vpon the imagination bee thus forcible t is no marvel that Pigmolius a graue Roman prelat liuing not long after the â—primitiue church being fallen blind was woÌ„t solemly to thank God that by that meanes hee was freed froÌ„ seeing the enimies of his church especially Iulian the Apostate And Petrarch a maÌ„ renowned a like for varietie of reading dexteritie of wit and soundnes of iudgment in his dialogue of blindnes coÌ„forts the affected and afflicted in that kind with this meditatioÌ„ indeed quoth he thou caÌ„st not inioy the pleasure of seeing the corny vallies the airy mouÌ„tains the shadowy groues the â—lowry bankes the cleer souÌ„tains the cristall rivers the greene meddows which is held most delightfull to look vpoÌ„ the face of maÌ„ but coÌ„sider withall that thou caÌ„st not see filthy dunghils heaps of durt excrements ugly mishapeÌ„ moÌ„sters raw rotteÌ„ carions the like the very sigbt of which is many times as offeÌ„siue to the stomack as loath some to the eie And if there were noÌ„e other coÌ„modity in blindnesse yet for this alone were it eveÌ„ to be wished for that since there is no hope of flying froÌ„ the beholding of base and shameful spectacles which at every turning present theÌ„selues the raigne of vice banishment of vertue being every where alike the losse of the sight may serue for a kinde of flight avoidance of theÌ„ by consequent to a minde vertuously disposed of comfort contentment therefore God when he would pronounce a blessing vpon Iosiah by the mouth of Huldath the prophetesse delivered it in these tearms behold therfore I will gather thee to thy fathers thou shalt be put in thy graue in peace thy eies shal not see al the evil which I wil bring vpoÌ„ this place now as these kind of obiects are offensiue to the vertuous so on the other side good divines are of opinioÌ„ that in the consummatioÌ„ of the world it shal be one of the greatest terrours to the vnconverted Gentils to behold our Saviour comming in the clouds with power and great glory to the vnbeleeuing Iewes to see the son of man to looke vpon him whoÌ„ they haue pearced through and to both to see Abraham I saac Iacob and all the Prophets in the kingdome of heauen theÌ„selues shut out And some thinke that Dives his seeing of Lazarus in AbrahaÌ„s boâ—ome was no lesse torment then his sensible feeling of hell fire and that that Zedechias seeing his sons to bee slaine grieved him more then the putting out his own eies c that the Samaritane Captaâ—ne was more punished in beholding the abundance of Corne after the great dearth then in being pressed to death before he could â—ast of it And lastly that the mother of the Machabees was more worthy of praisâ— for looking on the martyrdome of her seaven sonnes with a coÌ„stant and patient eie then for suffering it in her owne bodie once of this am I sure that it had beene far better for Attiliâ—â— Regulus if hee had bin bornâ— blind never seene the sunne then to haue indured that punishmeÌ„t by seeing it which the Carthaginians laid on him by cutting of his eie-lids and binding to a post with his face opposite to the sun beames annd I doubt not but the same might as iustly bee affirmed of Ham Noaths sonne and Lots wife of which the one had his fathers curse for looking forward wheÌ„ he should haue gone backward with his brethren the other Gods curse for looking backewarde when shee shoulde haue gone forward with her husband and if I might presume so farre vpon the readers patience I would here set downe the story of â— dissembling knaue discovered by Duke Humphry for whom no doubt it had beene better to haue bin indeed blind then to haue pretended the recovery of his sight by such a no torious cousenage the storie is recorded word forword by Fox as followeth In the yong daies of Henry the 6. being yet vnder the governance of Duke Humphry his Protectour there came to S. Albones a certaine Beggar with his Wife there was wal king about the Town begging 5. or 6. daies before the Kings comming thither saying that he was borne blind never saw in his life and was warned in his dreame that hee shoulde come out of Barwike where hee said he had ever dwelled to seeke S. Albon and that he had beene at his Shrine had not been holpen therefore he would go seeke him at some other place for he had heard some say since he came that S. Albones Bodie should be at ColeÌ„ indeed such a contention hath there beene But of truth as I am surely in formed hee lieth at S. Albenes saving some Reliks of him which they there shew shreyned But to tell you forth when the King was commen the towne full suddainly this blind maÌ„ at S. Albones shryne had his sight again a Miracle solemnly rong Te Deum song so that nothing was talked of in all the towne but the miracle So hapened it then that Duke Humfry of Glocester a man no lesse wise then also well learned hauing great ioy to see such a Miracle called the poore man vnto him first shewing himselfe ioyous of Gods glory so shewed in the getting of his sight and exhorting him to meekâ—esse to no ascribing of any part of the worship to himselfe nor to be proud of the peoples praise which would call him a good goâ—ly man thereby at last hee looked wel vpoÌ„ his eyne asked whether he could see nothing at all in all his life before And wheÌ„ as well his Wife as himselfe affirmed fastly no theÌ„ he looked advisedly vpon his eyne againe said I beleeue you very well for me thinketh ye cannot see well yet Yes sir quoth hee I thanke God and his holy Martyr I can see now as well as any man Yes can quoth the Duke what colour is my Gowne Then anon the Beggar told him What colour quoth hee is this mans Gowne He told him also so forth without any sticking hee told him the names of all the colours that could be shewed him And when the Duke saw that he bad him walke Traitour made him to be set opeÌ„ly in the stockes for though hee could haue seen suddainly by miracle the the difference betweene divers colours yet could hee noâ— by the sight so suddainly tel thâ— names of all these colours except he had known them before no more then the Names of all the men that he should sodainely see CAP. 30. That blind men need not complaine of disability in serving the common wealth which is proved by some reasons but especially by examples OThers there are who having lost the vse of their eies complaine not so much of the losse of pleasures with it as of their indisposition by that meanes to steede their friendes or to
manner then at the first I conceived among the chiefest of which rancke is Idolatry which as it had his original from the eie so is it still nourished by the same the verie name giving vs to vnderstande that primarily and properly in the nature of the word it is noâ—thing els but the representation of somwhat in a material shape appreheÌ„ded by the eie adored by the minde whence it is in my iudgement that among all these idolatrous nations which worshipped false Gods went a whooring after their owne inventions ascribing the honour due to the creatour to some creâ—ture the greatest part haue ever consented in vvorshipping the hoast of heaven the sun the moone or the stâ—rs which among all creatures the eie most admireth and delighteth in as the Egyptians the AssyriaÌ„s the PhoeniciaÌ„s the Medes the Massagetes the Persians in a word as Macrobius hath learnedly observed all the heathen howebeit they differed much about the names of their Gods yet really and indeede they consented in the worshipp of some of these â—nd mothinkes for this present purpose t is worth the considering that they which helde the sunne for their God adored him not at noone day walking then as a gyant in his ful strength not to be gazed on but either at rising or â—alling because then hee appeares most glorious to the eie the greatest part at rising because his glory after the darknes is most acceptable to the sight it being therfore compared by the Psalmist in rising to a bridegroome comming forth of his chamber who in passing by draws everie maÌ„s eies after him For this cause doeth God by his Prophet call the Idols of Egypt the abomination of the eies twice within the compasse of 2. verse and in the 15. of Numbers you shal not seek after your own hart nor after your own eies after which you go a who ring but that of Exodus is in my iudgement yet much fitter for this preseÌ„t discourse Take therfore good heed vnto your selus for you saw no image in the daie that the Lord spake vnto you in Horeb out of the midst of the fire that yee corrupt not your selues make a graven image or representatioÌ„ of figure and least thou lift vp thine eies to heaven and wheÌ„ thou seest the sunne and the moone and the stars with all the hoast of heaven shoulst be driven to worship them Which wordes in the weakest apprehension at first view cannot but inforce a very powerfull and actiue operation of the eie in drawing the minde from the contemplation of the fayrest visible creatures to the fow lest of all sins if it finde not the grace of God and the sense of true religion planted in it I will conclude this point with that notable speech of Iob where amongst the rest of his imprecations vpoÌ„ himselfe he inserteth if I did behold the sun wheÌ„ it shined or the moone walking in her brightnes this had beene iniquity to be condemned for I had denyed the God aboue which words the common streame of interpreters vnderstand to bee meant of the daunger of falling into this spirituall fornication sinning against the Creator by too much doting vpon admiring the beauty of those glorious creatures CAP. 3. How pride is begotten and â—oâ—râ—shed by the eie THE next particular that offers it selfe vvorthie consideration is pride which in nothing shewes it selfe more then in the pompe and magnificence of maskes pageants triumphes monuments theaters amphitheaters I speake not against their lawfull vse but of their abuse when they tie the eie in such maÌ„ner vnto them as they withdraw the minde from the contemplation of that glorie which neither Praeter nor Consull can exhibite as S. Cyprian speakes but he only from whoÌ„ and by whom we liue moue The like may as iustly be said of giving of almes to be seene of men of all manner of excesse in building in houshold stuffe in apparell as wel for matter as fashion Of which the Prophet Esay hath named some taken vp by the women of his time As the ornament of the slippers the calls the round tires the bracelets the bonnets the tablets the earings the wimples the crisping pinnes the fine linnen the launes of all which surely the greatest part are devised rather for pleasing the eie then for vse either in covering nakednesse or in garding the body against scorching heat or pinchinge cold Some notwithstanding there are who insteed of purchasing the applause and admiration they pursue incurre the censure which the Anemolian Ambassadors found among the Vtopians who as Sr T. Moore sets it downe thinking to dazel the eies of the poore Vtopians with the luster and glistering of their chains precious stones the children playing in the streets tooke them for greate boyes which had not yet laid aside their brouches bables the womeÌ„ for the Ambassadors iesters the meÌ„ for their slaues or servaÌ„ts saluting those which were so indeedâ— insteed of their masters but misliking the chaines bracelets as being to little and to lose which by that meanes might easily either bee broken or cast of But in this point me thinks t is worthy speciall consideration that nature hauing so framed the eie as it can neither behold it selfe nor the face in which it is set yet haue men invented for the supplying of that vse looking-glasses as the artificial eies of pride the eie being as it were a liuing looking-glasse the looking-glas again a dead eie by means wherof many Narcissus like become enamored of themselues by to to much admiring their own beauty or Pigmalion-like fall in loue with their own images or on the other side with Io Acteon in the fable stand amazed at the vglinesse of their own shapes sometimes with the Camel and Bucâ—phalus in stories grow in regard at the sight of their own shadowes In which kind I remember I haue heard of a yong Gentleman of this Vniversity who being newly recovered from the smal pox by chance seeing the change of his face in a looking-glasse for meere griefe fell into a relapse and within short time died And sure I am perswaded that the vse of it in the art of seeing is not of such consequence as it can in any sort countervail the damage arising froÌ„ it in the art of manners nether are there by it so many staines and blemishes discovered in the face as imprinted in the soule CAP. 4. That often seeing is the meanes to draw both things persons into contempt The 5. considerable particular is contempt whence it is that those things which wee most feare and reverence are most remoued from our sight as God the divell heaven hel amoÌ„g the Papists the relicks of their Saints in the Aegyptian teÌ„ples the God which they worship For which cause also as I suppose God himselfe coÌ„sidering the weaknesse of man in this behalfe in the
good and bad iust and vniust honest and dishonest without the variety of colours could he liue happyly without the knowledge of thinges hee could not and when others saw not that which lay before their â—eeâ—e he travelled through al infinity setting no stintâ— to his boundlesse conceipt and surely I for my part am clearely of opinion that howbeit his practise in this case be not allowed much lesse his example toâ— bee followed yet the reason and ground of the action was not so strange and ridiculous as some men haue conceited it it being a necessary certaine meanes for the vnity of the thoughts and by it redoubling of their force which by the sight are commonly distracted in the varietie of obiects by consequent loose much even of their naturall stâ—eÌ„gth the truth of this assertioÌ„ partly appeares in that little but excellent descriptioÌ„ of the Spaniards life in which among all the masters of al coÌ„ditions whoÌ„ Lazarillo de Tormes served we finde none comparable to his blinde master for the smelling out of his knaveries but yet more fully in our night meditations which by reason of the restraint of our sight spring from our most retired thoughts and by that meanes for the most part savour as much of iudgement and ripenesse as those of the morning of quicke and ready dispatch for which cause as I suppose the Greekes haue given the same name to the night and good invention and one of the sharpest Philosophers that ever put pen to paper borrowed his name from darknesse Besides it is noted of our Saviour whose imitable actions ought ever to be our patterns that hee prayed oftner in the night or alone in the garden or vpon the mountaine then in the daie or in the presence of company and himselfe commands vs the practise of the same exercise retired a part and our chamber dore shut surely reason me thinks teacheth vs thus much that the soule being shut vppe and kept in from peeping out and as it were gazing abroad through the casements of the body shee must by coâ—straint reflect her beames vpon the conâ—emplation of her selfe and such thinges as shee hath before apprehended CAP. 22. Containing an answer to an obiection that man alone hath therfore given him an vpright figure of body to the end he might behold the heavens IF anie heere obiect that God hath given man aboue all other creatures an erect and vpright countenance and as the Anatomists haue observed one nerue more theÌ„ to bruit beastes for the turning of the eie vpward to the ende hee might beholde the heavens and in them as in large characters drawn in faire velom the glory of their maker I answere that man indeed considered in the state of integrity might would haue made excellent vse thereof but in the state of corruption the greatest part either thereby are induced to Idolatry as hath bin before shewed or which is no lesse pardonable with Thales whiles they looke vp into heaven fal into the ditch of curiosity and presumption and from the contemplation of the starres notwithstaÌ„ding that in producing particular effects they coÌ„curre only as vniversall causes rushing into the chaire of God haue peremptorily decreed of the alteratioÌ„ of whole states the destinies of Princes and private men secrets no doubt sealed vp and fast locked within the bosome of the eternall wisâ—dome but only when it selfe pleaseth vpon extraordinary occasions to disclose to impart them to the sonnes of men and which is worth the observing whiles these men pretend to â—ee in the stars the notable actions and events of the whole world as Menippus is â—abled to haue don from the circle of the moone yet knowe they not many times what is acted in their owne closets by their owne servants and children or with their wiues daughters in their own houses Paralell with these figure-flinggers may not vnfitly be matched those fortune-tellers who vndertake to foretell men and womens marriages fortunes by their pretended art of Physiognomie and chiromancie the one coÌ„â—isting in beholding the traies of the visage the other the lines of the hande but the folly of both appeares in that one wise answere of Socrates to a professour of these artes who looking stedfastly on him and out of the grouÌ„ds of his profession pronouncing him to be vitiously given Socrates replies that indeed he said somewhat if a man lived as a beast and followed the disposition of his inbred corrupt nature not rectified by education or morall verture CAP. 23. Setting downe at large the hinderances of the eie in the service of God NOW to proceede from the little service which the eie performes vs in the gaining of knoweledge to the ill offices which it supplies in spiritual exercises let every man in this case but examine his owne conscience either when himselfe speakes to God in prayer or when God speakes to him in preaching which two are as it were the ascending and descending Angels in Iacobs ladder he shal surely finde that the divâ—l takes occasioÌ„ to withdraw his mind froÌ„ the â—crious thoughts of those exercises by nothinge more then by the wandring of the eie For the prevention of which mischiefe vvee see those that are appointed to die in commending theÌ„selues to God before the stroake of iustice and others as well at thansgiving at meals as other publike praiers close their eies and cover their faces which howbeit soÌ„e others censure yet do I nothing doubt but the practise of it fiâ—st grewe out of a sensible feeling of this kinde of temptation Whence it is that S. Paul commands wome to be couered in the church by reason of the Angels either least the bad Angels by that means take occasion to stirre vpp ill thoughts as some interpreters thinke or lest the minister who is elsewhere named the Angell of God should thereby take offence as others are of opinioÌ„ which custome remained amoÌ„g the Corinthians vnto whom S. Paul wrot this epistle vnto Tertullians time as himselfe witneseth in his booke de velandis virginibus in which he disputs excelleÌ„tly for this preseÌ„t purpose Such saith he are the eies of the virgin that desires to be seene as those that desire to see her the saÌ„â— kind of eies desire interchangably to see one another and it proceeds from the same roote the forwardnes to see to be seen wherefore let the virgin fly to her head coâ—ering as to her helmet or targâ—t by which she may defend her selfe against the assaults of teÌ„ptatioÌ„ against all the darts of scaÌ„dall suspicion surmise emulatioÌ„ I beseech thee whether thou bee a mother or a sister or a daughter cover thy head if a mother for thy sons sake if a sister for thy brethrens sake if a daughter for thy fathers sake for all ages are indaÌ„gered in you put on therefore the armour of modesty intrench your selus within the bulwark of shame facenesse build vp a
who lefte his cloake behinde him on the earth and with it his earthly affections to follow our Saviour and out of the Apocrypha Tobias of whom S. Augustin speaks on this wise Othe light which Tâ—bias saw wheÌ„ his caruall eies being shut he set his sonne notwithstaÌ„ding into the right way of life trod out a direct path before him as a guid with the never-erring foot of charity CAP. 28. Treating of the drvers priviledges of blind men OVr Saviour himselfe giues testimony of him that was borne blind that neither his nor his parents sin was the cause of it but that the workes of God might be made manifest which testimony I find not given to any other infirmity of the sense or disease of the body But yet more observable seemeth the last verse of the same chapter where our Saviour not only excuseth blindnesse as not proceeding from sinne but maketh it in a manner the cause of not sinning if you had beene blind saith he you had not sinned both which passages I confesse to be subiect to interpretation and for their ful clearing to need many distinctions yet for my purpose is the letter alone sufficient in which no doubt but vnder the very rinde of it as in the whole scripture beside the speaker being the engraven forme of the godhead and the eternal wisdome of his father inteÌ„ded some special thing besides the general drift scope of the place His meaning in these words may somewhat the better appeare if wee compare them with them in the gospell where speaking by way of parable of the great supper provided in the kingdome of heaven when the bidden guests refused to come he expresly by name commaunded the blinde to bee brought in and placed at the table and in a verse or two immediately going before to make knowne his care and respect even towarde those who are indeed bodily blind he exhorteth his disciples and followers that when they make a feast one of their chiefe cares should bee to invite the blinde as their principall guests besides reason and law exempteth them from personall serving in the wars And in the Levitical law of the Iews we finde an heavy curse to be laid on such as should lay a stuÌ„bling blocke before the feete of the blind or turn him out of his right way and the ancient Romanes imposed on some of their chiefe families the surnames of blind lame to this end saith Plutarch that the people should not skorne at those imperfections and by that meanes condemne or neglect those excellent gifts of the minde vvhich many times reside in such bodies Hence Iob when he would make his innoceÌ„cy cleare to the world knew not how to expres it more effectually or in better tearmes theÌ„ by professing himselfe to haue beene an eie to the blind And Lewes the 8. of that name who was the only Saint or at least one of the two in the whole three races of the frenâ—h kings how beit he wonne many glorious conquests against the infidels erected many goodly buildings for religious persons yet was hee thought worthy that honour for nothing more then for instituting the colledge of the 300. blind men vpon occasion of so many of his souldiers who were taken in his waâ—s against the Moores and sent home with their eies put out the colledge is yet standing in Paris at this day devote to the same vse how beit not replenished indeed as it hath beene CAP. 29. That blind men need not complain of the want of pleasures especially the sense of their grief beiâ—g by blindnes much lessened which is proued by the strong impression of those obiects which are presented by the eie NOW besides this respect which God maÌ„ seeme to beare toward his infirmitie mee thinkes it need not much complaine of the want of delightâ—s even in this world Besids those proper to the night the mantel of defects imperfections and by consequent the mother of vnion and loue the repose and closing vp of the daies labours as the morning is againe a fresh entrance overturne to therenewing of travaile our daiely cares in this case being likened to the marygold or dazy which openeth with the rising of the sun and shuts with the setting And where as the Poet witneseth of the Carthaginian Queene that her care had alwaies recourse towards the evening I suppose it not so much to bee meant of a sober setled as of a distracted and distempered minde such as he supposes hers to haue beene if then the night bring not tediousnesse with it why should a day which is like a night be thought to bring it Though I denie not but to the pleasures of the night may also be added those which we vse as coÌ„monly in the day in hearing of bookes read in playing vpon musical instruments in discoursing with friends in exercising many pastimes which require not the vse of seeing Nay in those very sports which seeme necessarily to require it as bouling shooting coiting shoufgrating the like how many haue we seen beyond expectatioÌ„ excellent in which kind I hard reported by those to whoÌ„ I giue credit that one MouÌ„s Guimins a gentlemaÌ„ of good note in the province of Britanny when any of his acquaintance or other strangers come to visit him hee takes a singular delight in describing to them his mappes pictures as they hang in order in his gallerâ—e in conmmending vnto them such or such a peece or proportion for rare workmanship and surely in my vnderstanding those delights which blinde men conceaue to themselues must needes affect them much as being freed from that loathsomenesse shame teâ—rours griefe antipathies fearfull dâ—eames which by the glassy gate are often convaid in and presented to the minde whose obiects as they are in number more and in action quicker so are they for certainty more vndoubted for impression decper theÌ„ those of any other sense this facultie needing lesse helps in working and apprehending her obiects in a farther distance and presenting them to the coÌ„mon sense and from thence to the imagination with greater life assurance insomuch that the best Poets and Orators lead by art and common people by nature when they would make knowne a deepe passion they haue conceaued are wont to expresse it by these or the like tearms I my selfe was an eye witnesse or I saw it with these eiet which Mark Antony wel vnder standing in his funerall oration vpon the death of Iuliuâ— Casar that he might throughly inceÌ„se and inflame the people against the murderers opned the hearse where the corps lay and shewed them the fresh bleeding wouÌ„ds which Casar had receaued in the Senate as the Lacedemonian women were wont often to present to their sonnes the bloody shirts of their Fatheâ—s slaine in the wars therby to make theÌ„ more sensible of the iniurie and mindefull of revenge Since then the operation of the sight
theÌ„ vnto the mouÌ„taines froÌ„ whence mine helpe shall come the Lord shall preserue mee froÌ„ al evill he shall keepe my soule he shal preserue my going out and my comming in he will guid me by his counsel after receiue me to glory to the mouÌ„t Sion the citty of God the celestial IerusaleÌ„ to the company of innumerable Angels to the congregation of the first borne whose names are written in heaven to God the iudge of all and to the spirits of iust and perfect men to Iesus the mediator of the new testament and to the bloud of sprinkling that speaketh better things then that of Abel to vnspeakable ioies which neither eie hath seene nor eare hath hard nor haue at any time entred into the heart of man now wee see through a glasse darkely but then shall wee see face to face even as wee are seene Then shall God wipe away all tears from our eies and there shall bee no more death nether sorrowe neither crying neither shall there bee any neede of the sun or moone to shine in that City for the glory of God doth light it and the lambe is the light of it Now vnto the Father of lights and yet invisible God who dwelleth in light that no man can attaine vnto whom never man saw neither can see one in eâ—â—ence and three in persons bee all honor and power for ever and ever Amen Rode caper vites tamen bic cuÌ„ stabis ad arâ—â— In tua quod sundiCornua possit erit FINIS BEing not willing to burdeÌ„ the text with these ensuing collections the margin not able to receaue theÌ„ I thought good in this third editioÌ„ aswel for the contentment of the Printer as the learned reader to reserue them to this place CAP. I. That the eie is the instrument of wantonnesse Mars videt hanc visamque cupit polilnrque cupiâ—a Ovâ— Inscius Actâ—eou vidit siâ—e veste Dianam Praeda â—uit canibus nâ—c minus ille suis. Ovid. I. Caninis affectibuâ— Phoenissa ardescitque tuendo Virg. Foemina Vriâ—que videndo Idem Gigâ—itur exvisâ— non ergo sirmice caecus Nascitur ex oâ—ulo cum generetur amor Ovenur Nasonis Quamvis teneram perlegeris artem Nescis inexpertu dicere quid sit amor Naturâ non aâ—te docetur scilicet in cor Ex oculâ—s non ex auribusintrat amor Idem Cynthia prima sais miserum me caepit ocellis Câ—ntractum nullis ante libidmibus Prop. Oculi sunt in amore â—â—ces Idemâ— I haue seene a dialogue betweene the heare and the eie touching this point which in the end reason decides thus Ratio litem compuâ—at desinitivo caleâ—lo Vtrumque reum reputat sed non pari periculâ— Cordicausam imputans occasionem oculo Of Ielousie which passion the Poets haue ther fore expressed by the hundred â—ies of Argus Constiterat quâ—cunque loco spectabat ad Iâ— Anteoculâ—s Io quamvis aversus â—abebat Ovid. Of Envie Videt ingratos intaâ—cscitque videndo Successus hominum Idem Livor tabisicum malis venâ—num Intactis vorat ossibus medullas Suâ—at srigidus intuens quod odit Vir The wicked shall see it and bee angry hee shal gnash with his teeth and conâ—unie away Psal. 112. 10. CAP. 2. How Idolatrie hath a kind of necessary dependance vpon the eie Ad deâ—uÌ„ctorum vultus per imagineÌ„ detineÌ„dâ—s expresâ—a primo simulachra Cyp de van Idol Againe the ambition of the craftsâ—man thrust forward the ignorant to increase the superstition for hee peradventure willing to please a Noble man laboured with all his cunning to make the Image of the best fashion and so through the beautie of the worke the multitude being allured they tooke him now for a God which a little before was but honoured as a man Wisd. 14 18. Ad simulachra muâ—a abripiebamini 1. Cor. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siâ—â—appellatur quicquid est quo nobâ—â— repraeseâ—tatur forma alicuius rei vel fictae vel etiam verae apud ecclesiasticos autem scriptores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peculiari significatione vocantur simulachra numen aliquod representaÌ„tia quod honore cultu afficâ—atur Stepâ— Certum est omnes Idololatras solitos semper fuisse â—eque Deum vel verum vel falsum vel vâ—lam creaturam externa adoratione colere niâ—i sub in aliqua â—igura illum repraesentante Zanch de red lib. 2. cap. 17. Of worshipping the sun and the starres Illi ad surgentem conversilumina solem Dant fruges manibus salsas Virg. They thought the lights of heaven to bee the governors of the world but though they had such plesure in their beuty that they thought them Gods yet should they haue known how much more excellent hee is that made them for the first author of beautie hath created these things Wisd. 13. 3. CAP. 3. How pride is nourished by the eie Spectat inexpletâ— mendacem lumine formam Perqque oculos perit ille suos Ovid. of Pigm CAP. 4. That often seeing is the meanes to drawe both things and persons into contempt Continuus aspectus minds verendos ipsa sati etate facit Liv. lib. 35. Maiestati maior â— longinquo reverentia Tac. 1. Annal. HeÌ„ce do the Gramarians deriue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies venerable froÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is invisible CAP. 5. How curiositie is bred and maintained by the eie Cum tua pâ—rvi leas oculis male lippus iniunctis Cur in amicorum vitiis tam cernis acutum Quam aut Aquila aut serpens Epidaurius Hor. Pallas Erichthonium prolem sine matre creatam Clauserat Actaeo textâ de vimine cisâ—â Virgimbusque tribus gemino de ceâ—rope natis Servandam dederat sic inconfessae quid esset El legem dederat sua ne secreta viderent Abdita â—ronde levi densa speculabar abvlmo Quid facerent commissa duae sine â—raude tuentur Pondrosos alque Herse timidas vocat vna sorores Aglauros nodosque manu diducit intus Inâ—an emque vident apporrectumque Draconem Ovid. CAP. 6. Of bewitching by the eie Lupi Maerin videre priores Ovid. Nescio quis teneros oculus mihi falcinat agnos Virg. Non illic obliquo oculo mea commoda quisquam Liâ—at Hor. Vuaque conspecta livorem ducit abvâ—a Iuven. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoc. Dum spectant oculos laesilaeduntur ipsi Multaque corporibus transitione nocent Ovid Quandoquidem memini Tusci altain rupe viterbi Ipse seâ—em vidisse serum cui dira vigebant Oâ—a gravéque oculi sâ—ffecti sanguine circum Ille truci scelus obtutu genus omne necabat Reptantum tenues animas parvasque volantes Quinetiam si quando hortos ingressus ibi omnes Cernere erat subito aâ—â—latu languescere flores Vida Quondam puleher â—rat crinibus Entelidas Sed sese ipse videns placidiâ— in sluminis vndis Livore infamis perdidit invidiae Fascinus attraxit morbum fermamque peremit Plut sympos quaest 7.