place to relate for they would require too large a circumstance Concerning the name of God it is generally obserued That none can properly be conferred vpon him because he is onely and alone And yet to distinguish the Creator from the Creature needfull it is that it should be done by some attribute or other which ineffable name in the Hebrew language consisteth of one word containing foure letters i. Iehovah which descendeth of the verbe Haiah fuit which is as much as to say He Was Is and Shall be Which declareth his true property for as he hath bin alwaies so hee shall be eternally for Eternitie 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 foure letters onely foure being a number euen and perfect because hee hath no imperfection in him For besides the Hebrewes the Persians write the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Wisards and Soothsayers of that countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arabians Alla the Assyrians Adad the AEgyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latines Deus the French Dieu the Spaniards Dios the Italians Idio the Dutch and Germanes Gott the English and Scots Godd with a double d as hath been obserued in all Antiquities He is likewise called Alpha and Omega which are the first and last letters of the Greeke Alphabet His Epithites or Appellations in Scripture are Almighty Strong Great Incomprehensible Vncircumscribed Vnchangeable Truth Holy of Holies King of Kings Lord of Lords Most Powerfull Most Wonderfull with diuers 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 Iustine Martyr in his Dialogue with Tryphon the Iew defineth God in these words I call him God that hath essence in Himself and is continually permanent in one and the same kinde without receiuing any change and hath giuen beginning to all the things that are created Cicero calleth God a certain Intelligence or Spirit free and ready separate from all mortall mixture or concretion knowing and mouing all things and hauing in himselfe an eternall motion So much many Ethnyck Authors haue acknowledged as in their Workes is to be frequently read Dionysius in his booke de Divin Nominib is of opinion that all things which denote perfection and excellence are in God most eminent and on Him deseruedly to be conferred On the contrarie all such things as are subiect vnto imperfection or defect because they do not fall within His nature are to be remoued and banished from his description Therfore in these words Ens Infinitum i. Infinite Being he includes the prime chief and soueraign Truth Soueraigne Goodnesse Soueraigne Mercy Soueraigne Iustice Wisedome Power Benignitie Beneficence Clemency Intelligence Immortalitie Immobilitie Invariabilitie Amabilitie Desiderabilitie Intelligibilitie Stabilitie Soliditie Act Actiue Mouer Cause Essence Substance Nature Spirit Simplicitie Reward Delectation Pulchritude Iucunditie Refreshing Rest Securitie Beatitude or whatsoeuer good laudable or perfect thing can fall within the conception or capacitie of Man But when all haue said what they can let vs conclude with Saint Augustine Solus Deus est altissimus quo altius nihil est Onely God is most high than whom there is nothing higher And in another place Quid est Deus est id quod nulla attingit opinio id est What is God Hee is that thing which no Opinion can reach vnto There is no safetie to search further into the Infinitenesse of the Diuine Nature than becommeth the abilitie of finite Man lest we precipitate our selues into the imputation of insolence arrogance For God saith in Iob Comprehendaem sapientes in Astutia eorum Which is as much as had he said I will make it manifest that the wisedome of all those who seeme to touch Heauen with their fingers and with the line of their weake vnderstanding to take measure of my Nature is their meere ignorance let them beware lest their obstinacie without their repentance and my mercie hurry them into irreuocable destruction Augustus Caesar compared such as for light causes would expose themselues to threatning dangers to them that would angle for small Fish with a golden hooke who should receiue more dammage by the losse 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 Arrowes did vse to insidiate the Wilde-beasts of the Wildernesse and shoot them from the couerts and thickets insomuch that they were often wounded and knew not from whence The Tygre more bold than the rest bad them to secure themselues by flight for he onely would discouer 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 lagge his flight But first looking about him and not knowing from whom or whence he receiued his hurt it was the more grieuous to him Him the Fox meeting saluted and said O thou the most valiant of the beasts of the Forrest who gaue thee this deepe and terrible wound To whom the Tygre sighing replied That I know not onely of this I am sensible to my dammage That it came from a strong and a daring hand All ouer-curious and too deepe Inquisitors into Diuine matters may make vse of this vnto themselues Sentences of the Fathers concerning the Trinitie in Vnitie and Vnitie in Trinitie AVgustine lib. de Trinitate we reade thus All those Authors which came within the compasse of my reading concerning the Trinitie who haue writ of that subiect What God is according to that which they haue collected out of the sacred Scriptures teach after this manner That the Father the Sonne and the Holy-Ghost of one and the same substance in an inseparable equalitie insinuate one and the same Vnitie and therefore there are not three gods but one God though the Father begot the Sonne therefore he is not the Sonne being the Father The Sonne is begot of the Father and therefore he is not the Father because the Sonne The Holy-Ghost is neither the Father nor the Sonne but onely the Spirit proceeding from the Father and the Sonne and to the Father and the Sonne coequall as concerning the Vnitie of the Trinitie Neither doth this infer that the same Trinitie was borne of the blessed Virgin Mary crucified vnder Pontius Pilat buried and rose againe the third day and after that ascended into heauen but it was onely the Sonne who died and suffered those things the Father the Sonne and the Holy-Ghost as they are inseparable so they haue their vnanimous and vnite operations And againe Lib. 1. de Trinitate Neither more dangerously can a man erre neither more laboriously can
Potencie Protection Power to guide With all such things as are to these ally'de His Nosthrils by which he is said to smell Doth vnto vs his Acceptation tell Of Sacrifice and Prayer His Incenst Ire Againe it notes when thence fly sparks of fire His Eyes emblem to vs that choice Respect And Fauor which he beares to his Elect. Sometimes they'import his Prouidence Diuine Sometimes they wrathfully are said to shine Against the Wicked By his Feet are meant Stabilitie and Power Omnipotent By th' Apple of his Eye he would haue knowne Th'Indulgence that he beares vnto his Owne The Diuine Wisedome knowing how dull and weake Mans heart and braine is taught the Text to speake To our capacities The Prophets they Did not of this great Deity display The absolute perfection but so leaue it That by a glimpse we far off might conceiue it His Eyes being nam'd it must impresse in me That God doth euery thing at all times see Or if his Eare then must I presuppose That hearing all that 's spoke he all things knowes That hauing wings to mount himselfe on high In vaine can Man his incenst vengeance fly O whither from thy Sprite shall I depart Thou that in euery place at all times art Fly thee none can but vnto thee repaire All may in their humilitie and prayer Appealing to thy Goodnsse For What place Can shadow me when I shall fly thy face If soare to Heauen thy Presence doth appeare Or if to Hell diue Thou art likewise there There is no way an angry God to shun But to a God well pleas'd for refuge run Now to proceed The Scripture Phrase doth reach No farther than our stupid sence to teach That by corporeall things we may prepare Our hearts to know what things spirituall are And by Inuisible make demonstration Of what 's vnseene beyond mans weake narration And for this cause our passions and affects Are in the Scriptures for some knowne respects Confer'd on the Almighty when 't is said God did repent him that he man had made Or when hee 's wrathfull herein is not meant That He is angry or He can repent But 't is a Figure from th' effect arose And that the Greeks call Metanumikos The Names the Scriptures attribute to Him Sometimes Iehouah sometimes Elohim And when the glorious Trinitie's proclaim'd The Father Sonne and Holy-Ghost are nam'd More appellations the Text affords As The Great God of Heauen The Lord of Lords The Lord of Armies and of Hosts the God That in the Highest Heauen hath his aboad The God of Abraham Isaac Iacob and He that brought Israel from th' Egyptians land God of the Spirits of all Flesh and he Lord God of Israel is knowne to be Him by the name of th' Hebrewes God we praise God of our Fathers Th' Antient of all dayes And Dauids God Yet further denomination The God of gods of Iustice Ioy Saluation These titles it ascribes to Him alone Israels Redeemer Israels Holy one Protector Father Shepheard then we sing To Israels God to Iacobs the great King So to the Euerlasting King and than King of all Worlds before the World began Whose Power whose Goodnesse shewn to euery Nation c. Extracts from me this serious Contemplation Soueraigne and holy God Fountaine and Spring Of all true Vertue the Omnipotent King Of whom by subtill search in things to'acquire Is not in Mans conception a thing higher Than his weake faculties can comprehend Yet not to know this God he should offend For how can it with reason consonant be One Godhood should remaine in persons three And they in such a firme connexure linkt To be although in separat yet distinct Thou art without beginning and againe Thou shalt to all Eternitie remaine Knowing no end The Onely and the Same Whom Time cannot impaire nor Age reclaime The space of things Thou do'st in space exceed And art contain'd in none How shouldst thou need That which thy Selfe hast made Or how should Sence Allot thee place who only art Immense Nor is it in Mans frailtie to deuise How Thee in the least kinde to ' annatomise Or tell what thou art like thy Image being A thing excluded from all mortall seeing Vnlesse thou of thy most especiall Grace Wilt shew some shadow of thy glorious Face No part of thee thou hast presented here Saue what doth in thy maruellous Works appeare No Strength can moue Thee of the Land or Ocean By whom we are and in whom haue our motion Thou art the Mind and Substance of all pure And holy minds Thou art the Reason sure And stedfast whence all other Reasons flow That are from perfect Wisedome said to grow Thou art that Vertue of all Vertues head Thou art the Life it selfe and thou art read Father of Life as being knowne to giue Breath with their Being to all things that liue The Light it selfe and yeelding Light to all The Cause and Strength of things in generall Beginning it 's beginning had from thee And whatsoeuer first began to be Vpon the sudden out of Nothing shin'd Which fil'd with thy great Power were so refin'd That either strength of knowledge they retaine Or excellent shape such as doth still remaine The sacred Scriptures are sufficient warrant By many Texts to make the Trine apparant As from the first Creation we may proue God did Create God Said the Spirit did Moue Create imports the Father Said the Sonne The Spirit that Mov'd the Holy-Ghost This done Come to the Gospell to Saint Paul repaire Of him Through him and For him all things are To whom be euerlasting praise Amen In which it is observ'd by Origen Throughâ— and For three Persons to imply And the word Him the Godheads Vnitie Let Vs in Our owne Image Man create Saith God which Salomon doth thus explicate Remember the Creators in the dayes c. Which word those well verst in the Hebrew Phrase Reade in the plurall So when God did frowne On Babels Tower he said Let Vs go downe When Sodom was consum'd 't is said againe The Lord that fire did from the Lord downe raine So when Christs Glory Isay would declare To'expresse Three Persons in on Godhead are He Holy Holy Holy nam'd To show We might a Ternion in an Vnion know Come to Christs Baptisme you againe shall see In the same Trine the perfect Vnitie The Father the first Person is compris'd By sending downe a Voice The Son 's baptis'd By Iohn in Iorden and then from aboue The Third descends in figure of a Doue So likewise when Duke Moses went about To comment on the Law lest they should doubt Of this great Mysterie Hearke to my word O Israel
saith Pierius By the same reason hee was Hierogliphically prefigured in the Crocodile that frequents the riuer Nilus as the selfe-same Author testifies The AEgyptians did interpret him by a Circle which hath neither beginning nor end thereby figuring his Infinitie 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 beautifull 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 Iames is called the Father of men vnto whose eyes all thoughts lie naked and open who looketh vpon the good and bad and searcheth into the reines of either c. Epiphanius writeth That the Vadiadni who were after called Antropomarphitae were of opinion That God had a body and was therefore visible Now the maine reason vpon which they grounded this error was because they trusted more to the outward senses than to the inward Intellect bringing their authoritie from Genesis wherein they had read That the first man Adam did subsist of soule and body according to Gods owne Image As also from many other Texts of Scripture in which the like members and attributes belonging to man are ascribed vnto God But this Heresie as Saint Augustine witnesseth was vtterly reiected and condemned for if God were circumscribed or included in a naturall body He must then necessarily be finite and therefore not present in all places at once which takes away his Vbiquitie Besides he should be compounded of matter and forme and therefore subiect vnto accidents all which being the Characters of Imperfection are no way liable to the Sempiternall Immortall Omnipotent Inuisible and the most consummate and absolute Deitie Therefore Saint Paul makes this acclamation Blessed is the sole-Potent King of Kings and Lord of Lords who hath Immortalitie and whose dwelling is in inaccessible Light whom no man euer saw or can see c. Now the reason why as well members belonging to mans bodie as the affections and passions of the minde are in diuers places of the holy Scripture conferred vpon God as to reioyce to be angry c. is not because he is composed of outward lineaments and framed or fashioned as man or that he is truly angred or pleased doth walke ascend descend or the like but that the Holy-Ghost doth accommodate himâ—elfe to the imbecilitie and weakenesse of our shallow capacities and vnderstandings that we may be more capable of the power wisedome and incomprehensible workes of the Almightie Therefore saith Saint Ambrose is God said to be angry to denote vnto vs the filthinesse and abhomination of our sinnes and offences in his booke entituled Of Noahs Arke His words be these God is not angry as mutable but he is said to be so that the bitternesse of our transgressions by which we iustly incur his Diuine incensement might thereby be made more familiar and terrible as if our sinnes which are so grieuous and heinous in his sight caused that He who in his own nature is neither moued to wrath or hate or passion might be prouoked to anger Of the same opinion is Eutherius In what place soeuer saith he the sacred Scriptures either ascribe the passions of the minde or any distinct part of the body to the Almighty as Head Hand Foot Eare Eye or the like or other motions of the soule as Anger Fauour Forgetfulnesse Remembrance Repentance c. they are not to be vnderstood carnally according to the bare letter of the Text but all things concerning him are spiritually to be receiued and therefore we are not to beleeue that God hath at any time been visible to our fore-fathers as he is to the blessed Saints and Angels though in many places of the sacred Scriptures hee is said to appeare vnto them as to our first father Adam in Paradise when he spake to him these words Encrease and multtply Or when he reproued him for eating of the forbidden Tree c. Nor when he spake vnto Noah and commanded him to build the Ark. Nor when he promised vnto Abraham the Patriarch That in his Seed all the Nations of the earth should be blessed Nor when he often spake to the great Prophet Moses in the Bush in mount Sinai and elsewhere but it is receiued for a truth that those forms by which God either appeared or was heard to speake was by the seruice and ministerie of his holy Angels as S. Augustine most learnedly disputeth in his third and fourth booke De Trinitate Therefore Hieronimus Cardanus a man of most excellent learning and judgement in his booke entituled De Deo Vniuerso i. Of God and the World after he hath by many probable reasons and approued testimonies proued That God by no humane vnderstanding was to be comprehended onely that he was a singular Cause one onely God the Originall Fountaine and Beginning of all things the sole Immensenesse and soueraigne Perfection contemplating nothing but Himselfe of such Light that hee is onely himselfe capable of such claritie and brightnesse that he beholdeth either Hemisphere at once as well the remote as the neerest regions of heauen and earth Immouable no way obnoxious to varietie or change of such splendor that mortalitie cannot abide or endure his sight or presence of a most subtile essence alwaies resting When this and much more he had delated of His Inscrutabilitie and incomprehensible Deitie 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. Do'st thou therefore demand what God is If I did know or were able to resolue thee I should be a god too for no man knoweth God or what he is can any man tel but God onely c. The same Cardanus Lib. De Vniuerso touching the late Proposition handled in the precedent Tractate viz. What Name belongeth to this Incomprehensibilitie thus argues Since what God is cannot be knowne how much lesse can any proper or peculiar name be giuen vnto him because names are for the most part deriued either from the nature or propertie of that thing or party which is to be named If then by no possibilitie we can conceiue what the Diuine Essence is how can wee confine it to any proper or competent denomination One Scotus of a most fluent wit and an acute vnderstanding hath searcht endeauoured and excust euen almost all things to finde out some name or Character in which might be comprehended or contained what God was as Wisedome Goodnesse Iustice Mercy Truth and the like at length hee contrudes all those seuerall 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 ouer with many witty and pregnant arguments too long in this
fingers shine with gold and gemmes But when thou shalt look vpon any such vaine person hold him not for a Priest but rather a Bride-groome And in a third Epistle to Heliodore he vseth these words They are richer being Monkes than when they were secular men They possesse wealth vnder Christ who was alwayes poore which they enioyed not vnder the Diuell who was euer rich The Church supporteth them in wealth whom the World confined to beggerie Therefore saith Lactantius Firmianus Heauenly Religion consisteth not of earthy or corrupt things but of the vertues of the Minde which are solely aimed at Diuine Contemplations For that onely may be called True Worship when the heart and minde meet together to offer vnto God an immaculate offering for whosoeuer confineth himselfe to be a true Sectarie of the Coelestiall Precept may attaine vnto the name of a true and sincere Worshipper being such an one whose Sacrifices are the humblenesse of minde the innocence of life and the goodnesse of action And that man so often offereth vp vnto God an acceptable Sacrifice as he doth any good and pious worke Diogenes feasting in a Temple when stale and mouldy bread was brought before him he not onely rejected it but in great anger rose from the table and cast it out of doores saying That nothing which was base and for did should bee brought into any place where ought sacred was offered vnto the gods We likewise reade of Alexander the Great when in a solemne Sacrifice to Iupiter 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 Odors are brought then it will become thee to vse such prodigalitie and waste but till then it shall not be amisse if thou shewest thy selfe more sparing In processe Alexander being victorious ouer Saba and calling to minde what had before passed betwixt him and Leonides he writ vnto him in these words We haue sent vnto thee Myrrhe and Frankincense in aboundance to the intent ô Leonides that hereafter thou be no more so sparing toward the gods Christians need not be ashamed to make vse of these examples from the Ethnicks And as concerning all such Hipocrites who onely sloathfully and coldly tender their religious seruice you may reade in Anthol sacr Iacob Billij as followeth Munera dant gemini fratres at munus Abelis Excipitur munus spernitur alterius Two gifts are to God offred by two Brothers The one 's accepted and despis'd the others Cain with an euill heart that which was vile Tendred to his Creator and the while Kept to himselfe the best of all his store Him such resemble who giue God no more Than needs they must do by some others motion Worshipping more for fashion than deuotion These men as in their actions you may note Seeme to loue God whilest on the World they dote What the Religion of the Iewes is who hath not read And what that of the Mahometans is who but with great terrour and detestation can almost endure to heare First therefore concerning our Christian Religion I shall quote you some passages and places cited by diuers Ethnyck Authors and those learned and approued After the Birth Life Doctrine and Passion of the Sauiour of the World there were three opinions of him I omit the Euangelists and Apostles whose Scriptures and Miracles are vnquestionable and proceed to others Of the first were those that sincerely and vnfeignedly professed Christ and his Gospell many of which gaue apparant testimonie of the Truth some by their blessed Martyrdome others by their Writings and among these were Dionysius Areopagita Tertullian Lactantius Firmianus Eusebius Paulus Orosius c. Others there were which violently opposed the former of which number were Porphyrius Iulian Apostata Vincentius Celsus Africanus Lucian c. Against whom wrot very learnedly Cyprian Origen Saint Augustine and others The third were such as either for seruile feare or worldly preferment durst not or would not openly professe themselues to be Christians or howsoeuer they were such in their hearts yet to temporise with their Superiors and Gouernors if at any time discourse was had of those whom they called the New Sect they would mangle Christs Miracles cauill at his Doctrine and mis-interpret the Scriptures to their owne fancies Notwithstanding which and that they laboured to abolish and exterminate the Profession yet which way soeuer they aimed their words or their works somthing still might be gathered from them by which their malice was easily discouered and the lustre of the Truth more apparantly discerned Such Power hath the Word of God For example Iosophus Ben Gorion not onely a Iew by Linage but in his Religion vseth these words At the same time saith he liued Iesus a wise man if it be lawfull to terme him a man because indeed he did wonderfull things and was a Master and Doctor vnto all such as made enquirie after the Truth He was followed by great troupes and multitudes both of Iewes and Gentiles and hee was Christ and although he was afterwards accused by the principall men of our Faith and crucified yet he was not abandoned of those who formerly followed him but three dayes after his death he appeared aliue vnto them according as the holy Scriptures had foretold and prophecied concerning him And euen in these our dayes the doctrine of Christ and the name of Christian is dispersed through the World And this was that Iosephus who was present at the destruction of Ierusalem and wrot the whole Historie thereof Pontius Pilat who gaue sentence against the Sauiour of the World reported so largely of his innocuous Life Doctrine and Miracles to the Emperor Tiberius that he consulted with the Senat to know whether they would admit of this Iesus Christ to be their God and though they did not assent vnto the motion yet hee gaue expresse commandement that none of that Profession should suffer persecution or injurie To this let me adde the excellent Epistle of Publius Lentulus the Roman Proconsul in which the person of our Sauior is most accurately described The very words being faithfully interpreted which he sent to the Senat and people of Rome during his abode in Ierusalem according to Eutropius There appeared in these our times and hee is yet to be seene a Man of great vertue by the name of Iesus Christ who is called by the Nations A Prophet of the Truth by his Disciples stiled The Sonne of God who raiseth the Dead and healeth all Infirmities and Diseases A Man of a middle stature vpright and begetting admiration of a venerable aspect whom his beholders may easily both loue and feare his haires of a Chestnut colour full ripe plaine and smooth to his eares and from thence neat somewhat crisped and shining in their flowing from his shoulders diuiding themselues aboue in the middle according
therefore the hundredth day following Caesar should die and be made a god which could not happen to any man whilest he was yet liuing Cardanus speaking of fiery Spectars amongst many others relateth this story A friend of mine saith hee of approued faith and honesty trauelling one night late from Mediola to Gallerata when the Sky was full of clouds and the weather inclining to raine being within some foure miles of his journies end he saw a light and heard rhe voice as he thought of certain Cow-herds vpon his left hand and presently a hedge onely being interposed he saw a fiery Chariot couered with flames and out of it he might heare a voice crying aloud Cave cave Beware beware Being much terrified with this strange prodegie he put spurres to his horse and whether he galloped or rid softly the Chariot was stil before him He then betooke him to his orisons and supplications vnto God at length after the space of a full houre hee came to a Temple dedicate to the memorie of Saint Lawrence standing iust without the gate and there the Chariot of fire herdsmen and all sunke into the earth and was seene no more Cardanus hauing disputed something of the nature of this fire addeth That the Gallaterans suffered the same yeare not only a great plague but diuers other afflictions and disasters To these Spirits of the fire is ascribed that diuination by Pyromancie 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 dawbed ouer with pitch was lighted and marked with certaine characters If the flame of the Tead gathered it selfe into one it was prosperous if diuided disastrous if it arose tripartite it presaged some glorious euent if it were diuersly dispersed it diuined to a sicke man death to a sound man sicknesse if it made a sparkling noise it was infortunat if it was suddenly extinct it threatned great misfortune So likewise in their sacrificing fires if the flame went streight vpward like a Pyramis it was a signe of a good omen if it diuided and dispersed of a bad There were diuers coniectures also from the colour the brightnesse the dulnesse the ascent the sparkling c. and this kinde of Magicke was frequent amongst the Liâ—uanians c. From the fiery I proceed to the Spirits of the Aire We reade in the sacred Scriptures That Sathan caused fire to fall from heauen to deuour and consume Iobs seruants and his cattell As likewise hee raised a vehement Whirle-winde and tempest which oppressed his sonnes and daughters with the house where they were then feasting with a sudden ruin Remigius telleth a story which is likewise affirmed by Delrius That a countrey-man of the prouince of Triuere setting some Plants in his garden with a yong maid his daughter the father commended her for going so neatly and quickly about her businesse The Girle telleth him that she can do stranger things than these and more stupendious The father demands What Withdraw your selfe but a little saith she and name but in what place of the garden a showre of raine shall fall and water the earth and in what not The countrey-man curious of noueltie withdrew himselfe and bad her vse her skill Shee presently made an hole in the ground into which she poured her owne water and stirring it about with a sticke murmuring certaine magicke words to her selfe presently a showre fel watering only that part of the gronnd which he had named vnto her and in the other fell not one drop of raine Gasper Spitellus writeth That some Indians haue much familiaritie with these Spirits For when they want rain one of their Magicke Priests with a shrill voice makes an acclamation That all the people shall assemble to such a mountain hauing first obserued a Fast which is to abstaine from the eating of salt pepper or any thing that is boiled That done he lowdly calls vpon the Stars and with deuout Orisons entreats of them that they would afford them seasonable showres Then they turne their eyes towards the lower grounds vpon their fields and houses taking in their hands a bowle full of charmed liquour which they receiue from the hands of a young man of their most noble families which they haue no sooner drunke but they lie intranced without sence or motion After being come to themselues they commix honey water and Maiz together and with them sprinkle the aire The next day they chuse out one of the most eminent men of their Nation both for nobilitie and age and lay him in a bed with a soft fire vnder it and when he beginnes to sweat they wipe off the moisture and put in a bason which they mingle with the bloud of a Goose and sprinkling it again into the aire as if they meant it should touch the clouds they then solicit the Starres againe That by the vertue of the old mans sweat the bloud of the goose and the water before mixed they may haue seasonable and temperat showres Which if they haue according to their desires they giue great thanks to the Starres and Planets and the Priest from the people is rewarded with rich gifts and presents Hieronimus Mengius writeth That a certaine Magition in a field adjacent to the tower or citadell of Bonnonia shewed two famous Generals Iohannes Bentivolus and Robertus Sanseverinus a spectacle in the aire in which was heard such a noise of drummes clangor of trumpets clamor of men neighing of horses and clashing of arms that the Spectators were afraid lest the heauen and the earth would haue met at the instant but in all the inuironing grounds saue onely in that place the aire was vntroubled Diodorus Siculus reporteth also That in the Syrtes of Lybia the Spirits of the aire are oftentimes visible in the shape of diuers birds and beasts some mouing some without motion some running some flying others in other strange postures But which is most miraculous sometimes they will come behinde men as they are trauelling leape vp and sit vpon their shoulders who may feele them to be much colder than eitheâ— snow or ice Olaus Magnus in his Historie remembreth That these airy Spirits haue such a predominance in the Circium sea they continually do so exasperat shake and trouble it that scarfe any ship can saile that way without wracke and foundring In the Isle called Island vnder the dominion of the King of Denmarke there is a port called Vestrabor not far from which men are vsually taken and wrapt vp in whirl-winds by the power of these Spirits are hurried many furlongs off Likewise in the Westerne parts of Norway these spirits with their noxious and blasting touch cause that neither grasse nor trees burgeon or beare fruit Likewise vpon the Bothnian continent the roofes are vsually blowne off from
ibid. The Golden World 275. The concordance betwixt the Dominations and Iupiter ibid. Of the Vertues with Mars 276. The maleuolent aspect of Mars 277. Of the Potestates with the Sunne 278. Of Starres that receiue names from the Sun ibid. The Trinitie in Vnitie figured in the Sunne 279. Concord betwixt the Principats and Venus ibid. The Arch Angels and Mercury 280 Betwixt the Angels and the Moone 281. The Premisses illustrated 282. Three Religions most profest 283. What the Iewes say for themselues 284. Wherein the Mahumetan opposeth the Christian ibid. Mahomets imposterous Miracles Saints and Reliques 285. The Creation of things according to Mahomet and of his Paradise 286. The first Sow according to Mahomet and why Sowes flesh is not eaten in Paradise 287. The first Mouse the first Caâ— and the joyes of Heauen according to Mahomeâ— 288. His palpable and absurd ignorance with his opinion of Angels 289. Aridiculous tale in Mahomets Alcaron 290. Of the Priscillians and Manichees exploded Heretiques 291. Wherein blessednesse consisteth according to the Manichees 292. Of Truth 293. The Philosophers and Fathers of Truth 294. The Poets of Truth 295. An exceâ—lent discourse of Cardinall Pascalis of Truth 296. Truth constant and subiect to no change 297. Religion grounded vpon Truth 298. Religion defined against those that make it a cloake for hipocrisie 299. Three opinions concerning Christ 300. Iosephus Pontius Pilat c witnesses of Christ 301. An Epistle of Pliny to Trajan the Emperor concerning Christians 302. Diuers Ethnieke Princes who fauored the Christians 303. Caesar Maximinus his oration concerning Christians And of Cublay Emperour of Tartaria 304. What a Miracle is 306. Wonders in Nature 307. Of Christs Miracles 308. Origen Greg. Chrisost. c. of the Virgin Mary 309. Christ miraculous in his birth life doctrine and death 310 c. Twelue grieuous sufferings of Christ 315. Of the great Eclipse at his death 316. The life and death of Mahomet 319 c. Beza his Epigram of Religion 322. Pope Greg. of Christs death 323. An Emblem 324. A Meditation 327. THE CONTENTS OF THE SIXTH TRACTAT A Discourse of the Heart of man 331. The inconstancie of Mans Heart 332. How many wayes 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. Lucifers glory in his Creation 336. He is figured in Tyrus 337. The creation of Man the Soule the Body and what Man is 338. The Incarnation of Christ reuealed to the Angels 339. Lucifers Rebellion the cause thereof The Battell betwixt Michael and the Diuell 340. The Fall of Angels and the weapons vsed in the Battell 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 c. 345. Of Hell according to the Scriptures and Fathers 346. The torments of Hell 347. The seuerall denominations of Hell ibid. Lucians Dialogue called Nycio Manteia i. an Answer from the Dead 348. The cause of Menippus trauell to Hell 350. The Ciuill Lawes compared with the doctrines of the Poets ibid. The vanitie of Philosophers and their wranglings discouered 351. Lucians meeting with the Magition Mithrobarzanes 352. His superstâ—tionsâ— and Incantations discouered and derided 353. A description of his passage to Hell 355. Of Minos the Iudge with his proceeding against the Prisoners 355. Diuers great men arraigned and sentenced 357. A description of the torments 358. Of the Heroes and demy-gods 359. The equalitie 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 counsell What life is safest to leade on earth 363. Menippus his passage from hell 364. Further discourse of the Heart of man 365. Manlius of the ambition of Mans heart 366. The instabilitie and corruption thereof 367. Further of the Creation of the Angels when and where 368. The Angelicall nature how vnderstood 369. Diuers questions and difficulties concerning Angels reconciled 370. The order that God vsed in the Creation 371. Angels immutable and that no Soule but hath an Angell to attend it 372. What best pleaseth the Angels They gouerne Nations Angell 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 Soule and the end why Man was created 375. Three great gifts bestowed on Man in the Creation ibid. Three opposit euils 376 A iust measure of mans body ibid. Three sorts of liuing Spirits created by God 377 Of the Soule of man 378. The Philosophers concerning the Soule 379. Iohannes de Canis a Florentine Physition 380. The Poets of the Soule 381. Of Man in generall 382. Against such as deny the Resurrection 383. Difference betwixt the liues of Beasts Men and Angels ibid. Of the birth of Man 384 The Ethnicks of Man ibid. Homer with other Poets of Man 385. Adages and Emblems of Man 386. Hierogliphycks of Man 387. Ethnicks of Hell 388. The Rabbins of the locall place of Hell 389. The figure of Moloch 390 Lucians Dialogue intituled Nyciomanteia with Sir Thom. Mores Argument thereupon 390 c. The acts of Alexander Hannibal and Scipio 392 c A discourse of hell fire 397. Reasons prouing the perpetuity of the torments 398. An Emblem 399. A Meditation 401. THE CONTENTS OF THE VII TRACTAT VVIsedome contemplateth the wonderfull works of God 407. The Sun 408. The Moone Stars Rainbow Snow Lightning Haile Mountains Winds Thunder Raine Frost Ice c 409 c. The quality and condition of malignant Spirits 410. Diuels retaine their first naturall faculties 411. The degrees among Diuels of which Lucifer is prime 412. Lucifers figure and description 413. Prioritie obserued among the Diuels with necessarie obseruations 415. The Diuels striue to imitate God 410. An excellent historie expressing the instabilitie of Fortune ibid. The originall of Idolatry illustrated from the former historie 435. Nine Classes of Diuels with their seueral Orders 436. The sundry names of Diuels and what they signifie 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 heauen and the earth 439. All intelligent Substances are incorporeall 440 Sathan and the euill 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 erre 443. Of Contracts made betwixt man and Sathan ibid. The manner of the diuels temptations set down the better to aâ—oid them 444. Pasetis a great Magition ibid. Seueral Magicke books fathered vpon good and godly men ibid. Seuerall mettals ascribed
Death The Heresies of the Priscillians and Manicheâ—â— Fiue Elements according to the Manichees Wherein Blessednes consists according to the Manichees Of Truth Li. 44 pag. 430. Titus Pomp. Idor-Abies Lib. 9. Cap. 19. Epaminondas Papias King Aglesiaus Thales AEschines Demosthenes Democratus Ambrose Bernard Lib. de Virtut vitijs ca. 8. Religion and the Truth thereof Three opinions concerning Christ. The first Holy beginners The second Wicked Contemners The third Fearful Time-seruers Iosephus de Antiq. lib 2. Which was 40 yeres after his Passion Pilat a witnes of Christ. Plin. lib. 1. De Antiq. li. 2. Of Cublay Emperour of Tartarie The Oratian of Cubley to the Christians Psal. 8. ver 8. Valer. Maxim Lib de Civit. Dei 21. Lib. 11. de Civ Dei Ca. 11. Hom. 29. Wonders in Nature Of Miracles Ser. 143. of the Blessed Virgin Mary Serm. 148. Cap. 1. Hom. 1. Lib. 18. Moral In Iob Cap. 35. Homil. de Ioan. Bapt. Aug. de incarnat Domin Serm. 3. in Vigil Natiuit Three Wonders The first The second The third Sup. Mat. 2. Sup. Ioane Ser. Sup. Epiph. Homil. Sup. Mat. 10. Ser. de Appar Sup. Cant. Serm. 15. Twelue grieuous sufferings of Christ. Cap. 27. ver 41. Of the great Eclipse at the death of our Sauiour The first Difficulty The second Difficulty The third Difficulty Dionysius Areopag Phlegon Lucianus Martyr Leo. serm 10. Isay. 60. ver 2. The life of Mahomet Psal. 58. Catsius lib. 3. Embl. 2. Psal. 33.2.3 Praise the Lord with Harpe sing vnto him with Viol and Instrument of ten strings Sing cheerfully with a loud voice c. Prope est Dominus omnibus inuocantibus cum in veritat Psal. 144. Seneca in Hippol Percontatorem fuge nam garrulus Idem est A discourse of the Heart of Man The Inconstancy of mans thoughts A Simile How many wayes the Heart is Insidiated How the heart may be reconciled to the Creator Sundry opinions concerning the Creation of Angels Gen. 2.2 Gen. 1. S. Aug. Sup. Gen. Daniel 3. ver 57.58.59 Psal. 48.2 Iob 58.7 Daniel 10. Tobit 12. Dr. Strozza lib. de Spirit Incant Ezechiel 28. vâ—r 12. Ver. 17. The Creation of Man The Soule of Man The Bodie of Man What Man is The Incarnation of Christ reuealed vnto the Angels Epist. 1. to Tim. Lucifers first Rebellion Isay. 14.13 The Battel betwixt Michael and the Diuel Reuel 12.7 The Fall of Angels Epinic a Song of praise and thanksgiuing Reuel 15.3 Reuel 12.10 The weapons vsed in this Battell of the Angels Aver Met. 12 7.4â— Arist. de Anim. 3.48 How long Lucifer remain'd in glory Note A necessary obseruation The Fall of Adam Mark 3.23 A necessary obseruation Iohn 1.2 15. Pannurg a deceiuer or subtil person Tibull lib. 2. Eleg. 3. At scelerata iacet sedes in nocte profunda c. Virg. AEneid 6 Ergo exercentur poeniâ— veterumque malorum supplicia expeâ—dunt c Senec. in Herc. Fur. Quod quisque facit patitur Authorem scalus repetit c. Val. Flaâ— Argoâ—ant 3. Quippe nec inulioâ— nec in vltima soluimur ossa Ira manet c. Lucret. li. 3. de nat deor Post mortem denique nostraÌ„ numquid ibi horribile apparet Senec. in Here. Turent verane est tam inferis c. Of Hell according to the Scriptures and Fathers S. Aug. How Hell is called Iob 10.21.22 Gehenna The torments of Hell The torments of the Sences Tartarus Of the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. not to see Avernus Infernus Abiss Tophet Poena sensus Poena Damni This dialogue is called Necyomantia viz. a answer from the Dead Menippus Philonides Men. Phil. Men. Phil. Men. Phil. Men. Phil. Men. Phil. Men. Phil. Men. Phil. Men. Phil. Men. Phâ—l Men. Phil. Men. Phil. Men. * The Historiographer Phil. Men. Phil. Men. Phil. Men. The Decree Of the Heart of Man The Ambition of the Heart Gen. 1.3 Psal. 33.6 Aug. sup Gen. lib. 7. cap. 21. Rupert de operib sacr spir cap. 2. Eccles. 18.1 Pet. Lumb li. 2. distinc 2. Aug. sup Gen. Eccles. 1.4 Dionys. Rihell lib. de Great Mundi ca. 2. Philo lib. de Operib Dei Wisdom 11.17 Eccles. 1.2 Heb. 12. Mat. 3. Angels immutable Euery Soule hath his Angell to attend it What best pleaseth the Angels Angâ—ls gouerneth Nations Angella name of Office not of Nature Of the forming fashioning of man The three dignities of the Soule The end why Man was created Why God made man vpright Three gifts bestowed vpon Man in his Creation Ecerp lib. â— cap. 2 3 4â— Three opposite Evils Necessity absolute conditionall Theoricke Practicke Mechanicke The iust measure of mans Body Three sorts of liuing Spirits created by God Of the Soule of Man The Philosophers concerning the soule Note The Poets concerning the Soule Of Man in generall An excellent Argument against such as deny the Resurrection The Liues of Beasts Men and Angels Of the Birth of Man The Ethnicks concerning Man Silenus Phavorinus Alphonsus Aristotle Hom. of Man with other Poets Adages Emblem Hierogliphick Of Hell The Ethnicks concerning Hell The Locall place of Hell The Rabbius of Hell Prov. 9. Prov. 15.24 The Figure of a Moloch The Argument of Sir Thomas Moore vpon this Dialogue The Battell of Cannas Greenwood vpon Tophet Quest. Mat. 25.41 Lukes 16.24 Hugo In fiue properties the Fire of Hell differeth from our Fire Elementary Mat. 3. Three reasons to proue the perpetuite of the Torments of the damned Dodonia quercus The Deuâ—lls two maine Enginâ— Comfort against Desperation Against the sinne of Presumption Presumption bred from Pride Eccles. cap. 3. vers 29.30 Eccles. 42.15 Iob 4.4 Isay. 29.15 Ecclesiast Cap. 43.1 The Sun Genes 1.16 The Moone Exod 12.2 The Stars Gen. 9 13 14. The Rainbow Esay 40.12 The Snow The Lightning The Haile The Mountaines The Wind. The Thunders The Rayne The Frost The Ice The Seas The Whales Psal. 96.4 Iohn 1.15 Psal. 106.2 The quality and condition of the malignant Spirits The Diuels still retaine their first Natural Faculties Dionys. Areopag de Coelest Hierar The degrees among Divels Lucifer prince of Diuels Lucifer quasi lucem ferens Lucif Figure Priority among the Diuels A necessary obseruation A second obseruation The Diuell striues to imitate God in his workes to the perdition of Mankind An excellent History wherin to the life is exprest the instability of Fortune LustruÌ„ according to Livy the space of fiue yeares She was call'd Dea Spannigena because orta salo i. borne of the Sea The youngest Sister stoln by Pyrats The Fatherâ— feare for the losse of his Daughter His trauell to finde her His answer from the Oracle A passage of the elder sister Her answer from the Oracle The younger sister offred to sale The Effects of her beauty Passions cannot truly be said to be in the Deities The entrance into her Fortune The King inamored So cal'd from King Aâ—talas tht first who was known to vse rich Arras hangings and brought them to