prodigalitie was such His exhibition he exceeded much And when his money was exhausted cleane His credit flaw'd and there remain'd no meane Either to score or pawne he walks alone And fetching many a deepe suspire and grone His melanch'ly grew almost to despaire Now as we finde the Diuels ready are And prest at such occasions ev'n so than One of these Sp'rits in semblance of a man Appeares and of his sadnesse doth demand The cause Which when he seem'd to vnderstand He makes free protestation That with ease He can supply him with what Coine he please Then from his bosome drawes a Booke and it Presents the Youth and saith If all that 's writ Within these leaues thou giv'st beleefe to I Will furnish all thy wants and instantly Vpon condition thou shalt neuer looke On any page or once vnclaspe the booke The yong man 's pleas'd the contract he allowes And punctually to keepe it sweates and vowes Now saith the Spectar note and vnderstand What thou seest done Then holds in his left hand The fast-shut booke his right he casts about Then with his thumbe and finger stretched out Meaning the middle of that hand holds fast The charmed Volume speaking thus at last Natat as saliat Aurum and instantly Six hundred Crownes into his pocket fly This shew'd and done he stands himselfe aloofe Giues him the Booke and bids the Youth make proofe As he before did The same order kept The selfe same summe into his bosome leapt They part the youthfull Schollar is surpris'd With ioyes incredible and well advis'd Within himselfe thinks he How should I curse To lose this more than Fortunatus Purse Which to preuent the surest way I 'le chuse Transcribiug it lest I perchance might loose Th'originalll copy Then downe close he sits Shuts fast his dore and summons all his wits From hand to hand the Booke he moues and heaues Weighing and poising the inchanted leaues Then layes it ope But in the stead of Histories Or Poëms he spies nought saue Magicke mysteries First page by page he turnes it ouer all Saue Characters most diabolicall He nothing sees then pausing a good space His eye by chance insists vpon a place At which he wonders namely'a circle that Is fill'd with confus'd lines he knowes not what Their meaning is and from the Center riseth A Crucifix which the Crosse much disguiseth Clov'n through th' midst and quite throughout dissect Aboue an head of horrible aspect Resembling the great Diuels ougly foule Which seemes on his rash enterprise to scoule On the right side two Crosses more appeare That after a strange guise conioyned were And these are interchangeably commixt And vpon each a Caca-Damon fixt Vpon the left that part exposed wide Which modest women most desire to hide Oppos'd as ev'n as iust proportion can Was plac'd th' erected virile part of man At these much wondring and asham'd withall He feeles a sudden feare vpon him fall Which Feuer shakes him his eye 's dull and dead And a strange megrim toxicates his head Imagining behinde him one to reach Ready t' arrest him for his promise-breach He calls aloud his Tutor is by chance At hand beats ope the dore and halfe in â—â—ance He findes his Pupill and before him spies This booke of most abhorrid blasphemies And questions how it came there He tells truth Then he in stead of chiding cheares the Youth And hauing caus'd a great fire to be made Now sacrifice this cursed Booke he said The Pupill yeelds the flame about it flashes Yet scarce in a full houre 't is burnt to ashes Though it were writ in paper Thus we see Though these Familiar Spirits seeming bee Mans profest friends their loue 's but an induction Both to the Bodies and the Soules destruction Explicit Metrum Tractatus octavi Theologicall Philosphicall Poeticall Historicall Apothegmaticall Hierogliphicall and Emblematicall Obseruations touching the further illustration of the former Tractat. PRide was the first sinne and therefore the greatest It was the Fall of Angels and is that folly in Man to bring him to perdition It striueth to haue a hand in euery noble Vertue as it hath an interest in euerie detestable Vice The Valiant it swells with vain-glory the Learned with selfe-conceit Nay further it hath beene knowne That men of most submissiue spirits haue gloried That they could so far humble themselues as being proud that they haue not been more proud It hath made zealous men presume of their merit wretched men to boast of their misery Come to the Deadly sins It is Pride in the Enuious man to maligne the prosperitie of his neighbor in the Wrathfull man to triumph in the slaughter of his enemy in the Luxurious man to trick himselfe vp and glory in the spoile of his Mistresse in the Sloathfull to scorne labour and delight in his ease in the Auaritious to despise the Poore and trust in his aboundance According to that of Ovid in the fift booke of his Metamorph. Sum foelix quis enim neg at hoc foelixque manebo Hoc quoque quis dubitat tutum me copia fecit Happy I am for who can that deny And happy will remaine perpetually For who shall doubt it Plenty makes me such Bee'ng made so great that Fortune dares not touch Pride saith Isiodor est amor propriae excellentiae It is a loue of our proper excellencie Saint Augustine telleth vs That all other vices are to be feared in euill deeds but Pride is not to be trusted euen in good actions lest those things which be laudibly done and praise-worthy bee smothered and lost in too much desire of Praise Humilitie maketh men like Angels but Pride hath made Angels Diuels It is the beginning the end and cause of all other euills for it is not onely a sinne in it selfe but so great an one that no other sinne can subsist without it All other iniquities are exercised in bad deeds that they may be done but Pride in good deeds that they may be left vndone Pride saith Hieron was borne in heauen still striuing to possesse and infect the sublimest mindes and as if it coueted still to soare vp to the place from whence it fell it striues to make irruption and breake into the glory and power of men which first broke out from the glory and power of Angels that whom it found Copartners in nature it might leaue Companions in ruin From heauen it fell saith Hugo but by the suddennesse of the fall hauing forgot the way by which it fell though thither it aime it can neuer attaine All other Vices seek only to hinder those Vertues by which they are restrained and brideled as Wantonnesse Chastitie Wrath Patience and Avarice Bounty c. Pride onely aduanceth it selfe against all the Vertues of the minde and as a generall and pestiferous disease laboureth vniuersally to corrupt them Now the signes by which Pride is discouered and knowne are Loquacâ—ty and clamor in speech bitternes in silence
trans-shape himself into the likenesse of a Mouse But when the Diuine Iustice thought fit to giue a period to his insolencies being watched by some of his enemies they espied him in the Sunne sitting in a window that belonged to a stoue or hot house sporting himselfe in that shape when comming behind him when he least suspected they thrust their swords through the window and so slew him In like manner that great Magition of Newburg who sould a bottle of hay in stead of an horse being twice apprehended and hauing twice by the Diuels help escaped out of prison the third time hee was forsaken of his great Patron and deliuered vp vnto death I will conclude with the great Archi-Mage of these our later times Cornelius Agrippa who when he had spent the greatest part of his houres and age in the search and acquisition of this blacke and mystical Science yet doubted not to write after this maner The Magitions by the instigation of the Diuell onely in hope of gaine and a little vain-glory haue set their mindes against God not performing any thing that is either good or profitable vnto men but leading them to destruction and errour In whom whosoeuer shall place any confidence they plucke Gods heauy judgments vpon themselues True it is that I being a yong man writ of the Magical Art three bookes in one volume sufficiently large which I entituled Of Hidden Philosophie in which wheresoeuer I haue erred through the vaine curiositie of youth now in my better and more ripe vnderstanding I recant in this Palinode I confesse I haue spent much time in these vanities in which I haue onely profited thus much that I am able to dehort other men from entring into the like danger For whosoeuer by the illusion of the Diuell or by the operation of euill Spirits shall presume to diuine or prophesie by Magicke vanities Exorcismes Incantations Amatories inchanted Ditches and other demoniacall actions exercising blasphemous charmes spels witchcrafts and sorceries or any thing belonging to superstition and Idolatrie all these are fore-doomed to be tormented in eternall fire with Iamnes Mambre and Simon Magus These things this wretched man writ who saw the best and followed the worst For he continued in that execrable studie to his end and hauing receiued a promise from the Diuell that so oft as age came vpon him so oft his youth should be renewed and so liue euer he commanded his owne head to be cut off in hope instantly to reuiue againe But miserable that he was he was cheated in his confidence by that great Deceiuer in whom hee most trusted by which he made both soule and body a sudden though long expected prey to the Diuell There can scarce a sin be imagined more hatefull to God than Magicke by which the Couenant made with him being violated the Sorcerer entreth a new with the Diuell in which open war is proclaimed against God and a treaty of Peace first debated and after concluded with Sathan God himselfe saith by the mouth of his seruant Moses If any turne after such as worke with euill Spirits and after Soothsayers to go a whoring after them I will set my face against that person and will cut him off from amongst his people And againe If a man or woman haue a Spirit of Diuination or Soothsaying in them they shall die the death they shall stone them to death their bloud shall be vpon them Reade Deutronomie cap. 18. vers 10. Let none be found amongst you that maketh his sonne or his daughter to goe through the fire or that vseth witchcraft or a regarder of times or a marker of the flying of Fowles or a Sorcerer or a Charmer or that counselleth with Spirits or a Sooth-sayer or that asketh counsell of the Dead for all that do such things are abhomination vnto the Lord and because of these abhominations the Lord thy God doth cast them out before thee Thus we see as well by the Scriptures themselues as by the Ciuill Lawes of Kingdomes all such as shall separate themselues from God and enter into conuerse and fellowship with Sathan are cursed in the act and ought to be extermined from all Christian Churches and Commonweales The Emblem A Moth or Silk-worme creeping from an old stocke or trunke of a tree and turned vnto a Butter-fly The Motto Ecce nova omnia Behold all things are made new Complying with that which wee reade in Saint Pauls second Epistle to the Corinthians cap. 5. vers 17. Therefore if any man be in Christ let him be a new Creature old things are passed away behold all things become new And Ephes. 4.22 That you cast off concerning the conuersation in times past that Old Man which is corrupt through the deceiuable lusts and be renewed in the spirit of your minde and put on the New Man which after God is created vnto righteousnesse and true holinesse The Emblem is thus exprest Truncus iners eruca fuit nunc alba voluctis Ambrosium Coeli corpore gaudet iter Antea vermis erat mutatio quanta videtis Corporis antiqui portio nulla manet Vestis opes habitus convivia foedera mores Lingua sodalitium gaudia luctus amor Omnia sunt mutanda viris quibus entheus ardor Terrhenae decet hos faecis habere nihil ¶ Thus Paraphrased A meere trunke was the Silke-worme now it flies A white Bird sporting in th' Ambrosiall Skies Before a Worme What a great change is here Of the first shape no semblance doth appeare Garments Wealth Banquets Contracts Mannors Ioy Loue Language Fellowship Change must destroy Such men whom Diuine ardor doth inspire Must of this terrhene drosse quench all desire After which change followeth eternity And of the Saints and Elect it may be said Parva patiuntur vt magna potiantur Smal are the things they suffer in this world compared with the great things they shall receiue in the world to come We reade Dan. cap. 12. vers 2. thus And many of them that sleepe in the dust of the earth shall awake to euerlasting life and some to shame and perpetual contempt and they that be wise shall shine as the brightnesse of the Firmament and they that turne many vnto righteousnesse shall shine as the Starres for euer and euer Moreouer Iob 19. For I am sure that my Redeemer liueth and he shall stand the last on the earth And though after my skinne wormes shall destroy this body yet shall I see God in my flesh whom I my selfe shall see with mine eyes and none other for mee c. AEternus non erit sopor Death shall be no euerlasting sleep Iohn 5.28 Maruell not at this for the houre shall come in which all that are in the graues shall heare his voice and they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation Saint Augustine in one of his books saith Resurgent Sanctorum
Rome Ornament addeth to beauty A description of the King His first courting her Her rare Modesty Her Answere * Hauing relation to the price hee had payd for her ransome True Vertue hardly to be corrupted A modest Insinuation Shee is made Queene The Fathers successe in his trauels The Instability of Fortune The Father shipwrackt Taken for a Pyrat Imprisoned The successe of the elder Sister in her trauels The King absent Her Intertainment at Court Pregnant reasons why the one Sister did not know the other A strange apprehension in the Queene The Queene courteth her Sister A cunning Apologie Many Women alledge these things wantonly which shee doth only wittily The Delphian strangely intangled Casteth all doubts The Queenes courting habit An Apologie for the Queen The Delphians answer The Queenes counterfet passion This was in that great Gigomantia or the battell betwixt the Titanoys and the gods All generally are affraid to lay violent hands on persons enterd into holy orders A short digression The Queene euery way vertuous The Brother prepareth for trauell The Father appeares at Court The Queenes speech to her Father The Fathers answer to the Queene Venus Pallas Iuno syrnamed Prombu He discloseth himselfe The elder Sister saueth her Father with purpose to kill the Queene her Sister The Delphian Priest by accident discouered Sudden ioyes not suddenly exprest The brother arriued at Court Seuerall distractions * Which was by reason of her doubtfull shape The returne of the King The originall of Idolatry The Diuels first course of Idolatry Nine Classes of Diuels 1 Order D. Stroz. Venetiâ— lib. de sperit Incant 2 Order 3 Order 4 Order 5 Order 6 Order 7 Order 8 Order 9 Order Diabolus Belial Daemonium Beelzebub Sathan Bohemoth Leviathan Abaddon The names of Diuels according to Dante 's Concerning the number of Angels that fell Apoc. 12.14 By starres are meant intelligences or spirits More Angels than Men more men than Animals D. Stroz. lib. de natural magis Daniel 7.10 Apocalip Albert. magn de Angel num Concerning the motion of the Angels The distance betweene the 8. Heauen and the Earth With some moneths daies and houres added The Intelligent Substances are incorporâ—all Iob. cap. 1. The admirable knowledge of Spirits Where the knowledge of Spyrits is limited The Good Angels cannot erre Sundry Seducements of Sathan discouered Cipr. de dupl Martyr August lib. 2. de doct Christ. cap. 23. Cap. de Malef. Mathem Artic. 3. Scol Parisien Esay cap. 28. Percussimus foedus cum morte cum Inferno fecimus pactum Mathew 4. Of these compacts writes Sprangerus Spinaeus Nabarra Grillaend Remgius Sibilla Mengius c. The manner of the Diuels temptations set downe the better to avoid them Pasetis a great Magitian Diuerse magick bookes were impiously fathered vpon good and godlâ— men Salom. Clauic Astrologomages Seuerall mettals ascribed to euery sundry Planet Electrum is either amber or a mixture of gold siluer Seuerall gems consecrated to the Planets Achates quod merorem curat Abigal The signet of the Sunne Moone Iupiter Mars Venusâ— Mercury Saturne The absurditie of the former explained Bonavent in Centileg All Magick condemned by the schoole of Paris The words of the Cannon Of wilfull ignorance Henv Bibellius lib. facetiar 1. Hugo Stâ—ltus quod perdat habet sed in id quod oportet impendat non habet The excellencie of Knowledge Cap. 9. Iob. 11. Cap. 6. Prov. 17. Of the Knowledge of our selues Socrates Demonax Heraclitus Theocritus Bias. Placilla the Empresse Terence Perfectio est in tribus rebus deuotio in religione patientia in adversis prudentia in vita * Nosce Teipsum Sapientissimus hominum est qui fiâ—es respicit Qui non discernit bonum malo adiunge â—um cum bestijs Ne crede tesapâ—entem esse do nec eo animi robare fueâ—is vt possis regere cupiditates A way to get Wisedome Of Wisdome The difference betweene Knowledge and Wisdome The Etimologie of Wisdom Cap. 1. ver 3. The excellencie of Wisdom The Wisdome of the Iust. Non est sapiens donec cupiditates suas omnes vincat The Poets concerning Wisdome Qui seipsum habet pro sapiente eum habent deus homines pro ignare Philip of Macedon Alexander Antigonus Iulius Caesar August Caesar. The riuer Tyber first called Albula Phocion Pompey the Great Cicero Demosthenes Sigismund Imperat Freder Emper. Rodulph Caesar. Wisd. 7. ver 28. Of things prodigius Plin. lib. 9.6 cap. 14. Plin. 9. cap. 10. Plin. lib. 14. ca 7. Cicero de Devin cap. 9. Aul. Gel. lib. 16. cap. 15. Philosophica Sententiae Ang. contra pelag cap 9. Wisd. 1. v. 13.14 Wisd. 2. ver 24. Gen. 3.1 Lib. 3. cap. 2. Math. 10. v. 16. Chris. sup Gen. Homil. 15. Numb 22.28 Hist. scholast cap. 2. Bead in Alleg. sup bib The Serpent cursed The Womans Sentence The Sentence pronounced against Man S. Aug. insâ—litoq cap. 16. As Mammon Of spirits that challenge to themselues diuine worship Diuerse Oracles The Sarronides of antient Gaule Their Idols Caesar in Coment Strab. lib. 3. Diod. lib. 4. Pomp. Mel. Lib. 3. cap. 7. Plin. l 34 c. 7. Zenodorus Iul. Caes. in Coment lib 6. Humane Sacrifices performed at Rome Dionys. Hallic lib. de Antiq. Rom. 3. Diod. lib. 20. Lib. 4. cap. 7. The antiquity of Magicke Clement lib. 4. Recognit Art Magicke before the Floud Suidas Apul. Plut. in lib. de Isid. Osyrid The Diuision of Magicke Theurgia Goetia siue Necromantia Cornel. Agrip. Artic. 9.19.23 The Deriuation of Goetia or NecromaÌ„tia Of the Witch Hercyra Artes. magus Al Magick is a compact with the Diuell Eutichian Patriarch A strange History of one Theophilus The maner of Homage done to the Diuell Pythagoras vsed characters c. Coel. li. 9. ca. 7. Plut. in Vita Numae Lapland Finland Bothnienses Iamnes Magus In Diocesi Argento ratensi Meng in Comp. Exercis Niderus in Fermicarth In Dioesi Lansonensi Oeniponte Maga Grillandus Magistellus Martinettus Martinellus Glycasâ— Simon Magus These are called Paredrij Aves Hariolatrices An advocat of Burgdegal Mart. Anton. Delrius Philostratus Iarcha Magus A strange stiriâ— related by Mengius Gyges Ring Clemens Stromataeuâ— Of Women that haue changed their Sex Fulgotius lib. 1. Exâ—up cap. 6. Amatus Lusit Cent. 2. Curs 39. Ant. Torquin Dial. 1. The History of Mâ—chates and Philemium Hillus Magus Eunapius Donica A strange Story of Cornelius Agrippa A strange Story His name Cid Rui Diaz Of Astrology Philosophers concerning Astrology Apothegmes Hierogliphick Emblem Mathesis Hierogliphick If thou chuse Beauty it fadeth If Riches they often consume If Friends they grow false If Wisdome She continueth After the choice of Momentary pleasure ensueth endles calamity Electio non est de preterito sed de futuro Plut. Virg. lib. 6. AEnead The Temptations of the flesh Tempt of the World The 5 Sences Tempt of the Diuell Temptations of Ignorance Temptation in Learning In Rhetorick In Lodgick In Arithmetik In Diuinity In