doth deuise Touching the Angels First saith he the Deuill Was made of Fire pestiferous and euill The glorious Spirits Attendants on the Throne And faithfull Ministers to God alone For euer seated in that blessed Bowre Haue Wings some two some three and others foure Making of this as confident relation As had he present been at the Creation And of these Two attending on the Throne Of the great God Almighty Maroth one Haroth another were from Heav'n downe sent With full Commission to haue gouernment Or'e all Mankinde not onely to conduct them In their affaires but tutor and instruct them With these prouiso's neuer to incline Either to Kill Iudge rashly or Drinke Wine All which of long time hauing strictly kept In the plainerode and to no by-path stept It chanc'd in processe an offending Wife Did with her peruerse husband fall at strife A day of hearing bee'ng appointed she Inuites vnto a banquet cunningly These two impartiall Iudges ' sore them plac'd Right costly Cates made both for shew and taste But sauc'd with wine which was vnknowne to them And by this close and crafty stratagem Spurring them on with courteous welcome still Their pallats being pleas'd they bad her fill In plenteous cups to them till both in fine Were much distemper'd and or'come with Wine And in this heate lust breaking into fire They then to'adulterate her bed desire To which she yeelds vpon condition they Will teach her Characters by which she may Be lifted to those heav'ns aboue the Sun And without let behold what 's therein done And after that she may haue free transmission Downe to the earth and that with expedition They grant to her and she to them applies The words no sooner spoke but vp she flies Where seene and question'd how she thither came She opens the whole matter just the same As was before related but for feare She should disclose on earth the Glories there Shee soone was chang'd into a fulgent Star In light excelling others ev'n as far As when in life below she did remaine Her lustre did inferior Beauties staine Now after this the Angels were conuented Who waking from their drowsinesse repented Of their vaine folly and with terror great Were brought to answer at the Iudgement Seat The fault confest the processe and the ground With euery circumstance this grace they found To haue after discussion in the close What punishment they would themselues impose Betwixt this World and th' other to endure Who made choice in iron chaines to be bound sure And haue both heads and bodies drown'd in mudâ— In a most putrid Lake call'd Bebel floud One grosse thing more to these I 'le adde and than To his perdition leaue this brain-sicke Man Further he saithâ— In the last dreadfull day Th'Angell of Death that 's Adriel call'd shall slay All Soules then liuing And that slaughter past Fall on his owne sword and so die the last And when all liuing creatures are destroy'd The world shall forty yearesâ— stand after void Infinite are his most blasphemous Fictions And eachwhere interlac't with contradictions As in feign'd Miracles the generall Doome The dissolution that is yet to come Concerning these a question may arise Whether these sottish and most fabulous Lies More fondly by this Iugler were conceated Or by Mad-folke beleev'd and thereby cheated Now something touching the arch-Heresies Of the Priscillians and the Manechies Of whom thus briefely They nor blush nor feare To write and teach That two Beginnings were Of vniuersall Nature Good and Bad The one of cherefull Light the other sad Darkenesse the Author Of which they retaine Th' essence within themselues and from these faâ—gne A God and Diuell And that all things made From these Materials their condition had Of Good and Euill Both the Sects agreeing That from the better Good the World had Being Yet they say further That the mixture knit Of Good and Bad insep'rable in it From these two opposit Natures doth arise And therefore in their fancies they deuise Fiue Elements to either There 's assign'd Smoke Darkenesse Fire the Water and the Winde To the Bad Nature out of Smoke they bring All two leg'd Creatures and thence Man to spring They further fable and from Darkenesse breed Dragons and Serpents with all Reptile seed Foure-footed Beasts from Fire they procreate From Water Fish Fowles from Winde generate The number of the Elements are fiue Which from the Better Nature they deriue Oppos'd to these Aire from the Smoke they draw Light out of Darknesse by the selfe same law Fire needfull from Fire hurtfull Water thus Vsefull from what 's Disaduantagious From Windes contagious Windes of healthfull vse And betwixt these there can be made no Truce They likewise trifle That all difficultie To'attaine vnto the true Felicitie Consists in separating th' Ills contagion From the Goods purer nature Which persuasion Yet leads them further That since these two first Pow'rfull Beginnings term'd the Best and Worst Are at perpetuall discord hence should breed Of War that natiue and intestine seed Betwixt the Flesh and Spirit in which Strife None 's capable of euerlasting life But such as the Good Nature can diuide From that contagion which the Bad doth guide They say That to the Light pur'd and refin'd Two shapes from Gods pure nature are assign'd Namely the Sun and Moone and these conuey That perfect splendor which enlights for aye The heav'nly Kingdome and most glorious Seat Of High Iehovah who 's the onely Great And Pow'rfull hauing the sole domination His Mansion being their blest habitation They feigne Our Grandfire and great-Grandame Eve Which none of common Reading can beleeue Of Sacla Prince of Smoke were form'd and made That by the Serpent he who first betrayd Those our first Parents Christ himselfe was meant Who bad them taste the Apple to th' intent That they the Good from what was Ill might know And that his body meerely was in show Phantasticall not Reall That the Trine Sent him to saue the Soule that was Diuine But not the Flesh and Body because they Were made of impure stuffe Dust Earth and Clay Of which Absurds I 'le make no more narration Vnworthy mention much more confutation ¶ Tribus modis in veritate peccatur 1. Veritatem prae timore tacendo 2. Veritatem in mendatium comutando 3. Veritatem non defendendo Chrisost. Explicit Metrum Tractatus quinti. Theologicall Philosphicall Poeticall Historicall Apothegmaticall Hierogliphicall and Emblematicall Obseruations touching the further illustration of the former Tractat. TThe Consimilitudes and Concordances betweene the seuerall degrees of Angels and the Heauens and Planets I doubt not but is sufficiently manifested Whosoeuer desireth to be further more fully instructed in the Motions and courses of the Spheres I refer him to peruse Iun. Higinus Libertus his Poëticon Astronomicon where hee discourseth learnedly of the World the Spheres the Centre the Axis the Zodiacke Circle Earth Sea c. of Arâ—tos Maior
place to relate for they would require too large a circumstance Concerning the name of God it is generally obserued That none can properly be conferred vpon him because he is onely and alone And yet to distinguish the Creator from the Creature needfull it is that it should be done by some attribute or other which ineffable name in the Hebrew language consisteth of one word containing foure letters i. Iehovah which descendeth of the verbe Haiah fuit which is as much as to say He Was Is and Shall be Which declareth his true property for as he hath bin alwaies so hee shall be eternally for Eternitie is not Time nor any part of Time And almost all Nations and Languages write and pronounce the word by which the name of God is specified with foure letters onely foure being a number euen and perfect because hee hath no imperfection in him For besides the Hebrewes the Persians write the name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Wisards and Soothsayers of that countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arabians Alla the Assyrians Adad the AEgyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latines Deus the French Dieu the Spaniards Dios the Italians Idio the Dutch and Germanes Gott the English and Scots Godd with a double d as hath been obserued in all Antiquities He is likewise called Alpha and Omega which are the first and last letters of the Greeke Alphabet His Epithites or Appellations in Scripture are Almighty Strong Great Incomprehensible Vncircumscribed Vnchangeable Truth Holy of Holies King of Kings Lord of Lords Most Powerfull Most Wonderfull with diuers other Attributes Some define him to be a Spirit Holy and True of whom and from whom proceeds the action and agitation of all things that are to whom and to the glory of whom the end conclusion of all things is referred Iustine Martyr in his Dialogue with Tryphon the Iew defineth God in these words I call him God that hath essence in Himself and is continually permanent in one and the same kinde without receiuing any change and hath giuen beginning to all the things that are created Cicero calleth God a certain Intelligence or Spirit free and ready separate from all mortall mixture or concretion knowing and mouing all things and hauing in himselfe an eternall motion So much many Ethnyck Authors haue acknowledged as in their Workes is to be frequently read Dionysius in his booke de Divin Nominib is of opinion that all things which denote perfection and excellence are in God most eminent and on Him deseruedly to be conferred On the contrarie all such things as are subiect vnto imperfection or defect because they do not fall within His nature are to be remoued and banished from his description Therfore in these words Ens Infinitum i. Infinite Being he includes the prime chief and soueraign Truth Soueraigne Goodnesse Soueraigne Mercy Soueraigne Iustice Wisedome Power Benignitie Beneficence Clemency Intelligence Immortalitie Immobilitie Invariabilitie Amabilitie Desiderabilitie Intelligibilitie Stabilitie Soliditie Act Actiue Mouer Cause Essence Substance Nature Spirit Simplicitie Reward Delectation Pulchritude Iucunditie Refreshing Rest Securitie Beatitude or whatsoeuer good laudable or perfect thing can fall within the conception or capacitie of Man But when all haue said what they can let vs conclude with Saint Augustine Solus Deus est altissimus quo altius nihil est Onely God is most high than whom there is nothing higher And in another place Quid est Deus est id quod nulla attingit opinio id est What is God Hee is that thing which no Opinion can reach vnto There is no safetie to search further into the Infinitenesse of the Diuine Nature than becommeth the abilitie of finite Man lest we precipitate our selues into the imputation of insolence arrogance For God saith in Iob Comprehendaem sapientes in Astutia eorum Which is as much as had he said I will make it manifest that the wisedome of all those who seeme to touch Heauen with their fingers and with the line of their weake vnderstanding to take measure of my Nature is their meere ignorance let them beware lest their obstinacie without their repentance and my mercie hurry them into irreuocable destruction Augustus Caesar compared such as for light causes would expose themselues to threatning dangers to them that would angle for small Fish with a golden hooke who should receiue more dammage by the losse of the bait than there was hope of gain by the prey There is reported a fable of an Huntsman who with his Bow and Arrowes did vse to insidiate the Wilde-beasts of the Wildernesse and shoot them from the couerts and thickets insomuch that they were often wounded and knew not from whence The Tygre more bold than the rest bad them to secure themselues by flight for he onely would discouer the danger Whom the hunter espying from the place where he lay concealed with an arrow wounded him in the leg which made him to halt and lagge his flight But first looking about him and not knowing from whom or whence he receiued his hurt it was the more grieuous to him Him the Fox meeting saluted and said O thou the most valiant of the beasts of the Forrest who gaue thee this deepe and terrible wound To whom the Tygre sighing replied That I know not onely of this I am sensible to my dammage That it came from a strong and a daring hand All ouer-curious and too deepe Inquisitors into Diuine matters may make vse of this vnto themselues Sentences of the Fathers concerning the Trinitie in Vnitie and Vnitie in Trinitie AVgustine lib. de Trinitate we reade thus All those Authors which came within the compasse of my reading concerning the Trinitie who haue writ of that subiect What God is according to that which they haue collected out of the sacred Scriptures teach after this manner That the Father the Sonne and the Holy-Ghost of one and the same substance in an inseparable equalitie insinuate one and the same Vnitie and therefore there are not three gods but one God though the Father begot the Sonne therefore he is not the Sonne being the Father The Sonne is begot of the Father and therefore he is not the Father because the Sonne The Holy-Ghost is neither the Father nor the Sonne but onely the Spirit proceeding from the Father and the Sonne and to the Father and the Sonne coequall as concerning the Vnitie of the Trinitie Neither doth this infer that the same Trinitie was borne of the blessed Virgin Mary crucified vnder Pontius Pilat buried and rose againe the third day and after that ascended into heauen but it was onely the Sonne who died and suffered those things the Father the Sonne and the Holy-Ghost as they are inseparable so they haue their vnanimous and vnite operations And againe Lib. 1. de Trinitate Neither more dangerously can a man erre neither more laboriously can
elsewhere How rich art thou in Mercy How magnificent in Iustice How munificent in Grace ô Lord our God there is none who is like vnto thee so plenteous a Giuer so liberal a Rewarder so holy a Releaser by thy Grace thou respectest the Humble by thy Iustice thou iudgest the Innocent by thy Mercy thou sauest the Sinner c. Philosophicall Sentences concerning God ALl men haue notion and knowledge of the gods and all of them assigne a soueraigne place to one Diuine Power as well the Greekes as the Barbarians The nature of things cannot be ill gouerned The principate and dominion of many cannot be profitable therefore of necessitie there must be one only Prince and Ruler What the Pilot is in the Ship what the Charioter is in the Chariot what the Leader of the Song is in the Chorus or Antheme what the Law is in the City or the Generall in the Field the same is God in the world God if thou respectest his force he is the most able if his feature he is the most beautifull if his life Immortall If his vertue hee is the most excellent Seneca saith God is neere thee with thee within thee so I say Lucilius A sacred Spirit hath abode within vs the obseruer and Register of whatsouer we do be it good or euill and according as we vse it so it dealeth with vs none can be a good man without God Can any adde to his forme or feature without him he giueth all magnifique and erect counsels to euery good man and who can doubt my Lucilius but that we liue and breathe is the gift of God immortall The first worship of God is to beleeue there is a God next to allow of his Maiestie then of his Goodnesse without which no Maiestie can be To acknowledge that it is he who gouerneth the world ordering all things as his owne and takes all mankinde to his protection Plato auerreth That the world was made by God and that he is the great Creator that his Charity was the cause of the creation thereof and the originall of all things that hee is the soueraigne good transcending all substance or nature To whom all things haue recourse he himselfe being of full perfection and not needing sacietie Cicero concludeth thus What can be more manifest and plain than when our contemplation is beat vpon Heauen and heauenly things but to stay our selues vpon this That there is one sole power of a most excellent minde by which all these are gouerned It is so manifest that there is a God that whoso shall dispute against it we shall hold him for no better than a mad man He saith also There was neuer great and eminent man without diuine inspiration And That it is an euill and wicked custome to dispute wherein there is any question Whether there be a God or no be it from the heart or otherwise Lucius Apuleius writeth That the chiefe or soueraigne God is Infinite not onely in the Exclusion of place but in the excellencie of nature That nothing is more perfect or potent than God That he is free from all passions and therefore can neither be sad nor reioyce neither to will or nill any thing that is rash or sudden That he differeth from men in the sublimitie of place perpetuitie of life and perfection of nature To which I will onely adde that of Diagoras the remarkable Atheist remembred by Cicero who when he came to Samothrace and a friend of his speaking after this manner vnto him O thou who art of opinion that the gods haue no care of Mankinde Do'st thou not obserue from so many written Tables That multitudes of men haue escaped shipwrack by making vowes to the gods who else had bin drowned in the sea To whom he answered I see indeed and heare of diuers who after their escape haue left such memorie of their gratitude behinde them but amongst them all I finde no remembrance of any one man who perished by Storme or Tempest c. Apothegmes concerning God THales being demanded what God was made answer He only that had no beginning and shall neuer see end He said also That men ought to beleeue there is a God and that he seeth all things and filleth all places which is a great reason to enduce men to be more chast and vertuous The same being asked whether the actions of men could passe without his knowledge he answered No nor their very thoughts Intimating that we ought not onely to keepe our hands cleane but mindes pure also since we are to beleeue that the Diuine Power is interessed in the secrets of our hearts Againe being demanded What in all the nature of things he held to be the first and most antient replied God And being importuned to shew his reason sayd Because he neuer began to be Cato Vticensis when things vnhappily succeeded with Pompey the Great and that the victorie enclined to Iulius Caesar said In Diuine things there is much darkenesse and mysterie for when Pompey enterprised designes beyond all right and equitie his affaires succeeded well with him but now when with great justice he vndertooke the libertie and patronage of the Commonweale fortune was aduerse vnto him Xenophon was wont to say That men in their prosperitie ought most to worship and honour the Diuine Powers that when necessitie or aduersitie happen they may call vnto them as to their beneuolent and best friends But men for the most part now in their prosperitie so stupidly forget them that in ther extremitie they can hardly find the way vnto them Iamblicus said As when the Sunne riseth in the East darknesse cannot endure his presence but the night flieth and is suddenly chased away no way hindring his light and lustre So the Diuine Power euery where shewing his refulgence and filling them with all good things no perturbation can in the presence thereof haue place but is suddenly disperst and scattered Stobaeus reporteth of Calicratides Pythagoricus That hee held opinion That the World was therefore called by the Greekes Kosmos because by the common Diacosmesia i. the comely administration of all things it was directed and gouerned by One who is the best and truely that one Optimate is God himselfe who existeth after his thought and will Liuing Coelestiall Incorruptible the Beginning and Cause of the dispensation of all things whatsoeuer Illustrations by the way of Comparison concerning God AS the Sunne which is visible vnto vs we no way can behold but by the helpe of the Sunne it selfe and wee behold the Moone and the Stars being aided by their owne lustre so that for the aspect of the light we must of necessitie be beholden to the light so God by himselfe illustrateth the knowledge of himselfe none co-operating none aiding as a thing transcending the strength of all things Saint Chrisostome saith As that
Platonists call gods All those sublunary they Daemons styl'd As Apuleius in his booke compyl'd De deo Socratis makes ample mention According to his humane apprehension We know their Places and their Offices But of their Natures and their Substances Onely so far no farther we dare skan Than that they are more excellent than man Thus by the Psalmist warranted who sayes When our Nobilitie he semees to praise And what Man was before he did transgresse Thou mad'st him than the Angels little lesse Some would allow them Bodies and of them Tertullian one another Origen From Genesis The Sonnes of God 't is there Seeing Mens Daughters and how faire they were Tooke them to be their Wiues Now both agree That these no other could than Angels be Who if they married must haue Bodies those Compos'd of Forme and Matter to dispose Else how should they haue Issue And againe How are bad Sprites sensible of paine In Hells eternall torments if there faile That Substance on the which Fire may preuaile So diuers of the Fathers were of minde For in Saint Austines Comment you may finde The subtile essence of the Angels pure At first that they more fully might endure The sence of Fire was grossed in their Fall Of courser temper than th' Originall Moreouer Damascenus is thus heard Each thing created if with God compar'd Who onely incorruptible is shall finde Them Grosse and all materiall in their kinde For He alone 't is we may truly call Vnbodied and Immateriall Ambrose Lactantius and Basilius Rupertus Atlas Athanasius With Firmianus did beleeue no lesse As more at large their publique Workes expresse To these oppos'd in censure others are Who in their best of judgements not once dare Allow them Bodies but meere Spirits to bee Void of all matter and in this agree Nazianzen Gregorie Thomas Aquine Saint Chrisostome and Thomas Argentine Alexander Alexandri and Marselius Bonaventura Augustinus Niphus Hugo de S. Victore Scotus men Gen'erally approv'd and with these Damascen Who saith That in respect of God on hye His Pewer and most inserutable Qualitie They may be said to haue Bodies yet he wou'd Not haue it be so simply vnderstood But that they are not all so exquisite As mutable confin'd to place finite When as his Nature more Diuine by farre Is subiect to no Change as Angels ar ' An Infinite a Majestie so Immence No place can circumscribe his Eminence To leaue Authorities yet make this plaine Let 's see what grounds from Reason we can gaine If they haue bodies they must needs be linkt Of members as Mans is Organs distinct And like composure else they must be fram'd Confus'd and without those which we haue nam'd If Limbs and Organs consequently then They must haue Sence if Sence Passions as men And therefore capable of Perturbation So of Corruption and of Alteration As bee'ng compos'd of Contraries If we say Th' are from Corruption free t' infer that they Their bodies neuer can put off and so Into a grosse absurditie they grow To make them in worse state than Man for he Puts off all Cares with his Mortalitie But on their perpetuitie doth depend Trouble and Toiles sence which can neuer end Againe if Bodies they must either be Hard to be felt and of soliditie Or else Liquid and soft If stand vpon The last th' are signes of imperfection Subiect to be diuided and to take Strange shapes vpon them and the first forsake As to be chang'd to Water or to Aire Which doth not stand with sence for if we dare Allow them hard and sollid we' are deluded Since such from other Bodies are excluded As in dimention limited and space Because two Bodies cannot haue one place Nor can they with that quicke celeritie Moue in one Sphere then in another be 'T must likewise follow That such as are sent Downe to the Earth cannot incontinent But with much difficultie or'ecome the way First in one Heav'n then in another stay Haue time to penetrate as needs it is Now that Coelestiall Body and then this When as if Alphraganius we may trust Or Thebit Arabs both of force it must Be a great distance For these Authors write If that an Angell in his swiftest flight Should from the eighth Heauen to the Earth descend A thousand miles in threescore minutes to spend So far remote they are if truly told Six yeares six moneths his journey would him hold But now what difficult to some may'appeare To reconcile and all those doubts to cleare Ev'n as Mans wisdome being lustly way'd With Gods to be meere Foolishnesse is said Not that it is in its owne nature so And that than Brutes he doth no further know But in respect of God's so pure and holy It in that sence may be reputed Folly So th'vncorporeall Spirits Bodies claime Which if we with th' Almighties Essence name In that regard 't is palpable and grosse No better to be styl'd than Dung and Drosse Now by the Sonnes of God who beheld then The Daughters which were said to be of Men Is meant the Sonnes of Seth to make it plaine Seeing those Daughters which were come of Cain Of them tooke wiues each where he liked best Heare in a Lateran Councell what 's exprest Touching Spirituall and Corporeall Creatures Distinguisht thus The great God of all Features The sole Creator Visible and Vnseene Spirituall and those which Bodied beene Who from Times first beginning hath both fram'd Spirituall and those Corporeall nam'd By which we vnderstand Angelicall And Mundane here below He after all Did then create Man in his blest estate Both Soule and Body to participate The Phrase of Scripture doth confirme as much As oft as it doth on the Spirit touch A Substance without Body it approoues The Spirit is God saith Iohn and it behooues All such as will in worship fall before him Meerely in Spirit and in Truth t'addore him Besides Saint Luke doth witnesse One mans brest At once of a whole Legion was possest Of vncleane Spirits Which had they Bodies How Could it sufficient place to them allow To'inhabit when each Legion doth by List Of six thousand six hundred sixty six consist If there be any of Saint Gregories mind To thinke that Angels are to Place design'd All such must vnderstand it is not meant According to the limited extent Of their Angel-like Substances but rather Which from their great employments we may gather Of their owne vertues the determination In the determin'd place of operation Nor is 't of force That Angels by their Fall Should gaine a Substance more materiall On which th' infernall Fire it selfe might feed Of such a spissed Substance there 's no need Since of their lasting torments without pause The Fire is not the sole and principall cause But as an Instrument a power it hath From Gods owne hand and iust incensed wrath To the three Ternions I returne againe Linkt fast
Alexander the Great Who sending to the Oracle of Delphos to know what should futurely betide him Answer was returned that his life should continue for a long season if it were not endangered by a Chariot Whereupon the King gaue strict and expresse commandement That all the Chariots within his kingdome should be pluckt in pieces and no further vse to be made of them and that no new ones should be after made neither would hee come neere vnto places that had any reference or relation to such a name Notwithstanding all his preuention hee was soone after slaine by Pausonias who wore at that time a sword which had a Chariot grauen vpon the pommell Dioclesian a man of a base and obscure parentage in Dalmatia serued as a common soldier in France and elsewhere vnder diuers and sundry Emperors Vpon a time reckoning with his Hostesse of the house wherein he was billited who was one of the sooth-saying Druides she told him that he was too penurious and did not beare the noble minde of a Souldier To whom he made answer That hee then reckoned with her according to his poore meanes and allowance and merrily added That if euer hee came to be made Emperor of Rome he would then shew himself much more bountifull To whom first looking stedfastly in his face she replied Souldier thou hast spoken truer than thou art aware of for after thou hast killed one Aper which signifieth a Boare thou shalt be made Caesar semper Augustus and weare the Imperiall Purple Dioclesian smiled and receiued it from her as a deliâ—ement or scoffe because hee had before bated her of her reckoning Yet after that time hee tooke great delight in the hunting and killing of Boares But diuers Emperors succeeding one another and he finding little alteration in his fortune hee was frequently wont to say I still kill the Boares but there be others that eat the flesh Yet in processe of time it happened that a potent man called Aper hauing married the sister of the Emperour Numerianus layd violent hands vpon his brother in law and most traiterously slew him For which facinerous act being apprehended by the souldiers and brought into that part of the Army where Dioclesian was who by reason of his long seruice was had in reputation with the prime Commanders the souldiers now demanding what should be done with the Traitor it was concluded amongst them that he should be at Dioclesians dispose who presently demanding of him his name and he answering Aper without further pause he drew his sword vttering these words And this Aper or Boare shall be added to the rest presently ranne him through the body and slew him Which done the soldiers commending it for an act of justice without further deliberation saluted him by the name of Emperor I haue read in the Chronicle of France concerning one of the French Henries That Gonvarus an Italian Astrologer hauing calculated his Natiuitie wrote vnto him about fiue yeares before the strange disaster of his death happened That the Starres and Planets threatned him in the one and fortieth yeare of his age with a dangerous wound in the head by which he should be strooke either blinde or dead and therefore aduised him to beware of tilts tourneys or any the like violent exercises for the space of that yeare Notwithstanding which in the predicted yeare at the solemne and pompous celebration of his Sisters mariage with the young King of Spaine after hee had three dayes together with great successe and generall applause demeaned himselfe in those Chiualrous exercises of Tilt and Barriers though hee was much persuaded by the Queene and entreated by the Lords after the breaking of many staues to giue ouer yet nothing could preuaile with him insomuch that in the very later end of the day when most of the Spectators were risen and departed out of the Tilt-yard he called to the Count Montgomerie Captain of his Guard earnestly importuning that he would runne one course more with him Which when hee sought by all meanes possible to excuse pretending many vnwilling delayes he tooke a speare and thrust it into his hand compelling him to another encounter in which he was most vnfortunately slaine by a splinter of the staffe that entring at the sight of his beauer pierced his braine and so concluded the great solemnitie with his owne lamentable Tragedie Before this accident happened in the beginning of the triumph one Nostrodanus told vnto diuers of the Kings seruants in secret that the King would be in great danger of death before the Tournament was fully finished And which is most remarkable a Merchants sonne of Paris a childe of about six yeares old not fully seuen being brought thither that day by his father and mother to see the Tilting at euery course the King ranne hee was heard to cry out aloud They will kill the King ô they will kill the King Plato was of opinion That children are no sooner born but they haue one of those Spirits to attend them which doth first copulate and conioyne the soule vnto the body and after being grown vnto some maturitie teach instruct and gouerne them The Academiques held That Spirits behold all mens actions and assist them that they know all our apprehensions and cogitations and when the Soule is deliuered from the Body they bring it before the high Iudge That they are questioned about our good or bad actions their testimonie being much preualent either to excuse or aggrauate That also they are vigilant ouer vs either sicke or in health waking or sleeping and especially in the very article and point of death oftentimes inspiring the parting Soule with a diuination surpassing all humane knowledge For instance Pheceredes Cyrus being vpon his death bed predicted victorie against the Magnesians which fell out accordingly And Possidonius telleth vs That a Rhodian dying nominated six men and told who should die first who second who third and so in order till he came to the last Neither did he any way faile in his prediction Porphirius was of opinion That not one onely but many Spirits or Genij had the charge of one and euery man one hauing care ouer his health another indulgent ouer his beauty and feature another to infuse into him courage and constancie c. But Iamblicus was of a contrarie assertion affirming That many needed not when one being of so pure and refined a nature was sufficient Some haue affirmed Spirits to be of diuers qualities therefore to worke in men according to their owne dispositions diuers effects Affirming That those AEthereall or Fierie stirre vp men to contemplation the Airy to the businesse and common affaires of this life the Waterie to pleasure the Earthy to base and gripple auarice So likewise the Martiall Spirits incite vs to fortitude the Ioviall to prudence the Venereall to lust the Mercuriall to policie and wisedome the Lunarie to fertilitie and plenty
The Muses ruin Exiguo reliquis quae dantur tempore restant Quae data sunt vatis munera semper habes What thou on others dost bestow Doth a small time perseuer What thou to Poets giv'st thou hast And shalt possesse for euer That forrein Authors haue not onely complained of the great scorne and contempt cast vpon the Euthusiasmes and Raptures as also that no due respect or honour hath been conferred vpon the Professors thereof whosoeuer shall call to minde the all praise-worthy and euer-to-be-remembred Spencer shall finde that hee much bewailed this inherent and too common a disease of neglect which pursueth the Witty and inseparably cleaueth to the most Worthy Witnesse his Teares of the Muses his Collen Clouts Come home againe and diuers other of his Workes but more particularly in the tenth Eclogue of his Shepheards Calender in the moneth entituled October you may reade him thus Pierce I haue piped erst so long with paine That all myne Oaten Reeds are rent and wore And my poore Muse hath spent her spared store Yet little good hath got and much lesse gaine Such pleasance makes the Grashopper so poore And ligge so laid when Winter doth her straine The dapper Ditties that I wont deuise To feed Youths fancie and the flocking Fry Delighten much What I the bett for thy They hau the pleasure I a slender Prise I beat the Bush the Birds to them do fly What good thereof to Cuddy can arise And after in the same Eclogue Cuddy thus proceeds Indeed the Romish Tyterus I heare Through his Mecaenas left his oaten Reed Whereon he erst had taught his Flockes to feed And labored lands to yeeld the timely eare And eft did sing of wars and deadly dreed So as the Heav'ns did quake his Verse to heare But ô Mecanas is yâ—ladd in clay And great Augustus long ygo is dead And all the Worthies lyggen wrapt in lead That matter made for Poets on to play For euer who in daring doo were dead The lofty Verse of hem was loued aye But after Vertue 'gan for age to stoupe And myghty Manhood brought a bed of ease The vaunting Poets found nought worth a pease To put in preace among the learned Troupe Then 'gan the streames of flowing Wit to cease And Soon-bright honour pent in shamefull Coupe And if that any buds of Poësie Yet of the old stocke 'gan to shoot againe Or it mens follies mote to force to faine And rowle with rest in Rymes of Ribaldry Or as it sprung it wither must againe Tom Piper makes vs better melody c. Heare Faustus Andrelinus an excellent Poet to another purpose Nomina doctiloqui non sunt spernenda Poetae Nomina non viles inter habenda viros Rebus in humanis nil est pretiosius illo Qui sua Gorgoneis or a rigavit aquis Cui tantum Natura favet cui spiritus ingens Cui furor aetherea missus ab arce venit c. ¶ Thus paraphrased The names of learned Poets should not be Contemn'd or scorn'd by men of base degree 'Mongst humane things there 's nothing held more deare Than he who doth his mouth rinse in the cleare Gorgonian Waters Nature him alone Fauors and seemes to grace as being one Of a great spirit on whom from their high Towre The gods Coelestiall Diuine raptures powre His fame by Vertue'acquir'd shall neuer dy Before whom bee'ng offended his Foes fly His substance is not great I must confesse Yet is his glory to be pris'd no lesse Than are those glistring shores as we be told Whose pebles are bright Pearles whose sand is Gold Little he hath for all his generous wayes Aiming at others profits his owne praise He holds Coine in contempt bee'ng of condition To vilifie the Vulgars swolne ambition Their grosser humors hauing well discern'd He holds them no way to beseeme the Learn'd The Wood the Den the Countries devious path The Riuer Groue and Well his presence hath A sought-for silence and remote from men Is best agreeing with his thought and pen Whilest confluence and noise delights the rude From the grosse manners of the Multitude Hee 's separate he knowes no idle houre To redeme Time is solely in his power He searcheth out th' originall of things And hidden Truths from darke obliuion brings Grosse-mettal'd Arts his Chymicke wit refines He Phoebus can direct how through the Signes To guide his Chariot Coursers And againe Teach dull Boötes with his loitering Waine What tract to keepe who indulgent of his ease His tyr'd lades neuer waters in the Seas The Gyants wars against the gods he sings And high facinerous acts of Dukes and Kings You Worthies then who by true honour striue To keepe your Vertues and your Names aliue And what an after-Life's would vnderstand Support the Poet with a liberall hand What 's elsewhere giv'n is throwne into the graue But what 's so spent you still in future haue I cannot here omit a Spanish Prouerbe with which I purpose to conclude this argument now in speech which is Canta la Rana Y no tiene pelo ni lanaâ— The Frog will still be singing though she Haue neither haire nor wooll vpon her backe The French come neere it in another frequent amongst them A fant de Chapon Paine oignon For want of a Capon Bread and Onions Qui cum pauperte convenit diues est Hee may truly be called a rich man that is content with pouertie vivitur exigno melius Pauper enim non est cui rerum suppetit vsus Peu de bien peu de soncy That is Small Ware little Care Deis proximus qui eget paucissimis With the gods hee 's held most blest Who hauing little needeth least Is satis est dives cuisatis est quod habet He hath enough that thinkes he hath sufficient To which Quintilian seemeth to comply where he saith Satis devitiarum nihil amplius velle But of the former Prouerbe Cant a la Rana c. I make this and most sure I am no vnproper application Vnto the Frogs we Poets may compare Who sing though hauing neither wooll nor haire And so much of Poets and Poetry Pertinent it is to this discourse to enquire Whether Spirits as with all quicke velocitie they can moue themselues so haue the abilitie and power to remoue others and transport the bodies of men beasts and the like Which is not to be questioned but that both the good and bad Angells can without difficultie performe Neither are their faculties bounded within any limit as to beare only this weight or carry such a burthen but they haue an vncurbed strength according to their owne will and purpose insomuch that one Spirit by Gods permission is able to shake remoue or demolish a Mountaine a City or a Prouince as shall hereafter be more plainely illustrated It is also obserued That the neerer any spirituall Substance is vnto the Creator in place it is so much the more swift strong and those that
mature in a true conformation And with a â—ollid industrie desire Things that are hidden and abstruse to enquire And as the Thrones each in his office knowes How of all sacred Wisedome to dispose As Dei formes call'd so Saturne he Ianus Bifrons from all antiquitie Is styl'd and Wisedomes Father held to be The Golden World beneath his Scepter was Before the Silver or the third of Brasse Or this Iron Age in which th'vnlabor'd ground Not forc'd by man with plenty did abound The Earth of her free-will gaue all encrease Springs flow'd with milke the Wolfe and Lambe had peace And therefore we by congruent reason finde That the seuenth day to Saturne was assign'd As the seuenth Planet and agreeing best With the Coelestiall Thrones which imply Rest. Besides in Saturne there is one thing rare As sole vnto him peculiar Which he may iustly aboue others claime For none of all the Planets we can name But are in mixture and conjunction Hee Ioyns nor is joyn'd with any but still free And as a Prince vnrival'd keepes his state In which none can with him participate So Moses Law since it was first recited Was with no other coupled or vnited But doth immediatly on God depend Yet many other Lawes from that descend As borrow'd thence And in like mysterie The Chorases of the whole Hierarchie Reflect with all the seruice on the Throne But He his Power communicates to none The Seraph's Loue to Iudgement doth adhere The Cherubs Wisedome placeth it selfe neere The Dominations which some haue defin'd To be Th'vnyoked libertie of minde Assist the Iudgement Seat They Vertues they Vpon the high Tribunall wait and stay And so the rest with all their seuerall Graces But them the Thrones assist not in their places The Dominations we must next confer And fashion to the Star of Iupiter And by comparing them together see How in their semblant Vertues they agree First at Coelestiall things they solely aime Them no tyrannicke seruitude can tame A free Lord they must serue and beare a minde Vncheckt to nothing base or vile enclin'd All difficulties ready to disclose That shall their faithfull seruice interpose On none saue their Creator they rely To his sole pleasure they themselues apply Others to their obedience they persuade Their contemplations being fixt and stayd On the Diuine Light which rare pulchritude To'enioy in a more ample plenitude They stil conforme themselues vnto the Throne If possibly to be with it all one All these if Astrologians we may trust Fall on Ioves Star in number ev'n and iust In Noble bloud this Planet takes delight To'illustrous thoughts it doth the minde accite Prudence to gouerne science how to know His libe'rall influence doth on man bestow Plac'd in his Horoscope he doth inspire Our eleuated soules with a desire To attaine to Fame to Empire and High things Th'vncurbed and irregular minde it brings Not onely to deuise but keepe good Lawes And Iupiter is for that onely cause In Hebrew Zedek call'd which imports Iust. In Goodnesse and in Iustice such as trust Them he spurres on to spend their houres and time To aime at things superior and sublime By the reflex of Iustice and true Piety It drawes to contemplation of a Diety It doth not onely Man himselfe impell To charitable acts and do things well But to stirre others to good workes And styl'd Iove for his Faith and Trust hauing exyl'd All Incredulitie Last by the hand He leadeth others with him till they stand In the like state of Goodnesse Knowledge Faith Pythagoras more of this Planet saith That he is the Mindes Vertue Temperament Health and Disposer of all Ornament That doth belong to Man Now let vs find How those call'd Vertues are to Mars inclin'd And that too may be done with much facilitie If we consider but what true Virilitie And Fortitude in this Star doth consist In one place we thus reade th' Evangelist The Vertues of the Heav'ns are mov'd or ar ' Arm'd on their side who in Gods cause shall war These their Coelestiall operations take Immediatly from Him and for His sake Disperse them to His Glory and great Praise Note what the Psalmist of the Planets sayes Praise Him you Sun and Moone praise Him the Light Praise him yee Stars c. The Vertues by foresight As Captaines ouer the Church Militant Know which amongst them is best Combattant Guide and direct him to the Place aboue To receiue there the Crowne for which he stroue Ev'n so this Mars by th' influence of his Star Styl'd by th' antient Poets God of War Makes men of generous Spirits elate and hye Ambitious after Palme and Victorie The Vertues in their Pow'r finde no defect Nor is this Planet any way deiect Weary'd or faint Those of authentique skill Write His Fires force is indeficient still The Diuine Vertues study to enlarge Their courage who are giv'n to them in charge To make them like spirituall Souldiers stand 'Gainst Lucifer and his reuolted Band Then bring them off to safety and securitie Making them like themselues in God-like puritie So this Stars Fire to shew their true proximitie Burnes vpward as still aiming at sublimitie And in his feruour catching at things neere To turne each Substance to a Nature cleere As it selfe is in lustre like to shine Yet to this Planet many learn'd assigne Malevolent aspects Wars prouocations Home-bred Seditions Discord amongst Nations Broiles Garboiles Tumults and combustious Rage Depopulation Murthers Slaughter Strage Call it The worst of Planets whose reflect Contaminates and poysons with th' aspect But Tresmegistus was not of that minde Saith he The seuerall Planets in their kinde Their vertues being truly vnderstood Are vnto men beneficent and good This great Philosopher would haue vs know Of bad Effects the Cause is here below Stars influences in themselues are pure No putrid stuffe their natures can endure And if from their aspects ought chance amisse They are not to be blam'd for the fault is In our fraile weakenesse for who but hath read That nothing bad aboue the Moon is bred Now as the Potestates to worke are said Both by the Vertues strength and the co-aid of the Dominions Iustice so the Sunne When he his beames transfusiuely shall run Through Mars his Sphere or Ioves benigner Star All his effects Power Strength and Honour ar ' Legions of Fiends the Potestates expell And with them all blinde errors driue to hell So when the Sunne doth his bright beames display The tenebrous Night flies and giues place to day And as those Mindes and Essences Diuine By nature with miraculous fulgor shine So the bright Sunne instated all alone Amidst the Planets in his Regall Throne Casts an incredible lustre and to all Doth honour in his seat Majesticall Distributing abroad in large extent Vnto the Stars both Light and Ornament By whom th' are gouern'd and their motions sway'd Their splendor at his will dark't or
acquire And therefore we must in this sincere Truth Our selues examine How we spend our Youth Manhood and Age and then by searching finde How fraile weare how'vnstedfast and how blinde And next when we our miseries haue skan'd Sifting all actions that we take in hand How vaine they are Necessitie will leaue That Consequent behinde That we must cleaue Onely to that great Pow'r nor from it shrinke Without which we nor moue nor speake nor thinke And because we haue falne from Him by Sin To intimate There is no way to win Our peace and reconcilement or dispence With our transgression but true Penitence I thus proceed Great hath the Decertation Bin 'mongst the Learned men 'bout the Creation Of blessed Angels Some of them haue said They many Worlds before this World were made To'attend th' Almighty Others haue againe So curious a scrutinie held vaine And almost irreligious aiming still To penetrate into his secret Will Without his Warrant and conclude That they Had with the Light subsistence the first day Were with it made of Nothing had no Being At all till then The Fathers disagreeing About this point some haue opinion held But by the later Writers since refel'd As Hierome Ambrose Gregory Nazianzen Cassianus Damascenus Origen Hilary Basil These with others were Resolv'd That because nothing doth appeare From Moses in his Booke of things created Concerning them That they were fabricated Long time before Againe Because Saint Paul Writing to Titus saith God first of all Before the World th' Hope of Eternall life Promis'd to vs c. Hence they maintaine this strife Interpreting the Text Er'e the Creation Which words include If Before God did fashion All things that Being haue in earth or heauen There must be some to whom this power is giuen And those the Angels But on this Assertion Learned Saint Austin layes a great aspersion Affirming them with th' Heav'ns Emperiall made And that before they no existence had Saint Paul interpreting Th' Almighty gaue This Promise and blest Hope Mankinde to saue From all Eternitie to elevate Mans Fall in that pure Lambe Immaculate His Sonne and our deare Sauiour And thus Opinion'd were graue Athanasius Gregory Theodoret Epiphanius With diuers others Which no sooner mov'd Was in the Lateran Councell but approv'd Of all the Bishops as of both the best Which in the sacred Scripture is exprest For thus 't is writ God ended the seventh day The Worke He made for so doth Moses say And in the day whch He his Sabbath nam'd Rested from All the Worke which he had fram'd Which vniuersall word perforce doth carry Spirituall things as well as Elementary Such as before the World thinke them created In many doubts themselues haue intricated I would besides haue them resolue me How Vnlesse his Worke imperfect they allow It can with reason stand that if they were In Time before Time was and with sincere Faith and Obedience had so long aboad They onely then revolted from their God Should this be granted it must needs inferre Strong argument a second way to erre Namely That no Coelestiall Hierarchy Subiects of that eternall Monarchy Who haue remain'd as by the World appeares In blest estate so many thousand yeares But notwithstanding the great grace th' are in May slide like Lucifer and fall by Sin Which the Church holds erronious Be it then Granted That God did make the Angels when Th' Imperiall Heav'ns were fashion'd at first pure And without sin for euer to endure Had they not falne through Proud Imagination By which they then incur'd his Indignation For nothing Euill can from Him proceed So much the Text implyes where we may reade God said when he his rare Worke vnderstood All things that I haue made be greatly good And lest the Church might that way be deluded 'T is in the Lateran Councell thus concluded All Spirits were created pure at first But by their selfe-will after made accurst To make things cleare Although we must confesse That Moses doth not in plaine termes expresse When how and in what order Angels were At first created yet it will appeare How that their Essences and Natures bright Were signified by names of Heav'n and Light And though they seeme forgotten in that Text Obserue how other Scriptures are connext To giue them Name and Being In that Oad In which the three blest Children prais'd their God In the hot flames to giue to vnderstand That Angels were the Worke of his great Hand O all ye Workes of God the Lord say they Blesse praise and magnifie his Name for aye Praise him ye Heav'ns ye Angels praise the Lord. Let vs to Daniels adde the Psalmists word Praise Him all ye his Angels Some haue said That Angels were the last worke that God made But most absurdly He in Iob thus sayes When the Stars of the Morning gaue me praise Then all the Angels of my Sonnes the choice Extold my Name with an exalted voice Now when the Great and most Diuinely Wise Did the rare Fabricke of the World deuise And by the vertue of his Word create The Heav'n and Earth in their so goodly state He made the Angels in the first of Time Of Substances most noble and sublime Amongst which Lucifer was chiefe and hee As he might challenge a prioritie In his Creation so aboue the rest A supereminence as first and best For he was chiefe of all the Principalities And had in him the three stupendious qualities Of the most holy Trinitie which include First Greatnesse Wisedome next then Pulchritude The Greatnesse of the Sonne and holy Spirit The Father is which they from him inherit Now of the Father and the Holy-Ghost The Wisedome is the Sonne so stiled most The Father and Sonnes Pulchritude is he That 's the third Person in the Trinitie And though of Angels the great pow'r be such As hath in Scripture been extolled much For their nobilitie and excellence As first of Michael whose pre-eminence Daniel relates as naming him for one Of the prime Angels that attend the Throne As Raphael who told Tobit Of the seuen That still before th' Almighty stand in Heav'n Himselfe was one Or as the Seraphim Who as the holy Prophet speakes of him With a cole toucht his lips from th' Altar tooke Or as of Gabriel whom the holy Booke Mentions who to the earth made proclamation Of our most blessed-Sauiors Incarnation Yet aboue these was Lucifer instated Honor'd exalted and much celebrated And therefore many of the Learned striue His greatnesse from Ezechiel to deriue For thus he saith and what he doth infer 'Gainst Tyrus they conuert to Lucifer Thou sealst the Sum vp art in Wisedome cleare Thy beauty perfect doth to all appeare Thou hast in Eden Gods faire Garden been Each pretious stone about thy garment's seene The Ruby Topaz and the Diamond The Chrysolite and Onyx there were found The Iasper and the Saphyr dearely sold The
By Gods blest Spirit an Epiniceon sing Ascribing Glory to th' Almighty King Miraculous thy Workes are worthy praise Lord God Almighty iust and true thy waies Thou God of Saints O Lord who shall not feare And glorifie thy Name who thy Workes heare Thou onely holy art henceforth adore Thee All Nations shall worship and fall before Thee Because thy Iudgements are made manifest This Song of Vict'rie is againe exprest Thus Now is Saluation now is Strength Gods Kingdome and the Power of Christ. At length The Sland'rer of our Brethren is refus'd Who day and night them before God accus'd By the Lambes bloud they ouercame him and Before Gods Testimonie he could not stand Because the Victors who the Conquest got Vnto the death their liues respected not Therefore reioyce you Heav'ns and those that dwell In these blest Mansions But shall I now tell The Weapons Engines and Artillerie Vsed in this great Angelomachy No Lances Swords nor Bombards they had then Or other Weapons now in vse with men None of the least materiall substance made Spirits by such giue no offence or aid Onely spirituall Armes to them were lent And these were call'd Affection and Consent Now both of these in Lucifer the Diuell And his Complyes immoderate were and euill Those that in Michael the Arch-Ange'll raign'd And his good Spirits meekely were maintain'd Squar'd and directed by th' Almighties will The Rule by which they fight and conquer still Lucifer charg'd with insolence and spleene When nothing but Humilitie was seene And Reuerence towards God in Michaels brest By which the mighty Dragon he supprest Therefore this dreadfull battell fought we finde By the two motions of the Will and Minde Which as in men so haue in Angels sway Mans motion in his body liues but they Haue need of no such Organ This to be Both Averroes and Aristotle agree It followes next that we enquire how long This Lucifer had residence among The blessed Angels for as some explore His time of Glory was six dayes no more The time of the Creation in which they I meane the Spirits seeing God display His glorious Works with stupor and amaâ—e Began at once to contemplate and gase Vpon the Heav'ns Earth Sea Stars Moone and Sunne Beasts Birds and Man with the whole Fabricke done In this their wonder at th'inscrutabilitie Of such great things new fram'd with such facilitie To them iust in the end of the Creation He did reueale his blest Sonnes Incarnation But with a strict commandement That they Should with all Creatures God and Man obey Hence grew the great dissention that befell 'Twixt Lucifer and the Prince Michael The time 'twixt his Creation and his Fall Ezechiel thus makes authenticall In midst of fierie stones thou walked hast Straight in thy wayes ev'n from the time thou wast First made as in that place I before noted To the same purpose Esay too is quoted How fell'st thou Lucifer from Heaven hye That in the morning rose so cherefully As should he say How happens it that thou O Lucifer who didst appeare but now In that short time of thy blest state to rise Each morning brighter than the morning skies Illumin'd by the Sunne so soone to slide Downe from Gods fauour lastingly t' abide In Hells insatiate torments Though he lost The presence of his Maker in which most He gloried once his naturall Pow'rs he keepes Though to bad vse still in th' infernall Deepes For his Diuine Gifts he doth not commend Vnto the seruice of his God the end To which they first were giuen but the ruin Of all Mankinde Vs night and day pursuing To make vs both in his Rebellion share And Tortures which for such prepared are Of this malignant Spirits force and might Iob in his fourtieth Chapter giues vs light And full description liuely expressing both In person of the Monster Behemoth The Fall of Adam by fraile Eve entic't Was his owne death ours and the death of Christ. In whose back-sliding may be apprehended Offendors three three ' Offences three Offended The three Offendors that Mankinde still grieue Were Sathan Adam and our Grandam Eve The three Offences that Sin first aduance Were Malice Weakenesse and blinde Ignorance The three Offended to whom this was done The Holy Spirit the Father and the Sonne Eve sinn'd of Ignorance and so is said Against the God of Wisedome to haue made Her forfeit that 's the Son Adam he fell Through Weakenesse and 'gainst him that doth excell In pow'r the Father sinn'd With his offence And that of hers Diuine Grace may dispence Malicious Hate to sinne did Sathan moue Against the Holy-Ghost the God of Loue And his shall not be pardon'd Note with me How God dealt in the censuring of these three He questions Adams Weakenesse and doth call Eve to account for th' Ignorance in her fall Because for them he mercy had in store Vpon their true repentance and before He gaue their doome told them he had decreed A blessed Sauiour from the Womans seed But Sathan he ne're question'd 't was because Maliciously he had transgrest his Lawes Which sinne against the Spirit he so abhor'd His Diuine Will no mercy for him stor'd Moreouer In the sacred Text 't is read The Womans Seed shall breake the Serpents head It is observ'd The Diuell had decreed To tempt our Sauiour the predicted Seed In the same sort though not the same successe As he did Eve our first Progenitresse All sinnes saith Iohn we may in three diuide Lust of the Flesh Lust of the Eye and Pride She sees the Tree and thought it good for meat The Fleshes lust persuaded her to eat She sees it faire and pleasant to the eye Then the Eyes lust inciteth her to try She apprehends that it will make her wise So through the Pride of heart she eats and dies And when he Christ into the Desart lead Bee'ng hungry Turne said he these Stones to Bread There 's Fleshly lusts temptation Thence he growes To the Eyes lust and from the Mountaine showes The World with all the pompe contain'd therein Say'ng All this great purchase thou shalt win But to fall downe and worship me And when He saw these faile to tempt him once agen Vsing the Pride of heart when from on hye He bad him leape downe and make proofe to flye And as the Woman yeelding to temptation Made thereby forfeit of all mans saluation And so the Diue'll who did the Serpent vse Was said by that the Womans head to bruse So Christ the Womans Seed making resist To these seducemeâ—ts of that Pannurgist Because by neither Pride nor Lust mis-led Was truly said to breake the Serpents head Angels bee'ng now made Diuels let vs finde What place of Torment is to them assign'd First of the Poets Hell The dreadfull Throne Where all Soules shall be sentenc'd stands saith one In a sad place with obscure darkenesse hid
he joine the heate of Zeale with the light of Knowledge as in the Sacrifices Fire and Salt were euer coupled The fift dayes worke was of Fishes to play in the Seas and the Fowles to fly and soare towards Heauen So the fift step in a New Creature is To liue and reioyce in a sea of Troubles and fly by Prayer and Contemplation towards Heauen On the sixth day God made Man now all those things before named being performed by him Man is a new Creature They are thus like a golden Chaine concatinated into seuerall links by Saint Peter Adde to your light of Knowledge the firmament of Faith to your Faith seas of repentant Teares to your Teares the fruitfull Trees of good Workes to your good Workes the hot Sun-shine of Zeale to your Zeale the winged Fowles of Prayer and Contemplation And so Ecce omnia facta sunt nova Behold all things are made new c. Further concerning the Angels Basil Hom. sup Psal. 44. saith The Angels are subject to no change for amongst them there is neither Child Yong-man nor old but in the same state in which they were created in the beginning in that they euerlastingly remaine the substance of their proper nature being permanent in Simplicitie and Immutabilitie And againe vpon Psal. 33. There is an Angel of God assistant to euery one that beleeues in Christ vnlesse by our impious actions wee expell him from vs. For as Smoke driueth away Bees and an euill sauour expelleth Doues so our stinking and vnsauory sinnes remoue from vs the good Angell who is appointed to be the Keeper and Guardian of our life Hier. sup Mat. 13. Magna dignitas fidelium Animarum c. Great is the dignitie of faithfull Soules which euery one from his birth hath an Angell deputed for his Keeper Bernard in his Sermon super Psalm 12.19 vseth these words Woe be vnto vs if at any time the Angels by our sinnes and negligences be so prouoked that they hold vs vnworthy their presence and visitation by which they might protect vs from the old Aduersarie of Mankinde the Diuell If therefore wee hold their familiarities necessarie to our preseruations wee must beware how wee offend them but rather study to exercise our selues in such things in which they are most delighted as Sobrietie Chastitie Voluntarie Pouertie Charitie c. but aboue all things they expect from vs Peace and Veritie Againe hee saith How mercifull art thou ô Lord that thinkest vs not safe enough in our weake and slender walls but thou sendest thine Angels to be our Keepers and Guardians Isidor de Sum. Bon. It is supposed that all Nations haue Angels set ouer them to be their Rulers but it is approued That all men haue Angels to be their Directors He saith in another place By Nature they were created mutable but by Contemplation they are made immutable in Minde passible in Conception rationall in Stocke eternall in blessednesse perpetuall Greg. in Homil Novem esse Ordines Angelorum testante sacro eloquio scimus c. i. We know by the witnesse of the holy Word That there are nine degrees of Angels namely Angels Arch-Angels Vertues Potestates Principates Dominations Thrones Cherubim and Seraphim And proceedeth thus The name of Angell is a word of Office not of Nature For these holy Spirits of the Coelestiall Countrey are euer termed Spirits but cannot be alwayes called Angels for they are then onely to be stiled Angels when any message is deliuered them to be published abroad According to that of the Psalmist Qui fecit Angelos suos Spiritus Those therefore that deliuer the least things haue the title of Angels but those that are imployed in the greatest Arch-Angels for Angeli in the Greeke tongue signifieth Messengers and Arch-Angeli Chiefe Messengers And therefore they are character'd by particular names as Michael Gabriel Raphael c. We likewise reade Nazianzen thus Orat. 38. Atque ita secundi Splendores procreati sunt primi splendoris Administri c. i. So the second Splendors were procreated as the Ministers of the first Light whether of Fire quite void of matter and incorporeall or whether of some other nature comming neere vnto that matter yet my minde prompteth me to say thus much That these spirits are no way to be impelled vnto any euill but they are stil apt and ready to do any good thing whatsoeuer as alwaies shining in that first splendor wherein they were created c. The same Nazianzen Carmine de Laude Virginitatis writeth thus At talis Triadis naturae est vndique purae Ex illo puro certissima lucis origo Coetibus Angelicis mortali lumine cerni Qui nequeunt c. Such is the nature of the purest Trine In whom th' originall Light began to shine From whence the Host of Angels we deriue Such Lights as can be seene by none aliue The Seat of God and his most blessed Throne They alwayes compasse and on him alone Th' attend meere Spirits If from the Most Hy Sent through the pure aire they like Lightning fly And vndisturb'd be the winde rough or still They in a moment act their Makers Will They marry not in them 's no care exprest No griefe no troubled motions of the brest Neither are they compos'd of limbes as wee Nor dwell in houses but they all agree In a miraculous concord Euery one Is to himselfe the same for there are none Of diffrent nature of like soule like minde And equally to Gods great loue inclin'd In daughters sonnes or wiues they take no pleasure Nor are their hearts bent vpon Gold or Treasure All earthy Glories they hold vile and vaine Nor furrow they the spatious Seas for gaine Nor for the bellies sake plow they or sow Or study when to reape the fruits that grow The care of which hath vnto Mankinde brought All the mortiferous Ills that can be thought Their best and onely food is to behold God in his Light and Graces manifold Hauing discoursed sufficiently of the Creation of Angels it followeth in the next place to speake something of the forming and fashioning of Man The sixt day God created the four-footed Beasts male and female wilde and tame The same day also he made Man which day some are of opinion was the tenth day of the Calends of Aprill For it was necessarie saith Adam arch-Bishop of Vienna in his Chronicle That the second Adam sleeping in a vivifying death onely for the saluation of Mankinde should sanctifie his Spouse the Church by those Sacraments which were deriued out of his side euen vpon the selfe same day not onely of the weeke but of the moneth also wherein hee created Adam our first Father and out of his side brought forth Evah his wife that by her helpe the whole race of Mankinde might be propagated God made Man after his owne Image to the end that knowing the dignitie of his Creation he might be the rather incited to loue
For diuers Authors are in this agreeing Mans generation hath been multiply'de Aboue all other Animals beside Saith Daniel Thousand thousands Him before Stand and 'bout him ten thousand thousands more Which Thousand he thus duplicates to show Their countlesse number which our dull and slow Nature wants facultie to aphrehend As likewise when he further would extend Their Legions Miriads he to Miriads layes Noting to vs of those that sound his praise The infinite Armies like a Circle round The number ending where it first was found In Iohn 't is read A mighty voice I heard Of many Angels and their Troupes appear'd To be of thousand thousands Iob said well The number of his Souldiers who can tell 'Mongst others one much daring his bold Pen Seem'd to out-strip his Vnderstanding when He would confine each Chorus to containe The meere Chimaera of an idle braine Saying To each belongs in these blest Regions Six thousand six hundred sixty and six Legions Each Legion too doth bee'ng exactly told Six thousand six hundred sixty six Angels hold But of their number let no man discusse Further than sacred Scripture warrants vs. It followes that I next make inquisition Into the Angels motion a Position Needfull to be examin'd Know then He Is not contain'd in place as Brutes and we But Place it selfe he in Himself containes Bee'ng said to be still where his Pow'r remaines And though it passe our weake ingeniositie Yet He is knowne to be of strange velocitie And without passing places can with ease Or go or come at all times when he please From heav'n to earth He can descend and bee Aboue and here in space vnmomentarie Hence thence He vndisturb'd hath passage faire Through both the elements of Fire and Aire Without incumbrance or the least molest And though it sinke not into th' Ethnycks brest Hee 's without circumscription vnconfin'd For if these Spirits Places had assign'd And so from one into another shifted How could they then so suddenly be lifted Into the vpper Heav'ns or thence apply Themselues to th' earth in twinkling of an eye It is agreed vpon the Good and Euill The blessed Angell as the cursed Diuell Haue all those faculties and without aine Or passing intermediat things can gaine To what they purpose in one instant round The spatious world and where they please be found Those that the Mathematicke Art prosesse Tell vs That 'twixt th' eight Heav'n and earth's no lesse Than one hundred and sev'nty millions 100 and three Of spacious miles mete by Geometrie By which account the mighty space extending Is from the watry and tenth Heav'n descending Ten times so much at least for if a stone Should from the starry and eight Heav'n be throwne And ev'ry houre passe without intermission One thousand miles in it's swift expedition In motion still without stay or re-calling It must be sixty fiue yeares in it's falling To amplifie what hath before been said Some Sectifts haue their ignorance betray'd Affirming Angels are not If they were They with the Soule of force must likewise beare Bodies about them too and so to bee Subiect vnto our visibilitie How vaine this is it may be eas'ly ghest When none that hath Philosophy profest But hold That there are Substances Diuine Intelligence call'd which neuer did incline Into commixtion or knowne to require Substance from th' Earth the Water Aire or Fire A second thing th' object That if so great Their number be as that the Aire 's repleat With infinit Armies 't must be needs confest That they should hourely whole Mankinde molest But these consider not He that created All things out of meere Nothing hath instated Them in such order distance and consent One to another's no impediment Neither is any of his great Works found That hath the pow'r to passe beyond his Bound As in the Waters element though far It'exceeds the Earth yet keepes within it's baâ— And though the proud waues with curl'd billowes rore Threatning as if to swallow vp the shore Yet by th' Almighties hand their pow'r is stay'd No Inundation or great Deluge made Vnlesse his Wrath some sudden vengeance brings Opening Heav'ns spouts and letting loose the Springs No maruell then that Spirits be in number So many that the very Aire they comber And they to vs and we to them so odious They neither hurtfull are nor discommodious Their Malice not bee'ng able to withstand Those bounds prefixt by the Almighties hand For so much in Iobs Historie is found When Sathan saith he hath compast the earth round He doth not say In his large progresse hee Hath done to Man least discommoditie Or harme at all not that he wanted Will But in himselfe the Pow'r to hurt or kill Nor durst he touching Ioâ— make inquisition Till he from God himselfe had free permission Who gaue him limit and his fury sâ—aid Vpon his outward Fortunes when he said Lo all he hath now at thy â—â—â—cy stand Onely against his person 〈◊〉 hand Againe when He 〈◊〉 Body to him gaue Captiue his Life he did command him saue Whence we may ground Though this rebellious Prince Great Lucifer with his Adherents since Their Fall retaine th' abilitie and pow'r To measure th' Earth in least part of an houre Yet without leaue they neither dare nor can Vse the least violence on Gods creature Man Next touching the rare knowledge which insists In them by nature Some Theologists Affirme them pregnant in Theologie Philosophie Mathematicks Astrologie In Musicke they are skill'd expert in Physicke In Grammer Logicke and Arithmeticke Nay he that is among them the most low Contemn'd and vile more than weake Man doth know Nor are their reasons vaine for in respect A Spirit is but a meere Intellect Not burden'd with a body of agilitie Nimble and quicke therefore with much facilitie In all materials he acquainted is From the Earths superficies to th' Abisse He knowes such vertues as in Stones abide Gems Minerals creeping Wormes and Beasts for hide From him you nothing can for he doth vant Still in the Marble Porphyre Adamant The Corall Pumice and the Chrysolit The Smarage Topaz and the Margarit The Onyx Carbuncle Gold Siluer Lead Brasse Iron and Sulphur He is likewise read In the proprieties of Creeping things Ants Toads Snakes Serpents all that the earth brings Of all the sev'rall Fishes he hath notion Bred in fresh waters or the briny Ocean Of Beasts the sundry qualities he findes Lions Beares Tygres Camels Horses Hindes The Elephant the Fox Ape Asse Mule Cat Sheepe Wolfe Hare Hedge-hog with each other that The Earth produceth So in Herbs and Trees Plants Leaues Fruits Roots Seeds juices Liquors these No Artist hath like skill in He can tell The sev'rall qualities of Fowles and well Distinguish them as such and such belong To the Earth Aire or Water He is strong In further knowledge of the Elements As in their pow'r their natures and extents
Of the prioritie and degrees that Diuels haue amongst themselues of their Fall number motion and excellencie of knowledge so much hath beene spoken as may with safetie and without prophanenesse be held sufficient And to proue that there is Daemoniacall Magicke needs not be questioned as may be gathered by the antient Philosophers Tresmegistus Pythagoras Plato Psellus Plotinus Iamblicus Proclus Chalcidius and Apuleius And of the Perepateticks Theophrastus Ammonius Philoponus Avicenna Algazel and others Saint Clement witnesseth That this Art was deuised before the Floud and first by Diuels deliuered vnto the Gyants and that by them Cham the sonne of Noah was instructed For thus he writeth They taught That the Diuels by Art Magicke might be obliged to obey men which was done by charmes and incantations and as out of a forge or furnace of mischiefe all light of pietie being substracted they filled the world with the smoke of that vngodly practise For this some other causes was the Deluge brought vpon the world in which all mankinde was destroyed sauing Noah and his family who with his three sonnes and their wiues were onely preserued Of which sonnes Cham to one of his sonnes called Nisraim taught this Diuellish Art from whom the AEgyptians Babylonians and Persians deriue their progenie The Nations called him Zoroaster in whose name diuers Magicall bookes were divulged c. It is said that hee comprehended the whole Art in an hundred thousand Verses and after in a great whirle-winde was hurried away aliue by the Diuell from the middest of his Schollers as Suidas reporteth Apuleius ascribeth to the Persians the inuention of two-fold Magick for they beleeued in two gods as the Authors Lords of all things one good whom they stiled Ormusda and thought him to be the Sunne Another euill whom they called Arimanes or Pluto From these they deriued a double Magicke one which consisted altogether in superstition and the adoration of false gods the other in the inuestigation and search of the obscurities of hidden Nature to acquire the secrets thereof Hence some diuide this abstruse Art into Theurgia White Magicke and Goetia Blacke Magicke or the Blacke Art otherwise called Necromantia The effects of the first they conferre vpon the good Angels and the effects of the other vpon euill affirming the one to be lawfull the other vnlawfull for so Scotus Parmensis with diuers other Platonickes haue affirmed But that they are both most blasphemous and impious heare what Cornelius Agrippa an Archimagi himselfe writeth these be his words This Theurgia vnder the names of God and his good Angels doth comprehend and include the fallacies of the euill Daemons and though the greatest part of the ceremonies professe puritie of minde and bodie with other externall complements yet the impure and vncleane Spirits are deceiuing powers and vndermine vs that they may be worshipped as gods To which he addeth The Art Almadel the Art Notarie the Art Paulina the Art of Reuelations and the like full of superstitions are so much the more pernitious and dangerous by how much they appeare to the Vnlearned Diuine and gratious Hence came that Decree in the Parisian Schoole That for God by Magicke Art to compell his Angels to be obedient to Incantations this to beleeue is an error That the good Angels can be included in gems or stones or shal consecrate or make holy any figures Images or garments or to doe any such things as are comprehended in their wicked Arts to beleeue is an errour For by what can these Spirits which they vse in their exorcismes be thought or called good when they desire to be adored as gods and to haue sacrifices made vnto them than which treason against the Diuine Majestie there is nothing in them more alien and forrein they as much abhorring and detesting it as the euill Angels pursue and seeke after it Goetia in the Greeke tongue signifieth Impostura or Imposture euen as Necromantia commeth of Nechros Mortuus which is dead and of Manteia which is Diuinatio as much to say as a diuination from the Dead But from definitions I will proceed to historie In the yeare 1558 in a Village belonging to Thuringia not far from the towne â—ena a certaine Magitian being apprehended and examined confessed publiquely that hee learned that hellish Art of an old woman of Hercyra and said that by her means he had often conference with the Diuell and from him had the skill to know the properties and vertues of diuers herbes and Simples which helped him in the cure of sundry diseases and infirmities Artesius a grand Magitian so speaketh of the Art as if there were no difference at all betwixt white and blacke Magicke first he proposeth the Characters of the Planets Rings and Seales how and vnder what constellation they ought to be made Next what belongs to the art of Prediction and telling things future especially by the flight of Birds Thirdly how the voices of brutish Animals may be interpreted and vnderstood adding the Diuination by Lots from Proclus Fourthly hee shewes the power and vertue of Herbs Fiftly what belongs vnto the attaining of the Philosophers stone Sixtly how things past future and present may be distinguished and knowne Seuenthly by what rites and ceremonies Art Magicke may be exercised Eightly by what means life may be prolonged where he tells a tale of one that liued one thousand twenty and fiue yeares c. The mention of these things are not that the least confidence or credit should be giuen vnto them but to shew by what cunning and subtill snares the Diuell workes to intrap and intangle poore Soules in his manifold deceptions and illusions In this Goeticke and Necromanticke Magicke it is obserued by D. Thom. Gulielmus Parisiensis Scotus Gerson Abulensis Victoria Valentia Spinaeus Sprangerus Navarra Grillandus Remigius and others That it is the foundation of a secret or expresse compact with the Diuell by the force of which miserable men pawne and oblige their soules vnto him He interchangeably submits himselfe to them as their Vassall he is present as soone as called being asked he answers being commanded hee obeyes not bound vpon any necessitie but that he may thereby intricate and indeare vnto him the soules of his Clients to destroy them more suddenly and vnsuspectedly For the Magitian hath onely a confidence that he hath empire ouer the Diuell who againe counterfeiteth himselfe to be his seruant and Vassal Eutichianus Patriarch of Constantinople recordeth this Historie In the time of the Emperour Iustinianus saith hee there liued in Adana a city of Cilicia one Theophilus who was by office the Steward of the Church hee was so beloued and gratious in the eyes of all men as that hee was held to be worthy of an Episcopall dignitie Which notwithstanding he most constantly refused and afterward being vnmeritedly accused by such as emulated his honest life sincere carriage
shooes could water tred And neuer hasard drowning The like fame Another that Othimius had to name Behinde him left Hadingus King of Danes Mounted vpon a good Steed by the raines Th' Inchanter tooke and crosse the main sea brought him Safe whilest in vaine the hot pursuer sought him Oddo the Danish Pyrat by the aid Of the like Sp'rits whole Nauies durst inuade And with his Magicke Charmes could when he please Raise mighty stormes and drowne thâ—m in the seas At length by one of greater practise found Aiming at others Wracke himselfe was drown'd Some Authors vnto this accursed Tribe Of watry Daemons Deluges ascribe And flux of waters Such we reade were knowne Whilest Damasus was Pope when ouerthrowne Were many cities in Sicilia And By Historiographers we vnderstand The like chanc'd in Pope Alexanders dayes In Italy afflicting diuers wayes Both losse of beasts and great depopulation In Charles the fifts time by an Inundation Happend in Holland Zeeland Friseland these Had their maritime shores drown'd by the seas In Poland neere Cracovia chanc'd the same And in one yeare if we may credit Fame In Europ besides Townes and Cities then Perisht aboue fiue hundred thousand men To these belong what we call Hydromantia Gastromantia Lacomantia Pagomantia Touching the Spirits of the Earth there bee Of diuers sorts each knowne in his degree As Genij the Domesticke gods and those They Lares call Spectars Alastores Larvae Noone-Diuels Syluanes Satyrs Fawnes And they frequâ—nt the Forrests Groues and Lawnes Others th' Italians F'oletti call Paredrij there are too yet these not all Now what these Genij are Philostratus Eunapius Athenaeus Maximus With all the other Platonicks profest Them to be Sp'rits of men before deceast Who had they liv'd a good life and vnstain'd By licence of th' Infernall Pow'rs obtain'd In their owne houses to inhabit still And their posteritie to guard from ill Such they call'd Lares But all those that lead Liues wicked and debosht they being dead Wandred about the earth as Ghosts exil'd Doing all mischiefe such they Larvae stil'd And of this kinde that Spirit we may guesse Remembred in the booke of Socrates Who in the shape oâ— Moses did appeare The space togetheâ— of one compleat yeare I' th Isle of Creet persuading with the Iewes There liuing That he such a meanes would vse That if they met at a fixt day with ease He would traject them dry-foot through the seas To which they trusting by appointment meet All who that time were resident in Creet And follow their false Captaine lesse and more Ev'n to the very margent of the shore Then turning tow'rds them in a short oration Bespeakes them thus O you the chosen nation Behold as great a wonder from my hand As your fore-fathers did from Moses Wand Then with his finger points vnto a place 'Twixt them and which a Creeke ran no great space And seeming shallow All of you now fling Your selues saith he and follow me your King Into this sea swim but to yonder strand And you shall then arriue vpon a land From whence I will conduct you ev'ry man Dry-foot into a second Canaan He plungeth first they follow with one minde In hope a second Palestine to finde But hauing past their depths the rough windes blew When this Seducer straight himselfe withdrew Leaues them to ruin most of them bee'ng drown'd Some few by fish-boats sav'd he no wherâ— found With these the Spectars in some points assent Bee'ng tow'rds Mankinde alike maleuolent Whose in-nate malice nothing can asswage Authors of death depopulation strage By Origen they are Alastares nam'd By Zoroaster bloudy and vntam'd Concerning which the learned mens opinion Is That Abaddon hath of them dominion What time Iustinian did the Empire sway Many of these did shew themselues by day To sundry men both of good braine and sence After which follow'd a great Pestilence For to all such those Spectars did appeare It was a certaine signe their death drew neare King Alexander of that name the third That reign'd in Scotland if Boethius word May be beleev'd by match himselfe ally'de With England tooke Ioanna to his Bride Sister to the third Henry She bee'ng dead And issuelesse he after married Marg'ret his daughter Did on her beget Prince Alexander David Margaret These dying in their nonage and she too With sorrow as most thinke the King doth woo Iolanta the faire daughter as some say Vnto the great Earle of Campania Being as 't seemes most ardently inclin'd After his death to leaue some heire behind In the mid Reuels the first ominous night Of their espousals when the roome shone bright With lighted tapers the King and the Queene leading The curious Measures Lords and Ladies treading The selfe same straines the King looks backe by chance And spies a strange intruder fill the dance Namely a meere Anatomy quite bare His naked limbes both without flesh and haire As we decipher Death who stalks about Keeping true measure till the dance was out The King with all the rest afrighted stand The Spectar vanisht and then strict command Was giv'n to breake vp reuels each 'gan feare This Omen and presage disaster neere If any aske What did of this succeed The King soone â—fter falling from his Steed Vnhappily dy'de After whose death ensuing Was to the land sedition wracke and ruin The Syluanes Fawnes and Satyrs are the same The Greekes Paredrij call the Latines name Familiar Spirits who though in outward shew They threat no harme but seeme all good to owe Poore ambusht mankinde though their crafty Mines And snares do not appeare by ev'dent signes Yet with malicious hate they are infected And all their deeds and counsels are directed To make a faire and flatt'ring preparation Vnto the bodies death and soules damnation And of these Spirits as Macrobius saith The mount Pernassus in aboundance hath Neere to mount Hecta And Olaus writes The like appeare most frequently by nights And verbally deliuer kinde commends To men from their deceast and shipwrackt friends Vsing their helpe one Iohn Teutonicus By Acromaticke Magicke sported thus This Iohn was knowne a bastard and yet had Great fame for learning who in Halberstad Had for his worth admittance to a place Where none but the Nobilitie had grace To be in Commons yet it seemes so great Was his repute with them he sate and eat But yet with small content the yong men proud Of their high noble births much disallow'd His company and tooke it in great scorne To sit with one though learn'd yet basely borne And whether they were serv'd with flesh or fish His bastardy was sauce still in his dish But skil'd in hidden Arts I will thought he Some sudden means deuice henceforth to free My selfe from all their scoffes and taunts Hee then Inuites vnto his chamber those yong men Who most seem'd to oppose him feasts
his next expedition gaine an assured and most remarkable victorie Satisfied with this their liberall promise hee tooke his leaue recollected his dispersed Troupes and tooke the field The night before the battell being vigilant to suruey his Enemies Tents and see what watch they kept he espied three Damosels carying vp three dishes of meaâ— into one of the Tents whom following apace for he might easily trace them by their steps in the dew and hauing a Citharon about him on which he played most curiously he receiued meat for his musick and returning the same way he came the next day he gaue them a strong battell in which the enemies were slaine almost to one manâ— Pertinax as Sabellicus witnesseth a little before his death saw one of these Spectars in a fish-poole threatning him with a naked sword Of the like nature was that Bore which Zonarus speaketh of who meeting with Isaaccius Comnenes who was hunting neere vnto Naples and being pursued from a promontorie cast himselfe headlong into the sea leauing the Emperor almost exanimate and without life In Finland which is vnder the dominion of the King of Sweden there is a castle which is called the New Rock moted about with a riuer of an vnsounded depth the water blacke and the fish therein very distastefull to the palat In this are Spectars often seene which fore-shew either the death of the Gouernor or some prime Officer belonging to the place and most commonly it appeareth in the shape of an Harper sweetly singing and dallying and playing vnder the water There is a Lake neere Cracovia in Poland which in the yeare 1378 was much troubled with these Spirits but at length by the prayers of some deuout Priests the place was freed from their impostures The Fishermen casting their nets there drew vp a Fish with a Goats head and hornes and the eyes flaming and sparkling like fire with whose aspect and filthy stench that it brought with it being terrified they fled and the Monster making a fearefull noise like the houling of a wolfe troubling the water vanished Alexander ab Alexandro maketh mention of one Thomas a Monke who in an euening seeking an horse and comming neere vnto the brinke of a Riueâ— he espied a countrey fellow who of his voluntarie free-will offered to traject him ouer on his shoulders The Monke is glad of the motion and mounts vpon his backe but when they were in the midst of the floud Thomas casting his eye downe hee perceiued his legs not to be humane but goatish and his feet clouen Therefore suspecting him to be one of these watry Diuels hee commended himselfe to God in his prayers The Spirit then forsakes him and leaues him well washed in the middle of the Riuer to get vnto the shore with no small difficultie Sabellicus hath left recorded That when Iulius Caesar with his army was to passe the riuer Rubicon to come into Italy and to meet with Pompey one of these Spirits in the shape of a man but greater than ordiâ—arie sate piping vpon the banke of the Riuer Which one of Caesars soldiers seeing snatched away his pipe and broke it when the Spirit presently swimming the Riuer beeing on the other side sounded a shrill and terrible blast from a trumpet which Caesar interpreted to be a good and happy omen of his succeeding victorie Of the Spirits of the earth there are diuers sorts and they haue diuers names as Genij Lares Dij domestici Spectra Alastores Daemonia meridiana as likewise Fauni Sylvani Satyri folletti Fatuelli Paredrij Spiritus Familiares c. Of some of these I haue spoken in the preceding Tractat. Servius Honoratus and Sabinus are of opinion That Man consisteth of three parts but most ignorantly and aduerse to truth of a Soule a Body and a Shadow and at his dissolution the Soule ascends to heanen the Bodie inclines to the earth and the Shadow descends ad Inferos to hell They hold the Shadow is not a true body but a corporeall Species which cannot be touched or taken hold of no more than the winde and that this aswell as the Soule doth oft times appeare vnto men liuing and the soule after it hath left the body is called Genius and the Shadow Larva or the Shadow infernall These Genij are malicious Spirits of the earth who when they most promise health and safety vnto mankinde do then most endeauour their vtter ruine and destruction Constantine the Emperor marching from Antiochia said That he often saw his own Genius and had conference with it and when he at any time saw it pale and troubled which he held to be the preseruer and protectour of health and liuelyhood hee himselfe would much grieue and sorrow By the Spirits called Lares or Houshold gods many men haue been driuen into strange melancholies Amongst others I will cite you one least common A young man had a strong imagination that he was dead and did not onely abstaine from meat and drinke but importuned his parents that he might be caried vnto his graue and buried before his flesh was quite putrified By the counsell of Physitions he was wrapped in a winding sheet laid vpon a Beere and so carried toward the Church vpon mens shoulders But by the way two or three pleasant fellowes suborned to that purpose meeting the Herse demanded aloud of them that followed it Whose body it was there coffined and carried to buriall They said it was such a yong mans and told them his name Surely replied one of them the world is very well rid of him for he was a man of a very bad and vitious life and his friends may reioyce he hath rather ended his dayes thus than at the gallowes Which the yong man hearing and vexed to be so injured rowsed himselfe vp vpon the Beere and told them That they were wicked men to do him that wrong which he had neuer deserued and told them That if hee were aliue as hee was not hee would teach them to speake better of the Dead But they proceeding to depraue him and giue him much more disgraceful and contemptible language he not able to endure it leapt from the Herse and fell about their eares with such rage and fury that hee ceased not buffetting with them till quite wearied and by his violent agitation the humors of his body altered hee awakened as out of a sleepe or trance and being brought home and comforted with wholesome dyet he within few dayes recouered both his pristine health strength and vnderstanding But to returne to our seuerall kindes of Terrestriall Spirits There are those that are called Spectra meridiana or Noon-diuels In the Easterne parts of Russia about haruest time a Spirit was seen to walke at mid-day like a sad mourning Widow and whosoeuer she met if they did not instantly fall on their knees to adore her they could not part from her without a leg or
them Fairies In solitarie roomes These vprores keepe And beat at dores to wake men from their sleepeâ— Seeming to force locks be they ne're so strong And keeping Christmasse gambols all night long Pots glasses trenchers dishes pannes and kettles They will make dance about the shelues and settles As if about the Kitchen tost and cast Yet in the moruing nothing found misplac't Others such houses to their vse haue fitted In which base murthers haue been once committed Some haue their fearefull habitations taken In desolat houses ruin'd and forsaken Examples faile not to make these more plaine The house wherein Caligula was slaine To enter which none euer durst aspire After his death till 't was consum'd by fire The like in Athens of which Pliny writes In his Epistles As Facetius cites In Halberstad saith he there is a Dwelling Of great remarke the neighbour roofes excelling For architecture in which made aboad A mighty rich man and a belly-god After whose death his soule gon Heav'n knowes whither Not one night fail'd for many moneths together But all the roomes with lighted tapers shone As if the darknesse had beene chac't and gone And Day there onely for his pleasure stay'd In the great chamber where before were made His riotous feasts the casements standing wide Clearely through that transparance is espy'de This Glutton whom they by his habit knew At the boords end feasting a frolicke crew Of lusty stomacks that about him sate Serv'd in with many a costly delicate Course after Course and ev'ry Charger full Neat Seruitors attended not one dull But ready to shift trenchersâ— and fill wine In guilded bowles for all with plate doth shine And amongst them you could not spy a guest But seem'd some one he in his life did feast At this high rate they seem'd to spend the night But all were vanisht still before day light Of Bishop Datius a learn'd Clerke thus saith He for the true profession of his Faith Sent into exile in his difficult way Opprest with penurie was forc'd to stay In Corinth nor there lodging could he haue In any Inne or place conuenient saue A corner house suppos'd to be inchanted And at that time with sundry Diuels haunted There taking vp his lodging and alone He soundly slept till betwixt twelue and one When suddenly he knew not by what cranny The dores bee'ng fast shut to him came a many Of Diuels thronging deckt in sundry shapes Like Badgers Foxes Hedge-hogs Hares and Apes Others more terrible like Lions rore Some grunt like hogs the like ne're heard before Like Bulls these bellow those like Asses bray Some barke like ban-dogs some like horses ney Some howle like Wolues others like Furies yell Scarse that blacke Santus could be match'd in hell At which vp starts the noble Priest and saith O you accursed Fiends Vassals of wrath That first had in the East your habitation Till you by pride did forfeit your saluation With the blest Angels you had then your seat But by aspiring to be god-like great Behold your rashnesse punisht in your features Being transhap'd into base abject creatures This hauing spoke the Spirits disappeard The house of them for euer after clear'd One thing though out of course it may appeare Yet I thought fit to be inserted here The rather too the Reader I prepare Because it may seeme wonderfull and rare Receiue 't as you thinke good or if you please To beleeue Plutarch then his words are these One call'd Enapius a yong man well bred By the Physitions was giv'n out for dead And left to his last sheet After some howers He seem'd to recollect his vitall powers To liue againe and speake The reason why Demanded of his strange recouerie His answer was That he was dead 't was true And brought before th' infernall Bar. They view Him o're and o're then call to them who'haue charge The spirit from the body to inlarge Whom Pluto with the other Stygian Pow'rs Thus threat Base Vassals can we thinke you ours Or worthy our imployment to mistake In such a serious errand Do we make You Officers and Lictors to arrest Such as are call'd to their eternall rest And when we send for one whose dismall fate Proclaimes him dead you bring vs one whose date Is not yet summ'd but of a vertue stronger As limited by vs to liue much longer We sent that with Nicander you should meet A Currier that dwells in such a street And how haue you mistooke This Soule dismisse And fetch his hither to our darke Abisse With that saith he I waken'd His friends sent Vnto the Curriers house incontinent And found him at the very instant dead When he his former life recouered And though meere fabulous this seeme to be Yet is it no impossibilitie Fiends should delude the Ethnicks and on them Confer this as a cunning stratagem To make them thinke that he dispos'd mans breath And had the sole pow'r ouer life and death At nothing more these auerse Spirits aime Than what is Gods vnto themselues to claime Others there are as if destin'd by lot To haue no pow'r but ouer goods ill got For instance One long with the world at strife Who had profest a strict religious life And taken holy Orders at his booke Spending his spare houres to a crafty Cooke Was neere ally'de and at his best vacation Findes out a time to giue him visitation And greets him with a blessing The fat Host Is glad to see his Vncle Sod and Rost He sets before him there is nothing fit To bid him welcome wanting downe they sit The good old man after some small repast More apt to talke than eat demands at last Of his Lay Nephew since he toiles and striues In this vaine world to prosper how he thriues The Cooke first fetcheth a deepe sigh then sayes O Vncle I haue sought my state to raise By ev'ry indirect and law lesse meane Yet still my couetous aimes are frustrat cleane I buy stale meat and at the cheapest rate Then if my Guests complaine I cog and prate Out-facing it for good Sometimes I buy Beeues haue been told me of the murrain dye What course haue I not tooke to compasse riches Ventur'd on some haue been found dead in ditches Bak'd dogs for Venison put them in good paste And then with salt and pepper helpt their taste Meat rosted twice and twice boyl'd I oft sell Make pies of fly-blowne joints and vent them well I froth my cannes in ev'ry jug I cheat And nicke my Ghests in what they drinke or eat And yet with these and more sleights all I can Doth not declare me for a thriuing man I pinch myne owne guts and from others gleane And yet though I shew fat my stocke is leane The good old man though at his tale offended No interruption vs'd till he had ended First hauing shooke his head then crost his brest Cousin said he this lewd life I detest Let me aduise
you therefore to repent For know ill-gotten goods are lewdly spent Pray let me see your Buttry Turne your face Saith the Cooke that way you may view the place That casement shewes it Well done saith the Priest Now looke with me and tell me what thou seest When presently appeares to them a Ghost Swolne-cheekt gor-bellied plumper than myne Host His legs with dropsie swell'd gouty his thighes And able scarse to looke out with his eyes Feeding with greedinesse on ev'ry dish For nothing could escape him flesh or fish Then with the empty jugges he seemes to quarrell And sets his mouth to th' bung hole of a barrell Lesse compast than his belly at one draught He seemes to quaffe halfe off then smil'd and laught When jogging it he found it somewhat shallow So parted thence as full as he could wallow Mine Host amas'd desires him to vnfold What Monster 't was made with his house so bold To whom his Vncle Hast thou not heard tell Of Buttry-Sp'rits who in those places dwell Where cous'nage is profest Needs must you waine In your estate when such deuour your gaine All such as study fraud and practise euill Do only starue themselues to plumpe the Deuill The Cooke replies What course good Vncle than Had I best take that am you know a man Would prosper gladly and my fortunes raise Which I haue toil'd and labour'd diuers waies He mildely answers Be advis'd by mee Serue God thy neighbour loue vse charitie Frequent the Church be oft deuouâ— in pray'r Keepe a good conscience cast away all care Of this worlds pelfe cheat none be iust to all So shalt thou thriue although thy gaine be small For then no such bad Spirit shall haue pow'r Thy goods directly gotten to deuour This said he left him Who now better taught Begins to loue what 's good and hate what 's naught He onely now an honest course affects And all bad dealing in his trade corrects Some few yeares after the good man againe Forsakes his cloister and with no small paine Trauels to see his Kinsman in whom now He findes a change both in his shape and brow Hee 's growne a Bourger offices hath past And hopes by changing copy at the last To proue chiefe Alderman wealth vpon him flowes And day by day both gaine and credit growes Most grauely now he entertaines his Ghest And leads him in the former roome to feast Some conf'rence past betwixt them two at meat The Cooke spake much the Church-man little â—at But findes by many a thankfull protestation How he hath thriv'd since his last visitation The table drawne the Ghests retyr'd aside He bids him once more ope the casement wide That looks into the Larder where he spies The selfe-same Sp'rit with wan cheekes and sunke eies His aspect meagre his lips thin and pale As if his legs would at that instant faile Leaning vpon a staffe quite clung his belly And all his flesh as it were turn'd to gelly Full platters round about the dresser stood Vpon the shelues too and the meat all good At which he snatcht and catcht but nought preuail'd Still as he reacht his arme forth his strength fail'd And though his greedy appetite was much There was no dish that he had pow'r to touch He craules then to a barrell one would thinke That wanting meat he had a will to drinke The Vessels furnisht and full gag'd he saw But had not strength the spigot forth to draw He lifts at juggs and pots and cannes but they Had been so well fill'd that he vnneths may Aduance them though now empty halfe so hy As to his head to gaine one snuffe thereby Thus he that on ill gotten goods presum'd Parts hunger-starv'd and more than halfe consum'd In this discourse far be it we should meane Spirits by meat are fatted or made leane Yet certaine 't is by Gods permission they May ouer goods extorted beare like sway 'T were not amisse if we some counsell had How to discerne good Spirits from the bad Who since they can assume the shape of light In their discov'ry needfull is foresight In one respect th' agree for both can take Bodies on them and when they please forsake Their shapes and figures but if we compare By circumstance their change they diffrent are As in their true proportionâ— operation Language and purpose of their transmutation Good Angels though vndoubtedly they can Put on all formes still take the shape of Man But the bad Daemons not with that content When they on their curst embassies are sent In figures more contemptible appeare One like a Wolfe another like a Beare Others resembling Dogs Apes Monkies Cats And sometimes Birds as Crowes Pies Owles and Bats But neuer hath it yet been read or told That euer cursed Sp'rit should be so bold To shew his damned head amongst them all In th' innocent Lambes or Doues that haue no gall Some giue this reason God would not permit Since by the Lambe his deare Sonne thought it fit Himselfe to shadow and the Holy-Ghost As in that Bird whom he delighted most T'assume her figure in his apparition That Fiends should in these shapes shew any vision Whoso will sift their actions he shall finde By their successe if well or ill inclin'd The one from other for the blessed still Square all their actions to th' Almighties will And to mans profit neither more nor lesse The limit that 's prescrib'd them they transgresse The Cacadaemons labour all they can Against Gods honour and the good of man Therefore the end of all their apparitions Are meere idolatrous lies and superstitions They to our frailties all grosse sinnes impute That may the body staine or soule pollute And when they aime against vs their chiefe batteries They bait their deadly hookes in candy'd flatteries In golden bowles they poys'nous dregs present Make shew to cure but kill incontinent And therefore it behooues man to haue care Whom thousand wayes they labour to ensnare Take Saint Iohns counsell Be not you saith hee Deceiv'd by your too much credulitie Beleeue not ev'ry Spirit but first try Whether he doth proceed from God on hy Examine ev'ry good thing they pretend Whether they likewise doo 't to a good end To diuers maladies they can giue ease Comfort and helpe vprores sometimes appease Predict mischances teach men to eschew Mischiefes which they prepar'd as well as knew In all their speech Gods name they neuer vse Vnlesse it to dishhonour and abuse Another speciall signe they cannot scape Namely That when they put on humane shape To giue man iust occasion to misdoubt them Some strange prodigious marke they beare about them In one deficient member These be notes To finde them out either the feet of Goats Foreheads of Satyrs nailes deform'd and crooked Eyes broad and flaming noses long and hooked Hands growne with haire and nosthrils broad and wide Teeth gagg'd and larger than their lips can hide The Crosses signe saith Athanasius
for it would breake stone vessell and make strange noise and vprore in the night time as vntiling the house and flinging great stones in at the windowes whistling and hissing in the cellar and lower roomes of the house And though it did not indanger any ones life yet oftentimes it made them breake their shinnes faces with other displeasures as flinging dishes and platters and somtimes dogs end cats into the Well Neither could this Spectar be remoued from the house till the said Maid changed her seruice To this kinde of Spirits that superstitious kind of Diuination is referred called Onomonteia which is a coniecture made by anagrammatising the names of those that come to aske counsell of the Magitian by which they take vpon them to foretell either good or bad hap There is a second kinde of Diuination called Arithmomanteia and that is two-fold one is By considering the force and vertue of the Greeke letters and in a combat to know who shall be Victor by hauing the greater number of letters in his name By the which means they fable Hector to be subdued by Achilles The second is vsed by the Chaldaeans who diuide their Alphabet into three Decads and by the section of their names and intermingled with some letters out of one of these Decads vnto certaine numbers and then refer euery number to his Planet Allyed to this is a third called Stoicheiomanteia that is When suddenly opening a booke wee consider the first verse or sentence that wee cast our eye vpon and from that coniecture some future euent So Socrates it is said predicted the day of his owne death And so Gordianus Claudius Macrinus and other Roman Emperors calculated both of their empires and liues We shall not need to call in question Whether Spirits can speake from the mouthes and tongues of others seeing we haue histories to the same purpose many and frequent Philostratus writeth That the head of Orpheus foretold to Cyrus King of Persia That he should die by the hands of a Woman The head of a Priest before dead as Aristotle witnesseth discouered Cercydes the Homicide Phlegon Trallianus writes That at the same time when the Consul Acilius Glabrio ouerthrew Antiochus the King of Asia in battell the Romans were terrified and forewarned by the Oracle from entring into Asia any more and Publius Acil. Glabrio's head beeing left by a Wolfe who had deuoured his body as if re-animated deliuered to his Army in a long Oration the discourse of a great strage and slaughter which should shortly happen to the Romans Valerius Publicola being Consull and warring vpon the Veintans and Hetruscians out of the groue Arsya one of the Syluans was heard to clamor aloud whilest the battel was yet doubtful One more of the Hetruscians shall fall and the Roman Army shal be Victors Valerius preuailed and the slaine of either part beeing numbred they found it to be iust so as the Sylvan had predicted as Valerius Maximus reporteth Who writeth further That the Image of Fortune in the Latine street was heard to speake So also an Infant of halfe a moneth old in the Ox-market And an Oxe at another time All which were the presages of great misfortunes It is reported That a Spirit in the shape and habit of Policrates was created Prince of AEtolia who tooke to wife a beautiful Ladie of the Locrensians and lay with her three nights onely and then disappeared and was seene no more He left her with child and when the time of her deliuerie came shee brought forth an Hermophrodite of a monstrous and prodigious shape at which the parents of the Lady much astonished calling the Senatours together in the market place caused it there to be publiquely shewen and then demanded of them What should be done with the Monster Some gaue their censure That they should burie it aliue others That it should be consumed with fire and some againe That the mother with it should be banished and excluded the confines of AEtolia Whilest they were in this deliberation Polycrates appeares in the midst of them in a long black garment and first with faire intreaties and then with rough menaces demands of them his sonne Whom they denying to surrender he snatcht it from the armes of the Nurse which held it and eat it vp before them all saue the head and then instantly vanished The AEtolians at this horrid spectacle strooke with feare and wonder fell to a second Counsell amongst them to send to the Oracle to know what this portent might signifie When suddenly the Infants head in the market place began to moue and speake and in a graue sollid speech predicted a great slaughter to ensue The which happened not long after in a great war continued betwixt the AEtolians and the Acarnenses A Question may arise Whether a Spirit hath the power to take away a mans sence of feeling so that hee shall not shrinke at torture but as it were sleepe vpon the racke c. Or Whether they haue the power to cast men into long sleepes as wee haue read of some who haue not onely slept moneths but yeares and afterwaked Of the first there is no question for many Witches and praestigious Magi haue endured torments beyond the sufferance of man without the least sorrow or complaint sigh or grone Some vsing naturall Vnguents Oiles extracted from Opium Nightshade and other herbes and mineralls of wonderfull operation by which the humors are disturbed sound sleepe is begotten the Sences stupified and the feeling hindred Some haue this power from a Contract made with the Diuell vsing medicines or applications made of the small bones the ashes or fat of Infants or of men slaine or executed or by swallowing a King of the Bees who is prime Ruler of the Hiue and bigger than the rest or by binding about certaine parts of their body scrolls of parchment inscribed with diabolicall characters or by the muttering of some inchantment Of which diuers Writers haue from their knowledge giuen sufficient testimonie as Grillandus Paris de Puteo Hippolitus de Marseilis Dodimus c. Now concerning long sleepe and first of those seuen brothers of Ephesinum commonly called the seuen Sleepers These vnder the Emperor Decius in the yeare 447 endured many and cruell torments for the profession of the Christian Faith Their names were Marcus Maximilianus Martinianus Dionysius Iohannes Serapion and Constantinus Who after examination and torment were shut into a dark caue there to be famished but hauing commended themselues in prayer vnto God they laid them down to rest and awaked not till two hundred yeares after Which time being expired and the doore of the Caue by Gods prouidence being opened they waking rose and walking forth began to wonder at the change and alteration of things as not knowing any place or face they looked on at length they were brought before the Emperor Theodosius and gaue sufficient testimony of the Resurrection to many
Christians who in that point doubted Somwhat like this is that which Paulus Diaconus writeth That in the vtmost parts of Germany towards the North and neere to the sea side there is a great mountaine and beneath it a darke and obscure Cauerne in which fiue men were found sleeping their bodies and garments in no part consumed but sound and whole as at the first who by their habits appeared to be antient Romans Certaine of the inhabitants had often made attempt to waken them but could not Vpon a time a wicked fellow purposing to dispoile and rob one of them of his garment he no sooner toucht it but his hand withered and dried vp Olaus Magnus was of opinion That they were confined thither to some strange purpose that when their trance was expired they might either discouer strange Visions reuealed vnto them or else they were to teach and preach the Christian Faith to Infidels who neuer knew the Euangelicall Doctrine I spake before of certaine notes or indubitable marks by which the good Spirits or Angels might be distinguished from the bad Genij or euill Daemons It shall not be amisse to amplifie that point somewhat more by Circumstance and illustrate it by Historie The good Angels are imployed in nothing saue the honour of God and the profit and preseruation of good men When on the contrarie the Caca-Daemons aime all their enterprises and endeauours to derogate from Gods worship and assume it to themselues and by their flattering deceptions and oily insinuations with man to worke the vtter subuersion both of soule and body For as Sathan hath the power to transforme himselfe from an ougly Diuel to an Angell of Light therefore ought we to haue the greater care both to distinguish him in his shape and discouer him in his nature For all apparitions whatsoeuer which persuade to blasphemie superstition lying man-slaughter luxurie or any other thing execrable doe infallibly proceed onely from the Diuell Againe that Spirit that coueteth to be adored or that prompts vs to desire knowledge in things curious and vnnecessarie or that counterfeits it selfe to become a subiect or seruant to man by the vertue of any herbe stone mettall wood or other creature he is a Diuell Those also that put themselues vnder any certain constellations by which to beget rare and prodigious effects whereby the worke is taken from the Creator and attributed vnto his creatures the Starres those are Diuels In briefe all those operations Conjurations Incantations Abjurations Murmurations all those Conuenticles and nightly assemblies in places desart and remote of Witches Sorcerers Magitions Conjurers and such like haue the great Diuell himselfe for their Authour and Abettor In a Chronicle belouging to the House of the Frier Minors in Auergne this historie is related This Couent hauing liued long in contented pouerty and peace of minde as Saint Francis their Founder had left them the Diuell enuying theit abstinence and strictnesse of life takes vpon him the shape of a seruant and insinuateth himselfe into a Noblemans family whose house was not far from the Monasterie to whom he was so diligent and appeared so obseruant in all things that hee made him his Steward committed all his affaires vnto his charge and gaue him the gouernment of his whole house and family Hauing crept into this great credit and fauour and obseruing that his Lord and Master was of a penurious and gripple condition and although this poore religious Brotherhood was placed neere him yet he neuer at any necessitie relieued them with any charitable largesse or almes Of whom when mention was made in any discourse betwixt his Lord and him this subtill Impostor began exceedingly to commend their sanctitie and asperitie of life and persuaded his master That he could performe no one act so acceptable vnto God and profitable for his soules health as to relieue this Fraternitie with a free and boâ—ntifull hand His words proued so effectuall with his Lord that thinking to do a meritorious act hee sent them dayly full dishes from his table vpon the open dayes flesh of all sorts and vpon their dayes of fast of fish the most curious and delicate that could be prouided so that in a short time the good Friers had left the care of their bookes to take charge of their bellies and neglected their deuotions to feed high and drinke hard Which being obserued by one of the Seniors of the Societie who much grieued that they had fotsakeu their former austeritie to embrace such a dissolute life and perceiuing whence they grew to be such Libertines he tooke with him one of the same Fellowship a man of his own strict conuersation with purpose to giue the Nobleman a visit Who making them friendly and courteous entertainment this Frier amongst other discourse demanded of the Lord the reason why he being so many yeares together so sparing and close-handed toward his Brethten was of late grown so profusely bountifull Who answered That it was at the great intercession of his iust and faithfull Steward whom he much loued and no lesse trusted The Religious man desired that he might be acquainted with this good seruanr To which motion the Nobleman was very willing and caused him to be enquired for and called into his presence Who after much delay being forced to shew himselfe the Deuout man by some secret marke or other before spoken of knowing him to be a wicked Spirit hee instantly disappeared and was no more seene Thus the Impostor being discouered to the great wonder of the Nobleman the good Frier returning backe to the Monasterie told to the Brotherhood what had happened by which hee reduced them to their former deuotion and austeritie of life Against these subtill temptations of this crafty and deceitfull Pannurgust there are no such profitable and wholsome preuentions as fasting and prayer as appeareth by that of Antonius Laverinus the vnblemished authoritie of whose name we haue vsed before the better to countenance some former Histories He comming by godly meditations to heale a Daemoniacke or one possessed with a Diuell after he had vsed certaine holy and deuout prayers such as are vsed in the like Exorcismes the obstinat Diuell began to menace him and told him that hee would be with him that night to his great terror and affright and therefore wished him to prepare himselfe against his expected comming To whom he againe as confidently answered that if he failed of his word and kept not his promise he would hold him for one of the basest and most abject Diuels that fell with their arch-Captaine Lucifer That night Anthon. Laver. heard him knocke three seuerall times at his chamber doore and suspecting him to be the Diuell betooke himselfe to his deuotions and prayers commending his safetie to the protection of God and his good Angells and made no other answer The Diuell went then to the top of the house and began to vntile the roofe as if hee purposed there
ibid. The Golden World 275. The concordance betwixt the Dominations and Iupiter ibid. Of the Vertues with Mars 276. The maleuolent aspect of Mars 277. Of the Potestates with the Sunne 278. Of Starres that receiue names from the Sun ibid. The Trinitie in Vnitie figured in the Sunne 279. Concord betwixt the Principats and Venus ibid. The Arch Angels and Mercury 280 Betwixt the Angels and the Moone 281. The Premisses illustrated 282. Three Religions most profest 283. What the Iewes say for themselues 284. Wherein the Mahumetan opposeth the Christian ibid. Mahomets imposterous Miracles Saints and Reliques 285. The Creation of things according to Mahomet and of his Paradise 286. The first Sow according to Mahomet and why Sowes flesh is not eaten in Paradise 287. The first Mouse the first Caâ— and the joyes of Heauen according to Mahomeâ— 288. His palpable and absurd ignorance with his opinion of Angels 289. Aridiculous tale in Mahomets Alcaron 290. Of the Priscillians and Manichees exploded Heretiques 291. Wherein blessednesse consisteth according to the Manichees 292. Of Truth 293. The Philosophers and Fathers of Truth 294. The Poets of Truth 295. An exceâ—lent discourse of Cardinall Pascalis of Truth 296. Truth constant and subiect to no change 297. Religion grounded vpon Truth 298. Religion defined against those that make it a cloake for hipocrisie 299. Three opinions concerning Christ 300. Iosephus Pontius Pilat c witnesses of Christ 301. An Epistle of Pliny to Trajan the Emperor concerning Christians 302. Diuers Ethnieke Princes who fauored the Christians 303. Caesar Maximinus his oration concerning Christians And of Cublay Emperour of Tartaria 304. What a Miracle is 306. Wonders in Nature 307. Of Christs Miracles 308. Origen Greg. Chrisost. c. of the Virgin Mary 309. Christ miraculous in his birth life doctrine and death 310 c. Twelue grieuous sufferings of Christ 315. Of the great Eclipse at his death 316. The life and death of Mahomet 319 c. Beza his Epigram of Religion 322. Pope Greg. of Christs death 323. An Emblem 324. A Meditation 327. THE CONTENTS OF THE SIXTH TRACTAT A Discourse of the Heart of man 331. The inconstancie of Mans Heart 332. How many wayes the Heart of man is insidiated ibid. How it may be reconciled to the Creator 333. Sundry opinions concerning the creation of Angels 334. Angels created with the Light 335. Lucifers glory in his Creation 336. He is figured in Tyrus 337. The creation of Man the Soule the Body and what Man is 338. The Incarnation of Christ reuealed to the Angels 339. Lucifers Rebellion the cause thereof The Battell betwixt Michael and the Diuell 340. The Fall of Angels and the weapons vsed in the Battell 341. How long Lucifer remained in Glory 342. The power he hath since his Fall ibid. The Fall of Adam his offence and punishment 343. Of Hell according to the Poets Tibullus 344. Virgil Seneca Valer. Flacchus Lucretius c. 345. Of Hell according to the Scriptures and Fathers 346. The torments of Hell 347. The seuerall denominations of Hell ibid. Lucians Dialogue called Nycio Manteia i. an Answer from the Dead 348. The cause of Menippus trauell to Hell 350. The Ciuill Lawes compared with the doctrines of the Poets ibid. The vanitie of Philosophers and their wranglings discouered 351. Lucians meeting with the Magition Mithrobarzanes 352. His superstâ—tionsâ— and Incantations discouered and derided 353. A description of his passage to Hell 355. Of Minos the Iudge with his proceeding against the Prisoners 355. Diuers great men arraigned and sentenced 357. A description of the torments 358. Of the Heroes and demy-gods 359. The equalitie that is in Hell 360. A comparison of the life of man ibid. Great men on earth how vilified in Hell 361. The estate of Socrates Diogenes and the like in hell 362. A Decree made in Hell against rich men ibid. Tyresius his counsell What life is safest to leade on earth 363. Menippus his passage from hell 364. Further discourse of the Heart of man 365. Manlius of the ambition of Mans heart 366. The instabilitie and corruption thereof 367. Further of the Creation of the Angels when and where 368. The Angelicall nature how vnderstood 369. Diuers questions and difficulties concerning Angels reconciled 370. The order that God vsed in the Creation 371. Angels immutable and that no Soule but hath an Angell to attend it 372. What best pleaseth the Angels They gouerne Nations Angell a name of office not of nature 373. Nazianzen of the Angels 374. Of the forming and fashioning of Man ibid. The three dignities of the Soule and the end why Man was created 375. Three great gifts bestowed on Man in the Creation ibid. Three opposit euils 376 A iust measure of mans body ibid. Three sorts of liuing Spirits created by God 377 Of the Soule of man 378. The Philosophers concerning the Soule 379. Iohannes de Canis a Florentine Physition 380. The Poets of the Soule 381. Of Man in generall 382. Against such as deny the Resurrection 383. Difference betwixt the liues of Beasts Men and Angels ibid. Of the birth of Man 384 The Ethnicks of Man ibid. Homer with other Poets of Man 385. Adages and Emblems of Man 386. Hierogliphycks of Man 387. Ethnicks of Hell 388. The Rabbins of the locall place of Hell 389. The figure of Moloch 390 Lucians Dialogue intituled Nyciomanteia with Sir Thom. Mores Argument thereupon 390 c. The acts of Alexander Hannibal and Scipio 392 c A discourse of hell fire 397. Reasons prouing the perpetuity of the torments 398. An Emblem 399. A Meditation 401. THE CONTENTS OF THE VII TRACTAT VVIsedome contemplateth the wonderfull works of God 407. The Sun 408. The Moone Stars Rainbow Snow Lightning Haile Mountains Winds Thunder Raine Frost Ice c 409 c. The quality and condition of malignant Spirits 410. Diuels retaine their first naturall faculties 411. The degrees among Diuels of which Lucifer is prime 412. Lucifers figure and description 413. Prioritie obserued among the Diuels with necessarie obseruations 415. The Diuels striue to imitate God 410. An excellent historie expressing the instabilitie of Fortune ibid. The originall of Idolatry illustrated from the former historie 435. Nine Classes of Diuels with their seueral Orders 436. The sundry names of Diuels and what they signifie 437. Of the number of Angels that fell more Angels than men more men than Angels 438. Of the motion of Angels ibid. The distance betwixt the eighth heauen and the earth 439. All intelligent Substances are incorporeall 440 Sathan and the euill Daemons bounded in their malice ibid. The admirable knowledge f Spirits 441. How and wherein their knowledge is limited 442. Their equinocating answers in the Oracles ibid. Good Angels cannot erre 443. Of Contracts made betwixt man and Sathan ibid. The manner of the diuels temptations set down the better to aâ—oid them 444. Pasetis a great Magition ibid. Seueral Magicke books fathered vpon good and godly men ibid. Seuerall mettals ascribed
to euery sundry Planet 445. The vainnesse of these superstitions discovered 446 All Magicke condemned at Paris 447. Of wilfull ignorance 448. Salomon of wilfull Ignorance 449. The excellencie of Knowledge 450. Of the Knowledge of our selues 451. The Poets of Selfe-knowledge 452. The difference betwixt knowledge and wisdom 453. The etymologie of Wisedome ibid The excellencie of Wisedome 454. The wisedome of the Iust ibid. The Poets of Wisedome 455. Wise and witty sayings 457. Ianus Vitalis of antient Rome 459. Sundry Apothegmes of Orators Captaines and Emperors 460. Of things prodigious 462. Of Prodegies hapning before the death of Princes 463. God made not death 464. Adam Eve and the Serpent 465. Of Spirits that challenge to themselues Diuine worship 466. The Sarronides of Gaul 467. Humane Sacrifices performed at Rome 468. The antiquitie of Magicke as being before the Floud 469. The seuerall sorts of Magicke ibid. Of the Witch Hercyra and the Magition Artesius 470. All Magicke includes a compact with the diuell 471. A strange historie of one Theophilus ibid The manner of homage done to the Diuell 472 Of Pythagoras and the Magition Iamnes 473 A story of the Count of Vestravia 474. The Witch Oenoponte and others 475. Of Spirits called Paredrij inclosed in Rings and of such as vsed them 476. Of women that haue changed their sex 477. Histories to that purpose 478. The history of Machates and Philemium 479. Spirits that haue possessed dead bodies 480. A discourse of Astrologie 481. Philosophers concerning it 482. Against Iudicatorie Astrologie 483. Of Mathesis or Mathema 484. An Emblem 485. A Meditation 488. THE CONTENTS OF THE EIGHTH TRACTAT OF Daemons in generall 495 Homer Tresmegistus and others of Daemons 496 Their power and practise 497. Powers and Potestates of the aire 499. Spirits called Incubi and Succubae 500. A story of an Incubus and a Succubus 501. Spirits of the foure Elements 502. Spirits of fire and strange prodegies 503. Of Ignes fatui Ambulones c. 505. Spirits of the aire strange prodegies wrought by them 506. Spirits of the water 507. A strange historie of two Scottish noblemen 508 Of diuers great Magitions 509. Spirits of the earth Genij Lares Larvae Lemures c. 510. Discourse of Spectars 511. Further of Paredrij or Familiar Spirits 512. A pleasant story of Iohn Teutonicus ibid. A strange story of a familiar Spirit 514. Of Galeatius Sforza and others 515 c. Of Pride 519. The effects of Pride 520. Of Pambo and the pride of Domitian Caesar 522. Of Sapor King of Persia and others 523. Of Ingratitude 525 c. Of Michael Traulus and others 528. Scripture and the Poets of Ingratitude 529. Of Humilitie 530. The Fathers of Humilitie 531. The Poets of Humilitie 532. Of Gratitude 534. Histories of Gratitude 535. An Hierogliphycke 536. An Emblem 537. The Poets extolling Gratitude 538. The story of a Votaresse called Christian 539. Of the Mahumetan Neffesoglij 540. A strange accident hapning in the Diocesse of Cullein 541. A strange and miraculous Birth ibid. Diuers other strange relations ibid c. Spirits haue no power of the heauens nor starres 543. A strange tale of Spectars 544. Stories of the Spirits of the aire and of the Indian Magi 545. Strange prodigious things in the aire 546. Of Bruno Bishop of Herbipol 547. The manner how the Duke of Venice yearly marieth the Ocean ibid. A strange story of Hotherus king of Suetia and Daciae 548. Strange things of watry Spirits 549. Diuers sorts of Spirits of the earth 550. A strange disease as strangely cured 551. Of Spectra Meridiana or Noone-Diuels ibid. Discourse of Alastores 552. The Lamiae or Larvae and stories concerning them 553. A desperat aduenture of two Bohemian knights 554. An Emblem 555. A Meditation 558. THE CONTENTS OF THE NINTH TRACTAT THe power and strength of Wine 564. Of the King ibid. Of Women 565. Of Truth 566. Of Zijm Ohim Satyrs Ostriches c. 567. Of Subterren Spirits called Cobali 568 Spirits the cause of earth-quakes 569. Of treasure kept by Spirits 570. A strange attempt of a Botcher 571. A strange story of Cabades King of Persia 573. Of Spirits called Luci-fugi Hob-goblins Robin Good-fellowes Fairies c. 574. A strange story reported by Fincelius 575. Of Dacius Bishop of Mediolanum ibid. A strange story of one recouered to life 576. A pleasant story of a Spirit of the Buttry 577. Certaine marks to know good Spirits from bad 580. What shape Diuels may assume and what not ibid. How euill Spirits may be knowne 581 Of Musicke and the velocitie of the heauens and Planets 582. The ambition of man to search into hidden secrets 583. Seueral opinions of Philosophers touching God ibid. Their opinions of the Soule 585. And the immortalitie thereof 586. Of Couetousnesse 589. The Poets of Couetousnesse 590. The sordidnesse thereof 591. The power of Gold 592. The Fathers of Auarice 594. Historicall examples of Auarice 595. Couetous Emperors 596. An Hierogliphycke Emblem c. of Couetousnesse 597. The Witches of Warboys 598. Of seuerall kindes of Spirits 599. A strange story of a Nobleman of Silesia 600. Diuers stories of Sylvan Spirits 601 c. The seuen Sleepers 606. A strange story of a Spirit 607. Anton. Laverinus and the Diuell 609. Miserable ends of sundry Magitions 610. Empedocles Michael Sidecita and others 613 614. The miserable end of Cornel. Agrippa 615. An Emblem 616. A Meditation 619. FINIS Errata PAg. 9 Lin. 21. reade effect p 12 l. 4. r. one p. 14. l 13. r. Theognis p. 30. l. 4. r. summus p. 51 l. 18. adde puella p. 61 l. 20. a mistake in the star p. 148. l. 16. r. tenent p. 188. l. 1 r. Vrbem p. 190 l. 30. r. blessed p. 200 l. 7. for two r. three p. 203. l. 26 r. the other p. 212 l. 20 r. or p. 242 l. 1. then r when p. 263 l. 35. r globus p. 264 larco r. lurco nique r inque ni r. in p. 283 l. 28. r. symptoms p. 297 lâ— 31. r. flouds p. 349 l. 22 r. tye p. 382 l. 18. r. terram p. 400. l. 30. r. Acherontis p. 433 l. 10. alasâ—e r. a losse p. 439 l. 19. aine r. paine p. 485 l. vlt. r. cupessas p. 506 l. 11. r. tunnes p. 538 l. 17. r. rependere l. 24. r. medullis p. 557 l. 4. r. meus p. 574 l. 3 adde sends God in the Conscience In the Stars The Sun The Moon The Earth The Beasts Riuers Fields Seas The globe of the Earth Man Homo microcosmus Hermes Tresmâ—gist Cicer. de Nat. Deor. lib. 2. Arist. Metaph. The Poets concerning God Tit. Calphur. Eglog 4. Hor. lib. 3. Od. 4. Lucan lib 3. de Bel. Ciuil Metamor lib. 8 Petron. Arbit in Fragm Stat. Sylv. ti 5. Meaning the Angels Arist. ad Antip. AEneas Numa Pompil Virg. AEnead Epirus Brennus Sacriledge punished Religion from the beginning The multiplicitie of gods among the Gentiles * As twice borne Priap god of
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
Philosophy In Magick Lucius Apul. de Deo sacrat ex Beat Thom. part 1. G. 41. Art 1. Homer Arnob. in Ps. 36 Hermes Thermegistus Cipr. de Idoler vanitat Div. Thom. 3. Met. lib. 12. Tex 10. Dr. Strozâ— l. de Spir. lucant Iob. cap. 1. Meaning his Wife whom some Rabbies thinkâ— to be Dinab the Daughter of Iacob rauished by Sychem c Acts. Apost Eustr â— 1. moral 1. Cor. c. 2. v. 7 8 Ambr. sup Cor. cap. 2. Meaning the Daemons or Potestats of the Aire Simplicis ergo viae Dux est Deus Ille per vnum Ire jubet mortale genus quam dirigit Ipse c. Lib. 2. Cont Symach Spirits called Incubi Succubae Scotus These were Henricus Iustitor Iacobus Sprangerus Rottemb a Towne in vpper Germanyâ— A History of an Incubus Vincent lib. 3. Hist. An History of a Succubus Of that kind of Spirits you shall read in the Sequell Seuerall kinds of Spirits according to Marc. sup Psel Spirits of Fire Three Moones seene at once with a bearded Comet This appeared Annâ— 1514. A strange History of fiery Spirits Anno 1536. Mar. 21. This hapned after the mouÌ„taine had lest burning Ignes Fatui or Ambulones Helena Castor and Pollux Okumantâ—ia Onichomanteia Libonomantia Capnomantia Pyromantia Thurifumia Of the Spirits of the Aire Wooll tained This hapned Anno 931. Fish Graine fel froÌ„ the aire Two straunge Tombes Of Sepater the Magitian Iob cap. 1. Of the Finnes and Laplands Ericus King of the Goathes Of the Archimage Zoâ—oaster AEromantia Terotoscopeia OrnithomaÌ„tea Of the Spirits of the Water Fatae Feé Sybils white Nymphs Night-Ladies The Feasts of Numa Pompil The Nymphe AEgaerea The Feasts of Scotus Parmensis The Feast of the Brackmana and of Pet Albanus Pasaetis two famous Magitians A strange hist. of two Scotch Noblemen Mackbeth and Banco Stuart These were Names of Honor which Mackbeth had afore receiued Banco Stuart slain by Makb Ollarus the Magitian Othim Magus Oddo Magus Spirits the cause of Deluges Alex. the 7 This hapned anno 1515. Of the Spirits of the Earth The Spirits called Genij Lares Familiars Larvae or Lemures The Hist. of an euill Genius Spirits called Spectars Origen apud Celsum The History of a Spectar Card. ex Boeth Spiritus familiores Macr. de satur Olaus Magu A pleasant History of Iohn Teutonicus A place in high Germany Iobus Reply This was done Anno 1612. A strange History of one of these familiar Spirits Barn Arlun sec. 1. Hist. Med. The Letter Gilbert Cogn lib. 8. Narrat Of Pride Isiod l. Etimolâ— Epist. ad Diosâ— Aug in Reg. Hug. lib. â— de Anim. Cass. supr Ps. 18. Philosophicall Sentences Artabanus to Xerxes Apothegmes Pambo The Pride of Domitian Caesar Of Sabor K. of Persia. Lib. 2. cap. 1. de devin Institut advers gentes Prov. 17. Psal. 102. Valer. lib. 5. de Iâ—gratis Of Humility Cap. 5. Math. 18.19 Aug. ad Diosc. Lib 3. Similitudines Of Gratitude Lib. 7. cap. 3. Apothegmes Lib. 12. cap. 24. De vâ—ria Hist. lib. 4. Sabell Exemp lib. 7. cap. 1. Hierogliphick Emblem D. Strozza In vitis Patr. A Woman of Constance Miraculous Stories A strange and miraculous Birth Alcippe Hist. Scotia l. 8. A strange History of a Scotch Lady Anno 1586. A straunge thing of a woman at Sea Of the Spirits call'd Succubi A strange thiÌ„g of a French Gentleman Bonfinâ—us Iordan Gothus Of the Spirits of Fire Aug. Cont. Manichees de Agon Christ. Deuination from Thunder Lightning Cardanus A strange tale of Spectars The maner of Deuination by Pyromancy Diuination by the sacrificing Fire Of the Spirits of the Aire Iob. 1. Remigius Delrius Of a countrey Maid Gasp. Spitellus The Indian Magi. Hier. Mengius A prodigious noise in the Aire Diod. Sicul. Olaus Magnus Their power in the CirciuÌ„ sea Vestrabor Norway Boâ—hnia Bonauentum and Narbon Vincentius Vincentius Auentinus Bruno Bishop of Herbipol Of the Spirits of the Water Villamont l. 1. Peregrin c. 34. Sabel Dec. â— l. 7. A strange History of Hotheruâ— K. of Suetia and Dacia The Emperor Pertinax Sâ—heâ— lib. â— Zonarus Isaaccius Comnenes A strange Water in Finland A Lake neere Cracouia Alex. ab Alex. Sabell lib. 7. Of the Spirits of the earth Man consisting of 3 parts The Genius of Constantine Emperor A strange History of a Melancholy man A strange Disease as straÌ„gely cured Noon-Diuâ—ls S. Bartholmew Simon Iude. Alastores Pet. Diac. lib. 9. rerum Romanarum Egob in Chronic. An Alaster like an old Woman Apparitions before Henry the 7. emperor Cassius Parm. The Lamiae or Laruae Dion of Syracusa Drusus Consul of Rome Iacobus Donatus Venetus Stephanus Hubnerus Nider lib. vltim Formic The desperat aduenture of two Knights of Bohemia Nature hath giuen to man no better thing than Death Pliny Degeneres Animos timor arguit Virg. AEnead lib. 4. Quantumquisque timet tantum fâ—git Petr. Arbit Satyr Tunc plurima versat Pessimus in dubijs Augur Timor Stat. lib. 3. Theban Miserimâ—m est timere cum Speres nihil Seneca in Troad * The Houres 1. Esdr. c. 3. v. 10. The Power Strength of Wine The Power and Strength of the King The Power and Strength of Women The Power Strength of Truth aboue all things Esay 13.21 Cap. 34.11 This is a Marginall note in the Geneua translation Zijm Iijm Okim c. Subterren Spirits Olaus Magnus lib. â— cap. 10. Cobali The diuel called Anneberg The Diuel Snebergius Spirits the cause of earthquakes Strange earthquakes In Constant. In DyrrachiuÌ„ In Rome Anno 361. In the Eastern parts In Antioch In Illiria Pannonia Dalmatia Morauia Bauaria Dacia Auentinus reports this of Bauaria superior Conrad Medenb Philos. Mathem Of Treasure hid in the Earth kept by Spirits As Psellius As Laureat Ananias This is the opinion of D. Vlatius Treuirensis A strange attempt of a Botcher This place is called Angusta Raura Cora. Peke-hils in Darby-shire Ouky hole in Summerset shire So reported by Luciginus and Philostratus And. Theuerus A strange History of Cabades King of Persia. D. Faustus and Cornel. Agrip. Of spirits called Lucifugi Iohn Milesius Pugs Hobgoblins Robin good-fellow Fairies Reported by Sueton. Tranq Plin. in Epist. A strange story reported by Fincelius Georg. Tauronensis of Datius Bishop of Mediolanum A strange History of one recouered to Life Enapius remembred by Plutarch A strange History of the Spirit of the Buttry Certain marks by which good Spirits are distinguished from the bad What shapes diuels may assume what they cannot Their actions A special mark to know euill Spirits by Athanasius Lactantius Of Musicke A Coelo Symphonia The velocitie of the heauens and planets The ambition of Man to search into hidden Arts. Plenâ—i vâ—cuâ—â— Iob cap. 38. Cor. cap. 3.16 Iob 5.13 Eccles. 8. The Academicks The Pyrhonicks Contra negantem principia non est disputandum c. Diag Milesius Theod. Cyrenus Epicurus Protagoras Opinions concerning the Soule Crâ—â—es Theban Hypocrates Lysippus Hippâ—as Anâ—xag Diâ—g Hâ—siodus Epic. Boethius Ant. Cleantâ—es Zeâ—â— Diarch Galenus Chrisip Archel Heraclitus Thales Xenocrates Of the Seat of the Soule Hippocrates Hierophilus Erasiâ—tratus Diogen Chrisip Cum Stoicis Emped Arist. Plato Concerning the Immortality of the Soule Pythagoras Plato The Stoicks Aristotle He that would find the truth let him search the Scriptures Aug. de Trinitat lib. 1. cap. 3. Aurel. Imperat. Against Couetousnes The Poets of Couetousnes Prov. cap. 11. Cap. 15. Cap. 28. Eccles cap. 5. Ibid. 14. The Fathers of Avarice Historicall Examples Brusonius lib. 1. c. 1. ex Plut. Stob. serm 10. Max. serm 12. Caligula Comnodus Hierogliphick Emblem 85. Apologus The Witches of Warboys in Huntington shire Macrob. lib. 1 satur cap. 18. A straÌ„ge story of a NoblemaÌ„ of Silesia A strange Vision of Syluane Spirits Sabell lib. 1. c. 4. A stranhe History of a Syluane Spectar Another recorded by Fincelius Gaspin Meng in CompeÌ„dio Mantuae A yong man beloued of a Spirit A yong Maid beloued of a Spirit Of another Maid of Bonnonia Onomonteia Arithmanteia Stoicheiomanteia This History I receiued from D. Strozza lib. de Incant These questioÌ„s haue been diuersly argued The names of the 7 sleepers Paulus Diac. Necessary obseruations D. Strozza Remedâ—es against the teÌ„ptations of the Diuell Anton. Lauer. Tobit c. 8. v. 3. The miserable ends of notorious Magitians Simon Magus Nicenus of Simon Magus Zito the Bohemian a cuÌ„ning Iugler A triall of skill betwixt two Magitians This story is reported by an ItaliaÌ„ Doctor Of Zedech a Iew a great Magitian Polidor Virgill The miserable end of Empedociss Mich. Sidesita a Sorcerer Of Eumus an English Magitian and his wretched end Scafius the Magition A Magition of Nuburch The miserable end of Cornel. Agrippa Levit. 20. v. 6. SERAPH Vriel CHERVE Iophiel THRONES Zaphkiâ—l DOMINAT Zadkiel VERTVES Haniel POWERS Raphael PRINCIP Chamael ARCHANGELL Michael ANGELL Gabriel