out of that Desart they fixed their eyes vpon three strange humane shapes of a fearefull and vnmeasurable stature in long loose gownes and habited after the manner of Mourners with blacke and grisly haire hanging ouer their shoulders but of countenance most terrible to behold Who calling and beckoning to them both with voice and gesture and they not daring to approch them they vsed such vndecent skipping and leaping with such brutish and immodest gestures that halfe dead with feare they were inforced to take them to their heeles and runne till at length they light vpon a poore countrey-mans cottage in which they were relieued and comforted Sabellicus deliuereth this discourse The father of Ludovicus Adolisius Lord of Immola not long after his decease appeared to a Secretarie of his in his journey whom he had sent vpon earnest businesse to Ferrara The Spectar or Sylvan Spirit being on horse-backe attyred like an huntsman with an Hawke vpon his fist who saluted him by his name and desired him to entreat his sonne Lodowicke to meet him in that very place the next day at the same houre to whom hee would discouer certaine things of no meane consequence which much concerned him and his estate The Secretarie returning and reuealing this to his Lord at first he would scarse giue credit to his report and jealous withall that it might be some traine laid to intrap his life he sent another in his stead to whom the same Spirit appeared in the shape aforesaid and seemed much to lament his sonnes diffidence to whom if hee had appeared in person hee would haue related strange things which threatned his estate and the means how to preuent them Yet desired him to commend him to his sonne and tel him That after two and twenty yeares one moneth and one day prefixed he should lose the gouernment of that City which he then possessed And so he vanished It happened iust at the same time which the Spectar had predicted notwithstanding his great care and prouidence That Philip Duke of Mediolanum the same night besieged the City and by the helpe of Ice it being then a great frost past the Moat and with ladders scaled the wall surprised the city and tooke Lodowicke prisoner Fincelius remembreth vnto vs That in the yeare 1532 a Nobleman of his country had commanded a countreyman a Tenant of his with whom he was much offended either to bring home to his Mannor house a mighty huge Oke which was newly felld betwixt that and Sun-set or he should forfeit his time and the next day be turned out of his cottage The poore husbandman bringeth his cart to the place but looking vpon the massie timber and finding it a thing vnpossible to be done he sits down wrings his hands and falls into great lamentation When presently appeared before him one of these Spirits in the shape of a laboring man and demanding him the cause of his sorrow he was no sooner resolued but If that be all saith the Diuell follow me and I will saue thee the forfeiture of thy Leafe Which he no sooner said but he tooke the huge Oke boughes branches and all and threw it vpon his shoulder as lightly as if it had beene a burthen of Firres or Broome and bearing it to the house cast it crosse the gate which was the common entrance into the house and there left it The Gentleman returning towards night with his friends from hawking spying the doore barricadoed commanded his seruants to remoue the tree But forcing themselues first to stir it then to hew it with axes and lastly to set it on fire and finding all to be in vaine the master of the Mannor was inforced to haue another doore cut out in the side of his house to let his Ghests in for at the backe gate hee had vowed not to enter hauing before made a rash Oath to the contrarie By the aid of these Spirits as Caspinianus giueth testimonie the Bulgarians gaue the Romans a great ouerthrow in the time of the Emperour Anastasius The like the Huns did to the French King Sigebert defeating him notwithstanding the oddes of his great and puissant Armie Of this kinde those were said to be who when the Poet Simonides was set at a great feast came like two yong men and desired to speake with him at the gate Who rising in haste from the table to know their businesse was no sooner out of the roome but the roofe of the hall fell suddenly and crushed all the rest to pieces he onely by this meanes escaping the ruin Those Spirits which the Greekes cal Paredrij are such as haunt yong men maids and pretend to be greatly in loue with them yet many times to their hurts and dammage Mengius speaketh of a Youth about sixteene yeares of age who was admitted into the Order of Saint Francis whom one of these Spirits did so assiduately haunt that hee scarce could forbeare his company one instant but visibly he appeared to him sometimes like one of the Friers belonging to the house sometimes one of the seruants and sometimes againe he would personate the Gouernour Neither was he onely seene of the Youth himselfe whom he pretended so much to loue but of diuers of the Domesticks also One time the Youth sent this Spirit with a Present of two Fishes vnto a certaine Monke who deliuered them to his own hands and brought him backe a commendatorie answer The same Mengius in the selfe same booke speaketh likewise of a faire yong Virgin that dwelt in a Noblemans house of Bonnonia and this saith he happened in the yere 1579. haunted with the like Spirit who whithersoeuer she went or came stirred not from her but attended on her as her Page or Lackey And if at any time vpon any occasion her Lord or Lady had either chid or strooke her he would reuenge that iniury done to her vpon them with some knauish tricke or other Vpon a time hee pretending to be extremely angry with her catched her by the gowne and tore it from head to heele which shee seeming to take ill at his hands hee in an instant sowed it vp so workeman-like that it was not possible to discerne in what place hee had torne it Againe she being sent downe into the cellar to draw wine he snatcht the candle out of her hand and cast it a great distance from her by which occasion much of the wine was spilt this he confest he did only to be reuenged on them who the same day before threatened her Neither could he by any exorcismes be forced to leaue her company till at length shee was persuaded to eat so often as she was forced to do the necessities of nature and thereby she was deliuered from him Another of these Paredrij haunted a Virgin of the same City who was about the age of fifteene yeares who would doe many trickes in the house sometimes merrily and as often vnhappily
Rules to know faire weather or foule by the Sunne Apollo Why a god The names of the Horses of the Sunne Luna The Philosophers concerning the Moone The Poets of the Moone The senerall denominations of the Moone Why shee is said to loue Endimion Conjecturâ— of weather by the Moone Of Folly Diuersities of Fooles The effects of Folly Excuse for sinnes Customes not commendable are not to be kept Angeli in quot Choros diuiduntur The first Chorus The Seraphim and his office The Cherubim The Thrones Dominions Vertues Potestates Principates Arch-Angels Angels The Offices of the three Ternions Quomod Angel Chori sunt Concatinati Of such as hold there are no Angels or Spirits The opinion of the Peripateticks Natura Intelligilis Their opinions confuted And these Creatures the Angels Angels and Spirits proued from dreames The Dreame of Simonides Sylla a noble man in Rome Sabellicus Calphurnia the wife of Iulius Caesar. Caesars dream Amilcars dreame Paâ—sanias of Socrates Examples from the Old Testament Examples from the New Testament * If the later Herod were called a Fox the former who slew the young Infants may carrie a worse title Angels Angels visible Evill Spirits Digression The opinion of Rhabbi Achiba concerning Spirits The opinion of two learned Rabbies concerning Amor Odium Their reason of this Antipathie The Effect of these exprest in King Ferdinand The Effect proued in Iudges This is alleadged by Doctor Strozza lib. de Natur. Mag. of some particular men whom he had obserued in Italy in his time The Effect proued in Princes A true story Of Poets and Poetry A Meditation of Death Thersites deformed and Nereus the faire Greeke whom Homer loued The honour due vnto Poets The honour done to Poets of old A Satyricall poet An Epick poet A Tragicke poet Rob. Greene. Christ. Marlo Thomas Kid. Thom. Watson Thomas Nash. Francis Bewmont William Shake-speare Beniam Iohnson Iohn Fletcher Iohn Webster c. In his Elegy intitled quam misera sit conditio docentiuÌ„ literas humaniores c. Poenia is Paupertas or of pouerty Read Aristophanes in his Lenady called Platus Apollo who kept Admetus his Cattell Epigram eiusdem inscrip ad amicos Nemomeos ciâ—eres violis fragralibus ornet c. A reason giuen of the premisses Spirits Saturnine Iovial Mercuriall Spiriâ—â— Of the essence of Angels Arist Ethiâ— cap 9. The Platonists difference betwixt gods and Demons Psal. 8. Minuisti eum paulo minus ab Angelis Tertullian lib. de carn Christ. Orig. periarc cap. 2.3 Gen. 6. Psellus Apul. Philoponus Meruâ—a Olimpiodor Gaudentius c. The Fathers who opposed the former in this point Reasons to proue Angels incorporeat Two Arabian writers The solution of the former doubts This Councel was held vnder Pope Innocent the third Iohn Cap 4. The number of a Legion S. Gregory expounded A returne to thâ— first position Zach. 1.2 S. Aug. de Cognitione veritatis cap. 8. Dr. Strozza Lib. de Natur. magia Apocal. 7. Arist. Intellig. planet Tobit 6.12 Apoc. 8. These they call the Anâ—â—â—â— of the Zodiacke The first Quaternion The second Quatern The third Quatern The fourth Quatern Foure Angels ouer the foure Elements The sentence of the Councel against the Schismaticks Atheisme confesseth a sole Deity The object of Gods will in the Creation Homil sup Psal. 44. The Imployment of the Angels Coloss. 1.16 Meaning Saint Peter Lib de Somn. Vigil The Definition of Dreams Laert. lib. 6. Lib. 19. de Animalibus Eudemus his Dreame Galen Quint. Catulus Sophocles Alexander the Philosopher Sfortia M Antonius Torellus Alcibiades Croesus Aterius Ruffus Cambyses his Dreame Aspasia Titus Atimius Histories concerning predictions Nero. Philip K. of Macedon The Emperor Dioclesian Henry King of France Plato's opinion concerning Spirits The Academiques Pherecid Cyrus A Rhodian Porphirius SocraticuÌ„ Demonium Charmiades Strange opinions concerning Spirits The Sadduces answered Of Death Charon Mercury Charon Merc. Menippus Merc. Charmeleus Merc. Lampichus Merc. Lamp Merc. Lamp Merc. Lamp Merc. Lamp Merc. Lamp Merc. Damasius Merc. Damas. Merc. Damas. Merc. Crato Merc. Crato Merc. Menip Merc. Philosopher Menip Merc. Philos. Merc. Menip Merc. Menip Merc. Menip Merc. Menip Philos. Merc. Rhetorician Merc. Philos. Menip Merc Menip Philos. Menip Mercâ— Menip Mere. Menip Max. serm 36. Of Constancy in death Alian de var. hist. Plutar. in Laconic Apo. Seneca Content of Life Of Poetry Honour conferred on Poets from Antiquity Of Poets Scipio The Greeke Poets Euripides Sophocles Aratus Archias Cherilus Samius Gorgius Manilius Lenaeus Menander Homerus Iunior Oppianus Poetr miseria Homer Virgil. Ovid. Horace Hesiod These were Antiphon and Chlimenus Lynus Apollo sagip Antipater Sydon Bassus Cesius Lysimachus Plautus Calisthenes Quintus Lactantius Catulus Ibichus AEscilus Anacreon Petronius Arbiter Sapho Cuddy the Sheepeheard speaketh That Spirits haue power to transport men or beasts The great power of Spirits Daniel 14. Histories of strange transportations Apoll. Tyan Iamblicus Iohannes Teutonicus Euchides Platensis A strange History A noble man of Insubria The transportation of Witches A strange History of a maid of Bergamus Antonius Leo Captaine Antonius Adrianus Patricius Calligraphus Prince Partharus The Emperor Constantine Apoll. Tianaeus Govarus Caueats againg Temptation Objects are main motiues Of Deceit * The Hedgehogge Gods Power Wisedome Goodnesse Diouys Areopag de Celest. Hierarch The Concordance betwixt the Seraph and the Primum Mobile 1 Primus Motor * i. Pri. Mobile The Concordance betwixt the Cherub the starry Heauen The Concordance betwixt The Thrones and Saturne The Goulden World The Concord betwixt the Dominations and Iupiter Pythagoras The Concordance of the Vertues with Mars S. Mathew Ptolomaeus Hermetes Firmicus Alcabilius The malevolent Aspects of Mars The Concord of the Potestates with the Sunne Stars receiue names from the Sunne So Ptolomaeus and Firmicus write The Trinity in Vnity figured in the Sonne The Concord betwixt the Principates and Venus Orpheus in Testamento Amâ—r creauiÌ„t Mundum Dionysius Hocretheus Iamblicus The Concord betwixt the Arch-Angels and Mercury Ptolomaeus Firmicus Ovid. Meâ— The Concordance betwixt the Angels the Moone The various Influences of the Moone Averroës The former illustrated by a familiar example The three Religions at this day profest How the Iewes approue their Religion Wherein the Mahumetan opposeth the Christian Religion Meaning the second Person in the Trinity Their Abstemiousnesse Imposturous miracles Mahomâ—it Saints This Relique is a paire of old stinâ—king shooes Schollers adâ—mitted to read controuersies The Creation of things according to Mahomet These are all Principles in Mahomets Alcaron That the Earth was inhabited by Diuells 7000 yeres by Angels 1000 yeares Mahomets Paradise Mahomets reason why Sows flesh is not eaten in Paradice The first Sow according to Mahomet The first Mouse The first Cat. The Ioyes in heauen according to Mahomet Alcoron lib. 3. cap. 19. Alcaron lib. 3. cap. 6.276.34 A necessarie obseruation Mahomets Lapable and absurd Ignorance Mahomet of the Angels One of Mahomets Ridiculous Fables Adriel Mahomet Angell of
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
the Centre or middle part thereof part to the North part to the South it portendeth weather moist and windy Besides if it blush or looke red in the set or fall it presageth a faire day But if it looke pale a tempest Nigidius writeth That if the Sun shine pale and fall into blacke clouds in his set it signifieth the winde is shifting into the North quarter The Greekes call him Apollo and make him the god of Diuination or Prophesie either because all darke and obscure things he discouereth by his light and splendor or else for that in his diurnall course and set hee ministreth so many occasions of sooth-saying or coniectures Sol dicitur aut ex eo quod solus sit aut quod solus sit aut quod solito per dies surg at aut occidat he is called Sol either because he is still alone or that hee vsually day by day riseth and setteth He is figured without a beard either for that in his rise or fall he seemeth to be still as youthfull as at the first or els because hee neuer faileth in his strength speed or power as the Moone who is sometimes in the full sometimes in the waine alwayes encreasing or decreasing They also allot him a Chariot drawne with foure horses either because hee finisheth the course of the yeare within the foure seasons Spring Sommer Autumne and Winter or else by measuring the day and distinguishing it into foure parts agreeable to which they to his horses haue appropriated proper and fit names they are called Erythraeus Actaeon Lampros and Philogaeus Erithraeus in the Greeke tongue is Ruber Red because the Sunne in his mornings vprise looketh red and blushing Actaeon i. Lucidus by reason that after the third houre he appeares more cleare and fulgent Lampros i. Lucens vel Ardens as shining in his greatest heate and splendor iust in the Meridian climing against the Articke Circle Philogaeus i. Terram amans Louing the Earth because towards the ninth houre he declineth or seemeth to precipitate himselfe toward the earth Of the Moone THe Moone is lower than the Sun or any other of the errant Planets and therefore in a much shorter time finisheth her course for that iourney which the Sun is trauelling three hundred sixty fiue dayes and six houres the Moone runneth in seuen and twenty dayes and eight houres the Sunne passing all the Signes in thirty dayes ten houres and an halfe Hence it comes that so much way as the Moone maketh in the Zodiacke the Sun fulfilleth in the space of thirty dayes Some of the Philosophers are of opinion That the Moone vseth not her owne proper light and that one part of her Globe or circumference retaineth some splendor but that the other is altogether obscure and darke who by little and little turning her selfe is expressed vnto vs in diuers figures Others on the contrary affirme That shee hath her owne perfect globe but receiueth her light from the Sun and as far as she is stricken by the Sunne so far she is inflamed and by how much she is distant from the Sun by so much her splendor is encreased and then she is in her defect or eclipse when the shadow of the earth is interposed betwixt her and the Sunne For in her encrease all breeding things sprout and shoot out but in her decrease or waine are extenuated and weakened Moreouer in her growing euery Humor and Spirit is augmented the Ocean riseth and swelleth and the earth is as it were animated with a generatiue heate c. The Poets call Luna Diana and terme her to be the Sister of the Sunne whose appellation is Apollo also Of whom they affirm and would maintaine That as he hath his spirit from the Sunne so hee hath his bodie from the Moone whom they hold to be a Virgin They are both said to weare arrowes because they shoot their beames and rayes from the heauens downe vpon the earth and therefore to beare torches because the Moone lighteth the Sunne both lighteth and scorcheth Shee is said to ride or be drawne in a Chariot with two horses either for her velocitie and swiftnesse or else by reason that shee is visible both by night and day and therefore one of her horses is said to be white and the other blacke shining to vs more apparantly in the Winter and Sommer seasons than in the Spring and Autumne She is called Diana of Diane in regard she appeareth as wel by day as by night and Luna of Luceo because she shineth as also Trivia for that shee is pourtrayed in three seuerall figures Of whom Virgil saith Tria virginis ora Dianae for one and the same Planet is called Luna Diana and Proserpina That is Coelestiall Terrestriall and Infernal when she is sub lustris or bearing light she is called Luna when she is with her garments tuckt vp and with bow and arrowes Diana or the Latonian Virgin They will also haue the Moone amongst the Inferi to be Proserpina either for that she shineth by night or else for that shee is of all the other Planets the neerest to the earth Some say that her Car is drawne by two Oxen or Heifers because the earth and stones mettals and creatures are sensible of her Ful and Wain for euen dung which manureth the earth if it be throwne vpon the fields in her encrease breedeth and casteth ouâ— wormes She is said to frequent the groues and forrests as Diana by reason of the great delight she taketh in hunting and the chace She is also said to be enamoured of Endimion for two causes the one In regard he was the first that was euer knowne to obserue and finde out the course of the Moone And therefore he is said to haue slept thirty yeares because he spent so much time in the acquiring out so rare a secret For so Monasaeus lib. de Europa hath deliuered vnto vs. The second cause is That the humour of the nightly dew which droppeth also from the stars and planets is sucked in and commixed with the juice and moisture of Herbs and Plants to their better animating and cherishing as also being profitable to the flocks of shepheards in the number of whom Endimion was ranked Antient Writers haue recorded That in her aspect may bee found infallible rules concerning either serenitie or tempest Nigidius saith That if in the vpper part of the Moones Circle there be discouered any blacke spots or staines it signifieth much wet and many showers to fall in the first part of that moneth But if they be visible in the middest of her orbe at such time as she is in her plenitude they then betoken faire and cleare weather but if she looke yellow or of the colour of gold it prognosticateth winde for the windes grow by the densitie or grossenesse of the aire by which the Sunne or Moone being shadowed it begets in either of them a rednesse Moreouer if her
in most familiar phrase And that it takes not from my paines or praise If any one to me so bluntly com I hold he loues me best that calls me Tom. Heare but the learned Buchanan complaine In a most passionate Elegiacke straine And what emphaticall phrases he doth vse To waile the wants that wait vpon the Muse. The Pouertie saith he adde vnto these Which still attends on the Aönides As if that Poenia were their Queene and Guide And vow'd amongst them euer to reside Whether thou do'st of Turkish battels sing Or tunc thy low Muse to a softer string Or whether thou the gentle Socke dost weare Tickling with pleasure the Spectators eare Whether thou in the lofty Buskin rage When the long Tragicke Robe doth brush the Stage Thou Pouertie along with thee shalt bring Whether thou Poëms write or Poëms sing Seuen Cities warr'd for Homer being dead Who liuing had no roofe to Shrowd his head Poore Tityrus deplores his fathers fields Rome to the hungry Statius scarce bread yeelds Naso who many in that kinde surpast Beyond the Hyperborean Pole was cast Nor could shew cause for being thither chaâ—'d But That he lov'd the Sisters They him grac'd Nor hath the Poets Patron 's selfe been free From the strict lawes of dire necessitie But forc'd through want amidst the fields and groues To keepe and feed th' AEmonian Herds and Droues Wherefore Calliope who sung so well Did liue so long a Maid Can any tell She had not been a Virgin to this houre But that to marry her she wanted dower Meane time we spend our fruitlesse houres in vaine And Age of Want and Hunger doth complaine It grieues vs now although too late at last Our Youth in idle Studies to haue past And what a folly 't is we now haue found To cast our Seed in an vnfaithfull Ground That in our Youth we haue layd vp no store Which might maintaine vs when our heads be hore And that our shaken Vessell torne and thin Can finde no easie Port to harbor in Then Barren Muses seeke some other Friend For I henceforth a Thriuing Course intend None with fresh Violets my Ashes grace Or strow sweet fragrant Roses in the place If any loues me and intends to giue I wish to taste his bounty whilest I liue What care I when the Fates my Thread haue spun Though Briers and Thornes my Graue shall ouer-run Thou Tragicke Buskin and thou Comicke Socke Prime Muses of the Novenary stocke At length awake from your long bedded sloath And giue me but one answer from you both Whence growes this Innovation How comes it Some dare to measure mouthes for euery bit The Muse shall tast And those Approv'd Tongues call Which haue pleas'd Court and City indeed All An vntun'd Kennell When the populous Throng Of Auditors haue thought the Muses sung When they but spake How comes it ere he know it A Puny shall assume the name of Poet And in a Tympa'nous and Thrasonicke stile Words at which th' Ignorant laugh but the Learn'd smile Because Adulterate and Vndenizen'd he Should taske such Artists as haue tooke Degree Before he was a Fresh-man and because No good Practitioner in the Stage Lawes He miss'd th' applause he aim'd at hee 'l deuise Another course his fame to'immortalise Imploring diuers Pens failing in 's owne To support that which others haue cry'd downe It was not so of old Virgil the best Of Epicke Poets neuer did contest 'Gainst Homer Ovid was so far from hate That he did rather striue to imitate Than maligne others for of him we reade That he did honour all who did precede To loue those that came after present all Indeed the Muses friends in generall I spare to speake of those that liue I'embrace Their loues and make them Vmpires in this case Who would to curbe such insolence I know Bid such yong boyes to stay in Iericho Vntill their Beards were growne their wits more staid And not to censure others till they'aue made Works to exceed theirs to abide the test Of rough censorious Browes Better the Best To attract the eares and eyes of Princes When They haue done this as some they enuy then They may be admitted Free-men and so striue By Industry how in that way to thriue These at the Bench aime but mistaken far For they must first be brought vnto the Bar. Perhaps too there 's some other matter in 't These so ambitious are to be in print And fearing their owne Weakenesse therefore raile Hoping to get their Bookes the better sale But 't is a foolish pride to'awake those Muses Which otherwise had slept at their abuses Of this neglect or rather grosse despight Will you the reason As these Rabbins write In Learned men or Morall or Diuine There gouerne Spirits they call Saturnine That only dote on pouerty and which Will not endure that such men should be rich But still against those Ioviall Spirits that ar ' About Great men they be at mortall war Who though these Magnates be of generous mind And in themselues to Bounty well inclin'd With euery other Goodnesse thus inuade The Noble Patriot th' Author to vpbrade This Pamphlet borrow'd is perhaps or stolne Either the stile too pinching or too swolne Else by the mouthes of others they complaine 'T was done in flatterie or hope of gaine And so diuert them from their good opinion I hope such Spirits haue not still dominion Now those whom they Mercuriall Spirits call Possessing Them of no desert at all Of whom I speake aptly their humors bend To sooth vp such as Great men stil attend And as by a conspiracie so apply Their mutuall paines and common industry That by the Saturnines not bee'ng offended What er'e they do is fauour'd and commended I write not this in a persuasiue way To giue faith to but tell you what such say As were great Iewish Doctors make expression Of what they writ Excuse then my digression Yet all this while we haue not gon so far As to define to you what Angels ar ' It is a question difficult and hard And hath been in the holy Text much spar'd Much more perspicuous 't is to signifie The nature of th' eternall Deitie Than th'Angels Essence because that relation Is much more neerer vnto our saluation Yet notwithstanding Mans industrious reach As far as probabilitie can stretch Hath sought to plumbe that Depth with Reasons Line Much better 't is saith One of things Diuine Coelestiall and Superior to enquire Something although but little and admire Than of the things Inferior and Below Be able to demonstrate much and know Now the word Angelus doth not imply His proper essence but doth signifie His Place and Office as Gods Messenger It is a name to no Philosopher Was knowne of old Spirits and Minds they knew But not the Angels they to them were new All that aboue the Moone haue their aboads And residence the
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
together in a nine-fold Chaine 'Mongst whom there 's difference in Intelligence As there is in degrees of Excellence For the more Noble to the Lesser still Infuseth Knowledge by th' Almighties will The Second to the Third is like industrous And as degreed 't is more and more illustrous This Knowledge more perspicuous is and cleare In the first Chorus than it doth appeare i th' Second Third or Fourth so to the Last Of those that are o're things Terrestriall plac't This in the Prophet Zacharie's made plaine When God his People would redeeme againe From their Captiuitie in Babylon He in his Vision saw the Holy-One Reueale it vnto one of the Superiors Which he communicates to his Inferiors They to the Prophet Vnto this coheres What in Saint Austines Booke as plaine appeares As we perceiue the Moone the Stars t'out-shine And the Sunnes light more splendrous and Diuine Than the Moone 's shewes so'tis in the degrees Of those forenam'd Coelestiall Hierarchees Foure Angels as foure Vice-royes are exprest To sway the foure Windes plac'd aboue the rest All Princes and with mighty power endu'd Remarkable for that their Celsitude The East whence Eurus blowes swayes Michael The West whence Zephyre breathes guides Raphael The North whence Boreas blusters Gabriel The South whence Auster comes rules Vriel Which from th' Evangelist some Doctors ground Because 't is in th' Apocalips thus found On the foure Angles of the Earth I saw Standing foure Angels those that kept in awe The foure great Windes restraining them from blowing On Earth on Sea or any Tree then growing Some write That ouer euery Heauen or Sphere A seuerall Angell's plac'd and gouernes there The Sophists those Intelligences call The Hebrewes Cherubims whose lots thus fall Metraon doth the Primam Mobile guide Ophaniel in the Starry Heav'n reside The Sunnes Sphere Varcan the Moones lower rayes Arcan disposeth Mars his Lamach swayes Mercuries Madan Ioves Guth Venus Star Iurabatres and Saturne's seene from far Maion And all these in the height they'enioy Haue power Inferior Spirits to employ Seuen Angels as the Scriptures witnesse stand Before th' Almighty prest at his command And these by his Diuine infusion know How to dispose of all things here below As those Coelestiall who doth institute Those Seuen his Diuine Will to execute Yeares Dayes and Houres amongst them they diuide The Planets and the Stars they likewise guide The President of Sol is Raphael The Guardian of the Moone call'd Gabriel Chamuel the third Mars his bright Star protects Michael the Sphere of Mercury directs Adahiel o're Iove hath domination And Haniel of Venus gubernation Zaphiel is Saturnes Prince And of Spirits seuen Saint Iohn makes mention with their place in Heauen I saw seuen Angels stand before the Throne Of the Almighty and to euery one A seuerall Trumpet giuen c. The Rabbins they And Cabalists further proceed and say How warranted I know not That there be Twelue Potents of this Diuine Facultie Three Orientall and three Occidentall Three Septentrionall and three Meridionall Chaoz the first great Easterne Power they call Whose Prince Malthidielis and he swayes all That doth belong to Aries the next place Corona hath and Varchiel hath the grace Of that to be chiefe Regent Leo hee Hath subiect in his second Empyree Hermaus the third Adnachiel doth carry That potencie and rules the Sagittary The first Power Austral they Panthaeon stile Asmodes Prince in that doth reconcile The Signe call'd Taurus and the second Tim Hamabiel is the Prince that gouernes him In the Signe Virgo Haim is the third borne Hannuel the Prince and gouerns Capricorne The first Septentrionall Bethzan Manuel Prince And he the Signe of Cancer doth conuince The next Zonocharel by name they know Barchiel the chiefe and rules o're Scorpio Ouer the third Elisan Varchiel reignes He Pisces in his Principate containes The first of th' Occidentall Gelphor and Ambriel the Prince the Gemini they stand Beneath his sway Bleor the next his Lord Zaniel who guides the Scepter and the Sword Caphet the last Cabriel the President And o're Aquarius hath the gouernment Others there be that do not doubt to say That the foure Elements are forc'd t' obey Foure seuerall Angels Seraph reignes o're Fire Cherub the Aire and Tharsis doth aspire Ouer the Water and the Earths great Lord Ariel The Hebrew Rabbins thus accord But since of these the Scriptures make no mention Far be it that the least of mine intention Should be ro create Angels Hence it came That at a Roman Councell in the name Of Zachary then Pope one Aldebert Another Clement seeking to subuert The Church by Schismes were to the Consistorie Summon'd and there conuict of Heresie For thus they pray'd O Angell Vriel Angell Adimus Angell Raguel Angell Sabaothe Angell Michael Angell Tubuas Angell Semibel c. This in the Synod was no sooner read But they thus instantly were censured The very words of that Decree these are Of all those names most of them new and rare Of whom they invocate Michael alone An Angell we acknowledge the rest none By that and elsewhere it is manifest That other names than are to vs exprest In sacred Scriptures none ought to deuise Since from such Curiosities arise Schismes Heresies Opinions execrable Erring from Truth diuellish and damnable Nor are these darke words by these Rabbins vs'd Other than Phancies not to be excus'd Wherein some things signifi'cant are exprest Borrow'd from Naturall causes at the best For instance Seraph if we but retyre To the words force importeth nought saue Fire Cherub Aire Tharsus Water Ariel Earth And these at first had from those Doctors birth Ev'n by their owne confession If you please Thinke of the rest as hath been said of these Creaturae quaedam aeterna sunt à posteriore à priore solus Deus est aeternus Explicit Metrum Tractatus quarti Theologicall Philosphicall Poeticall Historicall Apothegmaticall Hierogriphicall and Emblematicall Obseruationsâ— touching the further illustration of the former Tractat. AS Fire cannot be long smothered but it will finde vent nor the Sunne be so eclipsed and cloudedâ— but it will soone worke it selfe into it's owne natiue glory and splendor so the Omnipotencie of the great Creator cannot be so darkened either by the stupidity of the Ignorant or the malicious obstinacie of the seeming-Wise but euen out of their voluntarie Blindnesse it will extract it 's owne Brightnesse Prophane Lucian who so generally taxed all the gods as that he was held scarcely to beleeue that there were any and therefore purchased to himselfe the Character of Blasphemus Maledicus c. yet he in one of his Coelestial Dialogues so stiled because they meerely consist of conference held amongst the vpper Deities in a discourse betwixt Maâ—s and Mercury introduceth Mars speaking of Iupiter to this purpose I will saith he If my inherent Power I'assume to me Ev'n when
be assembled he told them the whole circumstance before related Who vpon no other euidence summoned the party to make his appearance who after strict examination confessed the fact and made restitution of the Vessell For which discouery the Temple was euer after called Templum Herculis Indicis Alexander the Philosopher a man knowne to be free from all superstition reporteth of himselfe That sleeping one night hee saw his mothers funeralls solemnised being then a dayes journey distant thence and waking in great sorrow and many teares hee told this apparition to diuers of his Familiars and Friends The time being punctually obserued certaine word was brought him the next day after That at the same houre of his Dreame his mother expired Iovius reporteth That Sfortia Anno 1525 in a mornings slumber dreamed That falling into a Riuer he was in great danger of drowning and calling for succour to a man of extraordinary stature and presence such as Saint Christopher is pourtrayed who was on the farther shore he was by him sleighted and neglected This Dreame he told to his wife and seruants but no farther regarded it The same day spying a child fall into the water neere vnto the Castle Pescara thinking to saue the childe leaped into the Riuer but ouer-burthened with the weight of his Armor he was choked in the mud and so perished The like Fulgentius lib. 1. cap. 5. reporteth of Marcus Antonius Torellus Earle of Cynastall who admonished of the like danger in his sleep but contemning it the next day swimming in which exercise he much delighted though many were neere him yet he sunke in the midst of them and was drowned not any one being at that time able to helpe him Alcibiades Probus Iustine and Plutarch relate of him That a little before his death which happened by the immanitie of Tismenius and Bagâ—as sent from Critia dreamed That he was cloathed in his mistresses Petticoat or Kirtle Whose body after his murther being throwne out of the city naked and denied both buriall and couerture his Mistresse in the silence of the night stole out of the gates and couered him with her garment as well as she was able to shadow his dead Corps from the derision and scorne of his barbarous enemie No lesse strange was the Dreame of Croesus remembred by Herodotus and Valerius Max. Lib. 1. Cap. 7. Who of Atis the eldest and most excellent of his two sonnes dreamed That he saw him wounded and trans-pierced with steele And therefore with a fatherly indulgence sought to preuent all things that might haue the least reflection vpon so bad a disaster And thereupon where the youthfull Prince was before employed in the wars hee is now altogether detained at home in peace He had of his owne a rich and faire Arcenall or Armorie furnished with all manner of weapons in which hee much delighted which is shut vp and hee quite debarred both the pleasure and vse thereof His Seruants and Attendants are admitted into his presence but they are first vnarmed Yet could not all this care preuent Destiny for when a Bore of extraordinarie stature and fiercenesse had made great spoile and slaughter in the adiacent Region insomuch that the king was petitioned to take some order how he might be destroied the noble Prince by much importunitie and intercession obtained leaue of his father to haue the honour of this aduenture but with a strict imposition that he should expose his person vnto no seeming danger But whilst all the Gallantry that day assembled were intentiue on the pursuit of the Beast one Adrastus aiming his Bore-speare at him by an vnfortunate glance it turned vpon the Prince and slew him Valerius Maximus telleth vs of one Aterius Ruffus a Knight of Rome who when a great Sword-play was to be performed by the Gladiators of Syracusa dreamed the night before That one of those kinde of Fencers called Rhetiarij which vsed to bring Nets into the Theatre and by cunning cast them so to intangle their aduersaries to disable them either for offence or defence gaue him a mortal wound Which dream he told to such of his friends as fate next him It happened presently after That one of those Rhetiarij was brought by a certaine Gladiator being then Challenger into a Gallery next vnto the place where Aterius and his friends were seated as spectator Whose face hee no sooner beheld but hee started and told his Friends that hee was the man from whose hands he dream'd he had receiued his deadly wound When suddenly rising with his Friends to depart thence as not willing to tempt that Omen in thrusting hastily to get out of the throng there grew a sudden quarrell in which tumult Aterius was transpierced by the same mans sword and was taken vp dead in the place being by no euasion able to preuent his fate Cambyses King of Persia saw in a Vision his brother Smerdis sitting vpon an Imperiall Throne and his head touching the clouds And taking this as a forewarning that his brother had an aspiring purpose to supplant him and vsurpe the Crowne he wrought so far with Praxaspes a Nobleman and then the most potent in the Kingdome that by his practise he was murthered Yet did not all this avert the fate before threatned for another Smerdis a Magition and base fellow pretending to be the former Smerdis and the sonne of Cyrus after enioyed the Kingdome and Cambyses mounting his Steed was wounded with a knife in his hip or thigh of which hurt he miserably died Many Histories to the like purpose I could cite from Aristotle Plato Hippocrates Galen Pliny Socrates Diogines Laertius Themistocles Alexander Aphrodiensis Livy AElianus and others As of Ptolomeus besieging Alexandria Of Galen himselfe Lib. de venae Sectione Of two Arcadians trauelling to Megara Of Aspatia the daughter of Hermilinus Phocensis who after was the Wife of two mighty Kings Cyrus of Persia and Artaxes whose history Elianus de Varia Historia lib. 12. writeth at large As also that of Titus Atimius remembred by Cicero Lib. de Divinat 1. By Valer. Maxim Lib. 1. Cap. 7. By Livy lib. 2. By Macrâ—b Saturn 1. with infinite others To the further confirmation that there are Spirits I hold it not amisse to introduce some few Histories concerning Predictions The Emperor Nero asking counsel of the Diuell How long his empire and dominion should last Answer was returned him from that crafty and equivocating Pannurgist To beware of 64. Nero being then in youth and strength was wondrous ioyful in his heart to heare so desired a solution of his doubt and demand presuming that his principalitie should vndoubtedly continue to that prefixed yeare if not longer But soone after â—alba who was threescore and foure yeares of age being chosen to the Imperiall Purple deposed and depriued him both of his Crowne and life The like we reade of Philip King of Macedon and Father to
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
member all These in a late-fought battell seem'd to fall But exc'llent Charon when he saw me clad In these rich Lions spoiles a great care had To haue me plac'd vnto mine owne desire Then wafted me without demanding hire Mistaking me for Hercules And when We toucht the shore he was so kinde agen As point vs out the way Blacke darknesse now Involv'd vs round neither discern'd I how To place one foot but catcht hold of my Guide And follow'd as he lead Vs fast beside Through which we past a spatious medow was More full of Daffodillies than of Grasse Here many thousand shadowes of the Dead With humming noyse were circumfus'd and spread Still following vs. On still we forward trudge Vntill we came where Minos sate as Iudge In a sublime Tribunall on one hand The Paines the Furies and the Tâ—rtures stand With th' euill Genij On the oppo'sit side Were many Pris'ners brought in order ty'de With a long cord and these were said to be Accus'd for Whoredome and Adulterie Bawds Cut-throats Claw-backes Parasites and such As in their life time had offended much And of these a huge rabble Now apart From these appear'd with sad and heauy heart Rich men and Vsurers megre-lookt and pale Swolne-belly'd Gouty legg'd each one his Gaile About him had bee'ng fastned to a beame Barr'd and surcharged with the weight extreame Of two maine pond'rous talents of old â—ron Now whilest these Pris'ners Minâ—'s Seat inviron We standing by the while nothing dismaid Behold and heare all that is done or said And after many curious inquisitions How th' are accus'd by most strange Rhetoricians And what are they by Iove I'entreat thee tell Deare friend Menippus that can plead so well Hast thou observ'd such Shadowes as appeare To dog our Bodies when the Sun shines cleare Yes frequently We are no sooner laid Asleepe in our cold graues but these are made The witnesses against vs and permitted To testifie each sinne by vs committed Ev'n these that there reproue vs are the chiefe Nor are they Friend vnworthy all beleefe As they who night and day about vs wait Bee'ng from our bodies neuer separat Now Minos after strict examination And iustly ' informed by their accusation Contrudes them all vnto the sad society Of such as are condemn'd for their impiety With them incessant torments to endure A iust infliction for their deeds impure But against such he is incensed most Who whilest they liv'd did of their Riches boast Whom Dignity and Stile swell'd with ostent Who in their proud hearts could haue been content To haue had Adoration He hates Pride And doth such haughty insolence deride As short and momentary because they knowing Themselues vnto their Marbles hourely growing As being Mortals yet in their great glory Thinke not their wealth and riches transitorie But all these splendors they haue now layd by Wealth Gentry Office Place and dignity Naked sad-lookt perplext with griefe extreame Thinking what past in life-time a meere Dreame To behold which I tooke exceeding pleasure And was indeed delighted aboue measure If any one of them by chance I knew As priuat as I could I neere him drew Demanded what before was his condition And whether as the rest swell'd with Ambition About the dore there was a throng of such By Pluto's Ministers offended much Beaten and thrust together all about Who as it seemes would gladly haue got out To these he scarcely mouing in a gowne Which from his shoulders to his heele flow'd downe Of Scarlet Gold and diuers colours mixt Casting his head that way on some he fixt An austere eye such counting it a blisse To whom he but vouchsaft a hand to kisse At which the others murmur'd Minos then Setling himselfe vpon his Throne agen Some things with fauor sentenc'd There appear'd The Tyrant Dionysius ev'lly chear'd Not knowing what excuses to rely on Being of heinous crimes accus'd by Dion The Stoicks testates were to that conviction And he now ready to be doom'd to'infliction But Aristippus Cyrenaeus now In th' interim comes whom all the Ghosts allow And giue him before others the prioritie As bearing sway and of no meane authoritie The Tyrant sentenc'd to Chimaera hee By oratory'acquitted and set free As prouing That he Learning did admire And gaue to the Professors libe'rall hire From the Tribunall we our course extend Vnto the place of Torments where ô Friend Infinite miseries at once appeare All which we freely might both see and heare Together with the sound of stripes and blowes Loud ejulations shriâ—ks teares passionate woes Echo'd from those wrapt in invisible flames Wheeles Racks Forks Gibbets to tel all their names Not possible Here Cerberus besmeares His triple chaps in bloud rauens and teares The wretched Soules the fell Chimaera takes Others in her sharpe phangs and 'mongst them makes A fearefull massacre limbe from limbe diuiding Not far from thence in a darke place abiding Were Captiues Kings and Prefects of these store And with them mingled both the Rich and Poore These all tâ—gether and alike tormented Who now too late haue of their sinnes repented And some of them whom we beheld we knew Who dy'de not long since Such themselues withdrew And as asham'd to be in torments seene In darke and obscure noukes their shadowes skreene Or if they doubtfully cast backe their eyes Blushes are seene from their pale cheekes to rise And onely such themselues in darknesse shroud Who were in life most insolent and proud As for the Poore whom they in life did scoff Halfe of their punishment in Hell 's tooke off As hauing intermission from their paine And after rest tormented are againe What by the Poets is in Fables told Of Phrygian Tantalus I there behold Of Sisiphus Ixion and the son Of our great Grandam Earth bold Tytion O ye iust gods like as I oft haue read How many acres doth his body spread These Objects hauing past at length wee come Vnto the Field call'd Acherusium No sooner there but straight we hapt among The demi-gods the Heroës and a throng Of sev'rall troupes it seemes in Tribes sequestred Some appear'd old and feeble as if pestred With Cramps and Aches These as Homer writes Thin vanishing Shadowes Others Youthfull Sprites Sollid and sound vpright and strongly nerv'd As if their bones had better been preserv'd Beneath AEgyptian structures And now most Difficult 't was for vs to know one Ghost From other for their bones alike were bare Distinguish them we cannot though we stare With leaue and leasure neither wonder was 't They were so'obscurely and ignobly plac't Shadow'd in holes our better view t' escape And keeping nothing of their pristine shape So many fleshlesse bones at once appeare Peeping through holes in which their eyes once were Who wanting lips their teeth now naked show I 'gan to thinke by what marke I might know Thersites from faire Nereus as desirous From great Corcyra's King to point out Irus Or else distinguish
potest res i. Nothing is sensible either to touch or to be touched but that which may be called a Body God created three liuing Spirits saith Gregor lib. Dialog The first such as are not couered with flesh the second that are couered with flesh but doth not die with the flesh the third both with flesh couered and with the flesh perisheth The first Angels the second Men the third Brutes The wise Socrates was accustomed to say That the whole Man was the Minde or Soule and the Body nothing else but the couer or rather the prison thereof from whence being once freed it attained to it 's proper jurisdiction and then onely began to liue blessedly Erasm. in Declamat de Morte and learned Seneca saith That as he which liueth in another mans house is troubled with many discommodities and still complaining of the inconuenience of this room or that euen so the Diuine part of Man which is the Soule is grieued now in the head now in the foot now in the stomacke or in one place or other Signifying thereby That he liueth not in a Mansion of his owne but rather as a Tenant who expecteth euerie houre to be remoued from thence The Soule of Man saith Saint Augustine aut regitur à Deo aut Diabolo It is either gouerned by God or by the Diuell The Eye of the Soule is the Minde it is a Substance created inuisible incorporeall immortall like vnto God and being the Image of the Creator Lib. de Definition Anim. Et sup Genes addit Omnis Anima est Christis Sponsa aut Diaboli Adultera Euery Soule is either the Spouse of Christ or the Strumpet of the Diuell Saint Bernard Serm. 107 vseth these words Haue you not obserued That of holy Soules there are three seuerall states the first in the corruptible Body the second without the Body the third in the Body glorified The first in War the second in Rest the third in Blessednesse And againe in his Meditat. O thou Soule stamped in the Image of God beautified with his Similitude contracted to him in Faith endowed in Spirit redeemed in Bloud deputed with the Angels made capable of his Blessednesse heire of Goodnesse participating Reason What hast thou to do with Flesh than which no dung-hill is more vile and contemptible Saint Chrisostome likewise De Reparat Laps If wee neglect the Soule neither can we saue the Body for the Soule was not made for the Body but the Body for the Soule He therefore that neglecteth the Superior and respecteth the Inferior destroyes both but hee that doth obserue order and giueth that preheminence which is in the first place though he neglect the second yet by the health of the first he shall saue the second also Isiod Etymol 11. The Soule whilest it abideth in the Body to giue it life and motion is called the Soule when it purposeth any thing it is the Will when it knoweth it is the Minde when it recollecteth it is the Memorie when it judgeth truly it is the Reason when it breatheth the Spirit when passionate it is the Sence And againe Lib. 1. de Summo Bono O thou Man Why dost thou admire the height of the Planets and wonder at the depth of the Seas and canst not search into the depth of thine owne Soule We haue heard the Fathers let vs now enquire what the Philosophers haue thought concerning the Soule There is nothing great in Humane actions saith Seneca in Prouerb but a Minde o◠Soule that disposeth great things Thus saith Plato in Timaeo To this purpose was the Soule ioyned to the Body that it should furnish it with Vertues and Sciences which if it doe it shall be gently welcommed of the Creator but if otherwise it shall bee confined to the inferior parts of the earth Aristotle lib. 2. de Animal saith The Soule is more noble than the Body the Animal than that which is Inanimate the Liuing than the Dead the Being than the Not being Three things saith Macrob. lib. 7. Saturnal there be which the Body receiueth from the prouidence of the Soule That it liueth That it liueth decently and That it is capable of Immortalitie Of Soules saith Cicero 1. Tuscul. Quast there can be found no originall vpon the earth for in them there is nothing mixt or concrete or that is bred from the earth or framed of it for there is nothing in them of substance humor or sollid or fiery For in such natures there is nothing that can comprehend the strength of Memorie the Minde or Thought which can record what is past or foresee things future which do altogether participate of a Diuine nature Neither can it euer be proued that these Gifts euer descended vnto Man but from God himselfe And in another place There is nothing admixt nothing concrete nothing co-augmented nothing doubled in these Minds or Soules Which being granted they can neither be discerned or diuided nor discerpted nor distracted And therefore they cannot perish for perishing is a departure or surcease or diuorce of those parts which before their consumption were ioyned together in a mutuall connexion Phocillides in his Precepts writeth thus Anima est immortalis vivitque perpetuò nec senescit vnquam i. The Soule is immortall liueth euer neither doth it grow old by Time And Philistrio The Soule of a wise man is ioyned with God neither is it death but an euill life that destroyeth it And Egiptius Minacus when one brought him word that his father was dead made the Messenger this answer Forbeare ô Man to blaspheme and speake so impiously for how can my father be dead who is immortall Nicephorus ex Evagrio Panorm lib. de Alphons Reg. gestis relates That the King Alphonsus was wont to say That he found no greater argument to confirme the immortalitie of the Soule than when he obserued the bodies of men hauing attained to their full strength begin to decrease and wax weake through infirmities For all the Members haue the limits and bounds of their perfection which they cannot exceed but arriuing to their height decline and decay But the Mindes and Intellects as they grow in time so they encrease in the abilitie of vnderstanding Vertue and Wisedome Elian. lib. 11. de Varia Historia reporteth of Cercitas Megala Politanus who falling into a most dangerous disease and being asked by such friends as were then about him whether hee were willing to dye O yes said he by any meanes for I desire to depart this world and trauell to the other where I shall be sure to meet with men famous in all kindes of Learning of the Philosophers with Pythagoras of the Historiographers with Hecataeus of the Poets Homerus of Musitions Olympius who by the Monuments of their judgments learning haue purchased to themselues perpetuitie AEneas Sylvius reporteth of the Emperour Fredericke That sojourning in Austria it hapned that one of his principall Noblemen expired who had liued ninety yeares in all
Che Giganti nouo fan conte sue â—raccia Vedi Hoggimai quant ' esser Dee quel tutto Ch' a Cosi fatta parte si consaccia Se fu si bellâ— come e Hora brutto E contra al suo fattore alzo le Ciglia Ben de â—a lui procedor ogni lutto G quanto parve a me gran meraviglia Quando vide tre faccie a lâ—suatesta L' una danaâ—zia quella era vermiglia De l'altre due ches ' agginuge ano a questa Sour esso almeza Di Ciascuna spalla Es ' agginuge ano al somno de la Cresta La destra mi parea trabianca gialla La sinistra al vedere era tal quali Vegnon di la onde ' l nilo s' aunalla Sotto Ciascuna vsciuan Due grand Ali Quanto si Convenina a tanto ocello Vele di Mar non vidi Mai Cotuli Non Havean penna Ma di vespertello Era lor modo quelle ni su Alzana Si che tre venti si movean de ello Quindi Cocito tutto s' Aggellava Con sei sei occhi piangena con tre menti Gocciava il pianto sanguinosa Baua In which Description he first notes the place Where this great Prince of Darkenesse shut from Grace Is now tormented namely 'a congeal'd Lake His mighty stature next which he doth make Two thousand cubits By his Crest is meant His Enuy Arrogance and proud ofâ—ent Three Faces with three sev'rall colours stain'd Import in him three Vices still maintain'd One fiery red Wrath and Exorbitation Denotes to vs with the Spleenes inflammation The pale and meagre Auarice implies From the third blacke and swarthy doth arise Vnprofitable Sloath. From the two eyes Which to each face belongs we may deuise All Appetites immod'rat In the growth Of these three Ills Ire Avarice and Sloath Two Wings two great accitements to those Sinnes Propose to vs The first of them beginnes In Turbulence and Fury from hence grow The windes of Crueltie that hourely blow Rapacitie and Gripplenesse are they That to the Misers Avarice obey The horrid blasts that hence proceed include The most vnnat'urall sin Ingratitude Sorrow with Negligence on Sloath attend Th' immoderat gusts of Hatred hence ascend Those windes of Wrath Ingratitude and Hate With fearefull stormes trouble and agitate Cocitus streames withall suppressing quite Those good and godly motions which accite Either to Faith or vnto Hope and Charity Lest any should in them claime singularity The greatnesse of his Wings improue th' elation Of his swel'd heart and proud imagination That ev'ry face hath a wide mouth and throat So much the Morall doth to vs denote That all whom such blacke sinnes contaminate His jawes and rav'nous throat ingurgitate His Teares which he did neuer yet imploy But as the Crocodile vseth to destroy Imports to vs that wretched Sinners state Whose slacke Repentance euer comes too late And so far Dante 's I must now enquire To what sphere these Refractories retyre Or in what place more seruile they remaine Who as they Knowledge more or lesse retaine Accordingly their faculties are squar'd One euill Angell takes into his gard A Kingdome he a Prouince and no more One lesser gifted hath predom'nance o're A City and some other but a Tower Some ouer one particular man hath power Some of one only Vice and limited there Nor striue they in lesse eminence t o'appeare Either subuerting Man Forts to demolish Cities subuert good Statutes to abolish T' encourage forreine or domesticke strife Than are the Angels the blest Sonnes of Life Each of them in their seuerall Place and Calling Either industrious to keepe men from Falling Preseruing Cit'adels instituting Lawes Wholsome and good or bee'ng th'immediat cause To secure Cities Countries and encrease Home and abroad happy and prosp'rous Peace Nor do the lower of bad Spirits obey Those of superior office because they Or loue them or esteeme them The cause why They yeeld themselues to such priority Is for that th' other haue more pow'r and can With greater subtiltie insidiate Man For in their Fall th' are stain'd with all impuritie From whose temptations there is no securitie Crafty they are and prone to all iniquity No place debar'd bee'ng pow'rfull in vbiquity With man they are at deadly opposition And into all his wayes make inquisition First tempt and then accuse hourely prepare By day them to intrap by night ensnare His sences they peruert his thoughts estrange From better vnto worse a fearefull change They bring Diseases Tempests Troubles Feares Not one of them but at his will appeares By transformation a blest Spirit of Light They challenge also as their proper right A Diuine pow'r And though these Daemons bee Amongst themselues at hostile enmitee Yet by conspiracie striue all they can How with vnanimous force to destroy Man Yet this worth obseruation we may reade In holy Scripture That such as mis-leade Our humane frailty haue not might a like With the good Spirits nor such force to strike As the blest Angels who the pow'r retaines To take and binde old Sathan fast in chaines One story I haue chosen out of many To shew the Diuell doth th' Almighty zany For in those great works which all wonder aske He is still present with his Anti-maske A man of Greece was with three children blest To him so deare all it could scarce be ghest Which he was most indulgent o're The first A sweet and hopefull Boy and therefore nurst Not with a common care for his estate Was great his birth did him nobilitate Two Daughters he had more the elder faire And well accomplisht but the yongest rare Not to be paralel'd for she was one Whom none was euer knowne to looke vpon But with such admiration that he said Nature surpast her selfe when she was made For all ingredients of her choice perfection Appear'd both in her feature and complexion So faire she was Three Lustres being spent And not a day but adding ornament Both to her growth and beauty now fifteene An age we cannot properly call greene Nor fully ripe not mellow scarce mature Not yet resolv'd a Virgin to endure Nor fancy Man but staggering betwixt Both agitations and her minde not fixt But sensible as being much commended How far she others of her Sex transcended Though quite sequestred from the common road Yet much delighted to be seene abroad And 'cause emergent Venus from the Seas Was said to rise her humor best to please It was her dayly custome to rise early To greet the goddesse whom she lov'd so dearly And hearing what of her the Poets sung To view the â—ome from which 't is said the sprung Stirring betimes one morning with the Cocke Pyrats had hid their ship behinde a rocke And as she tooke her pleasure on the shore Snacht her away and then with faile and oare Made speed from thence and proud of such a Peece Hurry'd her
seriously then looking in their faces Partly by that part by their tongues at length His timerous doubts begin to gather strength Assur'd at last e'r either Sister greet He casts himselfe low at his fathers feet A Blessing is no sooner crav'd but had The Queene commands her Father to be clad In a rich habit suting his estate Which whilst her seruants haste t' accommodate The Brother now hath leisure to impart Cordiall salutes from an vnfeigned heart With his faire Sisters now no longer strange Which they with him as freely interchange By this the Queene is giv'n to vnderstand The King her Lord and Husband is at hand With those two Princes 'twixt whom he had made Such peace not one the other should inuade Whom by his wisdome after long hostilitie He had reduc'd vnto a faire ciuilitie Contracting league betwixt them and as Guests To Triumphs to Ovations and high feasts Inuited them his sole and maine intent To make that league more firme and permanent The King before he can approch the Court Of all the former newes hath full report Of Father Brother Sister and so met As that the Island shall remaine in debt To all posteritie where hee 's instated To haue the bruit from Age to Age related For where the place he liv'd in was obscure The memory of this shall make 't endure Whilst there 's a Summer to succeed the Spring Or Winter Autumne whilst vpon his wing Time hath a feather and shall credit win Till Lachesis haue no more thred to spin The patient Reader I am loth to cloy T' expresse their meeting jubilee and joy Who doubtlesse will conceiue it to be such Though more than need yet was not thought too much Besides in Feasts and Banquets knew I when I 'de rather blunt my knife than tyre my Pen. These and the like occasions were the cause Men to their good successe gaue such applause That one vnto the Oracle indeer'd A stately Temple to Apollo rear'd And Thestor who through Neptune had the fate To finde his best lov'd childe did consecrate To him an Altar thinking so to please The Pow'r that wrackt then sav'd him from the Seas And so the Queene since Fortune was so kinde To haue her in all troubles still in minde She in a new-built Temple yearely prais'd her Who to that height from her dejection rais'd her Such as in woods and forrests haue by chance Escap'd wilde beasts through their blinde ignorance Haue had a strong conception there might bee A Genius or some Sp'rit in ev'ry Tree To whom their safety they ascrib'd If passe A brooke or riuer where least danger was This or that water-Nymph they durst protest Had leant them aid when they were most distrest And thus the Diuell did the Ethnycks foole That would o're ev'ry Groue Lawne Streame or Poole Instate goddesse or god on whom to call That Pow'r neglecting who created All. At Diuine worship hath been still his aime For all Idolatry from him first came Of the Rebellious there be Orders nine As corresponding with the Spirits Diuine In the first eminent place are those install'd As would on earth be worshipt and gods call'd As he that did his Oracles proclaime In Delphos Shadow'd by Apollo's name He that the Pythian Prophetesse inspir'd As likewise those th' AEgyptians so admir'd Ascribing to themselues Honour and Feare And those in sundry Idols worshipt were And of these Belzebub is Lord and Master Prince of the second is that great Distaster Of Sanctitie and Truth Author of Lies Who alwayes speakes in doubts and fallacies Hee 's Python styl'd The third Classe comprehends Vessels of Wrath who haue no other ends Than to to deuise all Mischiefes Belial hee Is call'd for his approv'd Iniquitie I' th fourth Forme are such Spirits as conuince Man in his sinne then punish him their Prince Is Asmodeus The fift Scale comprises Deceiuers full of fraudulent disguises And 't is their function office and condition T' attend the deform'd Witch and damn'd Magition And of these Sathan's chiefe The sixt containes The airy Potestates who Hailes and Raines Thunders and Lightnings haue great dom'nance in And of these the prime Lord is Merasin In the sev'nth are the Furies they giue life To Discord War Strage and contentious Strife Then cast them vpon Man in their fierce wrath Abaddon ouer these dominion hath The eighth includes Explorers that accuse Those Astaroth doth as his Vassals vse The ninth and last Tempters who ambush Soules Those Maimon in his Principat controules Now of these Cacadaemons we haue ground For many names in sacred Scripture found The word Diabolus doth signifie A false Accuser full of calumnie Belial is likewise read there and the word Imports an Out-Law without Yoke or Lord. Knowledge acute Daemonium implies And Beelzebub is the King of Flies Sathan an Aduersarie Bohemoth a Beast Leviathan where grosse sinnes are increast And builded vp Such from Abaddons race Be styl'd as are extermined from grace We finde in Dante 's these by obseruation Alchino i. Vnto Vice an inclination Then Calchabrina i. One who doth despise All Diuine Grace Neither did he deuise Vainly these names An euill-biting Dog Cagnazzum Coriato a fat Hog Barbariccia i. Fraudu'lent and Vniust And Libicocco One inflam'd with Lust. Faraffel doth a Trifler intimate And Rubicante Fir'd with Spleene and Hate Briefely to passe their names o're it would well Become this place to speake how many fell In that great Conflict and 't is my desire As far as leaue permits me to enquire Most probable it is and best agreeing With common Sence since all things that haue Beeing By naturall instinct their Pow'rs extend And faculties all aiming at the end For which they first were made and Nature still Her ordinarie course striues to fulfill So that all Births which out of order come Are monstrous and prodigious of which some Although not many in each Age we see As likewise that Sinne still doth disagree With Diuine nature and therefore their Fall And proud Rebellion most vnnaturall As meere Extrauagants these reasons may Induce vs to beleeue and thinke that they Are more in number that remaine in Blisse Than those cast headlong to the deepe Abisse Some learned Rabbins haue opinion held The number of the Angels that rebell'd And in one Conjuration then compacted Out of each sev'rall Ternion extracted Equall one Chorus Saint Iohn doth auer That he beheld the Dragon Lucifer The third part of the Stars with his Taile draw From the high Heav'ns which he in Vision saw But of the Angels th'exact number who Shall vndertake to tell he shall but grow From Ignorance to Error yet we may Coniecture That as in perfection they Excell all other Creatures so conclude That likewise they exceed in multitude Those that haue had still haue or shall haue Beeing
Of Thunder Tempest Meteors Lightning Snow Chasemates Trajections of Haile Raine And so With piercing eyes he hath a deepe inspection Into the Sunne Moone Stars the true direction Of all Stars fixt or wandring Zodiacke Lines Articke and the Antarticke Poles and Signes The courses of the Heav'ns the qualities Their influence their effects and properties And as they haue a vertuall pow'r to know All our inferior bodies here below So of the Sp'rits of Glory or Perdition The Orders Offices and the Condition Briefely There is no Creature God hath made From the first Chaos but it may be said Whether it be abortiue or full growne That to the Angels nature it is knowne Since then so great and so profound 's their skill Infus'd into them by the Makers Will No wonder 't is that they such strange things can Beyond the weake capacitie of Man We onely by things sensible attaine To a small knowledge and with mighty paine And into error we may quickly fall For in it is no certaintie at all Sp'rits cannot erre and be deceiv'd as we Seeing and knowing all things perfectly In their true reall Essence which is meant Onely of Naturall things and hath extent No further For as Angels Creatures bee Th' are limited in their capacitie In all such things as on Gods Pow'r depend Or Mans Free-will their skill is at an end And vnderstand no further than reueal'd By the Creator else 't is shut and seal'd Hence comes it that the euill Angels are So oft deceiv'd when as they proudly dare To pry into Gods Counsels and make show By strange predictions future things to know This makes their words so full of craft and guile Either in doubts they cannot reconcile Or else for cettainties false things obtruding So in their Oracles the World deluding Whose answers either were so doubtfull and So intricate that none could vnderstand Or meerely toyes and lies for their words were By interpointing so dispos'd to beare A double sence and seeming truth to tell Whether or this or that way the chance fell But the good Angels they can no way erre The reason is That they themselues referre Wholly to Gods good pleasure from which Square And perfect Rule they neuer wandring are They iudge not rashly hid things they desire not And after future chances they enquire not Nor further of ought else to vnderstand Than they are limited by his command How many thousand traines hath Sathan layd By which he dayly doth fraile man inuade By entring Contract as a seeming friend Thereby to draw him to more fearefull end Of which the Fathers witnesse for one saith The Diuell with Magitions compact hath Another That all Magicke cov'nants bee Meere superstition and Idolatrie Which growes from a societie combin'd Betwixt the euill Daemons and Mankind If these were not Why should the Ciuill Law Firm'd by th' Imperiall sanction keepe in awe Such damn'd Impostors For the words thus run Many we know abstruse Arts haue begun To put in practise to disturbe the Aire Vpon the innocent Soules these likewise dare Vomit their malice and from the graues call Spirits from rest by Diabolicall And cursed Spells All such as shall rely On things preposterous and contrary To Natures course Gods people to annoy The Churches Curse them and their Arts destroy The like against these selfe-opinion'd fooles Is Articled in the Parisian Schooles Of such like Miscreants 't is in Esay said We haue strooke hands to league with Death and made Cov'nant with Hell How can Man be exempt From this Seducer he that dar'd to tempt The Sonne of God All these will I giue thee If thou wilt prostrat fall and worship mee Of these Compacts and Couenants we finde Two sorts and both blasphemous in their kinde The first When willingly we seeke inspection Into that Art and labour our direction From Magicke bookes or vse their Circles Lines Their superstitious Characters and Signes The second when without maleuolence We search into that art with no pretence Of Curiositie onely we vse it Knowledge to gaine and got not to abuse it And that is dangerous too all Such compact League with the Diuell as in word or act Breathe words vnknowne obscure inserted vainly Or such things as are holy vse prophanely As by obseruing certaine Characters Signes Figures Angles Squares Diameters c. Certaine Dayes Houres Stars Planets Constellations Graines Numbers Instruments of antique fashions And these beyond their naturall operations When Sacraments or any thing that 's holy Shall be abus'd by their ridiculous folly When Images of Wax or such like matter Are cast into a pot and boyl'd in water When certaine Numbers vnknowne Markes or Notes Writ in strange coloured paper he deuotes To superstitious vse When as to Coine Of gold or siluer or of brasse they ioyne Stamps of new Characters and this to bee When such a Planet is in such degree Such Pieces did Pasetis vse to weare What e're he bought he neuer payd too deare Who parting from the Merchant did but name The sum he payd and backe to him it came When holy Ceremonies through the Malicious Are made idolatrous and superstitious When Linnen neuer washt is vs'd and hee Must hold a Wand that 's cut from such a Tree With which he strikes the East and then the West The North or South as to his purpose best That all his Haire shaues off by night or day Thinking thereby to driue the Div'll away That takes dust from a Sepulchre to vse Or from the Graue the Deads bones to abuse Or ought besides that shall seeme retrograde To Reasons course or what 's by Nature made Further Vnto this Cov'nant doth belongâ— All such as stand in their opinions strong To meditate those fond Bookes bearing name From Ada Abelus Enoch Abraham Cyprian Albertus Magnus or Honorius Paulus with those in Magicke still held glorious Who boast ambitiously with great ostent This Art had both it's birth and ornament Either from Adams Custos Razael Or else from Tobits Keeper Raphael Another strange Booke they produce and say 'T was Salomons call'd his Clavicula These Magi by old Sathan thus misguided Another Volume in sev'n parts diuided Stuft with Spels Charmes Oblations all Confusions Of Non-sence and the Diuels meere obtrusions As a Worke learn'd and sacred still prefer To ev'ry curious yong Practitioner All these are but his subtill traines to draw Men from Gods Feare and honour of his Law For in this Art whoeuer striues t' excell He strikes a lasting Couenant with Hell And as in these so likewise in past Ages He wanted not his Astrologomages For most of this prognosticating Tribe Mettals vnto each Planet can ascribe Siluer vnto the Moone to the Sunne was Gold sacred vnto Iove Copper and Brasse To Venus white Lead vnto Saturne Blacke Iron and Steele to Mars nor doth there lacke Amber to Mercury To each of them They
yeare 1548 the Chancellor caused his Ring in the publique market place to be layd vpon an Anvil and with an iron hammer beaten to pieces Mengius reporteth from the relation of a deare friend of his a man of approued fame and honestie this historie In a certain towne vnder the jurisdiction of the Venetians one of these praestigious Artists whom some call Pythonickes hauing one of these Rings in which he had two familiar Spirits exorcised and bound came to a Predicant or preaching Frier a man of sincere life and conuersation and confessed vnto him that hee was possessed of such an inchanted Ring with such Spirits charmed with whom he had conference at his pleasure But since he considered with himselfe that it was a thing dangerous to his Soule and abhominable both to God and man he desired to be clearely acquit thereof and to that purpose hee came to receiue of him some godly counsell But by no persuasion would the Religious man be induced to haue any speech at all with those euill Spirits to which motion the other had before earnestly solicited him but admonished him to cause his Magicke Ring to be broken that to be done with all speed possible At which words the Familiars were heard as it were to mourne and lament in the Ring and to desire that no such violence might be offered vnto them but rather than so that it would please him to accept of the Ring and keepe it promising to do him all seruice and vassallage of which if he pleased to accept they would in short time make him to be the most famous and admired Predicant in all Italy But he perceiuing the Diuels cunning vnder this colour of courtesie made absolute refusall of their offer and withall conjured them to know the reason why they would so willingly submit themselues to his patronage After many euasiue lies and deceptious answers they plainly confessed vnto him That they had of purpose persuaded the Magition to heare him preach that by that sermon his conscience being pricked and galled he might be weary of the Ring and being refused of the one be accepted of the other by which they hoped in short time so to haue puft him vp with pride and heresie to haue precipitated his soule into certaine and neuer-ending destruction At which the Church-man being zealously inraged with a great hammer broke the Ring almost to dust and in the name of God sent them thence to their own habitations of darknesse or whither it pleased the higher Powers to dispose them Of this kinde doubtlesse was the Ring of Gyges of whom Herodotus maketh mention by vertue of which he had power to walke inuisible who by the murther of his Soueraigne Candaules maried his Queene and so became King of Lydia Such likewise had the Phocensian Tyrant who as Clemens Stromataeus speaketh by a sound which came of it selfe was warned of all times seasonable and vnseasonable in which to mannage his affaires who notwithstanding could not bee forewarned of his pretended death but his Familiar left him in the end suffering him to be slain by the Conspirators Such a Ring likewise had one Hieronimus Chancellor of Mediolanum which after proued to be his vntimely ruine Concerning the mutation or change of Sex which some haue attributed to the fallacies of the Diuell it is manifest that they haue been much deceiued therein since of it many naturall reasons may be giuen as is apparant by many approued histories Phlegon in his booke De Mirabil Longev telleth vs That a virgin of Smyrna called Philotis the same night that she was maried to a yong man those parts which were inuerted and concealed began to appeare and shee rose in the morning of a contrarie sex As likewise That in Laodicea a city of Syria one AEteta after the same manner rose from her husbands side a yong man and after altered her name to AEtetus at the same time when Macrinus was President of Athens and L. Lamia and AElianus Veter were Consuls in Rome In the time that Ferdinand the first was King of Naples one Ludovicus Guarna a citisen of Salern had fiue daughters of which the two eldest were called Francisca and Carola either of which at fifteene yeares of age found such alteration in themselues that they changed their foeminine habits and names also the one being called Franciscus the other Carolus In the reigne of the same King the daughter of one Eubulus being deliuered vnto an husband returned from him altered in her sex sued for her dowerie and recouered it Amatus Lucitanus testifieth that in the town of Erguira distant some nine leagues from Couimbrica there liued a Nobleman who had a daughter named Maria Pachecha who by the like accident prouing to be a yong man changed her habit and called her selfe Manuel Pachecha Who after made a voiage into the Indies and became a valiant souldier attaining to much wealth and honour and returning married a Lady of a noble Family but neuer attained to haue issue but had an effoeminat countenance to his dying day The like Livy remembreth of a woman of Spoleta in the time of the second Punicke war But a story somewhat stranger than these is related by Anthonius Torquinada That not far from the city Beneventum in Spain a Countrey-man of a meane fortune married a wife who because she was barren vsed her very roughly insomuch that shee lead with him a most discontented life Whereupon one day putting on one of her husbands suits to disguise her self from knowledge she stole out of the house to proue a more peaceable fortune elsewhere and hauing been in diuers seruices whether the conceit of her mans habit or whither Nature strangely wrought in her but she found a strange alteration in her selfe insomuch that she who had been a wife now had a great desire to do the office of an husband and married a woman in that place whither she had retyred her selfe Long she kept these things close to her selfe till in the end one of her familiar acquaintance trauelling by chance that way and seeing her to be so like vnto that woman whom hee before knew demanded of her If she were not brother to the wife of such a man who had forsaken his house so many yeares since To whom vpon promise of secrecy she reuealed all according to the circumstances before rehearsed Examples to this purpose are infinite let these suffice for many A strange Tale is that which Phlegon the freed-man of Hadrianus reporteth of which he protests himselfe to haue bin eye witnesse Philemium saith he the daughter of Philostratus and Charitus fell deepely inamoured of a yong man called Machates who at that time ghested in her fathers house Which her parents tooke so ill that they excluded Machates from their family At which she so much grieued that soone after she died and was buried Some six moneths after the yong man returning
without feare His study is to compasse and inuade We ought to watch there be no entry made XVII As oft as we resist we do subdue The great Seducer Then the Angels sing And Saints reioyce those that are still in view Of the Creator Heav'ns almighty King That GOD who to this Battell doth persuade vs And looks vpon vs when we enter list Still as he spurres vs on doth likewise aid vs Against that old and crafty Pannurgist Supports the Weake the Willing doth defend And crownes such as continue to the end XVIII O giue me courage then make strong my hand Thou that dost teach my fingers how to fight And lend me pow'r their fury to withstand Who would depriue me of thy glorious Light That I who all my life time haue oppos'd My selfe 〈…〉 my selfe and against Thee May by thy tender mercies he inclos'd And so be 〈◊〉 they shall not ruin mee That 〈…〉 â—is Body is confin'd to Dust My 〈…〉 yet finde place among the Iust. Vt Pila concussus resurgeâ— S. MICHAEL ARCHANGEL Ex Sumptib Harbottel Grimstone Armig Ia droesheâ—t sculpt THE ARGVMENT of the eighth Tractat. OF Sathans Wiles and Feats praestigious Appearing wondrous and prodigious Confirm'd by Histories far sought Of Novels by bad Daemons wrought And first of such is made expression That still with Mankinde seeke congression To whose Fall they themselues apply Call'd Succubae and Incubi To finde those further we desire Of Water Earth the Aire and Fire And what their workings be to know As well aboue as here below How Authors 'mongst themselues agree What Genij and Spectars bee Faunes Syluanes and Alastores Satyres with others like to these With Stories mixt that grace may win From such as are not verst therein The second Argument MIchael whom Sathan durst oppose Can guard vs from inferior Foes The Arch-Angell THose Sp'rits call'd Daemons some haue apprehended Are with mens iniuries oft times offended And when againe they humbly shall submit They are soone pleas'd all quarrels to forget They after Diuine worship are ambitious And when fond Men grow vainly superstitious As thereto by their ignorance accited In their idolatrous Rites th' are much delighted To them belongs the Augurs Diuination And such coniectures as by th' immolation Of Beasts are made whateuer did proceed From Pythia's raptures or hath been agreed To issue from vaine Dreames all Calculation By such like signes came first by th' instigation Of Daemons Homer therefore gaue them stile Of gods nor doubted in the selfe same file To number Iupiter But we whose faith On Gods knowne workes more firme assurance hath By sacred Scriptures title Daemons those Who by him first created dar'd t' oppose His Diuine Will and being ill affected Were for their Pride headlong from heav'n dejected Some in their fall still hanging in the aire And there imprison'd till they make repaire To the last dreadfull doome and such await Mans frailties hourely to insidiate Prone to his hurt with tympanous pride inflam'd Burning with Enuy not to be reclaim'd Deceitfull from bad purpose neuer chang'd Impious and from all justice quite estrang'd And with th' inueterat malice in them bred Inuading Bodies both aliue and dead But whatsoeuer war they shall commence Against vs whether vnder faire pretence Or hostile menace do well and not feare He that the Soule created will appeare In it's defence and if we boldly fight Put their strong forces and themselues to flight Plato acknowledged one God alone The rest whom others in the heav'ns inthrone He Daemons calls and Angels Thermegist Doth likewise on one Deitie insist And him he names Great beyond all extension Ineffable not within comprehension The other Sp'rits lye vnder Statues hid And Images whose worship is forbid And these the breasts of liuing Priests inspire And from the Intrals e're they touch the fire Pronounce strange Omens These the Birds flights guide And mannage such things as by Lots are try'de The doubtfull Oracles they lend a tongue Prounouncing Truths with Lies Lies Truths among Confounding them all things obvolved leaue Deceiv'd themselues they others would deceiue They waking trouble vs molest our sleepe And if vpon our selues no watch we keepe Our bodies enter then distract our braine They crampe ouâ— members make vs to complaine Of sickenesse or disease and in strange fashion They cause vs to exceed in Ioy or Passion And making vs one vniuersall wound Pretend to loose what they before had bound When as the wonder-seeming remedie Is onely their surcease from injurie For all their study practise and delight Is but to moue vs to proue opposite To the Creator as themselues haue bin That guilty of the same rebellious sin By their accitements being made impure We with them might like punishment endure Let 's heare how Apulcius doth define them Saith he these proper adjuncts we assigne them Of a thin Airy body they exist And therefore can shift places as they list Of rational apprehensionâ— passiue minde Eternall and no end can therefore finde Another writes These Spirits are much joy'd At Bloud-shed when man is by man destroy'd At riotous Feasts they 'bout the tables stalke Prouoking to vaine words and obseene talke Persuading Man in his owne strength to trust Deuise Confections that stirre vp to lust And when their pow'r on any Wretch hath seis'd Persuade That with the sin God 's not displeas'd Th' assume the shape of such as are deceast And couet to be counted gods at least Surcharg'd with joy these are not to behold When troubles and afflictions manifold Pursue the Saints of God and his Elect As hauing in themselues a cleare inspect By persecution such and tribulation Are lab'ring in the path to their saluation But when they finde our hearts obdure and hard To Pietie and Goodnesse vnprepar'd Or when they see vs deviat and erre And before Vertue Vanitie preferre Then are they merry they clap hands and shout As hauing then their purpose brought about The Hunter hauing caught vs in the Toile Seiseth his prey and triumphs in the spoile We do not reade That Sathan did once boast When patient Iob had all his substance lost Nor seeing by th' aduantage he had ta'ne His Sonnes and Daughters by a Whirle-winde slaine When hauing lost all he could lose no more And now from head to heele was but one fore Not all this mov'd him Had he made reply To her that bad him to curse God and dye By vtt'ring any syllable prophane Then he and his would haue rejoc'd amaine Nor in Pauls thirst or hunger was he pleas'd Nor when he was by cruell Lictors seis'd And hurry'd to the Gaole there gyv'd and bound Or shipwrackt in great perill to be drown'd The Barke beneath him bee'ng in pieces torne Nor when the bloudy Iewes his death had sworne Scourg'd buffetted and bandied vp and downe They knew this was the way to gaine a Crowne To them 't was rather torment
worse than Hell That in these conflicts he had fought so well Who gladly had exulted in the aire If they could once haue brought him to despaire Some Sophists held Daemon the part to be Of the Soules intellectuall Facultie We reade th' Apostle thus The Wisedome wee Of God speake to you in a Mysterie Ev'n the hid Wisedome which to our saluation He did ordaine before the Worlds creation But to the Princes of this world not showne As left to them meere doubtfull and vnknowne Which had it been reueal'd to them they than Would not haue crucify'd that God and Man The Lord of Glory Some this Text expound Building it seemes on no vncertaine ground That by the Princes of this World he meant The Daemons who of th' Aire haue gouernment Call'd Pow'rs and Potestats It cannot stand With reason That the Iewes without command Or pow'r within themselues so styl'd should be Bee'ng subiects to the Roman Monarchie Neither can properly we make restriction To Pilat who had then the jurisdiction Of Rome in his owne hand because that hee Labor'd in all he could to set him free Said he could finde no fault with him And when At th' instance of those bloudy minded men He spake that Sentence which he would haue stayd He call'd for water and in washing said Vnto all those that then about him stood Lo I am guiltlesse of this iust Mans blood These were the Princes by whose ignorant pride The Lord of Glory was condemn'd and dy'de They knew him to be Man cleane without spot But for the Sonne of God they knew him not Had they but knowne his innocent Bloud was shed To revive those who in their Sinnes lay deadâ— And ransome them from their insidiation As being the sole meanes of our Saluation Sathan then durst not boldly to haue venter'd And into Iudas call'd Iscariot enter'd For he by finding that might eas'ly know 'T would be of his owne Kingdometh ' ouerthrow Let 's heare Prudentius Of the sincere way We may presume God is the Guide and Stay There 's but one path through which whom hee electeth Lest they should wander he himselfe directeth It lies vp a steepe hill that 's hard to clime And the more difficult the more sublime At the first entrance nothing doth appeare But what is intricate horrid austere Sad and still threatning danger when thy feet Hath measur'd it to the end thou then shalt meet With all things sweet and pleasant sights excelling And pretious Riches with aboundance swelling All objects then shall shew both cleare and bright As being luster'd by eternall Light Then nothing shall seeme difficult or hard But of thy labor thou shalt reape reward Yet in thy trauell vp this craggy Hill Thou shalt finde Sathan at thine elbow still Persuading thee a smoother Road to tread To which a thousand paths and by-wayes lead Through which the bearded Sophist he mis-guides The Vsurer there with vnsuspected strides Walks merrily and he whom Honor blindes A pleasant journey to destruction findes Some by the tongues of Birds he doth allure And others by vaine Auguries assure By trusting too much to vaine Prophesies And the mad Sibils trifling Ambages Some he by Magicke spels doth headlong driue Others by Knowledge though demonstratiue But take thou heed of this sweet erring way In which by thousand turnings thou mayst stray Hauing a Guide that teacheth Diuiation And turnes thee from the path of thy saluation Incredible it seemes beleev'd by few And yet by autient Writers held for true That the bad Spirits at their pleasure can Assume the shape of Woman or of Man And with each Sex carnall commixtion vse Fraile Mankinde to dishonor and abuse Those that in masculine shape with women trade Call'd Incubi the other that are said To put on foeminine feature and so lye Prostrat to manâ— are called Succubae Nor do they vse such damned copulation Because in it they take least delectation But rather by such diuellish commission To draw men headlong with them to perdition The substance by the which they generat and How't is transfus'd whoso would vnderstand Let them the bookes of Scotus well peruse It is no subiect for my modest Muse. Yet that such are though I should silent be Heare what Saint Austin saith 'T is told to me By men of worth whose faith I cannot blame And such as were eye-witnesse of the same The Faunes and other Sylvan beasts most rude Gotish in act and by the multitude Call'd Incubi insidiat by the way Women to make of them their lustfull prey All Germany with Witches much annoyd Two graue and learned men before employd In many Causes both of depth and weight Were chosen by Pope Innocent the eight And a large Patent granted therewithall T' extirp the Witches thence in generall These two affirme They oftentimes haue been Where such old Crones and Beldams they haue seen Flat on their backes vsing th' immodest fashion As in the very act of generation Mouing their bodies yet to th' outward eye No Sp'rit perceiv'd of any stander by But the foule act imagin'd to be past A filthy noysome Vapor rose at last In bignesse of a man from her embrace And at the instant vanisht from the place In their large stories it is likewise read Husbands haue tooke these Incubi in bed With their faire wiues their figures by them stretcht Which seeing they haue run and weapons fetcht But th' one soone vanisht from their soft embraces Th' other call'd jealous fooles vnto their faces Not far from Rotemburch this chance befell One of these Sp'rits it seemes new rais'd from Hell Makes himselfe suitor to a Maid yong faire Louely wel featur'd and a Great mans heire He haunts the house makes shew of mighty treasure But more than all to loue her aboue measure Yet that his Liuing lies far off pretends His noble Host inuites him with his friends To diuers feasts and banquets My braue Wooer Before he comes rich Presents sends vnto her To make his way the Seruants he bribes round Bespeakes the rarest musicke can be found The night he reuels and he sports the day And all in hope to beare the Wench away His prodigall expences grow so hye His Host suspects whence he should haue supply Especially his land lying so remote Meane time the Maid from liking growes to doat Thinking to haue her fortunes much encreast And she be made a Princesse at the least But e're the Contract the good man in feare He might be other than he did appeare Inuites one day together with his Ghest A retyr'd man that deuout life profest And was of most religious conuersation He at the table frames a disputation Concerning Sanctity and holy things And still for euery proofe he Scripture brings At which my lusty Louer alters face And saith That a full table is no place For such discourse but sportiue jests are best And pleasant talke to
make the meat disgest The good old man perceiuing by his looke And change of cheare he Gospell could not brooke Rose at the table and cry'd out amaine Auaunt thou Fiend with thy infernall traine Thou hast no pow'r howeuer thus disguis'd O're them who in Christs name haue beene baptis'd The roaring Lion shall not vs deuour That in his bloud are ransom'd from thy pow'r These words with such like were no sooner spoke But he with all his traine vanisht like smoke And of his people they no more could finde Sauing three ougly bodies left behinde With a foule stench and they were knowne to bee Felons before-time strangled on a tree Now of those Sp'rits whom Succubae we call I reade what in Sicilia did befall Rogero reigning there a yong man much Practis'd in swimming for his skill was such That few could equall him one night bee'ng late Sporting i' th sea and thinking then his Mate Had been before him catcht him by the haire To drag him to the shore when one most faire Appear'd to him of a most sweet aspect Such a censorious Cynicke might affect Though he had promis'd abstinence Her head Seem'd as in golden wires apparelled And lo quite naked shee 's before him found Saue that her modest haire doth cloath her round Astonisht first to see so rare a Creature Richly accomplisht both in face and feature He viewes her still and is surpris'd at last And ouer her his vpper garment cast So closely brought her home and then conueyd Her to his priuat chamber where she stayd So long with him that he with her had won Such grace she was deliuer'd of a Son Within some forty weekes But all this while Though she had lent him many a pleasant smile Not making anything betwixt them strange That wife might with her husband interchange She neuer spake nor one word could he heare Proceed from her which did â—o him appeare Something prodigious Besides it being knowne How this faire seaâ— borne Venus first was growne In his acquaintance Next how his strange sute Came first and that she still continu'd mute A friend of his that had a seeming care Both of his bodie and his soules welfare Told him in plaine termes he was much mis-led To entertaine a Spectar in his bed At which words both affrighted and inrag'd To thinke how desp'ratly he had ingag'd Both soule and body home he posts with speed And hauing something in himselfe decreed First mildely treats with her and after breakes Into loud termes yet still she nothing speakes At this more angry to haue no reply He takes his sword and sonne then standing by And vowes by all the oathes a man can sweare Vnlesse she instantly deliuer there Both what she is how bred and whence she came And vnto these particular answer frame His purpose is receiue it how she will The pretty Babe betwixt them got to kill After some pause the Succubus reply'd Thou onely seek'st to know what I would hide Neuer did Husband to himselfe more wrong Than thou in this to make me vse my tongue After which words she vanisht and no more Was thenceforth seene The childe threatned before Some few yeares after swimming in the place Where first the father saw the mothers face Was from his fellowes snatcht away and drown'd By the same Sp'rit his body no where found Besides these Marcus vpon Psellius findes To be of maligne Spirits sundry kindes That beare in the foure elements chiefe sway Some Fiery and AEtherial are and they Haue the first place Next Spectars of the Aire Water and Earth but none of them that dare Beyond their bounds Others that all light fly And call'd Subterren or Lucifugi Vnto the first those prodigies of Fire Falling from heav'n which men so much admire The Learn'd ascribe As when a burning stone Dropt from the Sky into swiâ—t AEgion A Floud in Persia in Darius dayes As when three Moones at once in splendant rayes With a huge bearded Comet did appeare To all mens wonder in the selfe same yeare Pope Iohn the two and twentieth by his pow'r Curst Lewis Bavarus then Emperour Because he cherishr in litigious hope Petrus Carbariensis Anti-Pope As when three Sunnes at once shoâ— in the Sky Of equall sise to all apparantly Neere to the Village cal'd Taurometane In Sicily a Merchant bred in Spaine Coasting that way sees where before him stand Ten Smiths and each a hammer in his hand About them leatherne aprons and before He can aduise well he espies ten more And one aboue them all like Vulcan lame So shapt that you would take him for the same Describ'd in Homer Him the Merchant asks To what place they were bound About out tasks Vulcan replies Is it to thee vnknowne How famous we are late in AEtna growne Which if it be lag but a while behinde And see what thou with thousands more shalt finde To whom the Merchant What worke can there bee For men of your profession where we see Nothing but drifts of snow the mountaines clad In Winters cold where no fire can be had That shall be try'd said Vulcan once againe And with that word he vanisht with his traine At which the Merchant with such feare was strooke That all his limbes and joints were Ague-shooke To the next house his faint steps he applies And had no sooner told this but he dies His life set with the Sun E're mid-night came The vast Sicilian Mount was all on flame Belching forth fire and cinders and withall Such horrid cracks as if the rocks would fall And tumble from their height into the Plaine Mixt with such tempests both of Haile and Raine Such bellowing shriekes and such a sulphur smell As had it been the locall place of Hell This dismall night so dreadfull did appeare Vnto all such as did inhabit neere They left their houses to seeke dens and caues Thinking no place so safe then as their graues And of this nature are those fires oft seene Neere Sepulchres by which many haue beene Deluded much in Church-yards and such places Where the faint-hearted scarce dare shew their faces Such are the Ignes Fatui that appeare To skip and dance before vs ev'ry where Some call them Ambulones for they walke Sometimes before vs and then after stalke Some call them leaping Goats and these we finde All to be most malicious in their kinde By leading Trauellers out of their way Else causing them mongst theeues or pit-falls stray And such are Sulphur-colour'd others white And these haunt ships and Sea-men in the night And that most frequent when a tempest 's past And then they cleaue and cling close to the mast They call it Helena if one appeare And then presage there 's some disaster neere If they spie two they iudge good shall befall them And these thus seene Castor and Pollux call them And from that kinde of Sp'rits the Diuination Held in fore-times
in such great adoration Okumanteia call'd seemes to haue sprung As likewise those by th' antient Magi sung Onichomanteia Libonomantia Capnomantia Piromantia And Thurifumia But I cannot dwell On circumstance their sev'rall Rites to tell Spirits of th' Aire are bold proud and ambitious Envious tow'rd Mankinde Spleenfull and malicious And these by Gods permission not alone Haue the cleare subtill aire to worke vpon By causing thunders and tempestuous showr's With harmefull windes 't is also in their pow'rs T' affright the earth with strange prodigious things And what 's our hurt to them great pleasure brings Of their so rare effects Stories are full Amongst the Attribates it rained wooll In good Saint Ambrose time two armies â—ought In the aires Region and great terror brought Vnto all France Hugh Capet making claime Vnto the Crowne if we may credit Fame And Histories which are not writ in vaine There fell from heav'n great store of Fish and Graine Philostratus in whom was found no flaw Writes Apollonius 'mongst the Brachmans saw Two Tombes which opened windes disturb'd the aire But shut the sky was calme the season faire Eunapius and Suidas both record How Sepater could with one Magicke word Command the Windes and was adiudg'd to dye Because he kept them fast when as supplye Of corne vnto Byzantium should be brought But to spare these had we no further sought Than sacred Historie In Iob we finde How Sathan did stir vp a mighty winde Which where his sonnes and daughters feasting were Did the whole house demolish rend and teare The Finnes and Laplands are acquainted well With such like Sp'rits and Windes to Merchants fell Making their cov'nant When and how they please They may with prosp'rous weather crosse the feas As thus They in an hand-kerchiefe fast ty Three knots vnloose the first and by and by You finde a gentle gale blow from the shore Open the second it encreaseth more Fo fill your sailes When you the third vntye Th' intemperat gusts grow vehement and hye Of Ericus the King of Goths 't is said That as he turn'd his hat the winde he stayd Nor did there euer any neere him know The piercing aire vpon his face to blow It is reported of learn'd Zoroaster Who of art Magicke was the first Art-master That by such Spirits in a stormy day And mighte whirle-winde he was borne away And from this kinde that diuination springs Call'd AEromantia by which thousand things Haue been conjectur'd from the conjur'd Aire When mustring Armies in the clouds repaire Chariots and such to iudge what shall befall From them they Terotoscopeia call A third there is I almost had forgot Ornithomanteia when by Birds they wot Spirits that haue o're Water gouernment Are to Mankinde alike maleuolent They trouble Seas Flouds Riuers Brookes and Wels Meeres Lakes and loue t' enhabit watry Cels Thence noisome and pestiferous vapors raise Besides they Man encounter diuers wayes At wrackes some present are another sort Ready to crampe their joints that swim for sport One kinde of these th' Italians Fatae name Feé the French We Sibils and the same Others White Nymphs and those that haue them seen Night-Ladies some of which Habundia Queene And of this sort are those of which discusse Plutarch and out of him Sabellicus Numa Pompilius who did oft inuite The best of Rome to feast with him by night Neuer made vse of market to afford Rich choice of dainties to his sumptuous bord Each tastefull Delicat that could be thought Without all cat'ring or prouiding ought Did of their owne accord themselues present To giue th' invited ghests their full content To all their admiration Which is said Was onely by the Nymph Egeria's aid With whom he had conuerse and she we finde Of force must be a Spirit of this kinde Scotus Parmensis but few yeares ago As some report his Magicke Art to show Practis'd the like inuited mighty States And feasted them with princely Delicates And yet these seeming viands were of all That tasted them merely phantasticall Though they rose sated yet no sooner thence Departed but they had no feeling sence Of feeding Hunger or of quenching thirst But found themselues more empty than at first And with such banquets as Philostratus Writes was Apollonius Tyanaeus Receiued by the Brachmans With like cheare Petrus Albanus and Pasaetis were Custom'd to feast their Ghests And of this sort Namely White Nymphs Boëthius makes report In his Scotch Historie Two Noblemen Mackbeth and Banco-Stuart passing then Vnto the Pallace where King Duncan lay Riding alone encountred on the way In a darke Groue three Virgins wondrous faire As well in habit as in feature rare The first of them did curtsie low her vaile Vnpinn'd and with obeisance said All haile Mackbeth Thane Glâ—vius The next said All haile Caldarius Thane The third Maid Not the least honor vnto thee I bring Mackbeth all haile that shortly must be King These spake no more When Banco thus reply'de Ill haue ye done faire Ladies to diuide Me from all honors How comes he thus growne In your great grace to promise him a Crowne And I his sole companion as you see Yet you in nothing daigne to guerdon mee To whom the first made answer Yes we bring To thee much happier Fate for though a King Mackbeth shall be yet shall he reigne alone And leaue no issue to succeed his Throne But thou ô Banco though thou dost not sway Thy selfe a Scepter yet thine Issue may And so it shall thine Issue do not feare Shall gouerne Scotland many an happy yeare This spoke all vanisht They at first amas'd At the strange Nouell each on other gas'd Then on they road accounting all meere fictions And they vaine Spectars false in their predictions And sporting by the way one jeasted thus Haile King of Scotland that must gouerne vs. To whom the other Like salutes to thee Who must of many Kings the Grandsire bee Yet thus it happen'd after Duncan slaine By Mackbeth he vsurpt and 'gan to raigne Though the dead King had left two sonnes behinde More seriously then pondring in his minde The former apparition casts about How Banco of the Scotch Peeres the most stout Might be cut off doth solemnely inuite Him and his sonne Fleanchus one sad night Vnto a banquet where the Father dies But shadow'd by the darknesse the Sonne flies Now the small sand of Mackbeths glasse bee'ng run For he was slaine by Malcolme Duncans son In processe the Crowne lineally descended To Banco's Issue and is yet extended In ample genealogie remaining In most renowned CHARLES amongst vs reigning My promis'd brevitie be mine excuse Else many stories I could here produce Of the like nature purport and condition For we may reade Ollarus the Magition Commanded like Familiars who 't is sed With his inchanted
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
prodigalitie was such His exhibition he exceeded much And when his money was exhausted cleane His credit flaw'd and there remain'd no meane Either to score or pawne he walks alone And fetching many a deepe suspire and grone His melanch'ly grew almost to despaire Now as we finde the Diuels ready are And prest at such occasions ev'n so than One of these Sp'rits in semblance of a man Appeares and of his sadnesse doth demand The cause Which when he seem'd to vnderstand He makes free protestation That with ease He can supply him with what Coine he please Then from his bosome drawes a Booke and it Presents the Youth and saith If all that 's writ Within these leaues thou giv'st beleefe to I Will furnish all thy wants and instantly Vpon condition thou shalt neuer looke On any page or once vnclaspe the booke The yong man 's pleas'd the contract he allowes And punctually to keepe it sweates and vowes Now saith the Spectar note and vnderstand What thou seest done Then holds in his left hand The fast-shut booke his right he casts about Then with his thumbe and finger stretched out Meaning the middle of that hand holds fast The charmed Volume speaking thus at last Natat as saliat Aurum and instantly Six hundred Crownes into his pocket fly This shew'd and done he stands himselfe aloofe Giues him the Booke and bids the Youth make proofe As he before did The same order kept The selfe same summe into his bosome leapt They part the youthfull Schollar is surpris'd With ioyes incredible and well advis'd Within himselfe thinks he How should I curse To lose this more than Fortunatus Purse Which to preuent the surest way I 'le chuse Transcribiug it lest I perchance might loose Th'originalll copy Then downe close he sits Shuts fast his dore and summons all his wits From hand to hand the Booke he moues and heaues Weighing and poising the inchanted leaues Then layes it ope But in the stead of Histories Or Poëms he spies nought saue Magicke mysteries First page by page he turnes it ouer all Saue Characters most diabolicall He nothing sees then pausing a good space His eye by chance insists vpon a place At which he wonders namely'a circle that Is fill'd with confus'd lines he knowes not what Their meaning is and from the Center riseth A Crucifix which the Crosse much disguiseth Clov'n through th' midst and quite throughout dissect Aboue an head of horrible aspect Resembling the great Diuels ougly foule Which seemes on his rash enterprise to scoule On the right side two Crosses more appeare That after a strange guise conioyned were And these are interchangeably commixt And vpon each a Caca-Damon fixt Vpon the left that part exposed wide Which modest women most desire to hide Oppos'd as ev'n as iust proportion can Was plac'd th' erected virile part of man At these much wondring and asham'd withall He feeles a sudden feare vpon him fall Which Feuer shakes him his eye 's dull and dead And a strange megrim toxicates his head Imagining behinde him one to reach Ready t' arrest him for his promise-breach He calls aloud his Tutor is by chance At hand beats ope the dore and halfe in â—â—ance He findes his Pupill and before him spies This booke of most abhorrid blasphemies And questions how it came there He tells truth Then he in stead of chiding cheares the Youth And hauing caus'd a great fire to be made Now sacrifice this cursed Booke he said The Pupill yeelds the flame about it flashes Yet scarce in a full houre 't is burnt to ashes Though it were writ in paper Thus we see Though these Familiar Spirits seeming bee Mans profest friends their loue 's but an induction Both to the Bodies and the Soules destruction Explicit Metrum Tractatus octavi Theologicall Philosphicall Poeticall Historicall Apothegmaticall Hierogliphicall and Emblematicall Obseruations touching the further illustration of the former Tractat. PRide was the first sinne and therefore the greatest It was the Fall of Angels and is that folly in Man to bring him to perdition It striueth to haue a hand in euery noble Vertue as it hath an interest in euerie detestable Vice The Valiant it swells with vain-glory the Learned with selfe-conceit Nay further it hath beene knowne That men of most submissiue spirits haue gloried That they could so far humble themselues as being proud that they haue not been more proud It hath made zealous men presume of their merit wretched men to boast of their misery Come to the Deadly sins It is Pride in the Enuious man to maligne the prosperitie of his neighbor in the Wrathfull man to triumph in the slaughter of his enemy in the Luxurious man to trick himselfe vp and glory in the spoile of his Mistresse in the Sloathfull to scorne labour and delight in his ease in the Auaritious to despise the Poore and trust in his aboundance According to that of Ovid in the fift booke of his Metamorph. Sum foelix quis enim neg at hoc foelixque manebo Hoc quoque quis dubitat tutum me copia fecit Happy I am for who can that deny And happy will remaine perpetually For who shall doubt it Plenty makes me such Bee'ng made so great that Fortune dares not touch Pride saith Isiodor est amor propriae excellentiae It is a loue of our proper excellencie Saint Augustine telleth vs That all other vices are to be feared in euill deeds but Pride is not to be trusted euen in good actions lest those things which be laudibly done and praise-worthy bee smothered and lost in too much desire of Praise Humilitie maketh men like Angels but Pride hath made Angels Diuels It is the beginning the end and cause of all other euills for it is not onely a sinne in it selfe but so great an one that no other sinne can subsist without it All other iniquities are exercised in bad deeds that they may be done but Pride in good deeds that they may be left vndone Pride saith Hieron was borne in heauen still striuing to possesse and infect the sublimest mindes and as if it coueted still to soare vp to the place from whence it fell it striues to make irruption and breake into the glory and power of men which first broke out from the glory and power of Angels that whom it found Copartners in nature it might leaue Companions in ruin From heauen it fell saith Hugo but by the suddennesse of the fall hauing forgot the way by which it fell though thither it aime it can neuer attaine All other Vices seek only to hinder those Vertues by which they are restrained and brideled as Wantonnesse Chastitie Wrath Patience and Avarice Bounty c. Pride onely aduanceth it selfe against all the Vertues of the minde and as a generall and pestiferous disease laboureth vniuersally to corrupt them Now the signes by which Pride is discouered and knowne are Loquacâ—ty and clamor in speech bitternes in silence
to this purpose and by me thus paraphrased Now of the Forrest trees all which are thine Thou Lord hast chosen to thy selfe one Vine And out of all the spacious kingdomes knowne One Piece of earth which thou dost call thine owne Of all the Sommer floures th' earth doth yeeld Pickt out one Lilly ' midst of all thy Field From all the Seas that compasse in the vast And far-spread earth one Riuer tooke thou hast Of all built Cities in thy choise affection Thou of one Sion hast made free election Of all created Fowles swift or slow flighted Thou in one onely Doue hast been delighted Of all the Cattell that the pastures keepe Thou hast appointed to thy selfe one Sheepe Out of all Nations vnder this vast Frame Cull'd one alone to call vpon thy Name And to that People thou a Law hast giv'n Which from grosse earth transcendeth them to heav'n Notwithstanding these and the many glorious Miracles visible to the eyes of their fore-fathers which were not onely deliuered vnto their posteritie by tradition but by the mouth and pen of the Holy-Ghost in the person of Moses and many other Prophets yet of their refractorie condition stiffe-necked rebellion their idolatries and vtter falling off from their powerfull and mighty Preseruer numerous nay almost infinite are the testimonies in Holy-Writ Opposit vnto Pride is that most commendable Vertue of Humilitie which Pontanus calleth the Sister of true Nobility Blessed are the Poore in Spirit saith our Sauior for theirs is the kingdom of God And Prov. 16. It is better to be humble with the Meek than to diuide the spoile with the Proud Againe saith our blessed Sauiour Suffer these little Ones to haue accesse vnto me and forbid them not for to such belong the Kingdome of Heauen For whosoeuer shall humble himself as one of these little ones he shall be great in the kingdom of heauen Againe Iudg. The prayers of the Humble and Gentle haue beene euer pleasing vnto thee And Psal. 112. Who is like the Lord our God who dwelleth in the most high place and from thence regardeth the Humble both in heaven and earth lifting the Weake from the earth and raising the Poore from the Dung-hill that he may place him with Princes And 1. Pet. 5. Be ye humbled vnder the mighty hand of God that yee may be exalted in the time of Visitation Saint Augustine de Verb. Dom. saith Discite à me non Mundum fabricare c. Learne of me not how to build the world nor create things visible or inuisible not to work miracles and raise the Dead vnto life but seeke to imitate me in my humility and lowlinesse of heart If thou thinkst in thine heart to erect a building in great sublimitie consider first the foundation which is layd in humilitie And of the same Vertue he thus proceedeth O medicine vnto vs most profitable all tumors repressing all defects supplying all superfluities rejecting all depraued things correcting What Pride can be cured but by the Humility of the Son of God What Couetousnesse healed but by the Pouerty of the Sonne of God What Wrath be appeased but by the Wisdome of the Sonne of God Againe High is the countrey but low is the way and therefore let not him that desireth to trauell thither refuse the path which leadeth vnto it In Sermon de Superbia hee vseth these words O holy and venerable Humilitie Thou causedst the Sonne of God to descend into the womb of the blessed Virgin Mary thou didst wrap him in vile and contemptible garments that he might adorne vs with the Ornaments of Vertue Thou didst circumcise him in the flesh that hee might circumcise vs in the Spirit Thou madest him to be corporeally scourged that he might deliuer vs from those scourges due vnto vs for our sinnes Thou didst crowne him with Thornes that he might crowne vs with his eternall Roses Thou madest him to be feeble and weake who was the Physition of vs all c. Greg. in Explic. 3. Psal. Poeniten saith That he which gathereth Vertues without Humilitie is like one that carrieth dust in the winde And Saint Bernard Lib. de Consider Stable and permanent is the foundation of Vertue if layd vpon Humilitie otherwise the whole building is nothing but ruin Leo in Serm. de Nativ Christ. saith In vaine are we called Christians if wee be not Imitators of Christ who therefore named himselfe the Way That the conuersation of the Master might be a president vnto the Disciple that the Seruant might chuse that humility which the Master followed who is Christ. Hugo de Claus. Animae telleth vs That in the spirituall Building the foundation below is placed in Humilitie the bredth thereof is disposed in Charitie the height thereof is erected in Good-workes it is tiled and couered by Diuine protection and perfected in the length of Patience Bernard in Vita Laurent Iustiniani compareth Humilitie to a Torrent which as in the Summer it is temperat and shallow but in the Spring and Winter inundant and raging so Humilitie in prosperitie is milde and gentle but in aduersitie bold and magnanimious Chronatus Episcop de octo Beatitud saith That as it is not possible in any ascent to attaine vnto the second step or staire before thou hast passed the first so no man can attain vnto Humilitie and gentlenesse till he be first poore in spirit Thriverus in Apothegm 200. vseth these words As the deeper a Vessell is the more it receiueth so euery man is capable of so much grace as he is before possessed of Humilitie The Hierogliphycke of this Cardinall Vertue according to Pierius Valerius Lib. 35. is a Bended Knee borrowed it seemeth from that of Horrace Ius imperiaque Phraates Caesaris accepit genibus minor A Fable to this purpose I haue read and not altogether improper to be here inserted Amongst a many tall straight faire and well growne trees there was one low crooked and not a little deformed which was hourely derided by the rest insomuch that it grew wearie both of it's place and life But not long after the Lord of the soile hauing occasion to build he caused all those goodly Timbers to be felld and laid prostrat on the earth which being soone after remoued this despised and dejected shrub as a thing held meerely vnseruiceable was left standing alone neither obscured from the comfortable beams of the Sunne nor couered from the chearefull and tempestiue showres of the Heauens At which she began to acknowledge the happinesse of her humility since that which she apprehended to be her griefe and miserie returned in the end to be the sole meanes of her preseruation and safetie Not much forrein vnto this is that counsell which Ovid gaue his Friend Trist. lib. 3. Eleg. 4. Vsibus edocto si quicquid credis Amico Vive tibi longe nomina magna vita Vive tibi quantumque potes perlustria vita Saevum praelustri fulmen ab
therefore the hundredth day following Caesar should die and be made a god which could not happen to any man whilest he was yet liuing Cardanus speaking of fiery Spectars amongst many others relateth this story A friend of mine saith hee of approued faith and honesty trauelling one night late from Mediola to Gallerata when the Sky was full of clouds and the weather inclining to raine being within some foure miles of his journies end he saw a light and heard rhe voice as he thought of certain Cow-herds vpon his left hand and presently a hedge onely being interposed he saw a fiery Chariot couered with flames and out of it he might heare a voice crying aloud Cave cave Beware beware Being much terrified with this strange prodegie he put spurres to his horse and whether he galloped or rid softly the Chariot was stil before him He then betooke him to his orisons and supplications vnto God at length after the space of a full houre hee came to a Temple dedicate to the memorie of Saint Lawrence standing iust without the gate and there the Chariot of fire herdsmen and all sunke into the earth and was seene no more Cardanus hauing disputed something of the nature of this fire addeth That the Gallaterans suffered the same yeare not only a great plague but diuers other afflictions and disasters To these Spirits of the fire is ascribed that diuination by Pyromancie which some call Puroscopan In which superstition old pitch was cast into the fire with the invocation of certain of these Spirits Sometimes a Tead or Torch dawbed ouer with pitch was lighted and marked with certaine characters If the flame of the Tead gathered it selfe into one it was prosperous if diuided disastrous if it arose tripartite it presaged some glorious euent if it were diuersly dispersed it diuined to a sicke man death to a sound man sicknesse if it made a sparkling noise it was infortunat if it was suddenly extinct it threatned great misfortune So likewise in their sacrificing fires if the flame went streight vpward like a Pyramis it was a signe of a good omen if it diuided and dispersed of a bad There were diuers coniectures also from the colour the brightnesse the dulnesse the ascent the sparkling c. and this kinde of Magicke was frequent amongst the Liâ—uanians c. From the fiery I proceed to the Spirits of the Aire We reade in the sacred Scriptures That Sathan caused fire to fall from heauen to deuour and consume Iobs seruants and his cattell As likewise hee raised a vehement Whirle-winde and tempest which oppressed his sonnes and daughters with the house where they were then feasting with a sudden ruin Remigius telleth a story which is likewise affirmed by Delrius That a countrey-man of the prouince of Triuere setting some Plants in his garden with a yong maid his daughter the father commended her for going so neatly and quickly about her businesse The Girle telleth him that she can do stranger things than these and more stupendious The father demands What Withdraw your selfe but a little saith she and name but in what place of the garden a showre of raine shall fall and water the earth and in what not The countrey-man curious of noueltie withdrew himselfe and bad her vse her skill Shee presently made an hole in the ground into which she poured her owne water and stirring it about with a sticke murmuring certaine magicke words to her selfe presently a showre fel watering only that part of the gronnd which he had named vnto her and in the other fell not one drop of raine Gasper Spitellus writeth That some Indians haue much familiaritie with these Spirits For when they want rain one of their Magicke Priests with a shrill voice makes an acclamation That all the people shall assemble to such a mountain hauing first obserued a Fast which is to abstaine from the eating of salt pepper or any thing that is boiled That done he lowdly calls vpon the Stars and with deuout Orisons entreats of them that they would afford them seasonable showres Then they turne their eyes towards the lower grounds vpon their fields and houses taking in their hands a bowle full of charmed liquour which they receiue from the hands of a young man of their most noble families which they haue no sooner drunke but they lie intranced without sence or motion After being come to themselues they commix honey water and Maiz together and with them sprinkle the aire The next day they chuse out one of the most eminent men of their Nation both for nobilitie and age and lay him in a bed with a soft fire vnder it and when he beginnes to sweat they wipe off the moisture and put in a bason which they mingle with the bloud of a Goose and sprinkling it again into the aire as if they meant it should touch the clouds they then solicit the Starres againe That by the vertue of the old mans sweat the bloud of the goose and the water before mixed they may haue seasonable and temperat showres Which if they haue according to their desires they giue great thanks to the Starres and Planets and the Priest from the people is rewarded with rich gifts and presents Hieronimus Mengius writeth That a certaine Magition in a field adjacent to the tower or citadell of Bonnonia shewed two famous Generals Iohannes Bentivolus and Robertus Sanseverinus a spectacle in the aire in which was heard such a noise of drummes clangor of trumpets clamor of men neighing of horses and clashing of arms that the Spectators were afraid lest the heauen and the earth would haue met at the instant but in all the inuironing grounds saue onely in that place the aire was vntroubled Diodorus Siculus reporteth also That in the Syrtes of Lybia the Spirits of the aire are oftentimes visible in the shape of diuers birds and beasts some mouing some without motion some running some flying others in other strange postures But which is most miraculous sometimes they will come behinde men as they are trauelling leape vp and sit vpon their shoulders who may feele them to be much colder than eitheâ— snow or ice Olaus Magnus in his Historie remembreth That these airy Spirits haue such a predominance in the Circium sea they continually do so exasperat shake and trouble it that scarfe any ship can saile that way without wracke and foundring In the Isle called Island vnder the dominion of the King of Denmarke there is a port called Vestrabor not far from which men are vsually taken and wrapt vp in whirl-winds by the power of these Spirits are hurried many furlongs off Likewise in the Westerne parts of Norway these spirits with their noxious and blasting touch cause that neither grasse nor trees burgeon or beare fruit Likewise vpon the Bothnian continent the roofes are vsually blowne off from
their houses and carried a great distance off And in the fields of Bonaventum and Narbon as Procopius writes men armed wagons laden or whatsoeuer comes in the way are snatched vp into the aire and whirled about like a feather and after let fal vpon the earth not onely bruised but broken to pieces So that they doe not onely vncouer houses demolish buildings ruin turrets and towers blow vp trees by the roots snatch vp men in whirl-winds and prostrat whatsoeuer standeth before them but as Vincentius witnesseth they teare vp cities from their foundations somtimes and strew the fields adjacent with their ruins In the Councell of Basill certaine learned men taking their journey through a forrest one of these Spirits in the shape of a Nightingall vttered such melodious tones and accents that they were all amased and stayed their steps to sit downe and heare it At length one of them apprehending that it was not possible that such rarietie of musicke could be in a bird the like of which hee had neuer heard demanded of it in the name of God what or who it was The Bird presently answered I am the Soule of one that is damned and am enioyned to sing thus till the last day of the great Iudgement Which said with a terrible shrieke which amased them all she flew away and soone vanished The euent was That all that heard those Syrenicall notes presently fel into grieuous sicknesses and soone after died Of this sort of Spirits was that no doubt of which Aventinus witnesseth Bruno the Bishop of Herbipolitanum sailing in the riuer of Danubius with Henry the third then Emperour being not far from a place which the Germanes call â—en Strudel or the deuouring Gulfe which is neere vnto Grinon a castle in Austria a Spirit was heard clamouring aloud Ho ho Bishop Bruno whether art thou trauelling but dispose of thy selfe how thou pleasest thou shalt be my prey and spoile At the hearing of these words they were all stupified and the Bishop with the rest crost and blest themselues The issue was That within a short time after the Bishop feasting with the Emperor in a Castle belonging to the Countesse of Esburch a rafreâ— fell from the roofe of the chamber wherein they sate and strooke him dead at the table Of the Watry Spirits next and of them some briefe stories The manner how the Duke of Venice yearely marrieth the Ocean with a Ring and the originall thereof though it haue nothing in it belonging vnto magicke yet will it not much mis-become this place therefore I begin first with that The Duke in the Feast of Christs Ascention commeth to a place named Bucentaur without the two Apostle gates â—eituate at the entrance of the Gulfe and casteth a rich Ring into the sea which is no argument of superstition or inchantment but onely a symbole or emblem of Domination and Rule which by this earnest the Senat of Venice makes a contract with the Ocean The ground and first beginning of this ceremonie came from Pope Alex. the third whom Otho the soone of Fredericke AEnâ—barbus so persecuted that he was forced to fly and to shelter himselfe in Venice in the Monasterie of Saint Charitie where he liued for a time secretly and vnknowne But after notice being giuen to the Venetians what and who he was they brâ—ught him thence with great honour and obseruance He also found both their land and sea Forces ready for the seruice of him and the Churchâ— insomuch that in a great Naâ—all conâ—â—ict Otho was by the Venetians taken prisoner and presented as a Vassall to the Pope For which the Pope tooke a Ring from his finger and gaue it to Sâ—hastianus Zianus General for the Fleet speaking thus By vertue of my authority whilst thou keepest this Ring thou shalt be Lord and Husband of the Ocean and annually thou and thy posterity on this day in which thou hast obtained so glorious a victorie for the Church shalt espouse the Sea that all men may know that the dominion of the Sea is granted vnto thee because thou hast so prosperously vndertooke the study care and defence of the Sea Apostolique And be this a presage of thy benediction and thy happy successe in the future for euer Thus Villamontinus sets it downe Lib. 1. Peregrinat cap. 34. And Sabel Dec. 1. lib. 7. out of whom the former Author extracted it This following Historie you may reede in Olaus Magnus Hotherus King of Suetia and Dacia being hunting and by reason of a thicke dampish fog wandred or strayed from his company hee hapned vpon a Syluan den or caue which entring he espied three faire and beautifull Virgins who wiâ—hout blaming his intrusion called him by his name and â—ad him welcome doing him that obeysance and obseruance which his state required At which he wondring courteously demanded of them what they were To whom one replied That they were Virgins into whose power all the Auspices and euents of war were giuen and they had abilitie to dispose of them at their pleasure and that they were present in all conflicts and battels though vnseene to conferre vpon their friends honour and victorie and to punish their enemies with disgrace and ouerthrow Exhorting him withall that as he tendered their fauours hee should by no meanes trouble Balderus with war who by his genealogie might claim allyance with the gods Which words were no sooner deliuered but the den and they disappeared together and he was left aloâ—â— in the open aire without any couering Blame him not to be much amased at this so vnexpected and sudden a prodigie notwithstanding after some recollection he winding his â—orne his seruants came about him by whom he was conducted to the Court not reuealing this Vision to any Some few yeares after being vexed and prosecuted with sharpe and vnsuccessefull war he was forced to wander thorow forrests groues and thickets and seeke out by wayes and make vntrodden paths the better to secure himselfe At length he light vpon another remote and desolaâ— Vault where sate three Virgins who notwithstanding vpon better aduisement he presumed to be the same who at their last departure scattered a garment which he tooke vp and found by experience that all the time he wore it his body was invulnerable They demand of him the cause of his comming thither He presently complains vnto them of his infortunat euents in warre adding withall That all things had hapned vnto him aduerse to their promise To whom they answered That he accused them vniustly for though hee seldome returned an absolute Victor yet in all his enterprises he did as much dammage and made as great slaughter on his Enemies as he had receiued strage or execution from them and bad him not to dispaire for if hee could by any exploit or stratagem preuent the Enemie of any one dish of meat which was prouided for his dyet and table hee should without question in
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
an arme broken or some other as great a mischiefe Wherein may be obserued That these Spirits of what condition soeuer aboue all things aime at Diuine worship which is onely due vnto the Creator Not that they are ignorant that it belongs solely to him but that in their inexpressible malice knowing themselues to be Rebels and quite excluded from Grace they would likewise draw Man to accompany them in eternall perdition Therefore all the Saints of God since Christ established his Church here amongst the Gentiles haue endeauoured to draw the Nations from Idolatry It is read of Saint Iames That when many Diuels were sent vnto him by one Hermogenes to assault him hee returned them bound and disarmed That Saint Bartholmew destroied the Idol of Asteroth who was worshipped in India and shewed moreouer that their great Alexikakon was a meere figment and imposture So the Apostles Simon and Iude strooke dumbe those Spirits that spake in the Oracle to Varada chiefe Generall ouer Xerxes his Armie and after restoring to them their liberty of speech they caused that their deceit and vanitie did easily appeare For Vâ—rada demanding of them What the euent of the war would proue they answered him That it would be long and dangerous and not onely vnprofitable but full of dammage and great losse to both parties On the contrary the Apostles deriding the vanitie of the Idoll informed him That the Indian Embassadors were vpon the way humbly to desire peace of him vpon any conditions whatsoeuer Which finding â—o be true Varada commanded those lying and deceitfull Images to be immediatly cast into the fire and burned and had then slaine an hundred and twenty of those idolatrous Priests had not the Apostles earnestly interceded for them I could here cite many examples to the like purpose but let these suffice for the present The Alastores are called by Origen Contra Celsum Azazel by Zoroaster Carnifices or Butchers and Alastares No mischiefe is hid or concealed from them and these are neuer seene but they portend some strange disaster As in the time of the Emperour Iustinian such Spirits were seene openly in humane shape to intrude into the society of men after which a most fearefull pestilence followed and whosoeuer was touched by any of them most assuredly died By which contagious Pest the great city Constantinople was almost vnpeopled and as Paulus Diacon witnesseth the people saw an Angell in the dead of the night go along with them compassing the city and walking from street to street and from dore to dore and so many knocks as the Spectar by the Angels command gaue at the doore of any house so many persons of that family were vndoubtedly found dead in the next morning Cardanus reporteth That there is an antient family in Parma named Torrelli to whom an old Seat or Castle belongs which for the space of an hâ—ndred yeres together was haunred with one of these Alastores who so oft as any of the houshold were to depart the world would shew it selfe in a chimny of the great hall A noble and illustrious Lady of the same Family reported That a yong virgin lying dangerously sicke in the same house the Spectar according to custome appeared and when euery one expected hourely the death of the Virgin shee presently beyond all hope recouered and a seruant who was at that time sound and in health fell sicke vpon the sudden and died Some few dayes before the death of Henry the seuenth Emperor he being feasted in a castle at Mediolanum belonging to one Viscont Mathaeus at mid-day there appeared before them a man armed of a mighty gyantly size to the great amasement of them all and three days after in the same place and at the same houre two armed champions on horse-backe who performed a braue combat for the space of an entire houre and then suddenly disappeared to the wonder and terror of all the Spectators To Cassius Parmensis lying in his bed appeared a man of an vnusuall stature with staring haire and a rough and disordered beard terrible in aspect at the presence of which being strangely troubled he started out of his bed and asked him who he was Who answered I am thy Malus Genius and so vanished Cassius knockes calls to his seruants that attended without asks them if they saw any to go in or come out of his chamber They protest Not any He museth to himselfe and lyeth downe againe The Daemon appeares the second time but with a countenance much more horrible Againe hee knockes and commands his seruants to bring lights They enter nothing appeares The rest of the night hee spends in doubtfull and sollicitous cogitations The dawning of the day scarse appeared when Lictors were sent from Caesar to apprehend him and take away his life Of the Lamiae or Larvae I ghesse that to be one which appeared to Dion of Syracuâ—a who looking out at his chamber window in the night by reason of a noise he heard spied an old hag habited and lookt as the Poets describe the Eumenides or Furies with a great broom sweeping the Court. At which being wonder-strook he called vp some of his houshold and told them of the Vision desiring them to accompanie him in his chamber the remainder of the night which they did and neither saw nor heard any thing afterward But ere the morning one of Dions sonnes cast himself out of a window into the same court who was so sore bruised that he died of the fall and hee himselfe within few dayes after was slaine by Callippus Drusus being Consull and making war in Germany a seeming woman of extraordinary aspect met him one day vpon his march and saluted him with these words O insatiate Drusus whither art thou now going and when dost thou thinke thou shalt returne since thou art now at the period both of thy life and glory Which fell out accordingly for within few dayes after Brutus expired of an incurable disease Iacobus Donatus a Patrician of Venice as Cardanus reporteth from whose mouth he receiued this discourse sleeping one night with his wife in an vpper bed where two Nurses lay with a yong childe his sole heire in the lower which was not a full yeare old he perceiued the chamber doore by degrees first to be vnlocked then vnbolted and after vnhatcht one thrust in his head and was plainly seene of them all himselfe his wife and the Nurses but not knowne to any of them Donatus with the rest being terrified at this sight arose from his bed and snatching vp a sword and a round buckler caused the Nurses to light either of them a taper and searcht narrowly all the roomes and lodgings neere which he found to be barred and shut and he could not discouer where any such intruder should haue entrance At which not a little wonder-strooke they all retyred to their rests letting the lights still burne in the chamber The
GOD of Truth At this he stay'd Then all the people cry'd aloud and sayd With publique suffrage Truth is great'st and strongest Which as it was at first shall endure longest This is that Truth in quest of which we trade And which without invoking Diuine aid Is neuer to be found Now lest we erre Concerning Sp'rits 't is fit that we conferre With sacred Story Thus then we may read Where of the fall of Babell 't is decreed Saith Esay Thenceforth Zijm shall lodge there And O him in their desolate roofes appeare The Ostriches their houses shall possesse And Satyrs dance there Ijim shall no lesse Howle in their empty Pallaces and cry And Dragons in their forlorne places fly Againe The Zijm shall with Ijim meet And the wilde Satyr with his parted feet Call to his fellow There shall likewise rest The Scritch-Owle and in safety build her nest The Owle shall lodge there lay and hatch her brood And there the Valtures greedy after food All other desolate places shall forsake And each one there be gath'red to his Make. Some moderne Writers speaking of this Text Because that they would leaue it vnperplext Say That by these strange names be either meant Mis-shapen Fowles or else it hath extent Further to wicked Sp'rits such as we call Hob-goblins Fairies Satyrs and those all Sathan by strange illusions doth employ How Mankinde to insidiate and destroy Of which accursed ranke th' appeare to bee Which succeed next in this our Historie Subterren Spirits they are therefore flyl'd Because that bee'ng th' vpper earth exyl'd Their habitations and aboads they keepe In Con-caues Pits Vaults Dens and Cauernes deepe And these Trithemius doth hold argument To be of all the rest most pestilent And that such Daemons commonly inuade Those chiefely that in Mines and Mettals trade Either by sudden putting out their lamps Or else by raising suffocating damps Whose deadly vapors stifle lab'ring men And such were oft knowne in Trophonius den Likewise in Nicaragua a rich Myne In the West-Indies for which it hath ly'ne Long time forsaken Great Olaus writes The parts Septentrionall are with these Sp'ryts Much haunted where are seen an infinit store About the places where they dig for Oare The Greeks and Germans call them Cobali Others because not full three hand-fulls hye Nick-name them Mountaine-Dwarfes who often stand Officious by the Treasure-deluers hand Seeming most busie infinit paines to take And in the hard rocks deepe incision make To search the mettals veines the ropes to fit Turne round the wheeles and nothing pretermit To helpe their labour vp or downe to winde The full or empty basket when they finde The least Oare scatter'd then they skip and leape To gather't thriftily into one heape Yet of that worke though they haue seeming care They in effect bring all things out of square They breake the ladders and the cords vntwist Stealing the workmens tooles and where they list Hide them with mighty stones the pits mouth stop And as below the earth they vnderprop The Timber to remoue they force and striue With full intent to bury them aliue Raise stinking fogs and with pretence to further The poore mens taske aime at their wracke and murther Or if they faile in that they further aime By crossing them and bringing out of frame Their so much studied labor so extreme Their malice is to cause them to blaspheme Prophane and curse the sequell then insuing The body sav'd to bring the soule to ruin Of these that to mans hurt themselues apply Munsterus writes in his Cosmography Such was the Daemon Annebergius who Twelue lab'ring men at once did ouerthrow In that rich siluer Mine call'd to this day By Wtiters Corona Rosaica The like where choicest mettals they refine Snebergius did in the Georgian Mine These are the cause the earth doth often cleaue And by forc'd crannies and deepe rifts receiue Robustious windes her empty cavernes filling Which being there imprison'd and vnwilling To be so goald struggle and wanting vent Earthquakes thereby are caus'd incontinent Such as remoue huge mountaines from their scite And Turrets Tow'rs and Townes demolish quite In Arragon Alphoâ—sus bearing sway In Brixim Apulia and Campania Happen'd the like So great an earthquake chanc't When Bajazet was to the Throne advanc't In Constantines great City that of men Full thirty thousand in one moment then Perisht th' Imperiall pallace quite destroy'd In the same kinde Dyrrachium was annoy'd Vnder Pope Foelix and great Rome together Three dayes so shooke the people knew not whether The latest day was come Like terror strooke The World when most part of the East was shooke In Hadrians reigne Like terror did encroch Vpon the famous city Antioch When Valentinian and Valens bore Ioint scepter what was neâ—er knowne before Then hapned for by an earths mighty motion The waters were diuided in the Ocean And those concealed channels appear'd bare Which till then neuer saw the Sunne nor Aire Ships riding then in Alexandria's Bay Are tost on tops of houses and there stay With as much swiftnesse bandied from the seas As balls at Tennis playd and with like ease Illyria Pannonia and Dalmatia Morauia Bauaria and Dacia Were with the earths like-horrid feuers shaken And many townes and cities quite forsaken But in Bauaria as my Author sayes One of these Tremors lasted forty dayes When six and twenty tow'rs and castles fell Temples and Pallaces supported well Two great vnited hills parted in twaine And made betweene them a large leuel'd plaine It beasts and men in the mid fields or'ethrew But that which aboue all things seem'd most new Of bodies fifty not inhumated Were to mans sight miraculously translated To statues of white salt Then dwelling neere Of this strange prodegie eye-witnesse were Conrad of Medenberch a Philosopher And the great Austria's Arch-Dukes Chancellor These Spirits likewise haue the pow'r to show Treasures that haue been buried long below By Gods permission all the veins conceald Of gold or siluer are to them reueald Of Vnions Stones and Gems esteemed high These know the place and beds wherein they ly Nay ev'ry casket and rich cabinet Of that vnrifled rocke wherein th' are set But to dispose these some are of opinion It lies not in their absolute dominion For God will not permit it as fore-knowing Such auaritious thoughts in mansheart growing His corrupt nature would to Mammon bow And his Creator leaue he car'd not how Others yeeld other reasons Ev'ry selfe Spirit is so opinion'd of this pelfe I meane those seruants of God Plutus that The least they will not part with no not what They might with ease spare Some thinke they persist To keep 't to the behoofe of Antichrist Inprejudice and dammage of th' Elect. Nay to their owne sonnes whom they most affect Either their bounty is exceeding small Or else the substance meere phantasticall
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
in his old age erecting a city O King said he what businesse is this which thou vndertakest now that thou art in the twelfe houre of thy day meaning he was then in the last part of his age To whom Deiotarus knowing the extreme couetousnesse of Crassus smilingly answered But thou ô Emperour when as it appeareth thou art not in the morning of thy time for hee was then threescore yeares old why dost thou make such haste to warre against the Parthians in hope to bring thence a rich and profitable bootie Plato to one who studied nothing but Gaine said O impious man take not such care to augment thy substance but rather how to lessen thy desire of getting Democritus was wont to say That amongst rich men there were more Procurators than Lords for the Couetous man doth not possesse but is possessed by his Riches of which he may deseruedly be called not the seruant only but the slaue A plaine Fellow came to the Emperour Vespasian who was much taxed of Auarice and desired to giue him that freedome which belonged vnto a Roman but because hee came empty handed being denied he boldly said vnto him aloud The Fox ô Caesar changeth his haiâ—es but not his nature In that reprouing the rapacitie of his gripple disposition who denied that gratis which hee would willingly haue bestowed vpon him for money AElianus in his booke De Varia Historia reporteth of the Poet Simonides That when one came to entreat him to write an Enconomium and in the stead of a reward offred him nothing but thanks he made answer vnto him That he had two coffers at home the one of Thankes the other of Coine the last when he needed he still found furnished the other when hee wanted was alwayes empty He in his old age being taxed of Couetousnesse made answer I had rather dying leaue my substance and riches to those that liue than in my life time being in want beg it of others and be denied But aboue all others the Emperour Caligula is most branded with this vice who after inimitable profusenesse for his riots and brutish intemperance exceeded all bounds of humanitie when he had wasted an infinit treasure vpon Concubines and Catamites gaue himselfe wholly to auaritious rapine insomuch that hee caused many of the richest men in Rome to make their Wills appointing him their Executor and Heire Who if they hapned to liue longer than he thought fit and that money began to faile he caused them either to be poysoned or put to some other priuat death alledging for his excuse That it were vnnaturall for men to liue long after they haue disposed of their goods by their last Will and Testament So Commodus the Emperour would for money pardon the life of any man who had committed murther though with the greatest inhumanitie and bargain with them before they enterprised the act All criminall and capitall crimes were to be bought out and judgement and Sentences in Court bought and sould as in the open market The Hierogliphycke of Auarice Pierius Valerius maketh The left hand grasped and clutcht thereby intimating tenacitie and holding fast because that hand is the more slow and dull and lesse capable of agilitie and dexteritie than the other and therefore the more apt for retention You may reade an Emblem in Alciatus to this purpose Septitius populos inter ditissimus omnes Arva senex nullus quo magis ampla tenet c. Than old Septitius for large grounds and fields Well stockt no one more rich the countrey yeelds Yet at a furnisht table will not eat But starues his belly to make roots his meat This man whom Plenty makes so poore and bare Wretched in wealth to what may I compare To what more proper than an Asse since hee Answers to him in all conformitie Laden with choicest Cates that the earth breeds Whilest he himselfe on grasse and thistles feeds And againe to the like purpose Emblem 89. Heu miser in medijs sitiens stat Tantalus vndis In midst of water Tantalus is dry Starv'd whilest ripe apples from his reaching fly The name but chang'd 't is thou ô couetous Sot Who hast thy goods so as thou hast them not Ioach. Camerarius lib. Fabul 1. in taxing some who for money will not be ashamed to take other mens griefs and calamities vpon them recites this fable A rich man hauing two daughters the one dying he hired diuers of his neighbours and friends of the same sex to mourn and lament after her herse and such the Latines call Praeficae Whose miserable cries and ejulations the suruiuing sister hearing shee spake vnto her mother and said O what an infelicitie it is that strangers and such as are no way allyed vnto vs can so loudly mourne and lament when wee whom so neerely it concernes scarce breathe a sigh or let fall one teare To whom the mother replied Wonder not my daughter that these should so weepe and howle since it is not for any loue they beare vnto her but for the money which they haue receiued to do this funerall office To giue the histories past the more credit as also those which follow concerning Witches Magitions Circulators juglers c. if we shall but cast our eyes backe vpon our selues and seeke no further than the late times and in them but examine our owne Nation we shall vndoubtedly finde accidents as prodigious horrid and euery way wonderfull as in the other Concerning which whosoeuer shall desire to be more fully satisfied I refer them to a Discourse published in English Anno 1593. containing sundry remarkable pieces of Witchcraft practised by Iohn Samuel the father Alice Samuel the wife and mother and Agnes Samuel the daughter commonly called The Witches of Warboys in the County of Huntingdon vpon the fiue danghters of Mr. Robert Throgmorton Esquire of the same towne and County with diuers others in the same house to the number of twelue as also the lady Cromwel by them bewitched to death The names of the Spirits they dealt with Plucke Catch and White The manner of their effacinations strange theit Confessions vpon their examinations wondrous their conuiction legall their execution iust and memorable Much more to the like purpose I might in this place alledge that not long since happened which by reason of the parties executed the Iurie who found them guilty and the reuerend Iudges who gaue them sentence of condemnation I hold not so fit to be here inserted And therefore conclude with that Pannurgist Sathan the great red Dragon or roaring Lion to whom not vnproperly may be giuen these following characters Fontem nosco boni bonus ipse creatus Factus at inde malus fons vocor ipse mali Of Goodnesse I the Fountaine am Bee'ng good at first created But since made Euill I the Well Of Ill am nominated Sic velut in muros mures in pectora daemon Iuvenit occultas aut facit ipse vias
As Mice in walls the Diuell so Into our brest doth venter Where either he findes hidden paths Or makes new wayes to enter Notwithstanding which I propose one Distich more for our generall comfort Si Sathanas Christi sine nutu invadere Porcam Non potis est Christi quomodo laedat Ovem If Sathan without leaue of Christ A Swine could not inuade How can a Sheepe of Christs owne flocke By Sathan be betray'd But as a remedy for these and the like temptations let vs heare that worthy and learned Author Gregorie Nazianzen in Tetrasc Vinum Libido Liuor Daemon pares Hos mente privant quos tenent hos tu prece Medere fusis lachrimis jejunio Medela morbis haec enim certa est meis Wine Enuy Lust the Diuell are alike These where they rule the minde with madnesse strike Therefore to pray to fast to weepe be sure For These of my Diseases are the cure Concerning those Daemons wee call Lucifugi or flying light we may reade Prudentius Cathemerinon Him 1. thus Ferunt vagantes Daemones Laetos tenebris noctium Gallo canente exterritos Sparsim timere caedere c. They say The loose and wandring Sp'rits Take pleasure in the shade of nights But when they heare the Cocke to crow Th' are frighted and away they go The neerenesse of the light they feare And dare not stay till day appeare Before the rising Sun they spye They into close darke cauerns flye Which is a signe they know the scope And crowne of our re-promis'd hope That when sleepe hath our eyes forsooke We for Christs comming wait and looke Additions to the Premisses OF the Sylvans Faunes Satyrs Folletti Paredrij c. all included within the number of such as wee call Familiar Spirits there are diuers stories extant as That they can assume the shapes and figures of men and eat drinke sit at table talke and discourse after the manner of our fellowes so that they may be easily tooke for some friend or acquaintance Macrobius writeth That in the mountaine of Pernassus these Sylvans and Satyrs yearely keepe their Bacchanalian feasts where they meet in great companies singing and dancing to rurall musicke which may be easily heard at the foot of the mountaine and their trouping and skipping together easily discerned In Silesia a Nobleman man hauing inuited many Ghests to dinner and prepared a liberall and costly feast for their entertainment when all things were in great forwardnesse in stead of his friends whom he expected he onely receiued excuses from them that they could not come euery one pretending some businesse or other occasion that he could not keep appointment Whereat the Inuitor being horribly vexed broke out into these words saying Since all these men haue thus failed me I wish that so many Diuels of hell would feast with me to day and eat vp the victuals prouided for them And so in a great rage left the house and went to Church where was that day a Sermon His attention to which hauing tooke away the greatest part of his choler in the interim there arriued at his house a great troupe of horsmen very blacke and of extraordinarie aspect and stature who alighting in the Court called to a Groome to take their horses and bade another of the seruants run presently to his master and tell him his Ghests were come The seruant amased runneth to Church and with that short breath and little sence he had left deliuers to his master What had happened The Lord calls to the Preacher and desiring him for that time to breake off his Sermon and aduise him by his Ghostly counsel what was best to doe in so strict an exigent hee persuades him That all his seruants should with what speed they could depart the house In the meane time they with the whole congregation came within view of the Mansion Of which all his seruants as well men as maids had with great affright cleared themselues and for haste forgot and left behinde a yong childe the Noblemans sonne sleeping in the cradle By this the Diuels were reuelling in the dining chamber making a great noise as if they had saluted and welcommed one another and looked through the casements one with the head of a Beare another a Wolfe a third a Cat a fourth a Tygre c. taking bowles and quaffing as if they had drunke to the Master of the house By this time the Nobleman seeing all his seruants safe began to remember his sonne and asked them What was become of the childe Those words were scarce spoke when one of the Diuels had him in his armes and shewed him out of the window The good-man of the house at this sight being almost without life spying an old faithfull seruant of his fetcht a deep sigh and said O me what shall become of the Infant The seruant seeing his master in that sad extasie replyed Sir by Gods helpe I will enter the house and fetch the childe out of the power of yon Diuell or perish with him To whom the master said God prosper thy attempt and strengthen thee in thy purpose When hauing taken a blessing from the Priest he enters the house and comming into the next roome where the Diuels were then rioting hee fell vpon his knees and commended himselfe to the protection of Heauen Then pressing in amongst them he beheld them in their horrible shapes some sitting some walking some standing Then they all came about him at once and asked him what busines he had there He in a great sweat and agonie yet resolued in his purpose came to that Spirit which held the Infant and said In the name of God deliuer this childe to mee Who answered No but let thy master come and fetch him who hath most interest in him The seruant replied I am come now to doe that office and seruice to which God hath called me by vertue of which and by his power loe I seise vpon the Innocent And snatching him from the Diuell tooke him in his armes and carried him out of the roome At which they clamored and called aloud after Ho thou Knaue ho thou Knaue leaue the childe to vs or we wil teare thee in pieces But he vnterrified with their diabolicall menaces brought away the Infant and deliuered it safe to the father After some few dayes the Spirits left the house and the Lord re-entred into his antient possession In this discourse is to be obserued With what familiaritie these Familiar Spirits are ready to come being inuited Of the Sylvans Alexander de Alexandro makes this relation A Friend of mine of approued fidelitie saith he called Gordianus trauelling with a Neighbour of his towards A retium they lost their way and fell into desarts and vninhabited places insomuch that the very solitude bred no small feare The Sunne being set and darknesse growing on they imagin they heare men talking and hasting that way to enquire of them the readiest path to bring them
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
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
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
Emerald the Carbuncle with Gold The Timbrel and the Pipe were celebrated For thee in the first day thou wert created Thou art th' anointed Cherub made to couer Thee I haue set in honour aboue other Vpon Gods holy Mountaine placed higher Thou walked hast amidst the stones of fire At first of thy wayes perfect was the ground Vntill iniquitie in thee was found Thy heart was lifted vp by thy great beauty Therein tow'rds God forgetfull of thy duty By reason of thy Brightnesse being plac't ' Boue them thy Wisedome thou corrupted hast But to the ground I 'le cast thee flat and cold Lay thee where Kings thy ruin may behold In thy selfe-wisedome thou hast been beguild And by thy multitude of sinnes defil'd Thy Holinesse A Spirit still peruerse Stain'd by th' iniquitie of thy commerse Therefore from midst of thee a fire I 'le bring Which shall deuour thee into ashes fling Thee from thy height that all the earth may see thee This I haue spoke and who is he can free thee Their terror who did know thee heretofore Most Wretched thou shalt be yet be no more In this the Prophet as these would allude Striues in this first-borne Angell to include All Wisedome Pow'r Gifts Ornaments and Graces Which all the rest had in their seuerall Places God this precelling Creature hauing made With all the Host of Angels some haue said He then began the Vniuersall Frame The Heav'ns Sun Moon and Stars and gaue them name Then Earth and Sea his Diuine Will ordain'd With all the Creatures in them both contain'd His last great Workemanship in high respect Of Reason capable and Intellect But to the Angels natures much inferior Who with th' Almighty dwell in th' Heav'ns superior To all Eternity sounding his praise Man whom from Dust he did so lately raise Subsists of Soule and Body That which still Doth comprehend the Vnderstanding Will And Memorie namely the Soule Partaker Of those great Gifts is th' Image of the Maker The nature of the Body though it be Common with Beasts yet doth it disagree In shape and figure for with Eyes erected It beholds Heav'n whilest Brutes haue Looks deiected This compos'd Man is as a ligament And folding vp in a small continent Some part of all things which before were made For in this Microcosme are stor'd and layd Connexiuely as things made vp and bound Corporeall things with incorporeall Found There likewise are in his admired quality Things fraile and mortall mixt with Immortality Betweene those Creatures that haue Reason and Th' Irrationall who cannot vnderstand There is a Nature intermediate That 'twixt them doth of both participate For with the blessed Angels in a kinde Man doth partake of an intelligent Minde A Body with the Beasts with Appetite It to preserue feed cherish and delight And procreate it 's like in shapes and features Besides Man hath aboue all other Creatures That whereas they their Appetites pursue As solely sencible of what 's in view And gouern'd by instinct Mans eminence Hath pow'r to sway his Will from common Sence And besides Earthly things himselfe apply To contemplate things mysticall and hye And though his Excellence doth not extend To those miraculous Gifts which did commend Great Lucifer at first in his Majoritie Yet in one honour he hath iust prioritie Before all Angels to aduance his Seed Since God from all eternitie decreed That his owne Sonne the euerlasting Word Who to all Creatures Being doth afford By which they first were made should Heav'n forsake And in his Mercy humane Nature take Not that he by so doing should depresse The Diuine Majestie and make it lesse But Humane frailtie to exalt and raise From corrupt earth his glorious Name to praise Therefore he did insep'rably vnite His Goodhood to our Nature vs t' excite To magnifie his Goodnesse This Grace showne Vnto Mankinde was to the Angels knowne That such a thing should be they all expected Not knowing how or when 't would be effected Thus Paul th' Apostle testates 'Mongst the rest Without all opposition be 't confest Of Godlinesse the mysterie is high Namely That God himselfe apparantly Is manifest in Flesh is iustify'd In Spirit by the Angels clearely ' espy'd Preacht to the Gentiles by the World beleev'd Into eternall Glory last receiv'd With Pride and Enuy Lucifer now swelling Against Mankinde whom from his heav'nly Dwelling He seemes in supernaturall Gifts t' out-shine Man being but Terrene and himselfe Diuine Ambitiously his Hate encreasing still Dares to oppose the great Creators Will As holding it against his Iustice done That th' Almighties sole begotten Sonne Mans nature to assume purpos'd and meant And not the Angels much more excellent Therefore he to that height of madnesse came A stratagem within himselfe to frame To hinder this irrevocable Deed Which God from all eternitie decreed And that which most seem'd to inflame his spleene And arrogance was That he had foreseene That many Men by God should be created And in an higher eminence instated Of place and Glory than himselfe or those His Angels that this great Worke ' gant t' oppose Disdaining and repining that of Men One should be God Omnipotent and then That others his Inferiors in degree Should out-shine him in his sublimitie In this puft Insolence and timp'anous Pride He many Angels drew vnto his side Swell'd with the like thoughts Ioyntly these prepare To raise in Heav'n a most seditious Warre He will be the Trines Equall and maintaine Ouer the Hierarchies at least to raigne 'T is thus in Esay read I will ascend Into the Heav'ns and there my Pow'r extend Exalt my Throne aboue and my aboad Shall be made equall with the Stars of God Aboue the Clouds I will my selfe apply Because I will be like to the Most-Hye To this great Pride doth the Arch-Angell rise In boldest opposition and replies Whose name is Michael Why what is he That like the Lord our God aspires to be In vaine ô Lucifer thou striv'st t' assay That we thine innovations should obey Who know As God doth purpose be it must He cannot will but what is good and iust Therefore with vs That God and Man adore Or in this place thou shalt be found no more This strooke the Prince of Pride into an heate In which a Conflict terrible and great Began in Heav'n the Rebell Spirits giue way And the victorious Michael winnes the day Thus Iohn writes of the Battell Michael Fought and his Angels with the Dragon fel The Dragon and his Angels likewise fought But in the Conflict they preuailed nought Nor was their Place in Heav'n thence-forward found But the great Dragon that old Serpent bound They Diuell call'd and Sathan was cast out He that deceiueth the whole World about Ev'n to the lowest earth being tumbled downe And with him all his Angels headlong throwne This victorie thus got and he subverted Th' Arch-Angell with his holy Troupes directed