Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	great_a	let_v	6,859	5	4.2631	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16169	Beautiful blossomes, gathered by Iohn Byshop, from the best trees of all kyndes, diuine, philosophicall, astronomicall, cosmographical, historical, & humane, that are growing in Greece, Latium, and Arabia, and some also in vulgar orchards, as wel fro[m] those that in auncient time were grafted, as also from them which haue with skilful head and hand beene of late yeares, yea, and in our dayes planted: to the vnspeakable, both pleasure and profite of all such wil vouchsafe to vse them. The first tome	Bishop, John, d. 1613.	1577 (1577)	STC 3091; ESTC S102279	212,650	348

Caligula was made out of the way to the incredible ioy of all mankinde whom he hated so deadly that he had béen often heard to bewayle his ill happe that in al his reigne there had chaunced no notable pestilence famine rauin of water earthquake nor any great bloudy battell wherby many men might perish wished that all the people of Rome had but one head that he might haue stroken it off at one blowe it had béene ill with mankinde if that this Phaeton of the world as his vncle Tiberius did vse to call him had béen immortall who in thrée yeares and sixe monethes for so long he reigned had néere hand vtterly destroyed it Moreouer I reade in Suetonius that Domitian the Emperour drawing a forme of letters whiche his agents should vse began thus Our Lord and God doeth commaunde it so to be done Whereby it was decréed afterward that he shoulde not be called otherwise by any man either in writing or spéeche It is is also left to memorie that about the yeare of our Lord 620. Cosdras the mightie King of the Persians after that he had won al Syria with Hierusalem al the South part of Asia with Egypt and all Africa would néedes be adored for a God and diuine honours with sacrifices done vnto him through out all his large dominions But perhappes some man will say what maruel was it for great monarches among the heathen to thinke themselues to be Gods if that you do consider their absurditie fonde vsage in constituting of Gods the originall and causes whereof I doe thinke good to touche The thirde Chapter Whereof the false Goddes had their first ground and the causes that moued diuerse countries to worshippe many men after death for Gods and also some while they liued as Demetrius Iulius Caesar Pycta Lysander Simon Magus Apollonius and of the extreeme maddnesse of the Egyptians in chusing of their Gods of the impudent flatterie of the ambassadours of Palermo vnto Martine the fourth and of the people to Herodes Agrippa and the present punishment of God for the accepting thereof Of the wonderfull reuerence that the Persians gaue vnto their Kinges and of the rare loue that the Galles Arabians Aethiopians bare vnto their Princes two woorthie sayinges of Antigonus and Canute AFter that the vngratious child Chara was abdicated and put away by his father without any instructions giuen him touching the worshippinge of the true God the outcast and his progenie marueilously increased as our common prouerbe is an ill wéede growes fast and they deduced many colonies into diuers partes of the worlde and the ignoraunce of the prouing of the true God whiche was in the first parent daily growing greater and greater in his posteritie You séeing as Cicero saies in his booke of the nature of the Gods it is naturally ingraffed in man to acknowledge a God and that no people or nation is so rude and barbarous that doth not professe a God they being vtterly ignoraunt of the true God thought those thinges which they sawe to excell other and by whom they receiued moste commodities to be Gods whereof arose the worshipping of the Sunne the Moone Starres and suche other things and also the making of the Gods when they were dead who in their liues had inuented or done any notable thinges to the vse and profite of mankinde And hereby it came to passe that some for the great celebrity of their names were as it were generally receiued of all nations as Hercules Bacchus Castor and Pollux and other were worshipped but in particular countries of whom onely they had well deserued as Isis in Egypt Iuba in Mauritania Cabyrus in Macedonia Vracius among the Carthaginians Fanus in Latium Romulus or after his deification Quirinus at Rome and with a great number such other shal he méete that diligently readeth the auncient monuments of the Paganes and those christian authors which haue refused their superstitions We read also in the booke of wisedome that the vnhappie man being bereft by vnripe death of his sonne whome hee loued tenderly to mitigate and assuage his sorrowe first inuented to haue his sonnes image adored and it to be taken for a present GOD in earth and the sonne him selfe for a GOD in heauen The like affection wee reade in Lactantius Cicero hadde towardes his Daughter and Virgils Aeneas vnto his Father with this consolation recouering their Spirites daunted and broken with griefe Wonderfull also was the honour and obseruancie that some nations bare vnto their kings so that he whiche readeth what Atheneus doeth write of the Arabians that the familiars of the Kinges did vse to maime them selues voluntarily of that member which it shoulde happen the king to léese and that when the King died either naturall or violent death they thought it but a sport to die all with him the like whereof is affirmed by Strabo and Diodorus Siculus of the Aethiopians and also of the Soliduni in a countrie of Gallia who were sixe hundreth men whom the King did chuse to be about him as his guard and liued and died with the king neither was it euer knowen that any one man of them did euer refuse or séeme vnwilling to die the Prince being deceased He I say that reads this wil not be hard of beléefe to credite Lactantius that the Maures did vse to consecrate all their kinges for Gods after they were dead The Aethiopians sayeth Strabo libr. 17. thinke that there is an immortall God and a mortall god The immortall is he that is the cause of all thinges the mortal is with them vncertaine and lacketh a name but mostly they do take them by whom they haue receiued benefites and their Kinges for Gods. Moreouer they doe thinke their kinges to be conseruers and kéepers of all men but priuate men when they be dead for they do account all dead men for Gods onely of them to whome they haue done good In like manner also the Romanes vsed to deifie their Emperours after their deathe as they also did their first king Romulus The Persian kings we reade in Curtius and other were adored like vnto Gods which honour saies Arrianus was giuen done vnto Cyrus first of all mortall men and the first of the Romane Emperours that was adored or knéeled vnto was Dioclesian after his glorious voiage and victorie against the Persians Yea in our time Xoas the king of the Persians is worshipped of his subiectes for god The water wherewithall he hathe washed his féete do they powre out of the basen and kéepe religiously as holy being an hoalsome medicine for al diseases he is called the Lord that holdes vppe heauen and earth The Gentiles also to incourage the young Gentlemen to folowe vertue and valiauncie vsed muche to Canonize and consecrate for Gods after death the renouned Capteines and greate conquerours by these meanes Hercules Bacchus and other did clime into heauen Of this

way speaketh Horace in his Epistles In triumphes braue to countrimen To shewe the captiue foes Doth touche the stately throne of Ioue And vppe to heauen it goes And Lactantius citeth Ennius making Scipio Africanus thus to speake If any man by sheading bloud May clime the loftie Skies Onely to me the greatest gate of Heauen then open lyes This wasting and burning of other mens lands and goods razing of townes destroying of Cities killing of infinite number of innocent men women and childrē bringing into bondage vniustly many free people did they cal vertue which hethen abuse of the world remaineth yet vnto this day among the Italians with many other such irreligious reliques calling Iohn Galeazo the court of vertue because he wrongfully like a strong théef robbed and spoiled by force all the Princes aboute him of their Dominions and possessions Among the Pagans he that had killed one man was adiudged a contaminate a wicked person neither did they thinke it lawfull to let him come into the earthly house of their Goddes but he that had slaine infinite thousandes of men had ouerflowen the fieldes with bloude had dyed the riuers was admitted not onely into the temples but also receiued into heauen Murthering of one climed the gallowes of infinite thousandes heauen No otherwise then the pyrate answered Alexander the great when he reuiled him as a most wicked knaue that liued by the spoyle of other men that bycause he roued but with one only pinasse he was called a pyrate but Alexander for that his mightie fléetes filled all the seas robbing wasting pillaging and burning al countries was named a king as though singularitie in wickednesse were singular vertue and deserued singular honours But although it was common among the Gentiles to deifie mē after they were dead yet godly honours to be ordeined vnto any whyle they liued happened but vnto fewe The first sayes Plutarche among the Gréekes was Lysander to whome after he had taken Athens the Gréeks decréed many vnwonted honours and some of them altars to be erected in his name and poemes or sacred hymnes to be soung in his honour The Athenians did set a fine of tenne talentes on Demades his heade bycause he thought that Alexander was a god and did put to death Euagoras for that he adored Alexander when he was sent ambassadour vnto him from the citie Yet these seuere men afterwarde receiued Demetrius Poliorcetes when he came to Athens not only with fine persumes garlands and effusions of wine the quires and Ithyphalli whiche were men disguised like drunken mē with garlands on their heads gloues made of floures or rather of diuers colours like floures cloakes halfe white and a Tarentine robe downe to the shope which sacred persons onely attended on the highest gods went out to méete him with sacred singing dauncing But the multitude daunced soung that only this the true God is present but the other gods do sléepe or wander abroad frō home or else certes be not at al but this is the sonne of Neptune and Venus excelling all in beautie for his facilitie commō to al men This God is here as it is méete for a God surpassing beautiful both laughing also graue bicause al his friends enuiron him in the midst of whom who are as it were starres he is séene like vnto the sun All haile thou son of Venus most mightie Neptune for the rest of the Gods either they haue no eares or they be not at all in very déede or at the least wise they adhibite not their mindes to our matters Therfore thou most merciful milde we doe pray thée that thou wilt vouchsafe to giue vs peace for thou art the Lord with a great deale more such stuffe which song if that they had soung vnto his father Antigonus he would haue answered thē as he did the parasite poet Hermodotus that called him in his pratling poeme the sonne of the sunne my man that vseth to emptie my close stoole thinkes not thus of me Which sage saying of Antigonus putteth me in remembrance the Platina writeth in the life of Iohn the eight of that name that the byshops of Rome do vse at their installing to sit vpon a iakes stoole to put them in mind that although they are aduaunced to the highest seate of earthly glory as they them selues thinke yet for al that that they are mortal men stil subiect to the necessities of mans nature as wel as other poore knaues A sutable song vnto this of the Athenians howled out the ambassadours of the citizens of Palermo vnto Martin the fourth byshop of Rome who had accursed thē for sleying of al the frenchmē womē children which were in the Island of Sicyl all Sicilyan womē which were knowne to be with child by any frenchmā Vpon an Easter day at the first peale to Euensong they lying prostrate at the byshops féete cryed out with lamentable voyce O lambe of God that takest awaye the sinnes of the worlde haue mercie vpon vs and againe O lambe of God that takest away the sinnes of the world haue mercy vpon vs and the third time O lambe of God that takest away the sinnes of the world giue vnto vs peace vngodly violētly pulling off the royall spoyles from our Sauiour Christe casting them on Martine for whom they were as fit as Hercules start-vps according to the olde prouerbe are for a childe or his rough Lions case and club were for the nyce Ladie Iole But to returne vnto the Athenians Plutarche in the life of Demetrius writeth that they decréed that Demetrius and his father Antigonus shoulde be called the Goddes sauiours and that there shoulde be ordeined a priest vnto the Goddes sauiours that they should be interwouen in the sacred people with Iupiter Pallas that the legates whiche should goe at any time vnto them shoulde be accepted for sacred Yea there lacked not some that wold haue had a shield consecrated vnto him at Delphos of whome they should publikely receiue oracle and answere in all doubtfull matters as good and as true as any that was there But the Athenians not being content with this shamelesse flattering of the king they decréed the sacrifices of Venus vnto his two concubines Leona and Lamia and vnto his flatterers and parasites Burichus Adimanthus and Exythemides were altars and statuies erected and poemes which should be soung in their honour in so muche that Demetrius him selfe being astonied at their seruile flatterie affirmed that in his time there was not one Athenian of stoute heart nor rype iudgement The like impudencie vsed they many yeares after vnto Antonius the triumpher and among many extraordinarie honours they espoused vnto him their chiefe Goddesse and patrone of their citie Pallas whiche marriage he sayde he did very well like off and withal his hart accept and they should giue with her vnto him quadragies sestertiū 10000.

drosse power to pouertie the vnsearchable wisedome of God so ordeyning that those thinges whiche it might séeme no forreighe forre could be able to hurt shoulde them selues ingender in them selues a thing to destroy them selues and be vtterly consumed by an inward yl Yet Canute the mightie Monarche of this realme Denmarke and Norwey did so medicine his prosperitie with true godlinesse religiousnesse and humilitie that there could no worme of pryde be bred in it For he hauing once gotten a leasure time from the troublesome affaires of his realmes and subiectes walked for to refreshe his spirites dulled with the vnquiet tediousnesse of Princes toyle along the sea side vpon the sandes not farre from Southhampton where he was called by one of his souldiers that serued vnto the eare the king of kings and of all kings far the most mightie who largely reigned ouer men ouer the sea ouer the earth Then the king speaking neuer a worde erected his mynde to contemplate the power of God and that he might with a manifest argument and demonstration reproue the vaine and false flatterie of his souldiour he did put off his cloke and wrapping it round together like a bowle and setting downe vpon it hard by the water that then flowed spake thus Waue I commaund thée that thou touch not my féete He had not so soone spoken these wordes those whiche attended on him woondering to what ende hee did these thinges when beholde the waue in surging all to wette him Then he going backe saide Syrs call ye me a king who am not able to cohibite and staye this litle waue certes no mortall man is woorthie of so highe a name there is one onely king the Father of our Lorde Iesus Christe with whome he doth reigne at whose becke al thinges are gouerned and ruled him let vs worshippe him let vs call king him of kinges him of all peoples and nations to be the Lord him of heauen of the earthe of the sea to be the ruler let vs not onely confesse but also professe and besides him none After this going to Winchester he did set with his owne handes the crowne whiche he ware on his head vpon the Image of Christe crucified whiche stoode in the Churche and neuer ware crowne afterwarde The fourth Chapter Of the manifolde miseries of man. NOw after I haue rehearsed vnto you a ragged roll of them whose vnmeasurable pride woulde not suffer them to be contented with the nexte place vnto God but would néedes sit with him and many of them hauing by their sauage and brutishe vsage and acts iustly lost the name of men did wickedly wrongfully inuade the Godhead I thinke it will not be either amisse or vnpleasaunt to discourse whither that they or any others suche foundlings of fortune euer had any suche perfect felicitie as might quite take from them all annoyance and defect and make them wholy forgette that they were mortal men and whyther that any man may in this life be truely accompted happie But I wil plainely proue that mans nature of it selfe is so farre from that blisse in this world that no liuing creature is in any wise so wretched and fraught with miseries as is he and wil also make manifest vnto you by the particular examining of their liues dooinges chaunces and endes that no man whiche either would bee or was accounted a God called the great or any other man which was notorious and renouned for this worldly felicitie euer had fortune so addicted vnto him that he liued long without some greate mischaunce which might put him in remembraunce that he was a man and subiect vnto manifolde miseries and gracious calamities And first to speake in general of man who knoweth not that where as all other liuing thinges be borne with some couering defence and clothing as shell ryndes hydes prickles bristles hayre fethers quilles scales fléeses or wull ye and trées are defenced against both colde and heate with a barke and some with two onely man hathe nature throwen away on the bare ground all naked for to wraule and crie and onely of al creatures to wéepe yea and to beginne his immeasurable labours with lamentations but to laughe before he be fourtie daies olde is a monster prognosticating and foretelling how seldome he shal haue cause of mirth howe rife sorowes wil be all his life long After his doleful beginning of life incōtinently is he bound like a notorious malefacter both hand foote ye euery limme of him which happeneth vnto no other liuing thing and he that shal reigne ouer al other creatures lies crying in his cradle as in a prison fast tyed and begins his life with punishment which he suffereth for no other fault but because he is borne O the madnesse of them that of their beginninges do thinke them selues borne to pride and to be Goddes The first hope of strength function and gyft of time makes him to craule on all foure How long is it er he doth goe howe long before he speaketh howe long before his mouthe he firme for meate howe long doth his moulde pante a signe and token of a singular weakenesse among the thinges that liue all other liuing thinges do féele and knowe their owne nature some vse swiftnesse of foote some wight winge other their strength other swimme onely man knoweth nothing without teaching He speaketh not he goeth not he eateth not and to be short he doth nothing of natures owne accorde and instruct but wéepe crye Whereby that saying of Menander in Plutarche his consolation vnto Apollonius is proued true that no liuing thing doth sooner and more often rise and fall then doeth man and good cause why for that he being of all other moste weake doth administer greatest and weightiest matters To how many diseases is he subiect how many medicines are inuēted daily against them which yet are ouercome by new diseases which do daily arise and what disease almoste hath any thing the draweth breathe wherunto man is not obnoctious howe many maladies hath he w whō no other liuing thing is troubled the panting of the hart bloud flowing out from the head by the nose onely he wéepeth only he goggleth with his eyes only he stāmereth with his toung he only is borne w the stone only in his scarrs wil no haire grow again he néeseth oftener then any other thing that beares life a token of greate distemperature of the braine Nowe if we runne through all partes of his life we shall finde and see no time voide of paine loose of gréefes and frée from tormentes of diseases In the ages of men saies diuine Hippocrates happen suche diseases in infants and children newly borne hotte vlceres of the mouthe vomitinges coughes watchinges swellinges inflamations of the nauill moistnesse of the eares but when they come to bréede téeth itching of the gummes agues conuulsions laskes and woorse when they put foorthe the dogge téeth when they are waxen elder inflamations

do contemne their deadly daunger and seeme to haue an insensibilitie of their sinnes and perill finally are ashamed of nothing so muche as to shewe ye any light signe of sorrowe for their horrible déepe sinke of sinne yet can not these lustie bloudes escape the inwarde percinge pricke of a guiltie conscience which tormenteth them a thousande folde more terriblye then if it were the deadly stinge of a viper and worketh them more woe and vnrest then doth the madde flie the coursed cattell in the rageing dogge dayes These iolly gentlemen tremble ● shake at euerie flash of lighteninge and be halfe deade at a clappe of thunder as though they came not of anie naturall cause but were sente downe from heauen by angred God purposely to reuenge their outrages Not in the day time not in the night will their vexed mindes graunte vnto their bodies anie reste Whē they go vnto their meales no one morsell of meate will go downe their throates fearing as men that had their iawes dried vp with a longe wastinge sicknesse yea they cast vp their drinke like vnto younge children makinge a sowre face at sweete Hippocras as though it were sharpe vineagre so vnsauourie doth remorse of their sinnes make al things vnto them But when the time of the night doth adhorte them to goe vnto their restlesse bedde they dare not lye alone for feare that a thousande diuelles woulde carrie them away bodie and soule vnto hell Nowe after they be tyred with tossinge and turning if they chaunce to happen on a slumber for sounde sleape will not the tormenting torche that burneth without intermission in their troubled brestes in anie case graunt them with what dreadfull dreames méete they howe starte they howe hydeously crie they out If thē religiō ingendereth suche griefes what tormentes may we think superstitiō bringeth for I can not tel how saith Seneca vaine thinges do trouble and vexe vs farre more thē true for the true haue their certeine measure and quantitie but whatsoeuer commeth of an incert●ntie is deliuered and giuen ouer vnto the coniecture and licence of a fearefull minde and what that will make of them may the straunge imaginations of the melancholyke manifestly declare some steadfastly beleauinge that they haue eaten venimous serpentes sōe that they haue lost their heads sōe that they haue droūke poysō sōe that they beare vp al the whole world faynte faile vnder so heauie a burden other that they sée Atlas whōe the Poetes fayne to staye vp heauen with his shoulders to shrinke and giue ouer and presently readie to lett fall the weightie engine of the heauens on their heades some that they be earthen vessells and merueilously feare breaking other crie out if they do but see one come into the chamber for feare he will treade on his nose some that they haue deadly botches where as in verie déede there are no such thinges with 1000 such like vaine feares al of whome it were as madd a parte for me to rehearse as it was is for thē to imagine The eighteenth Chapter The hoofullnesse of Lewes the eleuenth Charles the seuenth French kings of Dionysius Commodus and Aristippus for the prolonging of their liues ANd no lesse madnesse considering the manifolde miseries the often calamities the greate mischiefes and annoyances whiche happen vnto man in his life is mans immesurable desiring of liuing which Plinie assigneth for a proper incōmoditie of mankinde Lewes the French kinge the eleuenth of that name when he had liued thrée score yeares perceiuinge that he was fallen into a sicknesse which was likely to shorten his time and also being feared with the sixtieth yeare of his age because that none of the Capetts had passed that bound which yet could not cōtent him what wayes wrought he to prolong his lothsome life to what solemne shrine offered he not greate rich oblations to what famous house of religion throughout all Fraunce gaue not hee fayre lands for a great parte of it wrongefully wroūg from pore men which donations because they were so great were reuoked after his death to what holy man of name in al Christendome sent not he the golden gifts instantly desiring them in their daylie praiers to God to haue a speciall memento for the large increase of his yeares But amonge all other he fet out of Calabria one Robert an Heremite a man of all them of his time moste renowned for holynesse of life at whose feete at the firste méetinge he fell downe desiring him with manie a bitter teare to prolonge his life foolishly hopinge as the Heremite truely tolde him to obteine that of a man whiche God only was able to giue But yet fearinge that he was not surely enoughe defenced againste terrible death by spirituall helpe studiously also soughte for naturall by phisicke and founde one Cocterius who with large promises of longe life fedde his folishe humoure as the kinge againe glutted the physicians vnsatiable desire of golde with giuinge him ten thousande crownes a moneth yea in fiue monethes foure and fiftie thousande besides manie greate promotions promised if he did recouer his health Yet could not this rare liberalitie of the kinge make the physician courteous vnto him but hee woulde continually handle him verie roughly churlishely and with despitefull wordes vpbrayed vnto him his wrongfull and cruell demeanour towardes diuers of the nobilitie and the counsell and vsed often to tell him that he woulde also handle him so one day Although this vncourteous and proude dealinge greatly greeued the kinge and made him often to complaine of it vnto his familiars yet durste he in no wise put him away because that he had constantly affirmed that the kinge shoulde not liue sixe dayes after that he were gone Which direfull denunciation the kinge abhorred as gate of hell as the man that in al his whole life coulde not abide to haue it once tolde him that he must one day die and would often in his health will his friendes that when they should sée him daungerously sicke they shoulde in no case put him in minde of death where as in verie déede he shoulde haue meditated nothinge so much all his life longe which should haue bene a continual preparing of him self vnto death where vnto he should most assuredly come at the laste and howe soone vncerteine neither yet during his longe sicknesse stoode hee in greater dreade of death by inwarde diseases then he feared shortening of life by forreigne foes Wherefore he imprisoned manie noble men of great power diuerse faithful counsellours vpon vaine imagination conceiued in his fearefull minde of their infidelitie He woulde suffer verie fewe of the nobilitie to come neare vnto the place where he lodged much lesse come within the castell gate which was guarded daye and night with foure hundreth souldiours of whom the one halfe were Scottes whome he trusted better then his owne subiectes commaunding them to shoote at all men whiche did

his horse and letted not for all his hurt to giue order for suche things as he thought expedient But at the length when by hanging downe of his legge the bloud drewe vnto the wound it waxed colde whereby his wound began to paine him then coulde he say that he was called the Sonne of Iupiter but yet he felt in himself the passions of a diseased bodie But no peril that euer he suffered was comparable to that whiche he ranne into through his owne desperatenesse at the siege of the citie of the Oxidracans as hathe Curtius of the Mellumans sayes Plutarche or as it is in Iustine the Sicambrians For like a madde man he leaped downe from the walles post alone into the towne it being a thousand to one that he should haue either béene slaine or taken aliue er he coulde haue recouered his legges the walles were so highe but it happely chaunced that he fel vpon his féete and an olde tree adioyning to the wall wel defended him from being inclosed and the boughes serued him for a target to keep off the darts and arrowes of many thousands that fast flocked thither to ende the cruell warres of the whole worlde by one mschiefous mans deathe and to reuenge so many flourishing nations whiche he had spoiled and so many frée peoples as he had wrongfully brought into bondage And at the length one threw a dart of two cubites long which a litle aboue his right thighe passed through his corselete by reason of the whiche wounde he did shead so muche bloud that he was not able to holde his sworde but let it fall out of his hande as one at the point of death so that the Indian that had strucken him came to spoyle him whose hand when Alexander felt vpon him disdaine of infamie reuoked his spirites then passing out of his bodie and with his sworde thrust thorough his vnarmed enimie But yet so feeble was his strength that when he endeuoured to lift himselfe vppe with the helpe of a bought of the trée he straightway fel owne againe vpon his knees During whiche time Peucestes Timaeus Leonatus and Aristonius were come vnto him of whome Timaeus was slaine and the rest so sore wounded that they were able to doe nothing and they had vndoubtedly died there with their Prince if that the whole armie being made almoste madde with the rumour that the king was slaine had not at that verie instant violently broke into the citie and deliuered him out of assured peril of death Neither was the curing of his wounde lesse daungerous and gréeuous then the wounde it selfe because that the hookes or barbes of the darte fastened in the fleshe coulde not be plucked out but by cutting of the wound wider whereof insued suche aboundance of bloud that he fell into a swoone and stretched out himselfe as one at the the panges of death in so muche that all his fréendes had verily thought that he had béen dead so long was it er his bloud could be staunched Thus ye sée howe many and oftentimes this madde man whiche would be accounted a GOD was made painefully to féele within fewe yeares the griefes of mannes fleshe the whiche was also lastly incrediblie increased by the deathe of his darling Ephestion whome he loued as intirely and mourned for as immoderately as euer man did for his fréende But when GOD sawe that no admonishmentes woulde serue to kéepe him in his duetie and that the Empire of the whole earthe woulde not satisfie his insatiable ambition whiche by falling was alwayes made more hungrie but that he woulde also néedes inuade heauen he did cutte his dayes shorter then the commune fate of man is not suffering him to passe the age of thirtie thrée yeares and one moneth and made a small cophin to shewe howe small a thing in déede hee was who hauing all the Orient chafed that hée was thruste vppe into a narrowe corner and squised together If he had followed the counsayle that the Lacedemonian king gaue vnto his Father Philippe after the fortunate battell of Choronea and had measured his shadowe after the ouerthrowe of Darius he should haue found it neither greater nor longer then it was before and sometimes he himselfe could finde it For whē Nicesias a flatterer the pernicious pestilence of Princes sawe Alexander maruelously troubled with a medicine which he had taken and saide what paines must we poore wretched men abide séeing that ye Gods suffer suche torments Alexander sternly looking on him said And what kind of Gods are we no I feare we be hated of the Gods. And at an other time when Anaxander a fortunate Philosopher as Atheneus termes him one of the crowes that haunted that carrion traueling with Alexander in a great and terrible thunder which appauled the hartes yea of the stoutest saide haue you done the like O mightie prince Alexander laught and said I wil not be so terrible and dreadful as thou doest teache me to be who wouldest haue me to be serued at the table with the heades of kings and princes cruelly cutte off It is also reported by Plutarch that he had béen oftentimes heard to say that wheras many men called him a God yet did he finde that hee was a man by two thinges that is to wit the act of Venerie and sléepe for that these two thinges did most bewray the imbecillitie of his nature but against all other thinges he was inuincible Nowe sléepe is an Image of death and the act of venerie as it were a kinde of conuulsion But this man who knewe him selfe so well and besides his often daungers of deathe and many painefull woundes did acknowledge that he had euer in him two things which manifestly declared vnto him that he was a man and yet woulde be adored for a GOD yea and when hée sawe him selfe quighte paste all hope of life instantly desired his wyfe Satyra priuily to conueye him away and to caste him into the riuer of Euphrates that he might séeme vnto the worlde to haue bene assumpted body and soule into heauen did not he iustly deserue to be depriued of those things which the most vilest varlets doe enioy did not his wofull mother Olympias when that she heard that his body lay vnburied many dayes the capteines of the Macedons being busied about the succession in his Empire crye out with aboundant teares déepe sighes and loud lamentatiōs O sonne thou that endeuouredst to be partaker of heauen hasting thether with might and maine nowe alas art not able to obteine and get so muche as those thinges whiche are common vnto all mortall men the earth and buriall A worthy mirrour to be set alwayes before the eyes of great Princes for them to sée in that if they do couet greater and more honour then is due vnto man they shall not haue that whiche hath bene often done vnto horses and dogges The two and twentie Chapter Of the infelicitie and dolefull ende of Demetrius yea his whole life and actes