vpon all those Tragedies which he aym'd to execute vpon mankind he instituted his Enthusiastae and his Pytheâ—â— Oracles which were in vse almost amongst all nations in so much that their superstitions and prophanations had crept in amongst the people of god so that Moyses made a law that all such as repayred to these iugling sorcerists should be stoned to death Amongst these are counted some of the Sibells though not all as hirelings of the diuell for the conseruation and confirmation of his kingdome for out of their bookes the Romans were drawne into many lunacies and frenzies as besides many other it is manifest in Zozimus who recites many of their verses full of tradition and superstitions meerelie vnlawfull though the two Sibells Erythraea and Cumana in heroicke poems prophesied of Christ and sung and declared his prayses which as some coniecture they did by the sight of the prophesies of Esaias and Dauid These oracles lasted to the comming of our Sauiour but then surceast through all the parts of the world There were also a kind of sorcerists which some call Leâ—â—res the word importing the spirits and ghosts of such as perÌ„isht before their times or abortiuelie for from such they fathered their predictions and prophesies Of this kind there were many in Germany as Wyerius relates who were of long continuance and such were called Albae mulieres or the white women which in their moderne tongue implies as much as the white Sybells and this sort of people was ominous to women with child and to infants sucking at their mothers breasts and in their cradles These though in times of old they were most frequent and common when the world attributed too much to the iugling illusions of the deuill yet since the Sauiour of the world and our onelie patron hath supplanted him by the more pure and feruent preaching of the Gospell these mockeries and fallacies by which he cheated the vnlettered multitude of their faith and god of his honour are meerelie adnichilated in so much there is scarce left to posteritie the least memorie of their wicked traditions Of such as these it seems S. Hierom took especiall notice when in an epistle writ to Paula vpon the death of Blesilla he thus speakes Quae causa est vt saepe Dimuli Trimuli vbera lactantes c. i. What is the reason that children of two and three yeares of age and such as sucke at the breast should be corrupted by deuils The Ethnicks custome was to giue names to such according to the diuersitie of their actions there were some called Hecataea as sent from Hecate others by the Italians Tolleâ—ae or Empedusae But this may appeare a digression from our Sybills therefore I thus proceede with them Petrus Crinitus in his twentieth booke De honesta disciplina speaking of the Sybells the Branchi and the Delphick prophetesses alleadges Gallius Firâ—â—anus Hieronimus and other antient writers extracting from their opinions which way and by what means these oracles were imagined to be possest with the spirit of diuination These of that order as Plato and Iamblicus haue learnedlie related either from the gods or spirits say they are inspired with that illumination by which they discerne the fundamentall causes of things and can presage and foresee such euents as shall succeede Iamblic in his booke to Porphirius saith thus The Sybell of Delphos two seuerall wayes conceiues the spirit by which shee prophesies either by a soft breath or else by fire proceeding from the mouth of a certain den or caue before the entrance of which she seates her selfe vpon a three-footed or foure-footed stoole of brasse in which place the diuine power either by whispering in her care or by some other infused blast inspired into her giues her the facilitie of vttering her predictions The Branchae sitting vpon an axeltree held in her hand a wand consecrated to some deitie or other and either washt her selfe in some sacred fountaine or receiued some influence from the vapour of fire and by this means were made repleate with diuine splendour These Branchae deriue themselues from Branchus the sonne of Apollo vpon whom his father bestowed the gift of diuination to which Statius assents so Strabo in these verses makes him a Priest of the Temple of Apollo Phebus from Branchus axeltree His Prophet did inspire Who with a thousand Ambages Hath set the world on fire Colephonius Zenophanes hath denyed that there can be any diuination at all but Democritus hath approoued it of the same argument Chrysippus hath wriâ— two bookes one of Oracles another of Dreames Diogines Babilonius publishe one De diuinatione Antipater two Possidonius fiue Panaetius the scholler of Antipater doubted whether there were any beleefe at all to be giuen to that art or no. Cicero is of opinion that it hath onelie power ouer such things as happen accidentallie or by chance Of diuination there be two sorts one of art as by the entrails of beasts or by casting of lots the other of nature as by dreames and visions in both the coniectures made by vaticinations aime at more than they can accomplish and intend further than they can proceede Further this art is by the Greekes called Mantices that is the knowledge of things to come the first inuenters thereof were the Aegyptians and Chaldaeans by their obseruations of the starres The nations of the Cilici the Pysidauri and the inhabitants of Pamphilia neere vnto these predicted by the singing and flights of birds The Magi among the Persians had many assemblies of purpose onely to augurate and to diuine but all such are condemned of ignorance and want of art who presage meerely by concitation and rapture without the helpe of reason and coniecture Sagire signifies to perceiue acutely or sharpely therefore they are called Sagaces that know much he that is sayd Sagire viz. to know before things come to passe is sayd Presagire that is to presage It is called Diuination when it extends to a higher degree of prediction But when by diuine instinct as in the Sibells the minde is as it were transported and extaside in rapture it is then called Furâ—r or furie Amongst the Ligurians a people of Thrace it was aâ—custome for their Priests before they would demaâ—nd any thing from the Oracle to glut and gorge themselues with superfluous excesse of wine The Clarij contrarie to these in their superstitions vsed to quaffe great quantitie of water The Diuination that was made by water was called Hydromantia That which was made by an Axe or Hatchet was stiled Axinomantia That which was made by a Skin in which water was moued too and fro from whence a soft and gentle voice of presage was heard to breath was called Leâ—â—â—omantia That which did consist of certaine points and markes fixed in the Earth Geomantia That which was gathered from Figures and imaginarie shapes shining in the fire Pyromantia The Diuination by smoke was called Capnomantia That which
in despight or disgrace of her first purposed to cast herselfe from Leucate a high promontorie in Epyre downe into the Sea which she after did yet before she would attempt it she first in an Epistle thought by all the allurements of a womans wit to call him backe againe into his countrey which Ouid in her behalfe most feelingly hath exprest And since it lies so fitly in my way for the opening of the Historie I thus giue it English Ecquid vt aspecta est c. I st possible as soone as thou shalt see My charracter thou knowst it comes from mee Or else not reading of the authors name Could'st thou haue knowne from whence this short worke came Perhapes thou maist demand Why in this vaine I court thee that professe the Lyricke straine My lou 's to be bewept and that 's the reason No Barbit number suits this tragicke season I burne as doth the corne-fields set on fire When the rough East winds still blow high and higher Now Phaon the Typhoean fields are thine But greater flames than Aetnaes are now mine No true disposed numbers flow from hence The emptie worke of a distracted sence The Pirhian gyrle nor the Methimnian lasse Now please me not the Lesbians who surpasse Vil's Amithon vile Cidno too the faire So Atthis that did once appeare most rare And hundreds more with whom my sinn's not small Wretch thou alone inioyest the loues of all Thou hast a face and youth too fit for play Oh tempting face that did'st mine eyes betray Take Phoebus Faith vpon thee and his bow And from Apollo who can Phaon know Take hornes and 'bout thy temples wreaths of vine What 's he can say but th' art the god of Wine Phoebus lou'd Daphne Bacchus Gnosis bright Yet neither she nor she could Lyrickes write The nine Muse-sisters of my verse dispose And what my numbers are the whole world knowes Nor can my countrey-man Alcaeus more Than I though he in age stand rank't before Nor though his name sound louder can he raise Or from his Lyre or Country greater praise If niggard Nature haue denide things fit Yet what I want in shape I haue in wit My statur's low but know my name is high And bruited through all regions farre and nigh I am not faire what therein doe I lacke Andromida pleas'd Perfeus yet she blacke The whitest Doues with mingled colours make And the blacke Turtle will the Greene-bird take If none can be thought worthie of thy loue But such as shall thy like in beautie proue Young man despaire thou art for euer free None such ere was none such shall euer bee When first thou readst my Verses thou didst say I onely pleas'd and I was faire that way That I became my phrase and none so well Then did I sing wee louers all must tell And I remember thou 't is still my pride At euery Note didst on my lippes diuide Nay euen those kisses pleas'd thee wondrous well But most of all when I beneath thee fell My wantonnesse contented thee ' boue measure My nimble motion and words apt for pleasure Then when in confus'd rapture we both lay Fulnesse of ioy depriu'd all vse of plaâ— Now the Sicilian girles are thy new spoyle I le be of them and leaue the Lesbian sayle You Nisean mothers and faire daughters bred In Sicilie let him be banished From forth your earth nor let the many Lyes The smoothnesse of his false tongue can deuise Beguile your simple truth what to you â—e Speaks now h' hath spoke a thousand times to me And goddesse Erecina thou that do'st The barbarous rude Sicania honor most Aduise thy Poetesse by thy wit diuine And giue me counsell since thou know'st I am thine Can Fortune in this bitter course still run Vowes she to end those Ills she hath begun Six yeeres are past since my abortiâ—e grâ—nes Mourn'd and my teares wet my dead parents bones My needie brother as a second crosse Dotes on a strumpet suff'ring shame with losse Turn'd Pyrate prooues the Seas with sayle and oare And badly seekes wealth lost as ill before Because my faithfull counsaile that course rated My guerdon is that I by him am hated And least my endlesse torments should find ease My yong irregular daughter addes to these The last and great'st cause why I thus miscarrie Thou art my Barke still sayles with winds contrariâ— Behold my erst well-ord'red Locks mis-plac'd And those that in times past my temples grac'd Neglected are as if they were not mineâ— No precious gemmes vpon my fingers shine My habit 's vile my haire no Crispin weares Nor smell my Locks of sweet Arabian teares Whom should I seeke to please since â—ee's absent That was sole author of mine ornament My soft heart is with easie shafts imprest There 's still new cause to lodge loue in my brest Either because the Sisters three had force When I was borne to spin my thread so course Or this my studies in the Arts constraine Since soft Thalia doth infuse my braine What wonder if a youth of the first chinne Surprise me yeres which man to man might winne I was afraid least faire Aurora thou For Cephalus would'st steale him and I now Am still in feare for surely this had past But that thy first loue holds thee still so fast If Phoebus that spyes all things thee had seene Phaon in lasting slumbers cast had beene Venus had rapt him into heauen by this But that she fear'd Mars would haue made him his Thou that no child and yet scarce man appeares Best age the pride and glorie of thy yeares Returne vâ—to my bosome since of thee I beg not loue but that thou lou'd would'st bee Lo as I write teares from mine eyes amaine Still drop behold how they my paper staine Thy parting had beene gentler in words few Had'st thou but sayd Sweet Lesbian lasse adue Thou took'st with thee no parting kisse no teares I little dream't I was so neere my feares Of thine saue wrong I nothing haue no more Thou let that mooue thee all my loue dost store I gaue thee no command nor had that day Vnlesse some such Do not forget me pray By Loue that neuer can forsake that brest By our nine sacred sisters I protestâ— He 's gone when some but who I know not sayd For a long space both words and teares were stayd Mine eyes had banish't teares and greefe my tongue Through cold my heart vnto my ribs was clung My greefe retyr'd I gaâ— to beat my brest To teare my haire nor blush to walke vndrest Like carefull mothers who with loude exclaimes Beare their dead children to their funerall flames Charaxus walkes by lang hing too and fro And from my extasie his pleasures grow And which more shame vnto my sorrow giues Askes why this woman weepes her daughter liues But Shame and Loue are two the people stare To see my garments torne and brests vnbare Thou
nobilitated as others by their vitious actions haue studied to disgrace of both which though my promise binde me to speake in their course yet you Ladies in this treatise as you most worthily deserue haue the precedence and prioritie of place What man was euer knowne to be eminent whom woman in some manner hath not equalled Come to Fortitude as there was an Hercules and a Theseus so there was a Menalippe and an Hippolite to encounter them who as they conquered not so they were not vanquished Come to limning or drawing of Pictures as there was a Zeusis a Timanthes an Androcides and a Parhasius so the world yeelded a Timarete the daughter of Micaon an Irene the daughter and scholler of Cratinus an Anistarite the issue and puple of Nearchus a Lala Cizizena and a Martia M. Varronis to boote to them in that art no whit inferiour In Poetrie compare the Lyrickes of Sapho with Anacreons and Corinnaes with Pindarus and it shall be easily made manifest that Sapho in all points paraleld the first and Corinna in fiue seuerall contentions for the palme preceded the last But the similitude or discrepance of men womens vertues conferd together can be made no better apparant as Plutarch saith than by comparing Life with Life and Action with Action by which we shall see they haue almost one and the same effigies For oppose the magnificence of Sesostris against that of Semiramis tha craft subtlety of Seruius Tullius against Tanaquills the magnanimitie of Brutus against Porceaees compare Pelopidas with Timoclea and which shall yeeld to the other preheminence especially if wee exactly consider the end at which the vertue it selfe doth ayme for diuerse vertues haue diuers colours laid vpon them according to the temperature of body or the disposition of the mind Achilles was valiant one way and Aiax another yet both their indeuours intended to one Fortitude the Prudence of Nestor vnlike that of Vlysses yet both wise men Cato and Agesilaus were both vpright men yet executed justice two sundrie waies Irene loued one way Alceste another yet both endeeredly affected their husbands so likewise Cornelia and Olimpias were differently magnanimious yet either of them attained to that height of honour to which their heroick mindes aspired But to come to our former comparison from which I haue somewhat digrest in what greater vertue can either sex expresse themselues than in true coniugall loue Cicero de Diuinatione and Plinie in lib. 1. cap. 16. report of Tiberius Gracchus That finding two snakes in his house male and female hee consulted with a south-sayer concerning the prodegie who told him as a consequence infallible That if hee slew the male swift death should surprise himselfe but if hee killed the female himselfe should escape death and his wife in 〈◊〉 like manner perish but to one of them that fate must necessarily happen He therefore preferring the safetie of his wife before his owne health caused the male to be instantly cut in peeces and the female let goe beholding with his owne eyes his owne instant destruction in the death of the serpent Therefore it was disputed whether Cornelia were more happie in inioying such a husband or made more wretched in loosing him An admirable and rare president in man and a husband which I can easily instance in woman and a wife for as there is nothing more diuelish and deadly than a malitious and ill disposed woman so there is on the contrarie nothing more wholesome and comfortable to man than one prouident gentle and well addicted for as she that is good and honest will vpon iust necessitie lay downe her life for her husbands health and safetie so the other will as willingly prostitute hers for his distruction and ruin Therefore a wife by how much neerer she is to vs in the strict bond both of diuine and humane lawes by so much either the sweetenesse of her behauiour tasts the pleasanter or the harshnesse of her crabbed condition relishes more bitter for she is euer either a perpetuall refuge or a continuall torment she of whom I intend to speake is none such as the last her historie I thus receiue in briefe Admetus a king of Greece demanded Alceâ—te in marriage whose father had publisht an edict That none should inioy her saue such a one as could reconcile two wild beasts of contrarie cruelties and natures opposit to drawe without iarring together in his Chariot This Admetus hearing he petitioned to Apollo and Hercules who commiserating his suit the one brought him a Lion the other a Beare both made tame and gentle to his hand who presenting them to the father of Alceste and hauing yoaked them and made them drawe according to the Edict receiued her as his bride and departed with her thence into his owne countrie of Thessaly Not long after Admetus falling into a great infirmitie of sicknesse and consulting with the Oracle about his health answere was returned That he must necessarily leaue the world vnlesse he could procure some friend kinsman courtier or other who by sacrificing their owne liues to his loue might ransome his and by no other meanes his health to be restored This motion being made to many both neere and deere to him who no doubt had promised more with purpose to performe lesse in conclusion it was refused by all which comming to the eare of Alceste she gaue her selfe vp to a most willing death to redeeme the health and life of her husband and with her owne hands slew her selfe Now tell me ô you Satyrists against the sex of women that call them fraile inconstant weake and timerous in which of these two did manly courage noble resolution or coniugall loue most shine in him that by suffering death to steale vpon him yeelded himselfe to the necessitie of fate or in her who like a bold Virago with an vnmatchable resolution with her owne hand extracted that blood from her chast brest with which shee writ herselfe a character of honour to outlast all antiquitie In these things then you see they may justly claime an equall competence with men but in many things a iust prioritie as in noursing and bringing vp their children in mannaging the affaires of the house and care of all domestick businesse in prouiding vs Diet Linnen for the backe and bed in sewing weauing and in spinning for who cannot imagine how ill great Hercules did become the distaffe But I will cease further to speake in their praise least I be taxed of palpable flatterie and some may lay on mean aspertion That either I lou'd that sex wondrous well in my youth or perhaps now begin to dote on them in my age And since I last spake of that conioyned loue that ought to be betwixt man and wife I will produce an Epigram taken from Ausonius to that purpose the inscription is as followeth Ad Vxorem Liue as we haue liu'd still to each other new And vse those names we did when
yoake and supplying the place of those beasts drew her in time conuenient vnto the place where the sacred Ceremonies were according to the custome celebrated The Oblations ended and she willing to gratifie their filiall dutie besought of the goddesse That if euer with chast and vndefiled hands she had obserued her Sacrifice or if her sonnes had borne themselues piously and religiously towards her that she would graunt vnto them for their goodnesse the greatest blessing that could happen to any mortall or humane creatures This prayer was heard and the two zealous sonnes drawing backe their mother in her Chariot from the Temple vnto the place where she then soiourned being wearie with their trauaile layd them downe to sleepe The mother in the morning comming to giue her sonnes visitation and withall thankes for their extraordinarie and vnexpected paines and trauaile found them both dead vpon their Pallets by which she conceiued That there is no greater blessing to be conferred vpon man than a faire death when Loue good Opinion and Honor attend vpon the Hearse These I must confesse are worthie eternall memorie and neuer-dying admiration But hath not the like pietie towards their parents beene found in women I answer Yes How did Pelopea the daughter of Thiestes reuenge the death of her father Hypsipile the daughter of Thoas gaue her father life when he was vtterly in despaire of hope or comfort Calciope would not lose her father or leaue him though hee had loâ—t and left his kingdome Harpalice the daughter of Harpalicus restored her father in battaile and after defeated the enemie and put him to flight Erigone the daughter of Icarus hearing of the death of her father strangled her selfe Agaue the daughter of Cadmus slew the king Lycotharsis in Illyria and possest her father of his before vsurped Diademe Xantippe fed her father Nyconus or as some will haue it Cimonus in prison with milke from her breasts Tyro the daughter of Salmoneus to relieue her father slew her owne children Who will be further resolued of these let him search Hyginus And so much shall suffice for filiall dutie towards their Parents Of Sisters that haue beene kind to their Brothers THe Poets and Historiographers to impresse into vs the like naturall pietie haue left diuerse presidents to posteritie Innumerable are the examples of fraternall loue betwixt Brother and Brother To illustrate the other the better I will giue you a tast of some few Volater lib. 14. cap. 2. de Antropo relates how in that warre which Cai. Cornelius Cinna Tribune beeing expelled the citie with Caius Marius and others commenced against the Romans there were two brothers one of Pompeyes armie the other of Cinnaes who meeting in the battaile in single encounter one slew the other but when the Victor came to rifle the dead bodie and found it to be his owne naturall brother after infinite sorrow and lamentation he cast himselfe into the fire where the slaughtered carkasse was burned M. Fabius the Consull in the great conflict against the Hetrurians and Veientians obtained a glorious victorie when the Senate and the people of Rome had with great magnificence and cost at their owne charge prepared for him an illustrious triumph hee absolutely refused that honour because Q. Fabius his brother fighting manfully for his countrey was slaine in that battaile What a fraternall pietie liued in his breast may be easily coniectured who refused so remarkable an honour to mourne the losse of a beloued brother Valer. cap. 5. lib. 5. Wee reade in our English Chronicles of Archigallo brother to Gorbomannus who being crowned king of Brittaine and extorting from his subiects all their goods to enrich his owne Coffers was after fiue yeeres deposed and depriued of his Royall dignitie in whose place was elected Elidurus the third sonne of Morindus and brother to Archigallo a vertuous Prince who gouerned the people gently and iustly Vpon a time beeing hunting in the Forrest hee met with his brother Archigallo whom hee louingly embraced and found such meanes that he reconciled him both to the Lords and Commons of the Realme that done he most willingly resigned vnto him his Crowne and Scepter after hee himselfe had gouerned the Land fiue yeeres Archigallo was re-instated and continued in great loue with his brother reigning ten yeeres and was buried at Yorke after whose death Elidurus was againe chosen king What greater enterchange of fraternall loue could be found in brothers To equall whom I will first begin with the sisters of Phaeton called by some Heliades by others Phaetontides who with such funerall lamentation bewayled the death of their brother that the gods in commiseration of their sorrow turned them into Trees whose transformations Ouid with great elegancie expresseth Lib. 1. Metamorph. as likewise Virgil in Cutice their names were Phaethusa Lampitiae Phebe c. Antigone the daughter of Oedipus when her brother Eteocles was slaine in battaile shee buried his bodie maugre the contradiction of the Tyrant Creon of whom Ouid Lib. 3. Tristium Fratrem Thebana peremplam Supposuit tumulo rege vetante soror The Theban sister to his Tombe did bring Her slaught'red brothers Corse despight the king Hyas being deuoured of a Lyon the Hyades his sisters deplored his death with such infinite sorrow that they wept themselues to death And for their pietie were after by the gods translated into Starres of whom Pontanus Fratris Hyae quas perpetuus dolor indidit astris Thus you see how the Poet did striue to magnifie and eternize this Vertue in Sisters No lesse compassionat was Electra the daughter of Agamemnon on her brother Orestes and Iliona the issue of Priam when shee heard the death of young Polidore Stobaeus Serm. 42. out of the Historie of Nicolaus de morib gentium sayth That the Aethiopians aboue all others haue their sisters in greatest reuerence insomuch that their kings leaue their succession not to their owne children but to their sisters sonnes but if none of their issue be left aliue they chuse out of the people the most beautifull and warlike withall whom they create their Prince and Soueraigne Euen amongst the Romans M. Aurelius Commodus so dearely affected his sister that being called by his mother to diuide their fathers Patrimonie betwixt them hee conferred it wholly vpon her contenting himselfe with his grandfathers reuenue Pontanus de Liber cap. 11. I will end this discourse concerning Sisters with one Historie out of Sabellicus li. 3. c. 7. the same confirmed by Fulgosius lib. 5. cap. 5. Intaphernes was say they one of those confederat Princes who freed the Persian Empire from the vsurpation of the Magician brothers and conferred it vpon Darius who now being established in the supreme dignitie Intaphernes hauing some businesse with the king made offer to enter his chamber but being rudely put backe by one of the groomes or waiters he tooke it in such scorne that no
Windes grew calme the tempest ceased and she had a faire and speedie passage into England and this the same gentlewoman hath often related Nor is this more incredible than that which in Geneua is still memorable A young wench instructed in this damnable science had an Iron Rod with which whomsoeuer she touched they were forced to dance without ceasing til they were tired lay down with wearinesse She for her Witchcraft was condemned to the fire to which she went vnrepentant with great obstinacie and since which time as Bodinus saith who records this historie all dancing in memorie of her is forbidden and held euen till this day abhominable amongst those of Geneua Our most learned writers are of opinion that these Inchantresses can bewitch some but not all for there are such ouer whom they haue no power The same Author testifies That he saw a Witch of Auerne in the yere 1579 who was taken in Lutetia about whom was found a Booke of a large Volume in which were drawne the hayres of Horses Oxen Mules Swine and other beasts of all colours whatsoeuer She if any beasts were sicke would vndertake their cure by receiuing some number of their hayres with which she made her Spells and Incantations neither could she helpe any beast by her owne confession but by transferring that disease or maladie vpon another neither could shee cure any creature if she were hyred for money therefore she went poorely in a coat made vp with patches A nobleman of France sent to one of these Witches to cure a sicke Horse whom he much loued shee returned him answer That of necessitie his Horse or his Groome must die and bid him chuse whether The nobleman crauing some time of pawse and deliberation the seruant in the interim died and the Horse recouered for which fact she was apprehended and iudged It is a generall obseruation That the Deuill who is a destroyer neuer heales one creature but by hurting another and commonly he transmits his hate from the worse vnto the better For instance if a Witch cure a Horse the disease falls vpon one of higher price if shee heale the wife shee harmes the husband if helpe the sonne she infects the father Of this I will produce one or two credible instances The first of the Lord Furnerius Aureliensis who finding himselfe mortally as hee thought diseased sent to a Witch to counsaile with her about his recouerie who told him there was no hope of his life vnlesse he would yeeld that his yong sonne then sucking at the Nurses breast should haue his mortall infirmitie confirmed vpon it The father to saue his owne life yeelds that his sonne should perish of which the Nurse hearing iust at the houre when the father should be healed is absent and conceales the child The father is no sooner toucht but helped of his disease the Witch demands for the child to transferre it vpon him the child is missing and cannot be found which the Witch hearing broke out into this exclamation Actum est de me puer vbinam est i. I am vndone where is the child when scarce hauing put her foot ouer the threshold to returne home but she fell downe suddenly dead her body being blasted and as blacke as an Aethiope The like remarkable Iudgement fell vpon a Witch amongst the Nanuetae who was accused of bewitching her neighbour The magistrates commanded her but to touch the partie distempered with her Inchantments which is a thing much vsed by all the German Iudges euen in the Imperiall Chamber it selfe the Witch denyed to doe it but seeing they began to compell her by force shee likewise cryed out I am then vndone when instantly the sicke woman recouered and the Witch then in health fell downe suddenly and died whose bodie was after condemned to the fire And this Bodinus affirmes to haue heard related from the mouth of one of the Iudges who was there present In Tholosa there was one skilfull in Magicke who was borne in Burdegall hee comming to visit a familiar friend of his who was extreamely afflicted with a Quartane Ague almost euen to death told him he pittied his case exceedingly and therefore if he had any enemie but giue him his name and he would take away the Feauer from him and transferre it vpon the other The sick gentleman thanked him for his loue but told him there was not that man liuing whom he hated so much as to punish him with such a torment Why then saith he giue it to thy seruant the other answering That he had not the conscience so to reward his good seruice Why then giue it me sayth the Magician who presently answered With all my heart take it you who it seemeth best knowes how to dispose it Vpon the instant the Magician was stroke with the feauer and within few dayes after dyed in which interim the sicke gentleman was perfectly recouered Gregorie Turonensis lib. 6. cap. 35. sayth That when the wife of king Chilperick perceiued her young sonne to bee taken away by Witch-craft shee was so violently incensed and inraged against the verie name of a Sorceresse that she caused diligent search to be made and all such suspected persons vpon the least probabilitie to be dragged to the stake or broken on the wheele most of these confessed that the kings sonne was bewitched to death for the preseruation of Mummo the great Master a potent man in the kingdome this man in the middest of his torments smiled confessing that he had receiued such inchanted drugs from the Sorcerists that made him vnsensible of paine but wearied with the multitude of torments he was sent to Burdegall where he not long after died I desire not to be tedious in any thing for innumerable Histories to these purposes offer themselues vnto me at this present but these few testimonies proceeding from authenticke Authors and the attestations of such as haue beene approouedly learned may serue in this place as well as to relate a huge number of vnnecessarie discourses from writers of lesse fame and credit Neither is it to any purpose heare to sâ—â—ake of the Witches in Lap-land Fin-land and these miserable and wretched cold countries where to buy and sell winds betwixt them and the merchants is said to be as frequent and familiarly done amongst them as eating and sleeping There is another kind of Witches that are called Extasists in whose discouerie I will striue to be briefe A learned Neapolitan in a Historie not long since published that treates altogether of naturall Magicke speakes of a Witch whom he saw strip her selfe naked and hauing annointed her bodie with a certaine vnguent fell downe without sence or motion in which extasie she remained the space of three houres after she came to her selfe discouering many things done at the same time in diuers remote places which after inquirie made were found to be most certaine Answerable to this is that reported by the President
commemorates these Rebecka who when she saw the seruant of Abraham at the Well where she came to draw water and desiring to drinke answered cheerefully and without delay Drinke sir and I will also draw water for thy Cammells till they haue all drunke their fill Genes 24. The Midwiues feared God and did not according to the command of Pharaoh king of Aegypt but preserued the male-children whom they might haue destroyed Exodâ—s 1. The daughter of Pharaoh comming downe to the riuer to wash herselfe with her handmaid and finding the young child Moses in the arke amongst the bulrushes she had compassion on the infant and said Surely this is a child of the Hebrewes so caused him to be nursed brought vp in her fathers court and after adopted him her sonne Exod. 2. Rahab the strumpet when she knew the spies of Ioshua to be pursued and in danger of death concealed them and returned them safe to the armie Iosh. 2. The messengers that were sent to Dauid in the wildernesse to informe him of the proceedings of his sonne Absolon were by a woman hid in a Well which she couered and by that meanes deluded their pursuers Kings 2.17 When two common Women contended before Saloman about the liuing and dead infant the one had a tender and relenting brest and could not indure to see the liuing child to perish Kings 3.3 The widdow woman of Zerephath entertained Eliah as hir guest and by her he was relieued Kings 3. 17. The Shunamitish woman persuaded with her husband that the Prophet Elisaeus might haue a conuenient lodging in her house to go and come at his pleasure Kings 4. 2. When wicked Athalia had giuen strict command to destroy all the Kings seed Iosaba the daughter of King Ioram tooke Ioas one of the Kings children and by hiding him out of the way preserued his life Kings 4. 11. Esther hauing commiseration of her people when a seuere Edict was published to destroy them all and sweepe them from the face of the earth she exposed her selfe with the great danger of her owne life to the displeasure of King Ahashuerosh purchasing thereby the freedome of her nation and her owne sublimitie Esther 4.5 Women ministred to the Sauiour of the world in his way as he went preaching to the towns and cities Luk. 8. when he walked from place to place preaching and teaching he is said neuer to haue had more free and faithfull welcome than in the house of Martha and Marie Luke 10. Iohn 12. When the Scribes and Pharisees blasphemed at the hearing and seeing the Doctrine and Miracles of Christ a certaine woman giuing deuout attention to his words as extasied with his diuine Sermon burst forth into this acclamation Blessed bee the wombe that bore thee and the brests that gaue thee sucke Luke 11. Christ being in Bethania in the house of Simon the leaper as he sate at the table there came a woman with a box of ointment of Spicknard verie costly and she brake the box and poured it vpon his head and when some said disdaining To what end is this wast for it might haue beene sold for more than 300 pence and giuen to the poore Iesus said Let her alone she hath wrought a good worke on me c. and proceeded Verily I say vnto you wheresoeuer this Gospell shall be preached throughout the whole world this also that she hath done shall bee spoken in remembrance of her The woman of Canaan was so full of naturall pittie and maternall pietie that she counted her daughters miserie and affliction her owne when she said to Iesus Haue mercie vpon me oh Lord the sonne of Dauid for my daughter is vexed with an euill Spirit Math. 15. The women stood by to see the Lord suffer and followed the crosse when he was forsaken of his Apostles Luke 23. Iohn 19. they were carefull likewise to visit him in his sepulchre Math. 28. Luke 24. The wife of Pilat had more compassion of Christ and more vnwilling that he should suffer vpon the crosse than any man of whom the Scripture makes mention Math. 27. Marke 16. Iohn 20. For deeds of charitie and dealing almes to the poore and needie widdowes and orphans they intreated Peter weeping that he would visit Tabitha being dead who mooued with their teeres kneeled and praied at whose intercessions she was restored to life Act. Apost 9. Herod hauing slaine Iames the brother of Iohn with the sword and seeing that it pleased the people he proceeded further to take Peter and put him in prison deliuering him to the charge of foure quaternions of souldiers to be kept but the Angell of the Lord appeared to him in the night tooke off his double chaines and led him out of prison who hauing past the first and second watch the yron gate opened to the Angell and him and finding that which he thought to be a vision to be a reall truth he came to the house of Marie the mother of Iohn whose sirname was Marke where many had seperated themselues to praier Peter knocking a maide whose name was Rhode came to the doore who hearing and knowing Peters voice the Scripture saith she opened not the doore for gladnesse but ran in and told them that Peter stood without at the entrie In which are to be obserued two memorable women for their zeale and pietie namely Rhode the handmaid whose ioy was so great at the verie voice of Peter released from the prison of Herod and Mary her mistresse who was a deuout harboresse and one that gladly entertained the Disciples of Christ into her owne house notwithstanding the persecution to performe their zealous and religious exercises Act. Apost 12. Lydia a dier of purple beleeuing the gospell which Paul preached was baptised with her whole household after which she intreated them in these words If thou thinke me worthie saith she to be a faithfull seruant to my Lord and God vouchsafe to enter my house and abide there and she compelled vs as Luke saith By which is concluded that women haue beene the readie willing and deuout hearers of the word of God Act. Apost 16. Many no question zealous and religious women haue to their power striued to imitate those with their best of industrie Amongst others I might instance one now of a great age as hauing much past that number by which Dauid reckons the yeares of man yet from her youth hath lead a life without any noted staine or blemish deuout in her zeale remarkeable in her charitie beloued of all hated of none a Phisitian to the sicke and Chirurgion to the wounded who with her owne hands hath sent more lame and diseased persons from her gate whole and sound than Lazarus had sores about him when he lay at the rich mans gate vnrelieued she feeding with loaues when that purple glutton would not spare his crummes she doing this out of a widowes mite when he would