Origens repentance: after he had sacrificed to the idols of the heathen Gathered from Suidas, Nicephorus, Osiander, and the Greeke and Latine coppies in Origens workes; illustrated and applied to the case of euery poore penitent ... Diuided into three sections: containing 1 Origens fearefull fall. 2 His behauiour in it. 3 His worthy and sound conuersion. Together with Origens life and death, and other materiall obseruations. Written by Stephen Ierom, Master of Arts, and preacher of the towne of Newcastle; first for his owne exercise, and now published for the good of others.

THE PREFACE TO THE READER: AS APOLOGIZING FOR THE POEME, SO GIVING LIGHT AND life to the whole Historie of the Life and Death of the famous ORIGEN.

CHRISTIAN READER:

SInce it is not in writing of Bookes of what nature soeuer, whether in Diuinitie or Humanitie, Verse or Prose, as it is in building houses, planting or∣chards, purchasing land, trafficking in commodi∣ties, or the like secular affaires and occurrents, wherein men reserue to themselues, their owne priuate ends, without acquainting the world with their purposes and proiects; but hee that prints a booke is bound, by the prescription of as long a continued custome, as since Printing was inuen∣ted, to giue the criticall world a satisfactorie reason of his doings, and to re∣ueale his motiues and inducements, yea secret ends and occasions of his pub∣lished labours: since I once againe act this publike part vpon the worlds stage, I condescend to pay this tollerable tribute of custome, to whosoeuer shall be my Stationers customer, for these subsequent Shedules, as to acquaint him with my Reasons and Resolutions in their penning and printing. Know then, that the very primus motor, and first mouer of my pen, to prosecute this sad and sable subiect, was my delight and desire. Delight I tooke in the perusall of it, as it is recorded in authentique Authors. Desire, to produce that pleasure and profit vnto others, which I experimented in my selfe, lent it legs to walke, or

rather wings to flye to the publike view. Secondly, the importunities of some friends, to whom I did communicate these my mentall exercises; who eyther out of partiall loue to the Author, or out of iudgement (at least opinion) of the worke, equallizing and paralelling it to that repentance of Peter already extant, did so farre pleade and preuaile for the publishing of it, as they haue now prest it to the Presse, adding onely fuell to that fire, which I hope the coale from the Altar hath inkindled within me, to doe all the good I can, ey∣ther in publike or priuate, so long as I soiourne in this my tabernacle of the flesh, knowing (as the very Heathens were perswadeda 1.1) that wee are not borne to our selues alone, but to others,: yea further, that we (chiefly which are publike persons) haue not receiued our talents alone for our selues, (no more then the Bee her honyb 1.2, the Oxe his strength, the Horse his agilitie; other inferiour sublunarie creatures, Animate or Inanimate, sensitiue or vege∣tatiue, any naturall good qualitie or propertie; yea, no more then the Sunne his heate, the heauenl•• bodies their influences, light and motions for them∣selues) but for the good of others: knowing also that true good is communi∣catiuec 1.3, distributiue, and diffusiue, like the oyle powred out for the suppling, like the precious Spikenardd 1.4, or Maries boxe of oyntment (broke on the head of the true Annointed) effused for the refreshing, or as the beautious Vine, spred abroad for the shading and the sheltring of others: knowing also that he is the best Christian, who being sound at the core, and sincere in him∣selfe, brings the most glory to God, and good to others, chiefly those that are Gods by election, or effectuall vocation: (euen as that is the best fire which equally heates, and warmes the most: the best tree, whether apple, peare or quince, &c. which brings the most and best fruits: the best Garden, that (be∣s••des delight) affords most flowers, hearbes or drugges for meate or medicine: the best flocke that affords most fleece, best flesh, purest wooll, most copious milke to their masters:) desiring also to be as neere as I can a patterne of that which is pressed and preached to others, and which the Word perswades, whilest we haue time to doe good, Galath. 6.10. yea, not to forget to do good, Hebr. 13.16. yea, to redeeme the time for doing good, Ephes. 5.17. with many the like places.

From these considerations and others of this nature, I thought good, nei∣ther in this, or in any other particular, wherein I perswade my selfe I may po∣sitiuely doe any good, or priuatiuely preuent any euill, to be awanting to my power, in my best paines: fearing the terror of the Lorde 1.5, and mine inex∣cusable sinne in the great day of Audite, and of accounts: if I should hide my Talent in a napkin, or bury it in the groundf 1.6, or put my light vnder a bu∣shell, or stand idle in the Market-place in the day of working, or sleepe or slumber with the Virginsg 1.7, in this needfull time of watching, or hoord vp any gift God hath giuen me, (as misers their gold, or as countrey cormorants their graine.) I desire, and will endeauour, like that mercifull man in the Psalmes, Psal. 112.9. like that prudent and prouident woman in the Prouerbs, to dispose and scatter vpon the necessities of others, Prou. 31. v. 20. As the Husbandman his seed in a hoped haruest: hoping (like those lights hung forth in the Tradesmens shops, which shine to the workers within, and the passen∣gers

without) that the Lord will giue me grace till the night of death, to hold out some small glimmering to illighten my selfe and others, chiefely those to whom I haue any relation, eyther Spirituall, Naturall, Morall, or Ministe∣riall.

To apply these Generalls to my speciall purpose: if any question this truth, whether any good can come to any, by these my vnpolished labours: though I am neither conceited, nor inamoured of this mentall issue (as they say, the Crow is of her owne bird, and the Ape of her yongling) being conscious to my selfe of mine owne defects: yet without any ouerweaning selfe-loue, if I be not deceiued in my Caites and Cooking, I should giue some good rellish in this commixture of pleasure with profit to euery sound palate, that is not di∣stempered by pride or preiudice: and this (me thinkes) should be demonstra∣ble, if we consider, either the matter heere handled, which is historicall: or the manner of handling, which is Poeticall.

First for Historie, what Encomiums and commendations are giuen of it, not onely by the Greeke Writers amongst the Heathens, Plato, Aristotle, Thucidi∣desh 1.8, Polybiusi 1.9, Strabok 1.10, Dionisius Halycarnaesseusl 1.11, Tully amongst the La∣tines, and others: but euen of our owne moderne Historians, by Winger in his laborious Theater, Melancton in his Additions to Carions Chronicle, Me∣ander in his Synopsis, Gesserus in his Epitome of Histories, with Camerarius and the rest: any man meanely conuersant in their Writings, that reades but their Prefaces to their bookes, may easily perceiue, that History is the Mistresse of Life, the mother and mid-wife of Truth, the Conseruer of actions, the Re∣gister of Antiquitie, the Monument of Fame, the Nurse of Memory, the life of the dead, the treasure of the liuing, the square and rule in the circumstance of all honorable designes and imployments, the dead Counseller, as Alphonsus called it, counselling better then the liuing: the looking-glasse of Time, in which we may behold the actions, affections, words and workes of the liuing and of the dead: the Interpreter of all Nations, all Natures, whereby wee may freely conuerse in the Courts of Emperours and Kings: in the Pallaces of Dukes and Nobles: in the Campes of the Martiall: in the Vniuersities, Schooles, Studies, Cloisters and Cells of the greatest Schollers in Diuinitie or Humanitie: yea in the shops of the famous Artisans, to heare, see and cen∣sure what euer they haue said or done blame-worthy, or fame-worthy, in their places and functions: and this hath been the reason, why the famousest men that euer were for Artes or Armes, haue been so swallowed vp with delight in Histories and Historians: as that great Alexander with Homer, Cornelius Scipio with Zenophons Cyrus, Demosthenes with Thucidides, which hee writ eight times ouer with his owne hand, to make it familiar vnto him: and that great Generall vnder Charles the fift, Fronsperge, with Liuie, from whom he acknow∣ledged himselfe to haue receiued so much light and life in managing his mar∣tiall affaires: but of all the rest, we are most affected with the memorialls of these things that haue happened strange, vnusuall, remarkable and obserua∣ble in the liues or deathes of those that haue been most eminent in Place or Grace in the Church or Common-wealth.

To apply this to my present purpose: A man that shall seriously poize and

ponder the life of Origen, as he is thoroughly described by Eusebius in many chapters: by Pamphilus the Martyr in his Apologies for him: by Saint Jerom the translator of many of his workes, the trumpet of his Fame, and admirer of his learning, chiefly in his Apologie against Ruffinus, and in his Epistles to Pammachius, and to Ocean: by Erasmus, the Collecter, Corrector and Censu∣rer of his labours; in his Preface before his first Tome: by Grineus and Rhena∣nus, the Heralds of his Prayses, and defenders of his vertues, in their Epistles to their friends prefixed before Origens workes. He that shall seriously consi∣der the lustre and eminencie of his gifts, the promptnesse and dexteritie of his wit, whom the great Critick, Erasmus, compares with the chiefe and choise wits of Rome, Athens, Italy, or all Graecia, able so to swimme without a corke, that he attained to the perfection of Artes without a Teacher and Tu∣tor: of memory so tenacious, in vtterance so plausible, in elocution so fluent, in discourse so readie, in apprehension so quicke, in vnderstanding so deepe, in dispute so subtill; besides the perfecting of his naturall parts by Art, so a∣cute a Logician, so eloquent a Rhetorician, so profound a Philosopher, so deepe a Mathematician: that euen his enemies, Porphyrie, and other Heathens and Heretickes could not but applaud and approoue him: but aboue all, so ex∣quisite a Diuine, that Saint Ierome in his Prologue before his Homilies vpon Ezekiel, feares not to call him the Master of the Church, after the Apostles, (that howsoeuer in some places he doe sharpely taxe his errors,) yet in his Preface vpon his Questions vpon Genesis, hee wisheth himselfe to haue that knowledge of the Scriptures, which Origen had, together with the enuie of his name. Athanasius withall esteeming of him, as singular and laborious, oft∣times vsing his Testimonie against the Arrians, Socrates lib. 6. cap. 13. Hee that shall consider him withall, so laborious, that (except the necessarie times of his parsimonious eating, and moderate sleeping, for refreshing of nature) he was continually imployed eyther in reading, conferring, disputing with He∣retiques, Catechizing, Preaching, writing, or dictating (in which he was so copious, that daily dictating as much as seuen Scriueners could write, Com∣menting on all the Scriptures; besides other Tractes in positiue and contro∣uersall Diuinitie, with many things in Humanitie, writing as much, saith Saint Ierome, as Varro amongst the Romans: the number of his bookes comming to seuen thousand volumes, (most of which are perished:) I say, hee that shall seriously consider these excellent mixtures of Nature, Arte and Grace, con∣curring in this one man, together with his excellent zeale and sanctity of life, that many times to the ieoparding of his owne life, he would incourage, com∣fort, and kisse the Martyrs as they went to their deaths: hee himselfe so desi∣rous of Martyrdome, that besides his incouragements to his Father Leonides (the first Martyr in Decius his time) he would needs be martyred with him, e∣uen when he was a childe, if he had not been restrained: the graces of God euen in those yeeres so budding out in him, that oft when he was asleepe his Father would bare his brest, and kisse it, as being the lodge and the Temple of the Spirit of God: as Master Fox notes, Part. 1 Martyrol. pag. 49. out of Eu∣sebius and Antoninus.

He that shall truely and dexterously compare these many and manifold gra∣ces

of this Origen, with his infirmities; his drosse with his gold; his falls and slips with his vertues; the errors of his iudgement, in broaching, holding, de∣fending so many vntruths, bundled vp by Osiander and other Authors; chiefly the Heresie of the Millenariesm 1.12: the lightnesse and leuitie of his wit, or the mist in his vnderstanding, turning reall, positiue and historicall truthes, into fictions and fabulous allegories and vntruths (as the Turkes in their Alcoran, the Iewes in their Thalmud, the Hebrew Rabbins in their Comments vpon the old Testament, the Friers in their Postilsn 1.13) wresting and wringing the dugs of the Church, the old Testament (chiefly) and the new, as a man wrings his nose till it giue blood: the indiscreetnesse of his zeale from some misconcei∣ued Scriptures, in Castrating and Gelding himselfeo 1.14, as the prescribed meanes of Chastitie, to the griefe of his friends, derision of his enemies, and his owne lasting obloquie: but aboue all the foulenesse of his fall into the sinne of of Idolatrie, yea euen after he had sustained so many torments, rac∣kings, dungeons, and threates of deathp 1.15; comparing, I say, thus his chaffe with corne, weeds with flowers, it cannot but stirre vp admiration and com∣miseration in the dullest apprehension, and the grossest imagination.

Omitting all the rest, the thing which I chiefly take notice of, is the great∣nesse and grossenesse of his Idolatrie, together with his confused and disorde∣red Repentance, which I haue (according to my Talent in that kinde) redu∣ced into number and order.

Concerning his fall, thus it was, according to Suidas and Nicephorusq 1.16, that vnder the hotte persecution vnder Decius, in which so many Martyrs sealed the Truth with their blood (amongst which were many of Origens Schollers and Catechists, as one Plutarchus with Serenus his brother, who were burned; Heraclides and Heron, who were both beheaded; another Serenus, as also Ju∣lianus, Cromion, Epimachus, Alexander, Macar, Isodorus, burned: many women of masculine faith tormented, Quinta, Apollonia, Mercuria, Dionisia, Potamiena,* 1.17 with many moe; some stoned to death, some beheaded, some burned, some broyled in hot pitch) after many other, Origen fell into the hands of those Butchers. After many torments which he manfully suffered, they desiring ra∣ther his Apostasie then his Martyrdome (because hee being a Pillar of the Church, and falling, many would fall with him) they vsed this stratagem: bringing him to an Altar, where was a foule filthie Aethiopian; this option or choise was offered vnto him, whether he would offer to an Idoll, or haue his body abused with a foule Blackamoore. Then Origen, who was alwayes a lo∣uer and admirer of virginitie, who with a Philosophicall minde, had alwayes kept and preserued his Chastitie vndefiled; much distasting and detesting that filthie villany to be done vnto his bodie, condescended to the other mo∣tion, of two euils, as he thought, chusing the lesse: whereupon the Iudge put∣ting Incense in his hand, caused him to set it to the fire, on the Altar. Epipha∣nius alledged by Master Foxr 1.18, mitigates the matter (though in other things a great and seuere censurer of Origen and his workes) and saith, That hee be∣ing vrged to sacrifice to Idols, tooke the boughes in his hand, wherewith the Heathens were wont to honor their Idols, calling vpon the Christians to car∣rie them in the honor of Christ. It is added also by some in the extenuation

of his fact, that he was rather induced to sacrifice, from a hoped good that he might doe, because (as appeareth by some passages in his Repentance) some of the Pagans had promised and couenanted, that vpon condition of his sacrificing, they would turne Christians, and be baptised: but he condescen∣ding to this cursed compact, they reuolt from their promise, leauing him in the stockes and briers of a stinging conscience (as indeed what faith or fidelitie is there in as 1.19 Laban, at 1.20 Timnite, a Philistim, a Saul, a Turke, a Fauxu 1.21, a Papist, a Pagan, to one of the Orthodoxe Religion, contrarie to their idolatrous su∣perstition?) how euer his fact was, the Iudge putting him by from martyrdome. The Church of Alexandria misliking the fact done, Excommunicate him from their Church, and driue him from their Communion: of which hee being a∣shamed, left Alexandria and came to Ierusalem, where being intreated to preach by some of the Ministers, by reason of his fame that had gone ouer all Churches, by much intreating and pressing, willing nilling in a great and thronging Auditorie, hee goes into the Pulpit, opens the Bible, by speciall prouidence hits vpon the sixteenth and seuenteeth verses of the fiftith Psalme; the words being these, But vnto the wicked, saith God, what hast thou to do to de∣clare my Statutes, or to take my Couenant in thy mouth, seeing thou hatest instructi∣on, and hast cast my words behind thee? Which Text no sooner read, but his owne guiltie conscience making the Comment by a practicall Syllogisme, applying the Prophets expostulation to his late transgression: hee hastily claspes the booke againe, sits downe as one Plannet-strucke, not able to speake one word; but bursting out into vehement and aboundant teares, (which in a si∣lent Oratorie did plead his guilt) all the auditorie wept excessiuely with him: what became of him after is not extant in Historie, saue onely that hee died and was buried in Tyre: Eusebius thinketh he departed vnder the Emperours Gallus and Volusianus, Anno 255. in the threescore and sixteenth yeere of his age, in great miserie and pouertie: but more miserable by the racke of Con∣science, in his deep distresse he pens this Repentance following, which I haue by Poetizing authority thus illustrated and inlarged by running diuision, vpon his plaine song.

That wherein I am now to labour is to stop the mouth of exception, that may call in question the truth, either of his Fall, or Repentance. I know Eu∣sebius himselfe, who writes his life at large, mentioneth neither: I know Baro∣nius, that great Chronologer, in his Annals mentioneth neitherx 1.22. I know Erasmusy 1.23, though he translate it out of the Greek coppie, yet fauouring the credit of Origen, he thinketh it to be penned by some of his aduersaries in dis∣grace of him. I know our learned Country-man, Master Cooke, in that labori∣ous worke of his, termed the Censure of the Fathers, placeth this in the rancke of one of the Spurious workes falsely fathered vpon Origen, and reckoneth it with one of the knights of the Postez 1.24. It is much for me to answere all these grear Authorities, which, as it were, command me to account it a ficti∣on: yet thus much for a counterpoize, I pleade for the truth of it. First, great and learned Papists account it and alledge it as a reall truth, as namely the Diuines of Colena 1.25, he that writ the three Conuersions of Englandb 1.26, Ho∣siusc 1.27 the Cardinall, and others, which though I doe not absolutely auerre it

as truth, because they alledge it, since they oft alledge many fictions, lyes, Le∣gends, and bastard writings (as our men haue manifested) for the propping of their ruinous and declining cause; yet their Authorities for it may coun∣teruaile Baronius, if not also Erasmus, who are against it. Secondly, it is in the Tomes of Origens Greeke coppie. Thirdly, it is approued by Saint Ierome, and translated by Erasmus himselfe; which me thinkes hee should neuer haue done, if there had not been some probable truth in it. Fourthly, his fact is re∣corded by Suidas, a graue and venerable Greeke Author, who liued more then a thousand yeere agoe: (to omit Nicephorus, who yet is ioyned with Eusebius, Socrates and Dorotheus, as an Ecclesiasticall Historian; howeuer in many things he is as fabulous, as lying Lippomanus, and as vnsure as Popish Surius:) be∣sides good Master Foxd 1.28, that great Antiquarie, and diligent searcher out of the Actes and Monuments of the Church, and of the chiefe Pillars of the Church, both in ancient and moderne times, alledgeth from Authors, without contradiction, Origens transgression and humiliation. Fiftly, A Doctor of our Churche 1.29, the Translator of Eusebius, hath also thought good in his iudgement to translate this Fact of Origens out of Suidas and Nicephorus; as al∣so out of the Greeke coppies omitted by Eusebius himselfe, whom some thinke a partiall fauourer of Origens, as was also Chrysostome, which was the occasion of all his broyles and bickerings with Epiphaniusf 1.30. Sixtly, I am in∣formed by a Diuine of this place, of very great reading and iudgement, that Bishop Iewel hauing in the frailtie of the flesh, giuen too much way to some things in that turbulent and tragicall time, in Queene Maries reigneg 1.31, (as did that good Cranmer, Pimbleton and others; as did also good oldh 1.32 Serapion, in the dayes of Decius) and repenting and recanting what he had done, in the reigne of Queene Elizabeth: he alledged this very fact and fall of Origens in a publike Auditory, applying it with griefe vnto himselfe. And thus much, they say, eloquent Doctor Humfrey relates, writing his life. I confesse, I can∣not in this place, nor in these straits of time, come to the sight of Doctor Humfreyes booke, and therefore I trust Tradition and relation. Seuenthly, Come to reason, and what improbabilitie is there, either in Origens thus sin∣sinning or repenting? might not Origen sinne thus foully, though not finally, (which is not incident to the Elect) as soone as others? was he not a man, and therefore subiect to mutation? from which the Nature Angelicall was once not exempted; much lesse now the Nature Humane, in the state of corrupti∣on. Did not the Lords owne peculiar people, the Israelites, oft Idolatrize with the gods of the Nationsi 1.33, in their prosperitie, yet returning and repen∣ting in their aduersitie? Did not Salomon, the mirrour of Wisedome, fall as foullyk 1.34, and yet rise againe, as (besides other arguments vsed by Authorsl 1.35) his Ecclesiastes is a reall and demonstratiue repentance? Come to Histories: Did not that good old Serapion sympathize in this sinne, and yet (as appeares by a Letter writ by Dionysius, Bishop of Alexandria, to Fabian) had assurance of his pardon euen in his death-bed, how euer the Church (as though they had bin all Nouatians or Catharists) would not admit him vpon any acknow∣ledgement? Leauing Oecebolius, and of late times Francis Spira, of whose re∣pentance (notwithstanding his grieuous conflicts and seeming desperation)

the learned Perkins and others are well perswaded; as also that zealous and worthy Cranmer* 1.36, before mentioned, who after his subscription to Popish Articles, tooke as deepe a reuenge of his transgressing hand, as euer did the Romane Scoeuola.

Come to the Bishops of Rome, euen those, that in former time were farre lesse Antichristian then these of later times, for whom their deluded Prose∣lites so pleade, that they cannot erre, (how euer some of their fellowesm 1.37, by instances, examples and reasons, contradict them) we shall finde that many of them (as appeares by approued Authors) haue erred heretically, some ido∣latrously as farre as Origen; succeeding, yea exceeding Peter, not in his sup∣posed Seate or pretended faith, but in his Fact, in denying his Mastern 1.38. Cle∣menso 1.39 heretically holding a Platonicall communitie for goods and wiues, to be as free as the Sunne and Ayre: Siriciusp 1.40, that Mariage, Gods ordinati∣on, was pollution: Innocentq 1.41 the first, that ch••ldren could not be saued with∣out the Eucharist: Pelagiusr 1.42 decreeing maried Deacons to be deposed: Gre∣gorys 1.43 the third diuiding by diuorce in case of dangerous diseases: Celestine the third in case of Heresiet 1.44: Iohnu 1.45 the three and twentieth, that the soules of men be mortall: yea some of them as grosse Heretikes as euer were, and so remaine on record (for all Bellarmines Glozing and Sophisticall colou∣ring:) Victorx 1.46, a Samosatenian: Zepherinus, a Montanist, acknowledging the Prophesiesy 1.47 of Montanus, Prisca, and Maximilla▪ Liberiusz 1.48 an Arrian; yea after he had suffered so much for Athanasius: Felixa 1.49, infoelix, leauened with the same leauen: Celestineb 1.50 and Anastasiusc 1.51, Nestorians: Vigiliusd 1.52 an Eutichetian; yea Marcellinuse 1.53 a grosse Idolater, as euer was our Origen; e∣uen sacrificing to Idols.

Eightly, (that we may make some speciall vse of Origens Fall) doe we not vsually see that men of greatest gifts and graces, oft-times are tainted with some infirmities or foule vices in conuersation, or errours in iudgement: (like some faire face with a foule mole; as a sweete rose with an eating canker, as the white Swanne with her blacke feete, as the plumed Peacock with an hel∣lish voyce?) Salomonf 1.54 so wise amongst men, so beloued of God, so shining in graces, yet so besotted with women, so spotted with corporeall and spiritu∣all pollutions. Samsong 1.55 that renowned Nazarite, so stout, so strong, yet so effeminately weake. Amongst the Heathens Alexanderh 1.56, so full of prowesse, yet so palpably proud, so sottishly drunke, so brutishly boistrous in murthe∣ring his wise Parmenio, his stout Philotas, his deare Clytus, for denying his foo∣l••••••ly desired Deitie? Hannibal, Marke Anthonie, Iulius Caesar: other Worthies so heroick, so warlike, so wise; yet so effeminate, so weake, so womanish: Picus the Earle of Mirandula (who might be reckoned amongst those whom Scaliger termes worthy and wonderfull spirits) so learned; yet (as Iouius testi∣fies of him) so loose and luxurious; with many moe that might be added, con∣firme and ratifie this vndeniable truth. Yea which is more, which of the Fa∣thers, the lights of the world, the successors of the Apostles, the pillars of the Greeke and Latine Church, were without their naeui, their warts, their wants, their errors? as Osiander in his epitomizing of the Centuries, and Scul∣ietus in his Medulla Patrum, haue obserued throughout all their writings: to

shew some few of many, Cyprian condemnes the Baptisme of Heretikes as vnlawfull, in which fourescore and seuen Bishops erred with himi 1.57. Tertulli∣an a Montanist, is doubted to be homo Ecclesiae, a man of the Church: Hilarie erring touching Christs Humanitie: Irenaeus in affirming Christ to haue died the fiftith yeere of his age, contrary to all Orthodoxe Diuines. Our Origen so erronious in many things, chiefly in imagining the Diuels at last to be sa∣ued; that as some haue doubted whether to account him among the Fathers or Heretikes, so some Papists haue as much questioned his saluation, as they did Salomons. To omit the rest, in two particulars, the whole streame of the Ancients haue runne counter.

The first, in that they thought that Christians should reigne with Christ af∣ter the resurrection heere on earth, in a golden Ierusalem, and there should enioy such a heauen as the Turkes dreame of in their Alcoran, marrying wiues, begetting children, eating, drinking, and liuing in corporeall de∣lights.

The second, that they thought the world should endure but sixe thousand yeeres: which opinion the iudicious Zanchie doth discussek 1.58, and Saint Augu∣stinel 1.59 condemne as rash and presumptuous. The broachers and breeders of the first opinion, were Iustin Martyr, In dial. cum Tryphone. Irenaeus alledged by Jerom, In Esaiam lib. 18. Papias apud Euseb. lib. 3. cap. 36. Victorinus, Lactan∣tius Diuin. Instit. lib. 7. cap. 23. Apollinarius, Seuerus, nominated both by Saint Ierome, ••omment. in Esaiam, lib. 18. & in Psal & in Ezek. lib. 11. Nepos recor∣ded by Euseb. lib. 7. cap. 23. Of the second opinion were also Irenaeus lib. 5. c. 23. Hilar. in Matth. Lactantius Diuin. Instit. lib. 7 cap. 14 Hieron Epist. 139. & Iu∣stin Martyr respons. a•• Orthodox quaest. 71. Yet all missing the marke, determi∣ning without the word, they groped for the truth in the darke fogge of their owne inuentions, and found it not. Now our Origen being of as great graces as the rest, why are not his falls and errors as probable?

Now ere I conclude, I desire leaue of further inlargement to make some vse to our selues of the fearefull fall of this our present Penitent, that so wee may gather figges from his thornes, grapes from his thistles, drawing light out of his darknesse, and good from hi•• euill. God for this purpose oft permitting the falls of his Saints, that we that stand (as the Apostlem 1.60 vrgeth from the falling away of the Iewes) might take heed lest we fall, that, like Lots w••f•• tur∣ning into a piller of salt (as Augustine instanceth in her) their example might season vs, to make vs more carefull and cautelous, not more secure and pre∣sumptuous, after the fashion of the world; who from the sinnes of Noah, Lot, Dauid, Samson, Salomon, Peter, and other of the Saints, thinke they haue a war∣rantable charter to sinne, making the presidents of others falls, so mans Pro∣ctors, Patrons, and Protectors of their securitie, in their sensuall courses, imi∣tating (as Ambrosen 1.61 notes in Kings and great men compared with Dauid) their sinnes, but not their sorrowes; their fallings by transgressing, not their rising by repenting.

But in the slippes and slidings of the Saints, and so of this our Origen, First, We may see what man is, if God leaue him neuer so little to himself••; [ 1] what indeed, but a Citie without walls? a Fort without a garrison, a ship••e

without anchor, cable, Pilot or Palynure: a confused armie without a Gene∣rall: a straying sheepe without a shepheard: a vine vnpropt: a house ruinous (as the Philistims Dagons) without the vpholding pillar; yea a bowle set on the top of a hill (the hand withdrawne) neuer resting, euer running till it come to the bottome? so we falling from God to sinne, into the bottomlesse gulfe of hell (as the staffe left alone fals to the ground) without the staying and vnder∣propping hand of grace. Hence Abraham is faining or dissembling, Noah drunke, Lot incestuous, Dauid vncleane, Salomon idolatrous and adulterous, Ezekiah haughtie hearted, Thomas incredulous, Peter presumptuous and cra∣uenly timerous: Theodosius (in his anger massacring seuen thousand Thessalo∣nians) bloodie and furious: our Origen grossely idolatrous: when God lette them a little alone, and left them to stand by themselues (as the mother or nurse sometimes doth the weakling childe) we see how grosse were their falls, how grieuous their sinnes.

[ 2] Secondly, As a depending admonitorie vse, the consideration of the pre∣misses, must cause vs alwayes, according to our Sauiours command, to watch and prayo 1.62, to stand vpon our guard, to be sentinels ouer our hearts, Centu∣rions ouer our affections, to keepe (as the Gaoler his prisoner) this roauing runnagate heartp 1.63, with all diligence, yea with watch and ward, with lock and key (as the carefull and vigilant Father, his wandring Dinah, his immodest daughter) within the doores and barres, and limits of the Word: lest going a whoring after strange gods with Israel; after dumbe Idols with the Papists; after vaine and vile inuentions, with the prophane ones of the world: the Diuell, that vncleane Sichemq 1.64, that malignant spirit meeting with it, thus straying and stragling from God, from our Fathers house, whorishly affected (as incestuous Iudahr 1.65, with vailed Thamar) beget vpon it such bastards of sins, as shall bring more dishonor to God, more danger and damage to our owne soules, then Lots vncleane issue, and spurious fryes 1.66 (Moab and Ammon) to transgressing Israel.

[ 3] Thirdly, Not to trust in our selues, or to repose any confidence or affiance in any thing from our selues, either for the doing of any positiue good, or preuenting any priuatiue euill; not to goe out with Goliaht 1.67 in our owne might, in a proud presumption in our selues with Peter, but to walkeu 1.68 hum∣bly, as Micah admonisheth: to goe out euery day, against sinne and Satan, and our owne trayterous and rebell hearts, in the name of the Lord of Hosts, the God of Israel, as Dauid against that Giantx 1.69: to put vpon vs the spirituall Armour prescribed, to buckle it close to vs daily, since wee haue Satan, that subtill Serpent, so politickly insnaring, so powerfully assaulting; the world with her allurements, intrapping: our owne flesh, as Eue to Adam, Delilah to Sam∣son, daily tempting and betraying; yet, not to rest in the value of the wea∣pons, or to trust to our owne valour in weilding them, but to make the Lord our stay and our strength, our speare and our shield, to be strong in him, and in the power of his might, Ephes. 6.10.

[ 4] Fourthly, To take notice of our weaknesse and cowardize, in some straits and assayes of our ficklenesse and inconstancie, in holding out the spirituall battery: for we shall see it in this instance, and feele and finde it experimen∣tally

in our selues and others, that though a Christian sometimes be excee∣ding strong and couragious, and marcheth against his soules assailants like a second Jehu, or a conquering Iephte, standing strongly and stoutly in the day of triall: First, Partly from his owne watchfulnesse and circumspection. Se∣condly, Partly from the diligent and carefull custodie of his owne heart. Thirdly, Partly in the wise guidance of his wayes, according to the rule and square of the Word. Fourthly, Partly from the constant and conscionable vse of the meanes. Fiftly, Partly from faith, affiance and dependance vpon God. Sixtly, But aboue all, by the assisting ayde of the powerfull and al-pre∣uailing sanctifying Spirit, resisting and conquering many and mightie temp∣tations: yet at other times, the same man, the same Christian combatant, may be so infirme and weake: First, Satan more slily, subtilly, and incessantly rempting. Secondly, Grace more weakely assisting. Thirdly, God leauing his seruant to himselfe (as he did Dauidy 1.70, Ezekiasz 1.71, this our Origen) in a temptation of probation or trying. Fourthly, His prouidence wisely, for good ends and causes, permitting. Fiftly, But aboue all, the heart being but weak∣ly guarded. Sixtly, Gods presence not awfully eyed. Seuenthly, The de∣ceits of sinne, not strictly obserued. Eightly, The occasions of sinne not cau∣telously preuented. Ninthly, Good duties, publike or priuate hearing, rea∣ding (but chiefely prayer) either wholly omitted, or intermitted for the mat∣ter; or sleightly, heauily, superficially and perfunctorily performed for the manner, a lighter or lesser temptation may preuaile, and vassalize the soule of a couragious Christian.

If we require examples, which are called the hostages and pledges of our speeches: we may obserue, Dauid at one time so tender hearted, that hee was smit for touching the very garment of the Lords Annointeda 1.72, that he would spare euen his enemies, Saul andb 1.73 Shimei, when he had them in his power: at another time so bloodie, so filthie, that he would not onely abuse his owne body and blood in vncleannessec 1.74, but by a treacherous premeditated plot, effuse and powre out the blood of his deare and faithfull friend. Once wee haue Peter as stout as a Lion, in confessing and professing Christ with his fel∣low Disciplesd 1.75, couragiously confronting and contesting against all the me∣nacings, threatnings, beatings, force and furie of the malicious Scribes and malignant Pharisies: at another, as a Hare or Hart, so heartlesse, or Hen-hearted, that the very breath and blast of a silly Damoselle 1.76 made him crie crauen, and fearefully deny his Master. At one time we haue Reubenf 1.77 so na∣turall to pittie and commiserate his brother Ioseph, pleading for his life, in his vnbrotherly vsage by his emulating brethren: at another time so vnnaturall and vngracious too, as incestuously hee defilesg 1.78 his fathers bed. Thomas is once so strong, that hearing of Lazarus deathh 1.79, hee offers to accompany his Master Christ and his fellow Disciples, to go and to die with him, in respect of the present perill by the Iewes laying awaite for Christ: at another time so incredulous, that hee would not, nor could not beleeue the life of Christ, auerred and auouched to him by so many eye and eare witnessesi 1.80. To leaue the rest: this our Origen, once euen in the prime of his youth, being but a Boy, so spirited, that he durst looke grimme Death on the face, in the cause of

Christ, and desired to goe to Christ thorow rackes and fires, as a martyr in desire (as some speake of John the Disciple) being by the force of friends re∣strained from the Act, writing a letter consolatorie to his martyred father, not to sh••inke in the profession of so good a cause for any outward respect: yet at another time, the same Origen so infirme, weake, vnwise, so deceiued, so deluded, that shamefully, blamefully, publikely he sacrificed to an Idoll, and so reiected and ref••sed the true seruice and sacrifice of his Sauiour. What shal we say to all this? not as the Prophetk 1.81, Lord what is man, that thou art mind∣full of him? &c. but, Lord what is man, if thou be not mindfull of him? Euen as the childe set cockering neere the fire, or ouer the pond, readie euery mi∣nute to fall in, and burne or drowne, if the nurse be vnmindfull. I must say againe, Lord what is man, if thou leaue him to himselfe? and all of vs had need say and pray with the zealous Anne Ascew martyr, Lord doe not thou forsake me, lest I forsake thee.

[ 5] Fiftly and lastly, In Origens fall, once so good, so great, so glorious a light, so eminent in grace and peace; we may learne what to esteeme of man, yea euen of the choise and chiefe of men; namely, to esteeme of them as men, not gods, not angels, but men; fraile men, as the Scripture speakes of Elias, sub∣iect to frailties and infirmities; and therefore not to adore them, not to mag∣nifie them too much, not to make Idols of them, not to attribute too much vnto them; as the Papists and Canonists to the Antichristian man of Rome (deifying him more then euer the Samaritans did Simon Magus; or the Sido∣nians Herod, or the Scycophants of Alexander, that ambitious Monarch). The graces of God in men, First, let vs reuerence. Secondly, let vs bee thankfull vnto God for them. Thirdly, let vs endeauour to imitate them. Fourthly, let vs make the best benefit and vse of them, in profiting by them. Fiftly, let vs desire the Lord to redouble the like gifts and graces vpon vs, as Elisha desired the spirit of Elias. Sixtly, let vs take heed we do not enuie the graces of any, as the proud and carnall Pharisies did our Sauiour Christ, because hee was in greater grace with God and man, his Sermons better accepted, and he more deseruedly honored in the hearts of the people then themselues. Seuenthly, let not (aboue all) our emulation grow to hatred, as Cain against Abell 1.82, (for this shewes a Cainish broodm 1.83, and one of the Serpents seed) but yet let vs still hold them so as men, that we honor that God, the giuer and wise dispen∣ser and disposer of his gifts, aboue the subiects and receiuers of these gifts. Let vs rest and rely vpon the Lord, and not vpon man: let vs not make flesh our arme, nor trust to the reed of Aegypt; for he that rests on man, rests but vp∣on a broken staffe, a staffe of reeds: he that builds on man, builds vpon a san∣die, vnsure and clay foundation; man being but clay, a blast, a bubble, a va∣pour, a winde, whose breath is in his nostrils.

And thus much, according to our first proposed method, for the subiect or matter vsefull, which is historicall.. Now I desire, without preiudice of pro∣lixitie to Apologize for the manner (which perhaps will bee more excepted) being Poeticall; for the lawfulnesse or laudablenesse of Poetrie, if I should speake much, I should call in question that which is not controuerted: if I should spend much in the praise of it, I should write Jliads after Homer: since

so many pens haue as so many trumpes and Heralds, prosecuted her due and deserued praises, both Diuines and others; and indeed it were to adde wa∣ter to the sea, or light to the Sunne. For first, since it hath pleased the wise∣dome of God, to indite and pen some of the holy Oracles in Numbers, as the booke of Iob, the booke of the Psalmes, the Prouerbs of Salomon, his Ecclesi∣astes and Canticles, &c. Secondly, Since our Sauiour himselfe makes the Psalmes of Dauid one part of the Scripture, diuiding the whole into the Law and Prophets, and booke of Psalmes, Luk. 24.44. Thirdly, since some of these Numericall Scriptures, so pleasingly, so plentifully and powerfully, in that ele∣uated, sublime, and refined stile and straine, describe the great and glorious at∣tributes of God, as Psal. 103. The Mercie of God: Iob Chap. 37.38.39.40. The Power, Glory and Maiestie of God shining in the creatures; the Leuiathan, the Ri∣noceros, the Lion, &c. Ecclesiastes Chap. 12. describing the approching of old Age, as other Scriptures other things in as apt similitudes, in as sweet meta∣phors, yet in a greater heate and height of spirit, and sweetnes of eloquence, then either Virgil, or Homer, or Tully, or Demosthenes euer attained vnto. Yea, fourthly, since the holy men of God, vpon speciall mercies receiued, of ador∣nation or preseruation, to the better exciting and stirring vp of themselues and others, haue praised God in spirituall songs and holy Hymnes, as Moses and the Israelites deliuered from Pharaohs pursuite, Exod. 15.1. Deborah and Baruch after their victorie ouer Jabin and Sisera, Iudges 5. Iudith and the Elders of Israel, for the ouerthrow of Holofernes: Dauid and all his host, after his foure great last battels ouer the Philistims, 2. Sam. 22. Moses in his Cygnae∣an or Swan-like song, as also that good old Symeon, a little before their deaths, Deut. 31.19.22. and 32.1.2. &c. Luk. 2.29.30. Good Anna, after shee had ob∣tained a desired sonne, 1. Sam. 2. yea euen vpon other occasions,* 1.84 as Dauid in that exquisite Epitaph, which he makes vpon the death of Saul and Jonathan, as besprinckling their Tombes (as also Abners) with his teares of loue, so per∣fo••ming his last obsequies, in his poetizing funerall Neniae. Fiftly, Since it can∣not bee denied, but that it is a speciall gift of God, as the very Heathen thought their Poets extraordinary inspired:* 1.85 since there can be no excellency euen in Mechanicall Trades, in working in gold, siluer, brasse or stone, much lesse in this mentall and more noble exercise of the vnderstanding part, but it comes from God, from whence euery good gift proceeds, as the light from the Sunne, heate from the fire, and waters from the Sea, Jam. 1.17. Then sure who euer speakes against Poetry, in it selfe and owne nature, is either witlesse or wicked, wanting either a sound braine or good heart, in so much that I may say, like other parts of learning, it hath no enemies, but either the ignorant or malicious. I know indeed it is abused; not the vse of it, but the abuse is to be taxed, as it is made fuell to the fire of lust, a Baud or Pander to vnclean∣nesse, a baite to sinne, the bellowes to blow vp these lustfull sparkes in our corrupted nature; as it is abused and abased by the Poets, Poetasters, Rimers, Sonnetters, Amorettoes, Balladers and Terntonists of our time: chiefly those Comaedians, that sell their vaine and froathy wittes, such as sell their tongues, voyces, actions, and personated gestures to the sinfull times; Players, the Pest and Plague of a well ordered Common-wealth, the corrupters and poyso∣ners

of men, of mindes, of mannersn 1.86, able to effeminate euen a Romane Spirit, euen masculine Vertue it selfe: as not onely Plato, Cato, and some of the wisest Heathens, but that once Light of Oxfordo 1.87, and other zealous men of our owne, besides the Fathersp 1.88, haue thought and written. Thus, I know, it may be abused; so may the best blessings of God, women to vncleannesse, wine to drunkennesse, as indeed they both are by the Ers and Onans, and the Baltazars of our dayes: licencious men, whose belly is their god, and whose goddesse is Venus; so may meate to gluttony, yron to wounds, or vnlawfull blood-shed: Tobaccho from a Physicall vse, to a vaine phantasticke, hume∣rous abusiue profuse prodigalitie: Apparell to pride and luxurie: Wit to Ma∣chiuillian policie: Authoritie (as Ahabs) to crueltie: Magistracie to Iniustice and briberie: the Artes and tongues, sophistically to colour Schisme and He∣resie: so all the rest of Gods creatures, blessings, graces, to superfluity, pride, arrogancie, vanitie, villanie, and the most egregious iniquitie.

Euen so I say of Poetrie, because many vaine vicious men abuse it; some, euen of the sonnes of Belial, doe prostitute it as a Baude to sensualitie: may it not therefore be moderately vsed (as a man lawfully his marriage) for the forming and framing the diuiner issues of his soule, and the mentall concep∣tions of his vnderstanding? Yea indeed, the more that the world abuseth this, the more are they to be applauded and approued, that seeke to refine it, and bring it to the true vse: like as Erasmus, Melancthon, Agricola and others, de∣serue well of all posteritie, for refining the Latine tongue in Belgia, long be∣fore rusted, and barbarously corrupted by the inundation of the Gothes and Vandals.

I know not what more can iustly be obiected against me: vnlesse, first, the grauitie of my place and function, in intermedling: or secondly, my defects in handling: or thirdly, my enlarging and adding more in the Poeme, then is in the Prose, Greeke or Latine. For the first, if any aske or maruell, as once, why Saul amongst the Prophets? so now, why a Preacher amongst the rancke of Poets? To stoppe the mouth of this exception, I might answere, that one Swallow makes no Summer, nor one action a habite, to giue a denomination to the doer, no more then to play one straine of a Lute, make a professed Mu∣sitian. Secondly, if to Poetize were a disparagement, then the grauest Di∣uines that euer the world had, are culpable. For to omit the Poems of Moses and Dauid Prophets, of Salomon a Preacher, before specified; haue wee not the Poems of many of the Fathersq 1.89? Are not the Poems of Prudentius, Pau∣linus, Fortunatus, and diuers others extant? yea haue we not of later times the Poems of Melancton, Luther, Beza, Strigelius and diuers others? Yea what part of Scripture is there, but I can instance famous schollers and iudicious Di∣uines, to haue written vpon them Glosses, Comments, Expositions, Paraphra∣ses, &c. all in Poetrie, both Protestants, and the acutest of the Papists? yea, some versifying vpon all in generall; in which it were easie to instance not only the Authors, but the place and time of their publishing and printing, with the quantitie of their volumes. To insist in some, haue we not extantr 1.90 Amenus and Lauterbachiuss 1.91, their Enchiridions vpon both the Testaments (thought 1.92 Prudentius were thought to be the Author of the first:) haue we notu 1.93 Boius,

as also Fryenx 1.94 his Muemosinon, or Memoriall of the Bible: Cheliusy 1.95 his Di∣sticks in Alphabeticall order vpon euery Chapter. Ʋulteiusz 1.96, as also Helm∣boldusa 1.97, their Monastickes vpon the same subiect; the last also his Disticks vpon euery Epistle and Gospell for the yeere,b 1.98 Orbizius his sacred Idyls: and (to omit many moe) reuerent Gualterc 1.99 his Arguments vpon the old and new Testament, in sacred verse, and for seuerall parts of Scripture: vpon Genesis we haue recorded in these great volumes, called Bibliotheca Patrum, in which the seuerall dispersed writings of sundrie Authors, are collected fiue bookes of the Poems of Alchimus or Alcimusd 1.100, three bookes of Mariuse 1.101 Victors, one booke of Saluianus, called his Hexameronf 1.102, and another Hexameron of Dracontiusg 1.103 a Spanish Priest, concerning the Creation of the world, besides the Heroicke verses of one Didilindush 1.104, of the state and fall of our first Pa∣rents: Skernitiusi 1.105 his Elegiackes vpon Iacob and Esau: Fracastoriusk 1.106 his Io∣seph: Didimusl 1.107 his Iosephiados in eight bookes, comprising whole Genesis. In Exodus we haue extant Borluith his Tetrastickesm 1.108, comprising the most me∣morable things in the booke: Alcinusn 1.109 his Heroickes, concerning the Is∣raelites passing thorow the red sea: Vrbanuso 1.110 Tymeus Metrically describing the typical brazen Serpent in Numbers: yea, Husanusp 1.111 in his Successiue houres, or Mosaicall Images in 2. books of Eleg. Theodorits in Gr. Epigrams: Petrus de Rigae, according to the literall or allegoricall sense, poetizing the whole Pen∣tateuch or fiue bookes of Moses, which Riga.q 1.112, also hath versified the whole booke of Numbers: as one Theodorusr 1.113 Prodromus the booke of Iudges: Loui∣tiuss 1.114 the booke of Ruth: Actiust 1.115 as also Abraham Laescherusu 1.116 the booke of Kings, as also the Monomachie or combate betwixt Dauid and Goliah: expres∣sed also by the zealous Gualterx 1.117: chiefely for the booke of Psalmes in gene∣rall, and on seuerall Psalmes we haue as many turning them into seuerall kinds of verses, as there be seuerall Psalmes: Bersmany 1.118 turning Psal. 62. Paraphra∣stically: our Theodor Beza all of themz 1.119, with their Arguments, in seuerall kindes of verses: the like the learned Buchanana 1.120, with Chytraeusb 1.121 his Col∣lections vpon Buchanans Paraphrase: Lemannusc 1.122 performing the same, in per∣petuall Hendecasyllables: besides wee haue the Hexameters and Dactylls of Horlinusd 1.123, Henry Stephense 1.124 Saphyckes: Toscanusf 1.125 his Distickes:g 1.126 Castilion his Odes: D.h 1.127 Maior his verses Heroicke on seuerall Psalmes; see Camaera∣riusi 1.128 vpon the seuen Penitentiall, with many moe: so for the three bookes of Salomon, we haue Eobanus Hessusk 1.129, and Aluarusl 1.130 in numerous verses, Le∣mannusm 1.131 in his Christian Ethickes: Malleriusn 1.132 in his Greeke Metaphrase rendring the Prouerbs, the same Author, as also one Iohn Clayiuso 1.133 his Eccle∣siastes, as also Viuianusp 1.134, Grebnerq 1.135, Siberusr 1.136, Moncerus* 1.137 in his sacred Bucoliques; and aboue all, our reuerentt 1.138 Beza, canting and singing sweet∣ly vpon his Canticles, or Song of songs: what paines one Carpenteru 1.139 in his Heroickes Paraphrastically: Mollerus in his Elegiackesx 1.140 vpon Esau: how much Cornerusy 1.141, Finckelausz 1.142, Jacomotusa 1.143, Ioachim Camerariusb 1.144, and others, some in Greeke meeters, some in Latine▪ Elegies, haue anew lamented the Threenes and Lamentations of the mournefull Ieremie; any man may see in their extant Poems: Hoiusc 1.145 in his sweet Numbers vpon Ezekiel:d 1.146 Castellioes Heroickes vpon Ionas: Resmane 1.147 vpon Amos: Osiusf 1.148 vpon Malachie: Theua∣nus

g 1.149 vpon the twelue Prophets; yea, Eudosiah 1.150 that learned woman (Em∣presse to Theodosius the Iunior) by her Metaphrase vpon Daniel, haue perpe∣tuated their names by Poetrie. The like I might instance in some, that haue as profitably, as pleasingly poetized vpon the rest of the Scriptures in the new Testament: besides, I might shew, what, how much, and by how many other Diuine subiects haue been prosecuted; chiefly the Birth, Incarnation, Circum∣cision, Death, Passion, Triumphall resurrection, Glorious Ascention of our Lord and Sauiour Iesus Christ, diuinely poetized by Prudentius, Paulinus, Se∣dulius, Fortunatus, and others amongst the Ancients: byi 1.151 Widebramus,k 1.152 Stri∣gelius, Castilion, Montanus, Cresilius, Coelius, Lumnius, Iungius, Faber; and by the chiefe and choice wits of the Papists.

Now is Poetry commendable in them, worthy of their paines, their parts, their spirits, worthy the grauity, the greatnesse, the graces, the places of those eminent men, famoused Diuines, great Schollers in their places or graces: and shall it be culpable and blamable in me, or any other in my Ranke, to bee employed in this course and kinde?

Secondly, if my want of exactnesse, and concisenesse in this kinde bee cen∣sured, my dissuetude and want of practise may pleade my excuse: for since some nine or ten yeeres agoe I left the Vniuersitie, conuerting and turning the streame of my studies from Philosophie and Poetrie, to the Theorie and Preaching practise of Diuinitie: (as once Augustine his Millenarie Rheto∣ricke: Saint Ierome and this our Origen, their vehement studies of Humanity, to the studie of Theologie; as once our reuerent Beza, his youthfull Poeti∣zing, with which detracting Papists so blemish him (as though they should ble∣mish Augustine for his once Manichisme, and S. Paul for his once Pharisaisme) into more profitable preaching; so leauing the Hand-maides to court Diui∣nitie, the Mistresse Penelope, I say, since, haue I very seldomely and sleightly vsed this veine, either in Latine or English; except of late, that I was awake∣ned to answere in verse, a Dotterels Rime doggerill, in a namelesse, shame∣lesse loose lewde Libell:

A confused Chaos or a lumpe of sinne, Pandoraes box, diseas'd without, within; A bastard brat, a baggage Beldams taile, The fume of smoake, Tobaccho, Wine and Aile: A messe, a masse of malice, sincke of euill, A false-tun'd Black-bird, feathered from the diuell: A hellish brand inflam'd froml 1.153 Cainish ire, His pen the taper, and his paper fire. A silly sottish Song from rurall Straines, Or blood impostum'd, burst from Popish vaines: Which veine, veines cut, I aim'd to cure, not kill; And shewed the world his wounds, his flouds of ill, Which Dragon-like on innocencie casting, His gall did burst, and all his venome wasting: His fooles bolts shot from bow of poysoned hate, F••om me rebounds, on his selfe-guiltie pate.

—••st praestat motus componere fructus? Al. — si fas dicere? sed non—Fas. —Dabit Deus his quo{que} finem (aut funem.) —Interim leuius fit patientia, Quicquid corrigere est nefas, & patior, vt potiar.

Thirdly, if any obiect that I haue exceeded my bounds and limits, in ma∣king so great a fire or smoake from so small a sparke; adding so much in ag∣grauating the sinne or sorrow of Origen, in so many circumstances, more then was either done or said: herein I take that Licentia Poetica (as they call it) which both Virgil vsed in his Aeneidos; Statius in his Thebaidos: Homer in his Iliads; and our Spencer (our English Homer) in his Fairie Queene; yea, which the exquisite Poet Siluester vseth in his Dubartas; and in his owne little Du∣bartas, running all descants and Poeticall diuisions (in this best minde musick of numerous versifying) from some positiue, reall (or else only fictious or ima∣ginarie) grounds: and indeed, as Virgil makes his Aeneas, Homer his Achilles and his Ʋlysses, but images and patternes of a martiall Worthie, and a wise Polotitian, Zenophon his Cyrus, the patterne of a true Prince: Tully his Orator, the rule of Oratory. So I desire onely in my aymes and ends, that my Origen may be a patterne and a president of a true penitent.

In which aymes and hopes resting; crauing pardon for my prolixitie (the paines being mine (Ingenious Reader) as well as the patience thine, my er∣ror being an error of loue, not a loued error:) desiring the God of all Grace,* 1.154 euen he that is the Author of euery good gift and grace, who giues repen∣tance vnto Israelm 1.155: that who euer reades this, hauing committed any sinne against conscience, either actually in his conuersation, or subscribed to any Popish vntruthes (for feare, or sinister respects) against the light of his knowledge, and the illumination of his iudgement, imitating Origen in his horride sinne, may much more imi∣tate and exceed him, in his happie, speedie, and sin∣cere Repentance: which hoping, and for which instantly praying; I rest.

From my House in Newcastle, May 12.

A constant friend to Sion, and a well willer to all that loue the truth, in the Truth. S.I.

Notes

• a 1.1

  •…•…icero in Officij••, Non •…•…s•••••• nati sumus, pa••tem patria, partem •…•…ntes.
• b 1.2

  Sic•• ••s non vob••••, mel∣catu Apes.
• c 1.3

  •…•…onum est sui commu∣•…•…ati••um, & quo com∣•…•…mus eo melius.
• d 1.4

  •…•…rist. Ethic. •…•…hu 12.2.3.
• e 1.5

  1. Cor. 5.11.
• f 1.6

  ••ath. 25.25.
• g 1.7

  Verse 5.
• h 1.8

  Lib. 1. Belli Pelopo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• i 1.9

  Lib. 1. histor. & lib. 3.
• k 1.10

  Lib. 1. Geograph.
• l 1.11

  Lib. 1. historiae ••rchi∣phr••nesios ca•• Sophias.
• m 1.12

  Osiana. Epitom. C••••t.
• n 1.13

  See World of won∣ders, and the Bee ••i•…•… of the Romish Church
• o 1.14

  Euseb. lib. 6 cap. 7.
• p 1.15

  Eus••b. lib. 6. cap 39.
• q 1.16

  Lib. 5. cap. 39,
• * 1.17

  See Euseb. hist. Eccl••s c. 6▪ cap. 40. or 41. after the Greeke.
• r 1.18

  Martyrol. part. 1. pag. 54.
• s 1.19

  Gen. 31.••.
• t 1.20

  Iudges 16.2.
• u 1.21

  No saith to be held with Heretikes, is the position and practise of the Papists▪ as was shewed in their doings with Ierome of Prage, and John Husse, in the Councell of Constance.
• x 1.22

  Ann••. tom. 3. ad annum 253 num. 118.
• y 1.23

  Censurae praefixa la∣mento.
• z 1.24

  Censura Script. p 70.
• a 1.25

  Censara Colo. dial. 6.
• b 1.26

  Part. 3. p. 9.
• c 1.27

  Confessio Petrick c. 58.
• d 1.28

  Martyrol. part. 1. p. 5
• e 1.29

  Meridith Hanmer. Apud Euseb. lib. 7. cap.
• f 1.30

  Socrat. l. 6. c. 11. 12. 1
• g 1.31

  Quinquen••ium Mar•…•…
• h 1.32

  Euseb. lib. 8. cap. 43.
• i 1.33

  Iudges 2.11.11. Ch. ••. v. 5, 6 7, 8, 9. c. 4. 1, 2, 3.
• k 1.34

  1 King 11.5.
• l 1.35

  D. Willet in Synops. Soto maior praefat. Com∣ment. in Eccles. See a Sermon called Sa••omons Harpe.
• * 1.36

  Fox Martyr. part. 2.
• m 1.37

  Canus l••b. 6. c. vlt loc. Auton•••••••• p. 5 〈◊〉〈◊〉 2••.
• n 1.38

  Raynolds d•• Idol. Rom. ••cclesiae. Whitak. de Rom. Pont. p. 781.
• o 1.39

  Epist 5 in tom. Concil.
• p 1.40

  G••atian. dist 82. Calu. lib. 4 Instet. cap. 12.24.
• q 1.41

  Aug lib 2. cap. 4. cont. Pelag.
• r 1.42

  Apud. Grat. dist. 31.
• s 1.43

  Magd••b. Cent. 8. c. 10.
• t 1.44

  Concil. Trid Sess. 24. c. 5.
• u 1.45

  Conci••. C••n••tant. ••es. 11.
• x 1.46

  Euseb. Ec••l. hist. lib. 5. cap. 28.
• y 1.47

  Tertul. in lib. contra Praxeam sic de eo testa∣tur.
• z 1.48

  Damasus i•• vita, Zo∣zomen. ib 4 c. 15.
• a 1.49

  Ruffin. lib. 10. c. 22. Theod lib. 2 cap. 17.
• b 1.50

  Laur. Valla in lib. cont. Den. Constantius.
• c 1.51

  Grat. dist 19 Alphons. lib. 1. cap. 4. co••tra Haeres.
• d 1.52

  Liberatus in Bre••••ar. ••ap. 22.
• e 1.53

  Andrad. lib. 2 def. Conc. Trident.
• f 1.54

  Nehem. 13.27.
• g 1.55

  Iudges 14.15. &c. Chap. 16.
• h 1.56

  Quintus Curtius lib, 4. & lib. 5.
• i 1.57

  In Concil. Cartha••ine
• k 1.58

  De fine seculi.
• l 1.59

  In Enar. Psal. 89. & Ciuit. Dei, lib. 18. cap 3
• m 1.60

  Rom. 11.18.19.20.
• n 1.61

  Pe••ca••it Dau••d quod so••ent ••e••e 〈◊〉〈◊〉 a•• & pen••••••t quod non solent reg••••
• o 1.62

  Luke 21.36.
• p 1.63

  Prou. 4.23.
• q 1.64

  Gen. 34.2.
• r 1.65

  Gen. 38.15.16.
• s 1.66

  Gen. 19. last verses.
• t 1.67

  1 Sam. 17.44.
• u 1.68

  Mich. 76.7.
• x 1.69

  1. Sam. 17.45.
• y 1.70

  1. Chr. 21.2:
• z 1.71

  2. Chr. 32.31.
• a 1.72

  1 Sam. 24.5.
• b 1.73

  2 Sam 19.23.
• c 1.74

  2 Sam. 12.
• d 1.75

  Acts 4 19.20.
• e 1.76

  Luke 22.57. &c.
• f 1.77

  Gen 37.21.
• g 1.78

  Gen. 49.4.
• h 1.79

  Iohn 11.16.
• i 1.80

  Iohn 20 25.
• k 1.81

  •…•…ame 8.
• l 1.82

  •…•…ohn 3.12.
• m 1.83

  •…•…ers. 15.
• * 1.84

  2. Sam. 1.17.18.19.20
• * 1.85

  Exod. 31.3. & 35.30
• n 1.86

  •…•…odin. de Repub. lib. 6. 〈…〉〈…〉. 1.
• o 1.87

  •…•…psius de Glad. lib. 1. 〈…〉〈…〉. 7.
• p 1.88

  D. Reinolds against Gagar, and other Ci∣•…•…ian••, in his ouer∣•…•…ow of Stage-playes. Cyprian. de Spect. lib. •…•…pist 2. •…•…rysost hom. 56 in Gen. •…•…meus Alex poed. lib. 3. 〈…〉〈…〉. 11. •…•…ian. de Guber. dei. 6. praedictae expensae. 〈…〉〈…〉 condemned by se∣•…•…rall Councels, by •…•…inolds alledged.
• q 1.89

  •…•…reg. Naz. Arcana de princ. versus 422 •…•…d. carmen contra. A∣•…•…. Jtem de Poem à se •…•…it, Lugd. 1591. in 8^o.
• r 1.90

  •…•…prian. carmen •…•…sis tom. 3. Antuerp. 〈…〉〈…〉 1589.
• s 1.91

  •…•…nard. Oratio Ryth∣•…•…, de Pass.
• t 1.92

  •…•…tress. Basil apud •…•…ri••. 64. in 4^o.
• u 1.93

  •…•…cof. 73. in 8^o.
• x 1.94

  Viennae 24. in 8^o.
• y 1.95

  Herborna 1608.
• z 1.96

  In octauo 1605.
• a 1.97

  Marpurgi. 87. in 4^o.
• b 1.98

  Duaci 87. in 8^o.
• c 1.99

  Tiguri 43 in fol.
• d 1.100

  Biblioth. Patrum p 35
• e 1.101

  To. 8. Bill Patr. Col. 28
• f 1.102

  Ibidem tom. 5.
• g 1.103

  Tom 8. Col. 969.
• h 1.104

  Hetdelb. anno 87. in 4
• i 1.105

  Wittemb. 15••0.
• k 1.106

  Venetijs 1584. in 4••.
• l 1.107

  Lib 8. ••••••s.
• m 1.108

  Impr••nt 1558.
• n 1.109

  Tom. 5. B••bl Patr.
• o 1.110

  Wi••temb 1680.
• p 1.111

  Anno 1580. in 4^o.
• q 1.112

  B••si•• 1536.
• r 1.113

  Manus••r extant in Bi•…•…
• s 1.114

  ••uit Praesbit. Remens•…•…
• t 1.115

  B••sil anno 1536.
• u 1.116

  Jmprinted 1532.
• x 1.117

  Anno 1604. in 8^o.
• y 1.118

  Basil. apud Operi.
• z 1.119

  1594. in octauo.
• a 1.120

  Antuerp in 4^o.
• b 1.121

  Geneuae 1566.
• c 1.122

  Francof. 1595.
• d 1.123

  Tiguri. in 16.
• e 1.124

  Magdeb. in 4^o.
• f 1.125

  In decimo sexto.
• g 1.126

  Paris. in 80.
• h 1.127

  Basil. 1551.
• i 1.128

  Magdab. in 4^o.
• k 1.129

  1573. in 8^o.
• l 1.130

  Basil apud Winteru•…•…
• m 1.131

  Ibidem 1538.
• n 1.132

  Tigur. 1680. in 40.
• o 1.133

  Geneuae 1600. 8^o.
• p 1.134

  Lips. 1583. in 8^o.
• q 1.135

  Apud Plant 1580.
• r 1.136

  1562. in 4^o.
• * 1.137

  Witemb. 1690.
• t 1.138

  Paris. 1587. in 40.
• u 1.139

  Geneuae 1584.
• x 1.140

  Paris 1589.
• y 1.141

  1587. in 80.
• z 1.142

  1606. in 40.
• a 1.143

  Tubingae 1571.
• b 1.144

  Geneuae 1591.
• c 1.145

  Arg. 1568 in 80.
• d 1.146

  Duaci 1598.
• e 1.147

  Argent. 1544.
• f 1.148

  Lips 1599. in 80.
• g 1.149

  〈…〉〈…〉 1604 in 8^o.
• h 1.150

  Posseu tom 1. fol. 458.
• i 1.151

  •…•…n carminibus sacris.
• k 1.152

  In Isagog.
• l 1.153

  •…•…ther take Cainish •…•…n Caine, or Canis, it this Doeg, or Cyn∣•…•…k Dogge.
• * 1.154

  Error ex amere, non ex more.
• m 1.155

  Acts 5.31.