quoth away a we to bend chance to steer et ratio rather how res to convince  self Oh guide providence be gracious that this doomsday be far remove from we  and grant that by we it may be expect rather then on we in our time effect for  afterward the world shall subsist by its own quantity and power yet from the  beginning there be no rest for in the celestial region there first follow  notable mutation which by the power of the sun predominate over superior body  be so quiet that the state of the world shall be conserve and afterward in  inferior body by the suppress and dissipate of inundation tempest wind and  general earthquake a more peaceful durable agreement and tranquillity of thing  follow but of this fable it may convertibly be say that the fable contain  philosophy and philosophy again the fable for we know by faith that all these  thing be nothing else but the long since cease and fail oracle of sense see  that both the matter and fabric of the world be most true refer to a creator  Proteus or matter the poet say that Proteus be neptune herdsman a grave sire  and so excellent a prophet that he may well be term thrice excellent for he  know not only thing to come but even thing pass aswell as present so that  beside his skill in divination he be the messenger and interpreter of all  antiquity and hide mystery the place of his abide be a huge vast cave where  his custom be every day at noon to count his flock of sea-calf and then to go  to sleep moreover he that desire his advice in any thing can by no other mean  obtain it but by catch he in manacle and hold he fast therewith who  nevertheless to be at liberty will turn himself into all manner of from and  wonder of nature sometime into fire sometime into water sometime into the  shape of beast and the like till at length he be restore to his own from again  this fable may seem to unfold the secret of nature and the property of matter  for under the person of Proteus the first matter which next to God be the  ancient thing may be represent for matter dwell in the concavity of heaven as  in a cave he be neptune bondman because the operation and dispensation of  matter be chief exercise in liquid body his flock or hear seem to be nothing  but the ordinary species of sensible creature plant and metal in which matter  seem to diffuse and as it be spend it self so that after the from and perfect  of these kind have end as it be her task she seem to sleep and take her rest  not attempt the composition of any more species and this may be the moral of  Proteus his count of his flock and of his sleep now this be say to be do not  in the morning nor in the evening but at noon to wit at such time as be most  fit and convenient for the perfect and bring forth of species out of matter  due prepare and predispose and in the middle as it be between their beginning  and declination which we know sufficient out of the holy history to be do  about the time of the creation for then by the power of that divine word  to lead forth matter at the creator command do congregate it self not by  ambages or turn but instant to the production of its work into act and the  constitution of species and thus far have we the narration of Proteus free and  unrestrained together with his flock complete for the universality of thing  with their ordinary structure and composition of species bear the face of  matter not limit and constrain and of the flock also of material be  nevertheless if any expert minister of nature shall encounter matter by main  force vex and urge her with intent and purpose to reduce her to nothing she  contrariwise see annihilation and absolute destruction can be effect but by  the omnipotency of God be thus catch in the strait of necessity do change and  turn her self into diverse strange from and shape of thing so that at length  by fetch a circuit as it be she come to a period and if the force continue be  take her self to her former be the reason of which constraint or bind will be  more facile and expedite if matter be lie hold on by manacle that be by  extremity now whereas it be feign that Proteus be a prophet well skill in  three difference of time it have a excellent agreement with the nature of  matter for it be necessary that he that will know the property and proceed of  matter shall comprehend in his understanding the sum of all thing which have  be which be or which shall be although no knowledge can extend so far as to  singular and individual be memnon or a youth too forward the poet say that  Memnon be the son of Aurora who adorn with beautiful armour and animate with  popular applause come to the Trojan war where in a rash boldness haste unto  and thirst after glory he enter into single combat with Achilles the valiant  of all the grease by who powerful hand he be there slay but Jupiter pity his  destruction send bird to modulate certain lamentable and doleful note at the  solemnization of his funeral obsequy who statue also the sun reflect on it  with his morning beam do usual as be report send forth a mournful sound this  fable may be apply to the unfortunate destiny of hopeful young man who like  the son of Aurora puff up with the glit show of vanity and ostentation attempt  action above their strength and provoke and press the most valiant hero to  combat with they so that meeting with their overmatch be vanquish and destroy  who untimely death be oft accompany with much pity and commiseration for among  all the disaster that can happen to mortal there be none so lamentable and so  powerful to move compassion as the flower of virtue crop with too sudden a  mischance neither have it be often know that man in their green year become so  loathsome and odious as that at their death either sorrow be stint or  commiseration moderate but that lamentation and mourning do not only flutter  about their obsequy like those funeral bird but this pitiful commiseration do  continue for a long space and especial by occasion and new motion and  beginning of great matter as it be by the morning ray of the sun their passion  and desire be renew Aurora or satiety it be elegant feign that Tithonus be the  paromour of Aurora who desirous for ever to enjoy his company petition Jupiter  that he may never die but through womanish oversight forget to insert this  clause in her petition that he may not withal grow old and feeble it follow  that he be only free from the condition of mortality but for old age that come  upon he in a marvelous and miserable fashion agreeable to the state of those  who can die yet every day grow weak and weak with age insomuch that Jupiter in  pathos of this his misery do at length metamorphose he into a grasshopper this  fable seem to be a ingenuous character or description of pleasure which in the  beginning as it be in the morning seem to be so pleasant and delightful that  man desire they may enjoy monopolize it for ever unto themselves unmindful of  that satiety and loathe which like old age will come upon they before they be  aware and so at last when the use of pleasure leave man the desire affection  not yet yield unto death it come to pass that man please themselves only by  talk and commemorate those thing which bring pleasure unto they in the flower  of their age which may be observe in libidinous person and also in man of  military profession the one delight in beastly talk the other boast of their  valorous deed like grasshopper who vigour consist only in their voice Juno  suitor or baseness the poet say that Jupiter to enjoy his lustful delight take  upon he the shape of sundry creature as of a bull of a eagle of a swain and of  a golden shower but be a suitor to Juno he come in a from most ignoble and  base a object full of contempt and scorn resemble indeed a miserable cuckoo  weather Beatrice with rain tempest numb quake and half dead with can this  fable be wise and seem to be take out of the bowel of morality the sense of it  be this that man boast not too much of themselves think by ostentation of  their own worth to insinuate themselves into estimation and favour with man  the success of such intention be for the most part measure by the nature and  disposition of those to who man sue for grace who if of themselves they be  endow with no gift and ornament of nature but be only of haughty and malignant  spirit intimate by the person of Juno then be suitor to know that it be good  policy to omit all kind of appearance that may any way show their own least  praise or worth and that they much deceive themselves in take any other course  neither be it enough to show deformity in obsequiousness unless they also  appear even abject and base in their very person Cupid or a atom that which  the poet say of Cupid or love can proper be attribute to one and the self same  person and yet the difference be such that by reject the confusion of person  the similitude may be receive they say that love be the ancient of all the God  and of all thing else except chaos which they hold to be a contemporary with  it now as touch chaos that by the ancient be never dignify with divine honour  or with the title of a God and as for love they absolute bring he in without a  father only some be of opinion that he come of a egg which be lie by nox and  that on chaos he beget the God and all thing else there be four thing  attribute unto he perpetual infancy blindness nakedness and a archery there be  also another love which be the young of the God and he they say be the son of  Venus on this also they bestow the attribute of the elder love as in some sort  well apply unto he this fable tend and look to the Cradle of nature love seem  to be the appetite or desire of the first matter or to speak more plain the  natural motion of the atom which be that ancient and only power that from and  fashion all thing out of matter of which there be no parent that be to say no  cause see every cause be as a parent to its effect of this power or virtue  there can be no cause in nature as for God we always except he for nothing be  before it and therefore no efficient cause of it neither be there any thing  better know to nature and therefore neither genus nor from wherefore  whatsoever it be positive it be and but inexpressible moreover if the manner  and proceed of it be to be conceive yet can it not be by any cause see that  next unto God it be the cause of cause it self only without any cause and  perchance there be no likely hood that the manner of it may be contain or  comprehend within the narrow compass of humane search not without reason  therefore be it feign to come of a egg which be lie by nox certain the divine  philosopher grant so much ecclesiastical all  fecit season n'est pulchra  universe to give up discussion the dawn it a yet ut non to come upon  a human being opus quoth labor be Deus a beginning and that which divides that  be he have make every thing beautiful in their season also he have set the  world in their meditation yet can man find out the work that God have wrought  from the beginning even to the end for the principal law of nature or power of  this desire create by God in these parcel of thing for concur and meeting  together from who repetition and multiplication all variety of creature  proceed and be compose may dazzle the eye of man understanding and comprehend  it can hardly be the Greek philosopher be observe to be very acute and  diligent in search out the material principle of thing but in the beginning of  motion wherein consist all the efficacy of operation they be negligent and  weak and in this that we handle they seem to be altogether blind and stammer  for the opinion of the Peripatetickes concern the appetite of matter cause by  privation be in a manner nothing else but word which rather sound then signify  any realty and those that refer it unto God do very well but then they leap up  they ascend not by degree for doubtless there be one chief law subordinate to  God in which all natural thing concur and meet the same that in the before  cite scripture be demonstrate in these word opus quoth labor be Deus a  beginning usque and that which divides the work that God have wrought from the  beginning even to the end but Democritus which enter more deep into the  consideration of this point after he have conceive a atom with some small  dimension and from he attribute unto it one only desire or first motion simple  or absolute and another comparative or in respect for he think that all thing  do proper tend to the centre of the world whereof those body which be more  material descend with swift motion and those that have less matter do on the  contrary tend upward but this meditation be very shallow contain less then be  expedient for neither the turn of the celestial body in a round nor shut and  open of thing may seem to be reduce or apply to this beginning and as for that  opinion of Epicurus concern the casual declination and agitation of the atom  it be but a mere toy and a plain evidence that he be ignorant of that point it  be therefore more apparent then we can wish that this Cupid or love remain as  yet cloud under the shade of night now as concern his attribute he be elegant  describe with perpetual infancy page miss page miss desire to some individual  nature so that the general disposition come from Venus the more exact sympathy  from Cupid the one derive from cause more near the other from beginning more  remote and fatal and as it be from the elder Cupid of who every exquisite  sympathy do depend Diomedes or zeal Diomedes flourish with great fame and  glory in the Trojan war and in high favour with Pallas be by her instigate be  indeed forward then he shall have be not to forbear Venus a jot if he  encounter with her in fight which very bold he perform wound her in the right  arm this presumptuous fact he carry clear for a while and be honour and renown  for his many heroic deed at last return into his own country where find  himself hard bestead with domestic trouble flee into Italy betake himself to  the protection of foreigner where in the beginning he be fortunate and royal  entertain by king danus with sumptuous gift raise many statue in honour of he  throughout his dominion but upon the very first calamity that happen unto this  nation whereunto he be flee for succour king danus enter into a conceit with  himself that he have entertain a wicked guest into his family and a man odious  to the God and a impugner of their divinity that have dare with his sword to  assault and wound that goddess who in their religion they hold it sacrilege so  much as to touch therefore that he may expiate his country gild nothing  respect the duty of hospitality when the bind of religion tie he with a more  reverend regard sudden slay Diomedes command withal page miss page miss page  miss page miss time in their sense and memory Daedalus or mechanic mechanical  wisdom and industry and in it unlawful science pervert to wrong end be shadow  by the ancient under the person of Daedalus a man ingenious but execrable this  Daedalus for murder his fellow servant that emulate he be banish be kind  entertain during his exile in many city and prince court for indeed he be the  raiser and builder of many goodly structure as well in honour of the God as  for the beauty and magnificence of city and other public place but for his  work of mischief he be most notorious it be he which frame that engine which  Pasiphae use to satisfy her lust in companying with a bull so that by this his  wretched industry and pernicious device that monster Minotaur the destruction  of so many hopeful youth take his accurse and infamous beginning and study to  cover and increase one mischief with another for the security preservation of  this monster he invent and build a labyrinth a work for intent and use most  nefarious and wicked for skill and workmanship famous and excellent afterward  that he may not be note only for work of mischief but be seek after as well  for remedy as for instrument of destruction he be the author of that ingenious  device concern the clue of thread by which the labyrinth be make passable  without any let this Daedalus be persecute by Minos with great severity  diligence and inquiry but he always find the mean to avoid and escape his  tyranny last he teach his son Icarus to fly but the novice in ostentation of  his be soar too high fall into the sea and be drown the parable seem to be  thus in the beginning of it may be note that kind of envy or emulation that  lodge and wonder sway and domineer among excellent artificer there be no kind  of people more reciprocal torment with bitter and deadly hatred then they the  banishment also of Daedelus a punishment inflict on he against the rule of  policy and providence be worth the nothing for artificer have this prerogative  to find entertainment and welcome in all country so that exile to a excellent  workman can hardly be term a punishment whereas other condition and state of  life can scarce live out of their own country the admiration of artificer be  propagate and increase in foreign and strange nation see it be a natural and  inbred disposition of man to valve their own countryman in respect of  mechanical work less then stranger concern the use of mechanical be that which  follow be plain the life of man be much behold to they see many thing conduce  to the ornament of religion to the grace of civil discipline and to the  beautify of all humane kind be extract out of their treasury and yet  notwithstanding from the same Megazine or storehouse be produce instrument  both of lust and death for to omit the wile of band we well know how far  exquisite poison warlike engine and such like mischief the effect of  mechanical invention do exceed the Minotaur himself in malignity savage  cruelty moreover that of the labyrinth be a excellent allegory whereby be  shadow the nature of mechanical science for all such handicraft work as be  more ingenious and accurate may be compare to a labyrinth in respect of  subtlety and diverse intricate passage and in other plain resemblance which by  the eye of judgement can hardly be guide and discern but only by the line of  experience neither be it impertinent add that he which invent the intricate  nook of the labyrinth do also show the commodity of the clue for mechanical be  be of ambiguous use serve as well for hurt as for remedy and they have in a  manner power both to lose and bind themselves unlawful trade and so by  consequence be themselves be often persecute by Minos that be by law which do  condemn they and prohibit man to use they nevertheless they be hide and retain  every where find lurk hold and place of receipt which be well observe by  Tacitus of the mathematician and figure flinger of his time in a thing not  much unlike genus inquit man quoth in community our men  always to hold back  not to suffer there be a kind of man faith he that will always abide in our  city though always forbid and yet notwithstanding unlawful curious be of what  kind soever in tract of time when they can perform what they promise do fall  from the good opinion that be hold of they no otherwise then Icarus fall down  from the sky they grow to be contemn and scorn and so perish by too much  ostentation and to say the truth they be not so happy restrain by the reins of  law as bewray by their own vanity ericthonius or imposture the poet fable that  Vulcan solicit Minerva for her virginity and impatient of denial with a  inflame desire offer her violence but in struggle his seed fall upon the  ground whereof come page miss page miss mother they cast they behind their  back which at first strike they with great amazement and despair see all thing  be deface by the flood it will be a endless work to find their mother  sepulchre but at length they understand that by bone the stone of the earth  see the earth be the mother of all thing be signify by the oracle this fable  seem to reveal a secret of nature and to correct a error familiar to man  conceit for through want of knowledge man think that thing may take renovation  and restauration from their putrefaction and dregs no otherwise then the  phoenix from the ash which in no case can be admit sing such kind of material  when they have fulfil their period be unapt for the beginning of such thing we  must therefore look back to more common principle nemesis or the vicissitude  of thing nemesis be say to be a goddess venerable unto all but to be fear of  none but potentate and fortune favourite she be think to be the daughter of  Oceanus and nox she be portray with wing on her shoulder and on her head a  coronet bear in her right hand a javelin of ash and in her leave a pitcher  with the similitude of Aethiopian engrave on it and last she be describe sit  on a heart the parable may be thus unfold her name Nemesis do plain signify  revenge or retribution her office and administration be like a tribune of the  people to hinder the constant perpetual felicity of happy man and to interpose  her word veto I forbid the continuance of it that be not only to chastise  insolency but to intermix prosperity though harmless and in a mean with the  vicissitude of adversity as if it be a custom that no mortal man shall be  admit to the table of the God but for sport true when I read that chapter  wherein Caius Plinius have collect the misfortune and misery of Augustus  Caesar who of all man I think the most happy who have also a kind of be to use  and enjoy his fortune and in who mind may be note neither pride nor lightness  nor niceness nor disorder nor melancholy as that he have appoint a time to die  of his own accord I then deem this goddess to be great and powerful to who  altar so worthy a sacrifice as this be draw the parent of this goddess be  Oceanus and nox that be the vicissitude of thing and divine judgement obscure  and secret for the alteration of thing be apt represent by the sea in respect  of the continual ebb and flow of it and hide providence be well set forth by  the night for even the nocturnal Nemesis see humane judgement differ much from  divine be serious observe by the heathen virgil Aeneid lib to fall ripheus  instissimus One who to be ex of Troy to make safe horse day aliter look that  day by Greekish force be ripheus slay so just and strict observer of the law  as Troy within her wall do not contain a better man yet God then good it see  she be describe with wing because the change of thing be so sudden as that  they be see before foresee for in the record of all age we find it for the  most part true that great potentate and wise man have perish by those  misfortune which they most contemn as may be observe in Marcus Cicero who be  admonish by Decius Brutus of Octavius caesars hypocritical friendship and  hollow heartedness towards he return this answer te autem mi bruit as  to withhold bucket quoth this whoever be jests I to know to will I must ever  acknowledge my self deer Brutus behold to thou in love for that thou have be  so careful to acquaint I with that which I esteem but as a needle trifle to be  doubt Nemesis be also adorn with a coronet to show the envious and malignant  disposition of the vulgar for when fortune favourite and great potentate come  to ruin then do the common people rejoice set as it be a crown upon the head  of revenge the javelin in her right hand point at those who she actual strike  and pierce through and before those who she destroy not in their calamity and  misfortune she ever present that black and dismal spectacle in her leave hand  for questionless to man sit as it be upon the pinnacle of prosperity the think  of death painfulness of sickness and misfortune perfidiousness of friend  treachery of foe change of state and such like seem as ugly to the eye of  their meditation as those Ethiopian picture in Nemesis her pitcher virgil in  describe the battle of Actium speak thus elegant of Cleopatra queen in middle  native land peremptory or urgent call stream a brazen nec dumb now too twins   a back  look back at snake the queen amid this hurly burly stand and with her  country timbrel call her band not spy yet where crawld behind her back two  deadly snake with venom speckle black but not long after which way soever she  turn troop of Ethiopian be still before her eye last it be wise add that  Nemesis ride upon a heart because a heart be a most lively creature and albeit  it may be that such as be cut off by death in their youth prevent and shun the  power of Nemesis yet doubtless such who prosperity and power continue long be  make subject unto her and lie as it be tread under her foot achelous or battle  it be a fable of antiquity that when Hercules and Achelous as rival contend  for the marriage of Deianira the matter draw they to combat wherein Achelous  take upon he many diverse shape for so be it in his power to do and among  other transform himself into the likeness of a furious wild bull assault  Hercules and provoke he to fight but Hercules for all this stick to his old  humane from courageous encounter he so the combat go roundly on but this be  the event that Hercules tear away one of the bull horn wherewith he be mighty  daunt and grieve to ransom his horn again be content to give Hercules in  exchange thereof the Anealthean horn or cornu copy this fable have relation  unto the expedition of war for the preparation thereof on the defensive part  which express in the person of Achelous be very diverse and uncertain but the  invade party be most common of one sort and that very single consist of a army  by land or perhaps of a navy by sea but for a king that in his own Territorie  expect a enemy his occasion be infinite he fortify town he assemble man out of  the country and village he raise citadel he build and break down bridge he  dispose garrison and place troop of soldier on passage of river on port on  mountain and ambush in wood and be busy with a multitude of other direction  insomuch that every day he prescribe new from and order and then at last have  accommodate all thing complete for defence he then right represent the from  and manner of a fierce fight bull on the other side the invader his great care  be the fear to be distress for victual in a enemy country and therefore affect  chief to hasten on battle for if it shall happen that after a field fight he  prove the victor and as it be break the horn of the enemy then certain this  follow that his enemy be strike with terror and abase in his reputation  present bewray his weakness and seek to repair his lose retire himself to some  strong hold abandon to the conqueror the spoil and sack of his country and  city which may well be term a type of the Amalthean horn dionysus or passion  they say that Semele Jupiter sweet heart have bind her paramour by a  irrevocable oath to grant her one request which she will require desire that  he will accompany her in the same from wherein he accompany Juno which he  grant as not able to deny it come to pass that the miserable wench be burn  with lightning but the infant which she bear in her womb Jupiter the father  take out and keep it in a gash which he cut in his thigh till the month be  complete that it shall be bear this burden make Jupiter somewhat to limp  whereupon the child because it be heavy and troublesome to its father while it  lie in his thigh be call Dionysus be bear it be commit to Proserpina for some  year to be nurse and be grow up it have such a maiden face as that a man can  hardly judge whether it be a boy or a girl he be dead also and bury for a time  but afterward revive be but a youth he invent and teach the plant and dress of  vine the make also and use of wine for which become famous and renown he  subjugate the world even to the uttermost bind of India he road in a chariot  draw with tiger there dance about he certain deform hobgoblin call Cobali  Aoratus and other yea even the muse also be some of his follower he take to  wife Ariadne forsake and leave by Theseus the tree sacred unto he be the ivy  he be hold the inventor and institutor of sacrifice and ceremony and full of  corruption and cruelty he have power to strike man with fury or madness for it  be report that at the celebration of his orgy two famous worthy Pentheus and  Orpheus be tear in piece by certain frantic woman the one because he get upon  a tree to behold their ceremony in these sacrifice the other for make melody  with his harp and for his gest they be in a manner the same with Jupiter