infernal Band.   

X.  
The heavenly Powers 
POWERS, Raphael.   
As Ministers about thy Servants wait,  
And at all hours  
Assistant be,  
From such as would our Souls insidiate,  
To set us free.  
And when these Champions in the List appear,  
The Tempter flies, surprised with dastard fear.   

XI.  
Should the great Prince 
PRINCIP. Chamael.   
Of this vast World muster his hellish Legions,  
Us to convince;  
From Water, Aire,  
The Earth, or any of the other Regions,  
To make repair:  
Where any of the Principats are named,  
They leave the place, confounded and ashamed.   

XII.  
Proud Lucifer 
ARCHANGEL, Michael.   
The first of Angels, bearing name of Light;  
Who durst prefer  
Himself before  
His powerful Maker the Great GOD of Might,  
Whom we adore;  
Was in an instant by Prince Michael  
Cast from high Heaven, into the lowest Hell.   

XIII.  

ANGEL, Gabriel.  Gabriel, employed  
I'th' Virgin Mothers blessed Annunciation,  
Mankind o'erjoyed,  
He first proclaimed  
Unto the World, the LORD of our Salvation,  
EMANVEL named:  
Who though on earth reviled and disesteemed;  
Yet by his Suffering, Mankind he redeemed.   

XIV.  
O Holy, Holy, Holy,  
Three Persons, and but one almighty GOD,  
Unto Thee solely  
Our Prayers we tender;  
And in thy Kingdom hoping for abode,  
Freely surrender  
Our Souls and Bodies. Whilst we li●e, when die,  
Protect us with thy heavenly Hierarchy.   Obsecro Domino ne desperem suspirando, sed respirem sperando.  
FINIS.   

A general Table.  


THE CONTENTS OF THE FIRST TRACTAT.  TO prove there is a God, from the Conscience, the Stars, Earth, Beasts, Rivers, Sea, Globe, Man. 
Pag. 3, 4.  Poets and Philosophers concerning the Deity. 
5.  The same illustrated by History. 
6.  Sacrilege punished. 
7.  Religion from the beginning, with the multiplicity of gods among the Gentiles. 
ibid.  The history of Syrophanes. 
8.  Of Idolatry and Superstition. 
9  The original of Idolatry. 
10.  Of the Atheist, with arguments against Atheism, 
11.  Of Chance and Fortune. 
12.  Illustrations to confute Atheism. 
13.  The death of Lucian. Atheos'. 
14.  A Paraphrase upon Chap. 2. of the Book of Wisdom, against Atheism. 
15.  What Atheism is. 
18.  Several sorts of Atheists. 
19  Gratitude toward God taught us, by Beasts, Birds, etc. 
21.  Atheists confuted by their own Oaths, by Reason, etc. 
ibid.  By Philosophy, by Scripture. 
22.  A Deity confessed by Idolaters, 
23.  Proved by acquiring after Knowledge. 
ibid.  By the Ethnics, by the Oracle, by the Sibyls, etc. 
24.  Miracles at the birth of Christ. 
25.  Herod's Temple and that at Delphos burnt in one day. 
26.  The sect of the Sadduces, with ridiculous tenets of the Atheists, proposed and answered. 
27.  Atheism defined. 
31.  Laws amongst the Gentiles against Atheism. 
ibid.  Atheists how punished. 
32.  judgements upon Atheism, and of Lucian, 
33.  Of Timon, his life, death, etc. 
ibid.  Prodigious effects of Atheism. 
34  Holidays observed amongst the Gentiles, 
ibid.  Women famous for Chastity and Piety. 
35.  Mortal men immortallised, 
36.  Of the Semones, 
ibid.  Of diverse branded with impiety, 
37.  Bad Wives, naughty Husbands, wicked mothers, unnatural Daughters. 
38  Of selfe-Murthers and Idolatry, 
39  Idols named in the Scriptures, 
40  Strange subtleties of the Devil, 
42.  Prodigies wrought by the Devil in Idols, 
43  The malice of the Devil. 
45  Augurs amongst the Greeks and Romans, 
46.  Aruspices, Auspexes, Augurs, 
47.  The vanity of Augury, 
48.  Of Idolatry in general, 
49.  An Emblem, 
50.  A Meditation upon the precedent Tractat, 
53.    


THE CONTENTS OF THE SECOND TRACTAT.  Whence the multiplicity of gods came, 
59  The Unity of the Godhead, 
60.  Arguments to confirm it. 
61, 62.  The power and operation of the Planets, 
63.  The Sibyls, of God, 
64.  The Oracle, of God. 
65.  The Godhoods Unity not to be divided, 
66.  The same illustrated, 
67.  The Manichees, 
68  Man's attributes given to God, how far they extend, 
ibid.  God's appellations in Scripture, 
70.  Of the Trinity, 
71.  Reason's why Christ is called Our God, 
72.  Christ typically figured in Aaron, 
73.  Observations of the Trin. in Unity, etc. 
74.  Orators and Philosophers of God, 
75.  Of God's Ubiquity, 
76.  Hiero and Simonides, 
78.  Proper names belonging to God, 
79.  Idolatry brought from Asia into Italy. 
80.  Reason's why Atheists doubt of God, 
82.  Pregnant reasons to prove a Deity, 
83.  From the Poets and Philosophers, 
84, 85.  Apothegms concerning God, 
86.  Further of the Poets, 
90, 91, etc.  Hierogliphyckes of God, 
93  The Vadianis of God, 
94  Attributes belonging to God, 
95.  God in all Tongues styled by four letters, 
96.  The Fathers, of the Trinity, 
98.  Philosopher's Sentences of God, 
101.  Comparison for the further illustration of the Godhood, 
104.  An Emblem, 
106.  A Meditation, 
108.    


THE CONTENTS OF THE THIRD TRACTAT.  THe three divisions of the World, Elements, Terrest. Coelest. Super-Coelest. 
111.  Cabalists and Rabbins of Moses Ark. 
112.  A Consimilitude betwixt the Ark and the World, 
ibid.  A second Consimilitude, 
114.  A third consimilitude, 
115.  The best Philosophers, of the premises, 
ibid.  Creatures participating diverse Elements. 
116.  Man● wisdom, the wisdom of the world, The birth of Wisdom, 
117.  Her beauty, honour, sweetness, and effects, 
118.  Her fruitfulness and power, 
119.  At what time Time began, 
120.  The creation of the Sun and Moon, 
121.  Their several offices, 
122.  Of the Stars and Planets according to the Poets, Arctos, major, minor, the Serpent Boötes, Corona, Hercules, 
123.  Lyra, Olor, Cepheus, Cassiopeia, Andromeda, Perseus, Auriga, Serpentarius, Sagitta, 
124.  Aquila, Delphinus, Equus, Deltoton, Pistrix, Lepus, Orion, 
125.  Lelaps, Protion, Argo, Centaurus, Ara, Hydra, 
126.  Notius, Galaxia, 
127.  Of the twelve Celestial Signs, and first of Aries, 
ibid.  Of Taurus and the Hyadeses, 
128.  Of Gemini and Cancer, 
129.  Stars called Asini and of the Lion. 
130.  Of Virgo, or the Celestial Maid, 
131.  The seven Deadly Sins, 
132.  The story of Icarius and Erigone, 
133.  Fruits of Drunkenness. 
134.  A remarkable story of a Dog. 
135.  Arctu●●us, Canicula, Libra, Scorpio, 
137.  Sagittarius, 
138.  Capricornus, Aquarius, 
139.  Pisces, 
140.  The birth of Venus, 
141.  Of the World's original, 
ibid.  The invention of Letters, Writing, etc. 
142.  Of Cities. The Ages, 
143.  Grammar, Rhetoric, Logic, Memory, Geometry, Music, etc. 
144.  Against those who maintain more Worlds, or the eternity of this, 
145.  The death of Aristole, 
146.  The nobility of Man's conceit, 
147.  Annus Magnus, Vertens, Mundanus, 
ibid.  The ridiculousness thereof, 
148.  The definition of the World, 
149.  The Father's concerning the World, 
150.  The Poets of the World, and ruin thereof, 
151.  The Philosophers, of the World, 
153.  The World defined, 
154.  Philssophers, of the beginning of the world, 
156.  Creation, from Atoms, Number, Infinites, etc. 
157.  Against Curiosity and vain Questions, 
158.  Of the four Elements, 
160.  The Poets of the Ages, 
161.  The Golden Age, 
162.  The Silver and Brazen Age, 
163.  The Iron Age, 
164.  A division of man's Age, 
165.  Of the Year called Climatericall, 
167.  Illustrations of the Signs Celestial, 
168.  The order of the Stars and the Austral Circle, 
169.  Draco, Artophilax, 
170.  Corona, Lyra, the death of Orpheus, etc. 
171.  The Pleyades, Virgiliae, etc. 
181.  Cometa, the motion of the Sun, the Bisext or Leap-yeare, 
182.  The Eclipse, rules to know fair or foul weather by the Sun, 
183.  Philosophers and Poets of the Moon, 
184.  Conjecture of weather by the Moon, 
185.  An Emblem. 
186.  A Meditation, 
189.    


THE CONTENTS OF THE FOURTH TRACTAT.  THe three Ternions of Angels, with their several offices, 
194.  How they are concatinated among themselves, 
195.  Of such as hold there be no Angels nor Spirits, 
196.  Their opinions confuted 
197  Angels and Spirits proved from Dreams, 
ibid.  The Dreams of Simonides, Sylla, M. Artorius, Calphurnia, julius Caesar, Amilcar, etc. 
198.  The Old and New Testament of Dreams, 
199.  Angels visible, and of evil Spirits, 
200.  Rabbi Achiba concerning Spirits, 
201.  Abram Avenzara and Rabbi Azariel, of Love and Hate. 
202.  A story of an Emperor and two Beggars, 
203.  Of Poets and Poetry, 
ibid.  A Meditation of Death, 
204.  Honour due to Poets, and done unto them of old, 
205.  A nomination of some of our modern Poets, 
206.  Buchanans' complaint, that the Muse is so neglected, 
207.  Buchanans' Epigram, 
208.  Spirits Saturnine, jovial, and Mercurial, 
209.  The Essence of Angels, 
210.  Sundry opinions of the Father's concerning Angels, 
211,  To prove them incorporate, 
212.  The Lateran Council of Angels, 
213.  The difference of their Knowledge, 
214.  Four Angels over the four winds, 
ibid.  Over every heaven or Sphere, 
215.  Angels of the Zodiac their offices and names, 
ibid.  Four Angels over the four Elements, 
216.  The object of Gods will in the Creation, 
219,  Angels the first creatures, made with the light pure: the charge they have over Man, 
ibid.  Several employments of Angels in the Scriptures, 
220.  Dreams defined, 
221.  Eudemus, Galen, Q. Catulus, Sophocles, Alexand. Philosoph. Sfortia, M. Antonius, Torellus, Alcibiades, Croesus, Atterius Ruffus, Cambyses, Aspasia, Tit. Attinius, their dreams, 
223● etc.  Histories concerning predictions, of Nero, Philip of Macedon, etc. 
226.  Dioclesian, Henry King of France, 
227.  Plato's opinion of Spirits, 
228.  Spirits of diverse qualities, and of the Socraticum Daemonium, 
229.  Histories of the same, 
ibid.  S. Augustine of the power of Spirits, 
230.  Strange opinions of Spirits, and that none can be mortal, 
231.  A discourse of Death from the Poets, 
232.  From the Philosophers, 
233.  From the Fathers, 
234.  A Dialogue concerning death, interpreted from Lucian, 
235.  Of Constancy in death, 
240.  A contented life, 
241.  Further of Poetry and Poets, 
242.  A nomination of many famous Greek Poets, 
243.  The misery that attends the Muse, illustrated by the sad fate of many ancient Poees, 
245.  joh. Campanius to that purpose, 
248.  M. Edm. Spencer's complaint, 
249.  Faustus Andrelinus the like, 
250.  A Spanish Proverb interpreted, 
251.  That Spirits can transport men or beasts, 
252.  Histories of strange transportations, 
253.  A story of a Centurion, 
254.  Of a Captive, 
255.  A Nobleman of Insubria, 
256.  Transportation of Witches, 
257.  Antonius Leo, 
258.  Paulus Grillandus of Witches, 
259.  Medea, 
260.  The velocity of Spirits. 
261.  Histories to prove the same, 
262.  An Emblem. 
263.  A Meditation, 
266.    


THE CONTENTS OF THE FIFTH TRACTAT.  GOds Power, Wisdom, and Goodness in the Creation, 
271.  The concordance between the Seraph and the Primum Mobile. 
272.  Betwixt the Cherubin and the Starry heaven, 
274.  Betwixt the Thrones and Saturn, 
ibid.  The Golden World, 
275.  The concordance betwixt the Dominations and jupiter, 
ibid.  Of the Virtues with Mars, 
276.  The malevolent aspect of Mars, 
277.  Of the Potestates with the Sun, 
278.  Of Stars that receive names from the Sun, 
ibid.  The Trinity in Unity figured in the Sun, 
279.  Concord betwixt the Principats and Venus, 
ibid.  The Arch Angels and Mercury, 
280  Betwixt the Angels and the Moon, 
281.  The Premises illustrated, 
282.  Three Religions most professed, 
283.  What the jews say for themselves, 
284.  Wherein the Mahometan opposeth the Christian, 
ibid.  Mahomet's imposterous Miracles, Saints, and Relics, 
285.  The Creation of things according to Mahomet: and of his Paradise, 
286.  The first Sow, according to Mahomet, and why Sow's flesh is not eaten in Paradise. 
287.  The first Mouse, the first Ca●, and the joys of Heaven, according to Mahome●, 
288.  His palpable and absurd ignorance, with his opinion of Angels, 
289.  Aridiculous tale in Mahomet's Koran, 
290.  Of the Priscillians and Manichees, exploded Heretics, 
291.  Wherein blessedness consisteth, according to the Manichees, 
292.  Of Truth, 
293.  The Philosophers and Fathers, of Truth, 
294.  The Poets, of Truth, 
295.  An excellent discourse of Cardinal Pascalis, of Truth, 
296.  Truth constant, and subject to no change, 
297.  Religion grounded upon Truth, 
298.  Religion defined, against those that make it a cloak for hypocrisy, 
299.  Three opinions concerning Christ, 
300.  josephus, Pontius Pilate, &c witnesses of Christ, 
301.  An Epistle of Pliny to Trajan the Emperor, concerning Christians, 
302.  divers Ethnieke Princes who favoured the Christians, 
303.  Caesar Maximinus his oration concerning Christians. And of Cublay Emperor of Tartary, 
304.  What a Miracle is, 
306.  Wonders in Nature, 
307.  Of Christ's Miracles, 
308.  Origen, Greg. Chrisost. etc. of the Virgin Mary, 
309.  Christ miraculous in his birth, life, doctrine, and death, 
310, etc.  Twelve grievous sufferings of Christ, 
315.  Of the great Eclipse at his death, 
316.  The life and death of Mahomet, 
319, etc.  Beza his Epigram of Religion, 
322.  Pope Greg. of Christ's death, 
323.  An Emblem, 
324.  A Meditation, 
327.    


THE CONTENTS OF THE six TRACTAT.  A Discourse of the Heart of man, 
331.  The inconstancy of Man's Heart, 
332.  How many ways the Heart of man is insidiated, 
ibid.  How it may be reconciled to the Creator, 
333.  Sundry opinions concerning the creation of Angels, 
334.  Angels created with the Light, 
335.  Lucifer's glory in his Creation, 
336.  He is figured in Tyrus, 
337.  The creation of Man, the Soul, the Body, and what Man is, 
338.  The Incarnation of Christ revealed to the Angels, 
339.  Lucifer's Rebellion the cause thereof. The Battle betwixt Michael and the Devil, 
340.  The Fall of Angels, and the weapons used in the Battle, 
341.  How long Lucifer remained in Glory, 
342.  The power he hath since his Fall, 
ibid.  The Fall of Adam, his offence and punishment, 
343.  Of Hell, according to the Poets. Tibullus, 
344.  Virgil, Seneca, Valer. Flacchus, Lucretius, etc. 
345.  Of Hell, according to the Scriptures and Fathers, 
346.  The torments of Hell, 
347.  The several denominations of Hell, 
ibid.  Lucian's Dialogue called Nycio Manteia, i. an Answer from the Dead, 
348.  The cause of Menippus travel to Hell, 
350.  The Civil Laws compared with the doctrines of the Poets, 
ibid.  The vanity of Philosophers, and their wranglings discovered, 
351.  Lucian's meeting with the Magition Mithrobarzanes, 
352.  His superst●tions● and Incantations discovered and derided, 
353.  A description of his passage to Hell. 
355.  Of Minos the judge, with his proceeding against the Prisoners, 
355.  divers great men arraigned and sentenced, 
357.  A description of the torments, 
358.  Of the Heroes and demigods, 
359.  The equality that is in Hell, 
360.  A comparison of the life of man, 
ibid.  Great men on earth how vilified in Hell, 
361.  The estate of Socrates, Diogenes, and the like, in hell, 
362.  A Decree made in Hell against rich men, 
ibid.  Tyresius his counsel, What life is safest to lead on earth, 
363.  Menippus' his passage from hell, 
364.  Further discourse of the Heart of man, 
365.  Manlius of the ambition of Man's heart, 
366.  The instability and corruption thereof, 
367.  Further, of the Creation of the Angels, when and where, 
368.  The Angelical nature how understood, 
369.  divers questions and difficulties concerning Angels reconciled, 
370.  The order that God used in the Creation, 
371.  Angels immutable, and that no Soul but hath an Angel to attend it, 
372.  What best pleaseth the Angels. They govern Nations. Angel a name of office, not of nature, 
373.  Nazianzen of the Angels, 
374.  Of the forming and fashioning of Man, 
ibid.  The three dignities of the Soul, and the end why Man was created, 
375.  Three great gifts bestowed on Man in the Creation, 
ibid.  Three opposite evils, 
376  A just measure of man's body, 
ibid.  Three sorts of living Spirits created by God. 
377,  Of the Soul of man, 
378.  The Philosophers concerning the Soul, 
379.  johannes de Canis a Florentine Physician, 
380.  The Poets of the Soul, 
381.  Of Man in general, 
382.  Against such as deny the Resurrection, 
383.  Difference betwixt the lives of Beasts, Men, and Angels, 
ibid.  Of the birth of Man, 
384,  The Ethnics of Man, 
ibid.  Homer with other Poets, of Man, 
385.  Adages and Emblems of Man, 
386.  Hierogliphycks of Man, 
387.  Ethnics of Hell, 
388.  The Rabbins of the local place of Hell, 
389.  The figure of Moloch, 
390  Lucian's Dialogue entitled Nyciomanteia with Sir Thom. Moor's Argument thereupon, 
390, etc.  The acts of Alexander, Hannibal, and Scipio. 
392, &c,  A discourse of hell fire, 
397.  Reason's proving the perpetuity of the torments, 
398.  An Emblem, 
399.  A Meditation, 
401.    


THE CONTENTS OF THE VII. TRACTAT.  Wisdom contemplateth the wonderful works of God, 
407.  The Sun, 
408.  The Moon, Stars, Rainbow, Snow, Lightning, Hail, Mountains, Winds, Thunder, Rain, Frost, Ice, &c, 
409, etc.  The quality and condition of malignant Spirits, 
410.  Devil's retain their first natural faculties 
411.  The degrees among Devils, of which Lucifer is prime, 
412.  Lucifer's figure and description, 
413.  Priority observed among the Devils, with necessary observations, 
415.  The Devils strive to imitate God. 
410.  An excellent history expressing the instability of Fortune, 
ibid.  The original of Idolatry illustrated from the former history. 
435.  Nine Classes of Devils, with their several Orders, 
436.  The sundry names of Devils, and what they signify, 
437.  Of the number of Angels that fell, more Angels than men, more men than Angels, 
438.  Of the motion of Angels, 
ibid.  The distance betwixt the eighth heaven and the earth, 
439.  All intelligent Substances are incorporeal. 
440  Satan and the evil Daemons bounded in their malice, 
ibid.  The admirable knowledge f Spirits, 
441.  How and wherein their knowledge is limited, 
442.  Their equinocating answers in the Oracles, 
ibid.  Good Angels cannot err, 
443.  Of Contracts made betwixt man and Satan, 
ibid.  The manner of the devil's temptations set down, the better to a●oid them, 
444.  Pasetis a great Magition, 
ibid.  Several Magic books fathered upon good and godly men, 
ibid.  Several metals ascribed to every sundry Planet, 
445.  The vainness of these superstitions discovered, 
446  All Magic condemned at Paris, 
447.  Of wilful ignorance, 
448.  Solomon, of wilful Ignorance, 
449.  The excellency of Knowledge, 
450.  Of the Knowledge of ourselves, 
451.  The Poets, of Selfe-knowledge, 
452.  The difference betwixt knowledge and wisdom, 
453.  The etymology of Wisdom, 
ibid.  The excellency of Wisdom, 
454.  The wisdom of the Just, 
ibid.  The Poets, of Wisdom, 
455.  Wise and witty sayings, 
457.  janus' Vitalis of ancient Rome, 
459.  Sundry Apothegms of Orators, Captains, and Emperors, 
460.  Of things prodigious, 
462.  Of Prodigies happening before the death of Princes, 
463.  God made not death, 
464.  Adam, Eve, and the Serpent, 
465.  Of Spirits that challenge to themselves Divine worship, 
466.  The Sarronides of Gaul, 
467.  Humane Sacrifices performed at Rome, 
468.  The antiquity of Magic, as being before the Flood, 
469.  The several sorts of Magic, 
ibid.  Of the Witch Hercyra, and the Magition Artesius, 
470.  All Magic includes a compact with the devil, 
471.  A strange history of one Theophilus, 
ibid.  The manner of homage done to the Devil. 
472  Of Pythagoras and the Magition jamnes, 
473  A story of the Count of Vestravia, 
474.  The Witch Oenoponte and others, 
475.  Of Spirits called Paredrij, enclosed in Rings, and of such as used them, 
476.  Of women that have changed their sex, 
477.  Histories to that purpose, 
478  The history of Machates and Philemium, 
479.  Spirits that have possessed dead bodies, 
480.  A discourse of Astrology, 
481.  Philosophers concerning it, 
482.  Against judicatory Astrology, 
483.  Of Mathesis or Mathema, 
484.  An Emblem, 
485.  A Meditation, 
488.    


THE CONTENTS OF THE EIGHTH TRACTAT.  OF Daemons in general, 
495  Homer, Tresmegistus, and others, of Daemons, 
496  Their power and practise, 
497.  Powers and Potestates of the air, 
499.  Spirits called Incubi and Succubae, 
500  A story of an Incubus and a Succubus, 
501.  Spirits of the four Elements, 
502.  Spirits of fire, and strange prodigies, 
503.  Of Ignes fatui, Ambulones, etc. 
505.  Spirits of the air, & strange prodigies wrought by them, 
506.  Spirits of the water, 
507.  A strange history of two Scottish noblemen, 
508  Of diverse great Magitions, 
509.  Spirits of the earth, Genij, Lares, Larvae, Lemures, etc. 
510.  Discourse of Spectars', 
511.  Further of Paredrij or Familiar Spirits, 
512.  A pleasant story of john Teutonicus, 
ibid.  A strange story of a familiar Spirit, 
514.  Of Galeatius Sforza and others, 
515, etc.  Of Pride, 
519.  The effects of Pride, 
520.  Of Pambo, and the pride of Domitian Caesar, 
522.  Of Sapor King of Persia, and others, 
523.  Of Ingratitude, 
525, etc.  Of Michael Traulus and others, 
528.  Scripture and the Poets, of Ingratitude, 
529.  Of Humility, 
530.  The Fathers, of Humility, 
531.  The Poets, of Humility, 
532.  Of Gratitude, 
534.  Histories of Gratitude, 
535.  An Hierogliphycke, 
536.  An Emblem, 
537.  The Poets extolling Gratitude, 
538.  The story of a Votaress called Christian, 
539.  Of the Mahometan Neffesoglij. 
540.  A strange accident happening in the Diocese of Cullein, 
541.  A strange and miraculous Birth, 
ibid.  divers other strange relations, 
ibid., etc.  Spirits have no power of the heavens nor stars, 
543.  A strange tale of Spectars', 
544.  Stories of the Spirits of the air, and of the Indian Magis, 
545.  Strange prodigious things in the air, 
546.  Of Bruno Bishop of Herbipol. 
547.  The manner how the Duke of Venice yearly marrieth the Ocean, 
ibid.  A strange story of Hotherus king of Suetia and Daciae, 
548.  Strange things of watery Spirits, 
549.  divers sorts of Spirits of the earth, 
550.  A strange disease as strangely cured, 
551.  Of Spectra Meridiana, or Noone-divels, 
ibid.  Discourse of Alastores, 
552.  The Lamiaes or Larvae, and stories concerning them, 
553.  A desperate adventure of two Bohemian knights, 
554.  An Emblem, 
555.  A Meditation, 
558.    


THE CONTENTS OF THE NINTH TRACTAT.  THe power and strength of Wine, 
564.  Of the King, 
ibid.  Of Women, 
565.  Of Truth, 
566.  Of Zijm, Ohim, Satyrs, Ostriches. etc. 
567.  Of Subterren Spirits called Cobali, 
568,  Spirits the cause of earthquakes, 
569.  Of treasure kept by Spirits, 
570.  A strange attempt of a Butcher, 
571.  A strange story of Cabades King of Persia, 
573.  Of Spirits called Lucifugi, Hobgoblins, Robin Good-fellows, Fairies, etc. 
574.  A strange story reported by Fincelius, 
575.  Of Dacius Bishop of Mediolanum, 
ibid.  A strange story of one recovered to life, 
576.  A pleasant story of a Spirit of the Buttery, 
577.  Certain marks to know good Spirits from bad, 
580.  What shape Devils may assume, and what not, 
ibid.  How evil Spirits may be known, 
581  Of Music, and the velocity of the heavens and Planets, 
582.  The ambition of man to search into hidden secrets, 
583.  Several opinions of Philosophers touching God, 
ibid.  Their opinions of the Soul, 
585.  And the immortality thereof, 
586.  Of Covetousness, 
589.  The Poets of Covetousness, 
590.  The sordidness thereof, 
591.  The power of Gold, 
592.  The Fathers, of Avarice, 
594.  Historical examples of Avarice, 
595.  Covetous Emperors, 
596.  An Hierogliphycke, Emblem, etc. of Covetousness, 
597.  The Witches of Warboys, 
598.  Of several kinds of Spirits, 
599.  A strange story of a Nobleman of Silesia, 
600.  divers stories of Sylvan Spirits, 
601, etc.  The seven Sleepers, 
606.  A strange story of a Spirit, 
607.  Anton. Laverinus and the Devil, 
609.  Miserable ends of sundry Magitions, 
610.  Empedocles, Michael Sidecita, and others, 
613, 614.  The miserable end of Cornel. Agrippa, 
615.  An Emblem, 
616.  A Meditation, 
619.    
FINIS.   

Errata.  
PAg. 9, Lin. 21. read effect. p, 12, l. 4. r. one p. 14. l 13. r. Theognis. p. 30. l. 4. r. summus. p. 51, l. 18. add puella. p. 61, l. 20. a mistake in the star. p. 148. l. 16. r. tenent. p. 188. l. 1 r. Vrbem. p. 190, l. 30. r. blessed. p. 200, l. 7. for two, r. three. p. 203. l. 26, r. the other. p. 212, l. 20, r. or. p. 242, l. 1. then, r when. p. 263, l. 35. r globus. p. 264, larco, r. lurco, nique, r inque. ni, r. in. p. 283, l. 28. r. symptoms. p. 297, l● 31. r. floods. p. 349, l. 22, r. tie. p. 382, l. 18. r. terram. p. 400. l. 30. r. Acherontis. p. 433, l. 10. alas●e, r. a loss. p. 439, l. 19 aine, r. pain. p. 485, l. ult. r. cupessas. p. 506, l. 11. r. tons. p. 538, l. 17. r. rependere. l. 24. r. medullis. p. 557, l. 4. r. meus. p. 574, l. 3, add sends.