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
Potencie Protection Power to guide With all such things as are to these ally'de His Nosthrils by which he is said to smell Doth vnto vs his Acceptation tell Of Sacrifice and Prayer His Incenst Ire Againe it notes when thence fly sparks of fire His Eyes emblem to vs that choice Respect And Fauor which he beares to his Elect. Sometimes they'import his Prouidence Diuine Sometimes they wrathfully are said to shine Against the Wicked By his Feet are meant Stabilitie and Power Omnipotent By th' Apple of his Eye he would haue knowne Th'Indulgence that he beares vnto his Owne The Diuine Wisedome knowing how dull and weake Mans heart and braine is taught the Text to speake To our capacities The Prophets they Did not of this great Deity display The absolute perfection but so leaue it That by a glimpse we far off might conceiue it His Eyes being nam'd it must impresse in me That God doth euery thing at all times see Or if his Eare then must I presuppose That hearing all that 's spoke he all things knowes That hauing wings to mount himselfe on high In vaine can Man his incenst vengeance fly O whither from thy Sprite shall I depart Thou that in euery place at all times art Fly thee none can but vnto thee repaire All may in their humilitie and prayer Appealing to thy Goodnsse For What place Can shadow me when I shall fly thy face If soare to Heauen thy Presence doth appeare Or if to Hell diue Thou art likewise there There is no way an angry God to shun But to a God well pleas'd for refuge run Now to proceed The Scripture Phrase doth reach No farther than our stupid sence to teach That by corporeall things we may prepare Our hearts to know what things spirituall are And by Inuisible make demonstration Of what 's vnseene beyond mans weake narration And for this cause our passions and affects Are in the Scriptures for some knowne respects Confer'd on the Almighty when 't is said God did repent him that he man had made Or when hee 's wrathfull herein is not meant That He is angry or He can repent But 't is a Figure from th' effect arose And that the Greeks call Metanumikos The Names the Scriptures attribute to Him Sometimes Iehouah sometimes Elohim And when the glorious Trinitie's proclaim'd The Father Sonne and Holy-Ghost are nam'd More appellations the Text affords As The Great God of Heauen The Lord of Lords The Lord of Armies and of Hosts the God That in the Highest Heauen hath his aboad The God of Abraham Isaac Iacob and He that brought Israel from th' Egyptians land God of the Spirits of all Flesh and he Lord God of Israel is knowne to be Him by the name of th' Hebrewes God we praise God of our Fathers Th' Antient of all dayes And Dauids God Yet further denomination The God of gods of Iustice Ioy Saluation These titles it ascribes to Him alone Israels Redeemer Israels Holy one Protector Father Shepheard then we sing To Israels God to Iacobs the great King So to the Euerlasting King and than King of all Worlds before the World began Whose Power whose Goodnesse shewn to euery Nation c. Extracts from me this serious Contemplation Soueraigne and holy God Fountaine and Spring Of all true Vertue the Omnipotent King Of whom by subtill search in things to'acquire Is not in Mans conception a thing higher Than his weake faculties can comprehend Yet not to know this God he should offend For how can it with reason consonant be One Godhood should remaine in persons three And they in such a firme connexure linkt To be although in separat yet distinct Thou art without beginning and againe Thou shalt to all Eternitie remaine Knowing no end The Onely and the Same Whom Time cannot impaire nor Age reclaime The space of things Thou do'st in space exceed And art contain'd in none How shouldst thou need That which thy Selfe hast made Or how should Sence Allot thee place who only art Immense Nor is it in Mans frailtie to deuise How Thee in the least kinde to ' annatomise Or tell what thou art like thy Image being A thing excluded from all mortall seeing Vnlesse thou of thy most especiall Grace Wilt shew some shadow of thy glorious Face No part of thee thou hast presented here Saue what doth in thy maruellous Works appeare No Strength can moue Thee of the Land or Ocean By whom we are and in whom haue our motion Thou art the Mind and Substance of all pure And holy minds Thou art the Reason sure And stedfast whence all other Reasons flow That are from perfect Wisedome said to grow Thou art that Vertue of all Vertues head Thou art the Life it selfe and thou art read Father of Life as being knowne to giue Breath with their Being to all things that liue The Light it selfe and yeelding Light to all The Cause and Strength of things in generall Beginning it 's beginning had from thee And whatsoeuer first began to be Vpon the sudden out of Nothing shin'd Which fil'd with thy great Power were so refin'd That either strength of knowledge they retaine Or excellent shape such as doth still remaine The sacred Scriptures are sufficient warrant By many Texts to make the Trine apparant As from the first Creation we may proue God did Create God Said the Spirit did Moue Create imports the Father Said the Sonne The Spirit that Mov'd the Holy-Ghost This done Come to the Gospell to Saint Paul repaire Of him Through him and For him all things are To whom be euerlasting praise Amen In which it is observ'd by Origen Throughâ— and For three Persons to imply And the word Him the Godheads Vnitie Let Vs in Our owne Image Man create Saith God which Salomon doth thus explicate Remember the Creators in the dayes c. Which word those well verst in the Hebrew Phrase Reade in the plurall So when God did frowne On Babels Tower he said Let Vs go downe When Sodom was consum'd 't is said againe The Lord that fire did from the Lord downe raine So when Christs Glory Isay would declare To'expresse Three Persons in on Godhead are He Holy Holy Holy nam'd To show We might a Ternion in an Vnion know Come to Christs Baptisme you againe shall see In the same Trine the perfect Vnitie The Father the first Person is compris'd By sending downe a Voice The Son 's baptis'd By Iohn in Iorden and then from aboue The Third descends in figure of a Doue So likewise when Duke Moses went about To comment on the Law lest they should doubt Of this great Mysterie Hearke to my word O Israel
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
that man in It might see The former glorious Structure fram'd by Thee The Sunne the Moone the Stars the Planets seauen Pleiades Arcturus all the Host of Heauen Thy mighty hand created Times and Seasons Thou hast for vs appointed of which Reasons Cannot by man be giuen who hath presum'd Of Worlds before and after this consum'd More to succeed Thy Wisdome all things knowing Finds these to be but fancies meerely growing From Curiositie and can affourd No shape of truth from thy most sacred Word From which let no vaine boaster be so madde As the least jot to take or ought to adde Make it to vs the onely Rule and Square By which to guide our actions and prepare Our meditations solely to incline But from that Centre to deriue no Line So shall those Soules thou hast so dearely bought Be perfect and we praise thee as we ought As far as th' East is distant from the West Remoue our sinnes from vs In euery brest Plant in their stead all Goodnesse God Immense Whose smallest Attr'ibute passeth humane sence From whom In whom By whom All things subsist Visible and vnseene who as thou list Thy Worke About dost compasse Within fill Couer Aboue Below supportest still Keepe vs the worke of Thine owne hands and free Whil'st wee put Hope and Confidence in Thee Vs from all euill guard vs we Thee pray Here Euery where at this Time and for Aye Behind Before Within dores and Without Aboue Below and guirt vs Round about So wee with lips and hearts vnfeign'd ô King To Thee for all thy benefits will sing This Hymne O Holy Holy Holy Thee Wee do Inuoke ô Bessed Trinitie To enter Vs thy Temple mak 't a Place Worthy thy Iuning there by Diuine Grace This By the Father Of the Sonne we craue This By the Sonne good Father let vs haue O Holy Spirit that this may be done Wee Intreat Thee By the Father and the Sonne Quid noscis si teipsum nescis Bucer in Psalm The Dominations Eâ—◠〈◊〉 Ioannis 〈◊〉 Gener THE ARGVMENT of the fourth Tractate WHat Ternions and Classes be In the Coelestiall Hierarchee In what degrees they are instated How 'mongst themselues concatinated Angels and Daemons made apparant By Ethnicks and the Scriptures warrant Of Visions and strange Dreames that proue Spirits each where at all times moâ—e Against their infidelitie That will allow none such to be Discourse of Fauour Loue and Hate Of Poetry of Deaths estate Th' Essence of Spirits how far they know Their power in Heauen and Earth below The second Argument THere is no Power 〈◊〉 Domination But from the Lord of our Saluation The Dominations A Little further let my Muse aspire To take myne eyes from Earth to looke vp higher Vnto the glorious Hierarchy aboue The blest degrees in which the Angels moue In this the best Theologists assent That they are Substances Intelligent Immortall Incorporeall Mouing still Assisting Man obseruant to Gods will In three most blessed Hierarchies th' are guided And each into three Companies diuided The first is that in which the Seraphims bee Cherubims Thrones distinct in their degree The Seraphim doth in the word imply A Feruent Loue and Zeale to the Most-High And these are they incessantly each houre In contemplation are of Gods great Power The Cherubim denotes to vs the Fulnesse Of absolute Knowledge free from Humane dulnesse Or else Wisedomes infusion These desire Nothing but Gods great Goodnesse to admire The name of Thrones his glorious Seat displaies His Equitie and Iustice these still praise The second Ternion as the Schoole relates Are Dominations Vertues Potestates Dominions th' Angels Offices dispose The Vertues in the second place are those That execute his high and holy Will The Potestates they are assistant still The malice of the Diuell to withstand For God hath giuen it to their powerfull hand In the third order Principates are plac't Next them Arch-Angels Angels are the last The Principates of Princes take the charge Their power on earth to curbe or to enlarge And these worke Miracles Th' Arch-Angels are Embassadors great matters to declare Th' Angels Commission hath not that extent They only haue vs Men in gouernment God 's in the first of these a Prince of Might He in the second doth reueale as Light Is in the last his Graces still inspiring To know what 's to their Offices requiring The formost Ternion hath a reference To contemplate Gods Diuine Prouidence Prescribing what by others should be don The office of the second Ternion Doth his concurring Influence disperse Vnto the guidance of the Vniuerse And sometimes hath a working Now we know The third descends to'haue care of things below Assisting good men and withstanding those That shall the rules of Diuine Lawes oppose These seuerall Companies before related May with good sence be thus concatinated First because Loue of all things that haue being With Diuine Nature is the best agreeing As hauing influence and birth from Him Therefore the first place hath the Seraphim Because from Loue all Knowledge doth arise For who that loues not God can be held wise And therefore in it's proper Mansion sits The second place the Cherubim best sits Because from Loue and Wisedome nothing must Or can proceed but what is Good and Iust. Therefore the Thrones haue the third place assign'd So that to Loue the Seraphim's inclin'd Euen loue vnto the Great and Holy-One Cherubim to Wisedome Iudgement to the Throne Now because Empire for so oft it falls Must needs submit to Iudgement when it calls And that to Empire there of force must be A Vertue to maintaine that Empiree And that this vertue cannot exsist long Without a Power that is sufficient strong Able their molestation to redouble That shall this Empire or this Vertue trouble The second Ternion in these heauenly Bowers Are the Dominions Vertues and the Powers Further since Power or Might nothing preuailes Whereas a Light illuminating failes And this Instruction but two wayes can grow By Word or Action therefore they bestow The next place on the Principates as those Who the most eminent actions still dispose Then to th' Arch-Angels who from the blest Trinity The chiefest Principles of our Diuinity Vnto our deare saluation necessary 'Twixt heauen and earth immediatly carry To th' Angels last whose industry extends To Creatures Men and so their Power ends In things inferior this is the Oeconomy Of the most blest and sacred Hierarchy Yet notwithstanding some there are and those Pretending no small iudgement that oppose Not onely this faire Order and Degree But hold No Spirits at all or Angels be The Sadduces thus argue If such were We doubtlesse should of their Creation heare From Moses who his first Booke doth begin Both with the World and all things made therein But makes of them no mention And againe If they be nam'd in Text 't is to restraine
One God before the World began XIX Father Vnborne the Sonne Begot Spirit Proceeding let vs not Through their procurements And sly allurements Be stain'd with Sinne but keepe vs without spot XX. O Thou the glorious Trinitee Whose pow'rfull Works inscp'rable be Support and aid What Thou hast made And keepe our Soules from their Temptations free XXI Thou President of an vnequal'd Parity Thou Plurall Number in thy Singularity Those Diuellish Foes Still to oppose Grant vs firme Faith strong Hope and constant Charity XXII Whom Father thou hast Made do not forsake Of whom thou hast redeem'd Son pitty take Good Spirit guyde Those sanctify'd And keepe vs from the euer-burning Lake XXIII That We with Saints and Angels may Thy Honour Pow'r and Praise display Thy Glory bright Mercy and Might Within Thy New Ierusalem for ay Deus est indivise vnus in Trinitate inconfuse Trinus in Vnitate Leo Pap. THE VERTVES Ex Sumptib Gulielmi Beescom Generos THE ARGVMENT of the fifth Tractate THe Consonance and Sympathy Betwixt the Angels Hierarchy The Planets and Coelestiall Spheres And what similitude appeares 'Twixt One and Other Of the three Religions that most frequent be Iew Christian and Mahumetist Vpon what Grounds they most insist Ridiculous Tenents stood vpon In Mahomets blinde Alcaron Where he discourseth the creation Of Heav'ns and Angels A relation What strange notorious Heresies By â—the Prescillians and Manechies Were held The truth made most apparant By Text and holy Scriptures warrant The second Argument WE aime at the Coelestiall Glory Below the Moone all 's Transitorie The Vertues THree things hath God shew'd in this Worlds Creation Worthy mans wonder and great admiration In making it his Power most exquisit In ord'ring it his Wisedome infinit And in conseruing it his Goodnesse such As neuer can by man be'extold too much The Angels in the next place we confer Wi'th ' second part of this Worlds Theater Namely what reference the Seraphim Hath with the Primum Mobile Then what kin The Cherub from the Starry Heav'n doth claime Or Thrones with Saturne in what consonant frame With Iupiter the Dominations trade What 'twixt the Vertues can and Mars be made The neere similitudes that hourely run In league betwixt the Potestates and Sun With Venus how the Principates agree And with the great Arch-Angels Mercurie Last how the holy Angels are accited To be in friendship with the Moone vnited First as the Seraphims in Loues pure heate Next God himselfe in his supernall seate Still exercise their faculties and turne By that inflaming zeale by which they burne Towards His Essence so in a swift motion The Primum Mobile shewes his deuotion To the First Mouer from whence it doth take Those Vertues which the Heav'ns inferior make Go round with it the Seraph's feruor's great So That hath lasting and perpetuall heat By benefit of whose swift agitation The Heav'ns are wheel'd about it wondrous fashion Maugre of that huge Machine the great force And magnitude that still resists his course The Seraphims are sharpe so needs must be The needle-pointed Primum Mobile Which by transfusing influence we know Doth penetrate inferior Orbs below And as the Seraphims most feruent are To them in that we fitly may compare The Primum Mobile whose feruor's such And so incessant that where it doth tuch And is in hourely motion it no doubt The other Heav'ns doth whirle with it about Inflexible the Seraphims motion is So likewise is the turning round of This Which though it be as swift as thought can thinke Yet in it's course doth neither quaile nor shrinke As at a becke by power that God them gaue The Seraphims all other Angels haue So by the motion of that Primum all The motions of the Heav'n in generall Are gouern'd and vnited Seraphs be Actiue Exemplars call'd This Mobile Beares the same stile because it not alone Incites the Heav'ns to motion one by one But as a Guide least they should take the wrong Still goes before and hurries them along And as the Seraph's with Loues fire inflam'd A zeale so hot that neuer can be nam'd Ev'n so this fierie globe still without cease Gyring about doth grow to that encrease Of sultry heate the feruor by reuerses A warmth into all other things disperses But with this difference that as they their might Immediatly take from the God of Light From the twelue Revolutions it receiues What power and vertue to the rest it leaues And purg'd by labour winding in a frame Returnes still to the place from whence it came The Seraphs haue no creature that can vaunt To be aboue them as predominant Ev'n so this Orbe is next th' Imperiall Throne Gods proper Mansion and aboue it none The Seraphims for their vicinity To God are full of Diuine purity And such a fulgence through their Essence runnes That they are brighter than ten thousand Sunnes So this Orbe to the Imperiall Heauens so neere Shines by the light of that incredi'bly cleere And as these Spirits with flaming ardor burne And at no time from their Creator turne So this high Orbe by the celeritie And inextinguishable claritie Prodigall of it's Vertues doth bestow them To purge and to make perfect things below them So that all dregs and drosse consum'd and wasted They new refyn'd are in swift motion hasted Vnto their first beginning where in sweet And most mellodious harmonie they meet As Those from God immediately are Without the interpose of Minister Ev'n so from the first Moâ—er it doth take Immediate force which doth it's motion make Herein the Diuine Wisedome doth appeare That so the Angels with the Heav'ns cohere Heav'ns with the Elements conour and then These Spirits are in such a league with men And all so conjoyn'd and concatinate A Picture euery way immaculate Cherub doth in the Chaldaean tongue imply What picture fairer or more pure hath eye Beheld than the Coelestiall Firmament Imbelished and stucke with th' ornament Of so'many bright Stars luminous and cleare Incorruptibly decking euery Sphere All full of influent vertue in their places So the Cherubicke Spirits are stucke with Graces And Diuine gifts so many that indeed In countlesse number they the Stars exceed And as this Orbe is circumgyr'd and wheel'd As to the Primum Mobile forc'd to yeeld So doth the Cherubs second order moue From the first Seraph next to God in Loue. 'Twixt Saturnes Sphere and the Thrones eminence Is the like semblance and conuenience By Thrones the Seats of Monarchs are exprest On Saturnes seuenth day God himselfe did rest From his great Worke. Now Saturne is a word Which in th' Originall nothing doth afford If we together shall compare them both Saue Cease from Labor or a Sabaoth The Thrones on Loue and Veritie consist And so the Planet Saturne who so list Giue credit vnto Firmicus endues Man both with Loue and Truth prompts him to chuse Vertue good Manners Diuine Contemplation Iudgement
in the Historia Anthologia from the two last of these arise those Latine Phrases so frequent amongst vs Bonis Avibus or Boâ—is Auspicijs which are interpreted With god lucke or fortune and Malis Avibus With euill speed or bad successe and because they would enterprise nothing Inauspicatè that is without the counsell of the Augures from thence Rem Auspicari hath been translated To initiat or begin a thing Romulus the first founder both of their Order and Colledge in Rome appointed only three vnto the ministerie of these ceremonies But Servius Tullius after hee had distinguished Rome into foure seuerall Tribes or quarters he added to the number of the Augures a fourth and made an Edict That they should all be selected and chosen from the Patricians who were the Patriots and noble Fathers of the City such as we call Senators But in proces of time Quintus and Cneius Ogulinus being made Tribunes of the people as much as to say Protectors of the Plebe or Commons obtained That to ioin with these foure fiue other should be made choice of out of the Comminaltie At which time the Senate made an Edict That they should neuer exceed the number of nine Notwithstanding which when Sylla was Dictator he added six more which made vp the number fifteene of which the eldest was called Magister Collegij i. Rector of the Colledge These Wisards had a prerogatiue aboue all the other Priests and Flamines in Rome for if one of them were conuicted of any heinous crime he was not put out of his place nor excluded from executing his office neither could hee be disabled nor any other substituted in his roome Although the Roman custom was that if any other Priest of what place or qualitie soeuer had been a notorious delinquent he was ipso facto confined and some other deputed vnto his office The absurditie and meere imposture of this Diuination or Soothsaying Marc. Cicero ingeniously obserueth in Pompey the Great Crassus and Iulius Caesar to whom all the Chaldees Wisards not onely promised prosperous and long liues but assured them of timely and peaceable ends Yet of their tumultuous imployments in the passage of their time vpon earth and of their wretched and miserable deaths Histories make ample and frequent mention Fulgosius telleth vs of one Misonianus who being imployed in a certaine expedition amongst the horsemen of the Roman Army perceiuing them in their march to be at a sudden stand and wondering why they aduanced not as before he perceiued presently that the cause of their sudden stay was by reason that the Augur had espied a Bird sitting vpon a tree and awaited whilest she proued her wing in voluntary flight by which hee might coniecture of the successe of their businesse In derision of which folly hee addressed his bow and with his first arrow strooke her dead to the earth when smiling to himself he turned to his companions and thus said Most certaine it is that little counsell and small aid is to be expected from these poore irrationall creatures to enquire from them what can either help or hinder vs when you see it apparant before your eies they are not able to preuent the disaster impending ouer their owne heads Whether this Southsaying take it's originall from the Chaldees who were great searchers into curiosities or no I am not willing to make any further inquisition as not being much materiall to my present purpose But of this I am most certaine That it was in continuall vse and practise amongst the Canaanites and from thence conueyed vnto the children of Israel which how abhominable it was in the sight of God Almighty and that such diabolicall superstitions should haue any place amongst his chosen people you may read in Leuiticus these words Yee shall not regard them that worke with Spirits neither Soothsayers yee shall not seeke to them to be defiled by them I am the Lord your God Againe in Deutronomie Let no man be found amongst you that maketh his sonne or his daughter to go thorow the fire or that vseth Witchcraft or a regarder of the Times or a marker of the flying Fowles or a Sorcerer or a Charmer or that counselleth with Spirits or a Soothsayer or that asketh counsell at the dead for all that do such things are an abhomination to the Lord and because of these abhominations the Lord thy God doth cast them out before thee c. Let vs then beleeue that it is God onely and not Fate which gouerns all things To confirme which I will conclude with that of the Poet Statius Heu ducas Fati tenor est ne quod illi Non liceat quantae poterunt mortalibus annis c O the strict Lawes of Fate Can that haue being That is not with thy constant will agreeing Or is it in thy brasse-leav'd booke decreed We to our graues in such Post-haste should speed Not so Would the Creator take in hand To command Time the swift houres still would stand In Hells blinde dungeon Death his head should hide And th' idle Sisters lay their worke aside Of all Idolatry in generall we thus reade the Prophet Esay All they that make an Image are Vanitie their delectable things shal nothing profit and they are their owne witnesses that they see not nor know therefore they shall be confounded Who hath made a god or molten an Image that is profitable for nothing Behold all that are of the fellowship thereof shall be confounded for the Workemen themselues are men let them all be gathered together and stand vp yet they shall feare and be confounded together The Smith taketh an instrument and worketh it in the coles and fashioneth it with hammers and worketh it with the strength of his armes yea he is an hungred and his strength faileth he drinketh no water and is faint The Carpenter stretcheth out a line he fashioneth it with a red thread he plaineth it and pourtraieth it with the compasse and maketh it after the figure of a man and according to the beautie of a man that it may remaine in an house Hee will hew him downe Cedars and take the Pine tree and the Oke and taketh courage amongst the Trees of the Forrest he planteth a Firre tree and the raine doth nourish it and Man burneth thereof for he will take thereof and warme himselfe he also kindleth it and baketh bread yet he maketh a god and worshippeth it he maketh an Idol and boweth vnto it he burneth the halfe thereof euen in the fire and vpon the halfe thereof he eateth flesh hee rosteth the rost and is satisfied also he warmeth himselfe and saith Aha I am warme I haue beene at the fire and the residue thereof he maketh a god euen his Idol he boweth vnto it and worshippeth and prayeth vnto it and saith Deliuer me for thou art my god They haue not knowne nor vnderstood for God hath shut their eies that they
Platonists call gods All those sublunary they Daemons styl'd As Apuleius in his booke compyl'd De deo Socratis makes ample mention According to his humane apprehension We know their Places and their Offices But of their Natures and their Substances Onely so far no farther we dare skan Than that they are more excellent than man Thus by the Psalmist warranted who sayes When our Nobilitie he semees to praise And what Man was before he did transgresse Thou mad'st him than the Angels little lesse Some would allow them Bodies and of them Tertullian one another Origen From Genesis The Sonnes of God 't is there Seeing Mens Daughters and how faire they were Tooke them to be their Wiues Now both agree That these no other could than Angels be Who if they married must haue Bodies those Compos'd of Forme and Matter to dispose Else how should they haue Issue And againe How are bad Sprites sensible of paine In Hells eternall torments if there faile That Substance on the which Fire may preuaile So diuers of the Fathers were of minde For in Saint Austines Comment you may finde The subtile essence of the Angels pure At first that they more fully might endure The sence of Fire was grossed in their Fall Of courser temper than th' Originall Moreouer Damascenus is thus heard Each thing created if with God compar'd Who onely incorruptible is shall finde Them Grosse and all materiall in their kinde For He alone 't is we may truly call Vnbodied and Immateriall Ambrose Lactantius and Basilius Rupertus Atlas Athanasius With Firmianus did beleeue no lesse As more at large their publique Workes expresse To these oppos'd in censure others are Who in their best of judgements not once dare Allow them Bodies but meere Spirits to bee Void of all matter and in this agree Nazianzen Gregorie Thomas Aquine Saint Chrisostome and Thomas Argentine Alexander Alexandri and Marselius Bonaventura Augustinus Niphus Hugo de S. Victore Scotus men Gen'erally approv'd and with these Damascen Who saith That in respect of God on hye His Pewer and most inserutable Qualitie They may be said to haue Bodies yet he wou'd Not haue it be so simply vnderstood But that they are not all so exquisite As mutable confin'd to place finite When as his Nature more Diuine by farre Is subiect to no Change as Angels ar ' An Infinite a Majestie so Immence No place can circumscribe his Eminence To leaue Authorities yet make this plaine Let 's see what grounds from Reason we can gaine If they haue bodies they must needs be linkt Of members as Mans is Organs distinct And like composure else they must be fram'd Confus'd and without those which we haue nam'd If Limbs and Organs consequently then They must haue Sence if Sence Passions as men And therefore capable of Perturbation So of Corruption and of Alteration As bee'ng compos'd of Contraries If we say Th' are from Corruption free t' infer that they Their bodies neuer can put off and so Into a grosse absurditie they grow To make them in worse state than Man for he Puts off all Cares with his Mortalitie But on their perpetuitie doth depend Trouble and Toiles sence which can neuer end Againe if Bodies they must either be Hard to be felt and of soliditie Or else Liquid and soft If stand vpon The last th' are signes of imperfection Subiect to be diuided and to take Strange shapes vpon them and the first forsake As to be chang'd to Water or to Aire Which doth not stand with sence for if we dare Allow them hard and sollid we' are deluded Since such from other Bodies are excluded As in dimention limited and space Because two Bodies cannot haue one place Nor can they with that quicke celeritie Moue in one Sphere then in another be 'T must likewise follow That such as are sent Downe to the Earth cannot incontinent But with much difficultie or'ecome the way First in one Heav'n then in another stay Haue time to penetrate as needs it is Now that Coelestiall Body and then this When as if Alphraganius we may trust Or Thebit Arabs both of force it must Be a great distance For these Authors write If that an Angell in his swiftest flight Should from the eighth Heauen to the Earth descend A thousand miles in threescore minutes to spend So far remote they are if truly told Six yeares six moneths his journey would him hold But now what difficult to some may'appeare To reconcile and all those doubts to cleare Ev'n as Mans wisdome being lustly way'd With Gods to be meere Foolishnesse is said Not that it is in its owne nature so And that than Brutes he doth no further know But in respect of God's so pure and holy It in that sence may be reputed Folly So th'vncorporeall Spirits Bodies claime Which if we with th' Almighties Essence name In that regard 't is palpable and grosse No better to be styl'd than Dung and Drosse Now by the Sonnes of God who beheld then The Daughters which were said to be of Men Is meant the Sonnes of Seth to make it plaine Seeing those Daughters which were come of Cain Of them tooke wiues each where he liked best Heare in a Lateran Councell what 's exprest Touching Spirituall and Corporeall Creatures Distinguisht thus The great God of all Features The sole Creator Visible and Vnseene Spirituall and those which Bodied beene Who from Times first beginning hath both fram'd Spirituall and those Corporeall nam'd By which we vnderstand Angelicall And Mundane here below He after all Did then create Man in his blest estate Both Soule and Body to participate The Phrase of Scripture doth confirme as much As oft as it doth on the Spirit touch A Substance without Body it approoues The Spirit is God saith Iohn and it behooues All such as will in worship fall before him Meerely in Spirit and in Truth t'addore him Besides Saint Luke doth witnesse One mans brest At once of a whole Legion was possest Of vncleane Spirits Which had they Bodies How Could it sufficient place to them allow To'inhabit when each Legion doth by List Of six thousand six hundred sixty six consist If there be any of Saint Gregories mind To thinke that Angels are to Place design'd All such must vnderstand it is not meant According to the limited extent Of their Angel-like Substances but rather Which from their great employments we may gather Of their owne vertues the determination In the determin'd place of operation Nor is 't of force That Angels by their Fall Should gaine a Substance more materiall On which th' infernall Fire it selfe might feed Of such a spissed Substance there 's no need Since of their lasting torments without pause The Fire is not the sole and principall cause But as an Instrument a power it hath From Gods owne hand and iust incensed wrath To the three Ternions I returne againe Linkt fast
Alexander the Great Who sending to the Oracle of Delphos to know what should futurely betide him Answer was returned that his life should continue for a long season if it were not endangered by a Chariot Whereupon the King gaue strict and expresse commandement That all the Chariots within his kingdome should be pluckt in pieces and no further vse to be made of them and that no new ones should be after made neither would hee come neere vnto places that had any reference or relation to such a name Notwithstanding all his preuention hee was soone after slaine by Pausonias who wore at that time a sword which had a Chariot grauen vpon the pommell Dioclesian a man of a base and obscure parentage in Dalmatia serued as a common soldier in France and elsewhere vnder diuers and sundry Emperors Vpon a time reckoning with his Hostesse of the house wherein he was billited who was one of the sooth-saying Druides she told him that he was too penurious and did not beare the noble minde of a Souldier To whom he made answer That hee then reckoned with her according to his poore meanes and allowance and merrily added That if euer hee came to be made Emperor of Rome he would then shew himself much more bountifull To whom first looking stedfastly in his face she replied Souldier thou hast spoken truer than thou art aware of for after thou hast killed one Aper which signifieth a Boare thou shalt be made Caesar semper Augustus and weare the Imperiall Purple Dioclesian smiled and receiued it from her as a deliâ—ement or scoffe because hee had before bated her of her reckoning Yet after that time hee tooke great delight in the hunting and killing of Boares But diuers Emperors succeeding one another and he finding little alteration in his fortune hee was frequently wont to say I still kill the Boares but there be others that eat the flesh Yet in processe of time it happened that a potent man called Aper hauing married the sister of the Emperour Numerianus layd violent hands vpon his brother in law and most traiterously slew him For which facinerous act being apprehended by the souldiers and brought into that part of the Army where Dioclesian was who by reason of his long seruice was had in reputation with the prime Commanders the souldiers now demanding what should be done with the Traitor it was concluded amongst them that he should be at Dioclesians dispose who presently demanding of him his name and he answering Aper without further pause he drew his sword vttering these words And this Aper or Boare shall be added to the rest presently ranne him through the body and slew him Which done the soldiers commending it for an act of justice without further deliberation saluted him by the name of Emperor I haue read in the Chronicle of France concerning one of the French Henries That Gonvarus an Italian Astrologer hauing calculated his Natiuitie wrote vnto him about fiue yeares before the strange disaster of his death happened That the Starres and Planets threatned him in the one and fortieth yeare of his age with a dangerous wound in the head by which he should be strooke either blinde or dead and therefore aduised him to beware of tilts tourneys or any the like violent exercises for the space of that yeare Notwithstanding which in the predicted yeare at the solemne and pompous celebration of his Sisters mariage with the young King of Spaine after hee had three dayes together with great successe and generall applause demeaned himselfe in those Chiualrous exercises of Tilt and Barriers though hee was much persuaded by the Queene and entreated by the Lords after the breaking of many staues to giue ouer yet nothing could preuaile with him insomuch that in the very later end of the day when most of the Spectators were risen and departed out of the Tilt-yard he called to the Count Montgomerie Captain of his Guard earnestly importuning that he would runne one course more with him Which when hee sought by all meanes possible to excuse pretending many vnwilling delayes he tooke a speare and thrust it into his hand compelling him to another encounter in which he was most vnfortunately slaine by a splinter of the staffe that entring at the sight of his beauer pierced his braine and so concluded the great solemnitie with his owne lamentable Tragedie Before this accident happened in the beginning of the triumph one Nostrodanus told vnto diuers of the Kings seruants in secret that the King would be in great danger of death before the Tournament was fully finished And which is most remarkable a Merchants sonne of Paris a childe of about six yeares old not fully seuen being brought thither that day by his father and mother to see the Tilting at euery course the King ranne hee was heard to cry out aloud They will kill the King ô they will kill the King Plato was of opinion That children are no sooner born but they haue one of those Spirits to attend them which doth first copulate and conioyne the soule vnto the body and after being grown vnto some maturitie teach instruct and gouerne them The Academiques held That Spirits behold all mens actions and assist them that they know all our apprehensions and cogitations and when the Soule is deliuered from the Body they bring it before the high Iudge That they are questioned about our good or bad actions their testimonie being much preualent either to excuse or aggrauate That also they are vigilant ouer vs either sicke or in health waking or sleeping and especially in the very article and point of death oftentimes inspiring the parting Soule with a diuination surpassing all humane knowledge For instance Pheceredes Cyrus being vpon his death bed predicted victorie against the Magnesians which fell out accordingly And Possidonius telleth vs That a Rhodian dying nominated six men and told who should die first who second who third and so in order till he came to the last Neither did he any way faile in his prediction Porphirius was of opinion That not one onely but many Spirits or Genij had the charge of one and euery man one hauing care ouer his health another indulgent ouer his beauty and feature another to infuse into him courage and constancie c. But Iamblicus was of a contrarie assertion affirming That many needed not when one being of so pure and refined a nature was sufficient Some haue affirmed Spirits to be of diuers qualities therefore to worke in men according to their owne dispositions diuers effects Affirming That those AEthereall or Fierie stirre vp men to contemplation the Airy to the businesse and common affaires of this life the Waterie to pleasure the Earthy to base and gripple auarice So likewise the Martiall Spirits incite vs to fortitude the Ioviall to prudence the Venereall to lust the Mercuriall to policie and wisedome the Lunarie to fertilitie and plenty
another timerous and fearefull another proud and haughty Therefore that hee may the more secretly and cunningly intrap them he frameth his deceptions suitable with their conditions and because pleasure hath proximitie with mirth to him that is giuen to mirth hee proposeth ryot and luxurie and because sadnesse is prone to anger to such he offereth the cup of dissention and discord and because the Timerous are fearefull of paine and punishment to them he suggesteth terrors and horrors and because the haughty and ambitious loue to be magnified and extolled to them hee offers popular suffrage and vaine applause c. We also reade Saint Paul thus 2 Corinth 11.3 But I feare lest as the Serpent beguiled Eve through his subtilty so your mindes should be corrupt from the simplicitie which is in Christ. And 1 Pet. 5.8 Be sober and watch for the Diuell as a roaring Lion walketh about seeking whom he may deuoure The illustration of the Emblem followeth Pelliculam veterem retines fronte politus Abstraso rapidam gestas sub pectore vulpem Pers. Satyr 5. Fit globas insidias Muri dum tendit Echinus Et jacet immoto corpore fusus humi O◠late◠in media quod dum patet esse cavernam Musculus ad socios non rediturus init Cum vitium quod quisque colit Rex caelliat orci Illius objectis pectora nostra trahit Larco sibi capitur vinosus imagine Bacchi Virginis aspectu nota libido furit ¶ Thus paraphrased To'entrap the Mouse the Hedge-hog in a round Is cast and lies as senselesse on the ground His face drawne in the hole she thinkes a caue Where being frighted she her selfe may saue When Sathan knowes vnto what vice we' are bent To each mans sence that obiect hee 'l present Meat to the Glutton to the Drunkard Wine And to such beauty as to lust incline Livy saith Fraus in parvis fidem sibi praestruit vt cum opere praetium est cum mercede magna fallat Id est Deceit layes the snare in small things and of no moment that in greater things it may deceiue with profit Noble in his minde was Alexander the Great who when Parmenio counselled him to seeke the subuersion of his enemies by fraud and subtiltie made this answer That being Alexander his Majestie and Royaltie would not suffer him to doe so but if hee were a priuate man as Parmenio hee might perhaps be thereunto persuaded But contrarie vnto him the Emperour Pertinax was syrnamed Christologus which is as much to say as Well speaking and Euill doing It was the saying of Demosthenes the excellent Orator Wonder not that thou art deceiued by a wicked man but rather wonder that thou art not deceiued The fraudulent and deceitful are likened to a Chameleon apt to take all obiects capable of all colours cloaking Hate with Holinesse ambitious Gain with shew of good Gouernment Flatterie with Eloquence but whatsoeuer is pretended is meerely deceit and dishonestie Sic iterum sic caepe cadunt vbi vincere aperte Non datur insidias armaque tecta parant Fraude perit virtus Ovid. Fast. lib. 2. The Serpent hid in the grasse stingeth the foot and the deceitfull man vnder pretence of honestie beguileth the Simple Parva patitur vt Magnis potiatur From whence Catsius deriues this conceit Fit globus nique globi medio caput abdit echinus Et vafer ni parvum contrabit or aspecum Tegmina mas spinosa peti se nescius ambit Et vagus impunem fertque refertque gradum At coecas ineat latebras non sua lustra Tum demum in praedam promptus echinus erit Vt fallat tunc cum praetium putat esse laboris Praestruit in parvis fraus sibi magna fidem ¶ Thus paraphrased Like a round ball he lies of head or face Nought seene saue onely a streight entring place The Mouse doth neere his thorny couering graze And fearelesse of deceit about it playes But is no sooner entred the blinde caue Than catcht he hauing what he sought to haue Small traines at first are by the Crafty layd That the full Prize they better may invade A Meditation vpon the former Tractate I. TO Thee the Saints that in thee trust To Thee the Soules of all the Iust And wretched I To Thee new cry That am indeed no more than Earth and Dust. II. The Heav'nly Hierarchies aboue That are to Thee conjoyn'd in Loue In Hymnes and Layes To Thee giue praise And to the innocent Lambe and spotlesse Doue III. The Angels and Archangels all Vertues and Powers Coelestiall Who stand before Thee And still adore Thee As Messengers still ready at thy Call IV. All magnifie Thee without cease Not fainting rather with encrease Of Will and Voice Laud and reioyce In Thee that art the God of Power and Peace V. And I fraile Man that am not least Of thy Creation would thy Heast Far as I may Serue and obey And beg in thy great Mercies Interest VI. Light therefore in my Heart infuse Instruct my Tongue Thy Name to vse That I may finde Both Heart and Minde Hourely on Thee and onely Thee to muse VII Clense to that end and make me cleane That am polluted and obsceane My sinnefull Soule Spotted and foule Dares not for that cause on thy Mercies leane VIII From Outward things to what 's Interior To what 's Aboue from Things Inferior My Thoughts transcend To apprehend Thee solely that or'e all things art Superior IX O blessed Spirits bright and pure You that the Sacred Throne immure That Place Sublime In first of Time Was made for you alwayes therein to'endure X. Your Makers Face you there behold In numerous Bands and Hosts vntold You to Him solely Sing Holy Holy Holy Whose Brightnesse no Tongue can vnfold XI You in your sweet and musicall Quire See what to Loue and to Admire That Ioy and Blisse Which endlesse is And to attaine vnto we all desire XII For from that Place Coelestiall From henceforth there can be no Fall In that Congruity Is Perpetuity Which as Before it hath bin Euer shall XIII No refractorie Spirits there Since Lucifer dar'd to appeare In Battell fell By Michael All these rebellious Angels captiv'd were XIV He the old Dragon gyv'd and bound Who Mankinde labors to confound Still day by day Vs to betray And to that end the World doth compasse round XV. With Him the Sp'rites of Aire and Fire The Water and the Earth conspire Early and late To'insidiate All such as after Heav'nly things acquire XVI But Thou the blest Angels of Light Against them hast made opposite Both to direct vs And to protect vs From their knowne Malice both by day and night XVII Therefore to Thee ô God alone In Persons Three in Substance One The Trinity In Vnity To search in whose Identity there 's None XVIII So bold as dare so wise as can The Father God Sonne God and Man The Spirit Diuine Third in the Trine All Three
and Eusebius in his Chronicle to the thirty third yeare of Christ cite this Author Of the same witnesseth Lucianus Martyr saying Seeke in your Annals and you shall finde that in the time of Pilat the Sunne being banished the day gaue place to darkenesse These words Ruffinus vseth in his translation of his Ecclesiastical History into the Latine tongue So likewise Tertullian in Apollogeticon and Paulus Orosius in his historie But all these doubts may be decided and these difficulties be easily made plaine for where it was said That the defect of the Sunne still happeneth in the new Moone and not when it is at the full most true it is in all naturall Eclipses but that which happened at the death of our Sauior was singular and prodigious which could onely be done by him who created the Sunne the Moone the Heauens and the Earth For Dionysius Areopagita in the place before cited affirmeth That himselfe with one Apollophanes saw the Moon about mid-day with a most swift and vnusuall course haste vnto the Sunne and subiect it selfe vnto it and as it were cleaue thereunto vntill the ninth houre and then by the same way returne to it 's owne place in the East Concerning that which was added That no defect in the Sun could possibly continue for the space of three houres together so thaâ— darkenesse might ouershadow the whole earth it is thus answered Most true it is that in an vsuall and naturall Eclipse it remains infallibly so but this was not gouerned by the Lawes of Nature but by the will of the omnipotent Creator who as he could carry the Moone with a swift course from the Orient to meet with the Sunne in the meridian and after three houres returne it backe into it's owne place in the East so by his power he could bring to passe that these three houres hee could stay the Moone with the Sunne and command her to moue neither more slowly nor swiftly than the Sun Lastly where it was said That it was not possible this Eclipse should be seene ouer the face of the whole earth considering that the Moone is lesser than the earth and therefore much lesse than the Sunne there is no question but true it is if we reflect but vpon the interposition of the Moone alone but what the Moone of it selfe could not do the Creator of the Sunne and Moone had power to do For things created can doe nothing of themselues without the aid and co-operation of the Creator And whereas some may obiect and say That through the darkenesse made by the thicke and dusky clouds the light might be obscured from the vniuersall face of the earth Neither can that hold currant for then those foggie and tenebrous clouds had not only couered the Sunne and the Moone but those very Stars also which by reason of that darkenesse were visible and manifestly discouered to shine in the Firmament Now there are diuers reasons giuen why it pleased God Almightie that at the passion of our Sauior the Lord of life such darkenesse should be and two especially The first was To signifie the apparant blindenesse of the Iews which was then and doth still continue According to the Prophecie of Esay For behold Darkenesse shall couer the earth and thicke darknesse the people c. The second cause was To shew the great and apparant sinnes of the Iewes which Saint Hierome in his Comment vpon Saint Mathew doth thus illustrate Before saith he euill and wicked men did vex and persecute good and just men but now impious men haue dared to persecute and crucifie God himselfe cloathed in human flesh Before Citisens with Citisens had contention strife begot euill language ill words and sometimes slaughter but now seruants and slaues haue made insurrection against the King of Men and Angels and with incredible audacitie nailed him vnto the Crosse. At which the whole World quaked and trembled and the Sunne it selfe as ashamed to looke vpon so horrible and execrable an act withdrew his glorious lustre and couered all the aire with most terrible darknesse Thus you haue heard the Incarnation Life Doctrine Miracles and Death of the blessed Redeemer of the World God and Man from whom we ground our Christian Religion Now because I had occasion to speake of the Turkish Alcaron and the apparant absurdities contained therein it shall not be amisse to insert somthing concerning the Authour thereof that comparing his life with his doctrine the basenesse of the one may make the blasphemies of the other appeare the more odious and abhominable Platina writeth That he was descended nobly but his authoritie is not approued Therefore I rather follow Pomponius Lata in his Abridgement of the Romane Historie who agreeing with other authentik Authors deriues him from an ignoble vile obscure Linage Some say he was an Arab others a Persian nor are either of their opinions to be reiected because at that time the Persians had the predominance ouer Arabia His Father was a Gentile and an Idolater his Mother a Iew and lineally descended from Ismael the son of Abraham by his bond-woman Hagar He was of a quicke and actiue spirit left an Orphant and being yong was surprised by the Scenites who were of the Arabs in Africa and liued as Theeues and Robbers Being by them sold vnto a rich Merchant named Adimonepli because the Lad was wel featured and quicke witted hee vsed him not as his slaue but rather as his sonne Who accordingly mannaged all his masters affaires with great successe trading dayly both with Iewes and Christians by reason of which hee came to be acquainted with both their Lawes and Religions His master died without issue leauing his Widow who was about fifty yeares of age named Ladigna wonderous rich shee after tooke Mahomet to husband by which mariage hee suddenly became of a poore slaue a wealthy master of a family About that time one Sergius a Monke a debosht fellow of a spotted life and base condition who for maintaining of sundrie dangerous heresies was fled out of Constantinople and for the safegard of his threatned life thought to shelter himselfe in Arabia in processe of time grew into great acquaintance and familiaritie with Mahomet who consulted together and began to proiect great matters Now Mahomet hauing before been entred into the study of Magicke or Necromancie resolued to persuade the Gentiles that he was a Prophet To prepare which hee had practised diuers iugling trickes by which his wife and his owne houshold were first abused To further which credulitie hee was troubled with the Falling Sickenesse at which his wife and the rest of her Neighbours being amased he made of that this diuellish vse to persuade them That at such time as the fall took him the Angell of God came to confer with him and hee being but mortall and not able to endure his diuine presence was forced into those sudden agonies and alterations of spirit This being generally reported and
acquire And therefore we must in this sincere Truth Our selues examine How we spend our Youth Manhood and Age and then by searching finde How fraile weare how'vnstedfast and how blinde And next when we our miseries haue skan'd Sifting all actions that we take in hand How vaine they are Necessitie will leaue That Consequent behinde That we must cleaue Onely to that great Pow'r nor from it shrinke Without which we nor moue nor speake nor thinke And because we haue falne from Him by Sin To intimate There is no way to win Our peace and reconcilement or dispence With our transgression but true Penitence I thus proceed Great hath the Decertation Bin 'mongst the Learned men 'bout the Creation Of blessed Angels Some of them haue said They many Worlds before this World were made To'attend th' Almighty Others haue againe So curious a scrutinie held vaine And almost irreligious aiming still To penetrate into his secret Will Without his Warrant and conclude That they Had with the Light subsistence the first day Were with it made of Nothing had no Being At all till then The Fathers disagreeing About this point some haue opinion held But by the later Writers since refel'd As Hierome Ambrose Gregory Nazianzen Cassianus Damascenus Origen Hilary Basil These with others were Resolv'd That because nothing doth appeare From Moses in his Booke of things created Concerning them That they were fabricated Long time before Againe Because Saint Paul Writing to Titus saith God first of all Before the World th' Hope of Eternall life Promis'd to vs c. Hence they maintaine this strife Interpreting the Text Er'e the Creation Which words include If Before God did fashion All things that Being haue in earth or heauen There must be some to whom this power is giuen And those the Angels But on this Assertion Learned Saint Austin layes a great aspersion Affirming them with th' Heav'ns Emperiall made And that before they no existence had Saint Paul interpreting Th' Almighty gaue This Promise and blest Hope Mankinde to saue From all Eternitie to elevate Mans Fall in that pure Lambe Immaculate His Sonne and our deare Sauiour And thus Opinion'd were graue Athanasius Gregory Theodoret Epiphanius With diuers others Which no sooner mov'd Was in the Lateran Councell but approv'd Of all the Bishops as of both the best Which in the sacred Scripture is exprest For thus 't is writ God ended the seventh day The Worke He made for so doth Moses say And in the day whch He his Sabbath nam'd Rested from All the Worke which he had fram'd Which vniuersall word perforce doth carry Spirituall things as well as Elementary Such as before the World thinke them created In many doubts themselues haue intricated I would besides haue them resolue me How Vnlesse his Worke imperfect they allow It can with reason stand that if they were In Time before Time was and with sincere Faith and Obedience had so long aboad They onely then revolted from their God Should this be granted it must needs inferre Strong argument a second way to erre Namely That no Coelestiall Hierarchy Subiects of that eternall Monarchy Who haue remain'd as by the World appeares In blest estate so many thousand yeares But notwithstanding the great grace th' are in May slide like Lucifer and fall by Sin Which the Church holds erronious Be it then Granted That God did make the Angels when Th' Imperiall Heav'ns were fashion'd at first pure And without sin for euer to endure Had they not falne through Proud Imagination By which they then incur'd his Indignation For nothing Euill can from Him proceed So much the Text implyes where we may reade God said when he his rare Worke vnderstood All things that I haue made be greatly good And lest the Church might that way be deluded 'T is in the Lateran Councell thus concluded All Spirits were created pure at first But by their selfe-will after made accurst To make things cleare Although we must confesse That Moses doth not in plaine termes expresse When how and in what order Angels were At first created yet it will appeare How that their Essences and Natures bright Were signified by names of Heav'n and Light And though they seeme forgotten in that Text Obserue how other Scriptures are connext To giue them Name and Being In that Oad In which the three blest Children prais'd their God In the hot flames to giue to vnderstand That Angels were the Worke of his great Hand O all ye Workes of God the Lord say they Blesse praise and magnifie his Name for aye Praise him ye Heav'ns ye Angels praise the Lord. Let vs to Daniels adde the Psalmists word Praise Him all ye his Angels Some haue said That Angels were the last worke that God made But most absurdly He in Iob thus sayes When the Stars of the Morning gaue me praise Then all the Angels of my Sonnes the choice Extold my Name with an exalted voice Now when the Great and most Diuinely Wise Did the rare Fabricke of the World deuise And by the vertue of his Word create The Heav'n and Earth in their so goodly state He made the Angels in the first of Time Of Substances most noble and sublime Amongst which Lucifer was chiefe and hee As he might challenge a prioritie In his Creation so aboue the rest A supereminence as first and best For he was chiefe of all the Principalities And had in him the three stupendious qualities Of the most holy Trinitie which include First Greatnesse Wisedome next then Pulchritude The Greatnesse of the Sonne and holy Spirit The Father is which they from him inherit Now of the Father and the Holy-Ghost The Wisedome is the Sonne so stiled most The Father and Sonnes Pulchritude is he That 's the third Person in the Trinitie And though of Angels the great pow'r be such As hath in Scripture been extolled much For their nobilitie and excellence As first of Michael whose pre-eminence Daniel relates as naming him for one Of the prime Angels that attend the Throne As Raphael who told Tobit Of the seuen That still before th' Almighty stand in Heav'n Himselfe was one Or as the Seraphim Who as the holy Prophet speakes of him With a cole toucht his lips from th' Altar tooke Or as of Gabriel whom the holy Booke Mentions who to the earth made proclamation Of our most blessed-Sauiors Incarnation Yet aboue these was Lucifer instated Honor'd exalted and much celebrated And therefore many of the Learned striue His greatnesse from Ezechiel to deriue For thus he saith and what he doth infer 'Gainst Tyrus they conuert to Lucifer Thou sealst the Sum vp art in Wisedome cleare Thy beauty perfect doth to all appeare Thou hast in Eden Gods faire Garden been Each pretious stone about thy garment's seene The Ruby Topaz and the Diamond The Chrysolite and Onyx there were found The Iasper and the Saphyr dearely sold The
By Gods blest Spirit an Epiniceon sing Ascribing Glory to th' Almighty King Miraculous thy Workes are worthy praise Lord God Almighty iust and true thy waies Thou God of Saints O Lord who shall not feare And glorifie thy Name who thy Workes heare Thou onely holy art henceforth adore Thee All Nations shall worship and fall before Thee Because thy Iudgements are made manifest This Song of Vict'rie is againe exprest Thus Now is Saluation now is Strength Gods Kingdome and the Power of Christ. At length The Sland'rer of our Brethren is refus'd Who day and night them before God accus'd By the Lambes bloud they ouercame him and Before Gods Testimonie he could not stand Because the Victors who the Conquest got Vnto the death their liues respected not Therefore reioyce you Heav'ns and those that dwell In these blest Mansions But shall I now tell The Weapons Engines and Artillerie Vsed in this great Angelomachy No Lances Swords nor Bombards they had then Or other Weapons now in vse with men None of the least materiall substance made Spirits by such giue no offence or aid Onely spirituall Armes to them were lent And these were call'd Affection and Consent Now both of these in Lucifer the Diuell And his Complyes immoderate were and euill Those that in Michael the Arch-Ange'll raign'd And his good Spirits meekely were maintain'd Squar'd and directed by th' Almighties will The Rule by which they fight and conquer still Lucifer charg'd with insolence and spleene When nothing but Humilitie was seene And Reuerence towards God in Michaels brest By which the mighty Dragon he supprest Therefore this dreadfull battell fought we finde By the two motions of the Will and Minde Which as in men so haue in Angels sway Mans motion in his body liues but they Haue need of no such Organ This to be Both Averroes and Aristotle agree It followes next that we enquire how long This Lucifer had residence among The blessed Angels for as some explore His time of Glory was six dayes no more The time of the Creation in which they I meane the Spirits seeing God display His glorious Works with stupor and amaâ—e Began at once to contemplate and gase Vpon the Heav'ns Earth Sea Stars Moone and Sunne Beasts Birds and Man with the whole Fabricke done In this their wonder at th'inscrutabilitie Of such great things new fram'd with such facilitie To them iust in the end of the Creation He did reueale his blest Sonnes Incarnation But with a strict commandement That they Should with all Creatures God and Man obey Hence grew the great dissention that befell 'Twixt Lucifer and the Prince Michael The time 'twixt his Creation and his Fall Ezechiel thus makes authenticall In midst of fierie stones thou walked hast Straight in thy wayes ev'n from the time thou wast First made as in that place I before noted To the same purpose Esay too is quoted How fell'st thou Lucifer from Heaven hye That in the morning rose so cherefully As should he say How happens it that thou O Lucifer who didst appeare but now In that short time of thy blest state to rise Each morning brighter than the morning skies Illumin'd by the Sunne so soone to slide Downe from Gods fauour lastingly t' abide In Hells insatiate torments Though he lost The presence of his Maker in which most He gloried once his naturall Pow'rs he keepes Though to bad vse still in th' infernall Deepes For his Diuine Gifts he doth not commend Vnto the seruice of his God the end To which they first were giuen but the ruin Of all Mankinde Vs night and day pursuing To make vs both in his Rebellion share And Tortures which for such prepared are Of this malignant Spirits force and might Iob in his fourtieth Chapter giues vs light And full description liuely expressing both In person of the Monster Behemoth The Fall of Adam by fraile Eve entic't Was his owne death ours and the death of Christ. In whose back-sliding may be apprehended Offendors three three ' Offences three Offended The three Offendors that Mankinde still grieue Were Sathan Adam and our Grandam Eve The three Offences that Sin first aduance Were Malice Weakenesse and blinde Ignorance The three Offended to whom this was done The Holy Spirit the Father and the Sonne Eve sinn'd of Ignorance and so is said Against the God of Wisedome to haue made Her forfeit that 's the Son Adam he fell Through Weakenesse and 'gainst him that doth excell In pow'r the Father sinn'd With his offence And that of hers Diuine Grace may dispence Malicious Hate to sinne did Sathan moue Against the Holy-Ghost the God of Loue And his shall not be pardon'd Note with me How God dealt in the censuring of these three He questions Adams Weakenesse and doth call Eve to account for th' Ignorance in her fall Because for them he mercy had in store Vpon their true repentance and before He gaue their doome told them he had decreed A blessed Sauiour from the Womans seed But Sathan he ne're question'd 't was because Maliciously he had transgrest his Lawes Which sinne against the Spirit he so abhor'd His Diuine Will no mercy for him stor'd Moreouer In the sacred Text 't is read The Womans Seed shall breake the Serpents head It is observ'd The Diuell had decreed To tempt our Sauiour the predicted Seed In the same sort though not the same successe As he did Eve our first Progenitresse All sinnes saith Iohn we may in three diuide Lust of the Flesh Lust of the Eye and Pride She sees the Tree and thought it good for meat The Fleshes lust persuaded her to eat She sees it faire and pleasant to the eye Then the Eyes lust inciteth her to try She apprehends that it will make her wise So through the Pride of heart she eats and dies And when he Christ into the Desart lead Bee'ng hungry Turne said he these Stones to Bread There 's Fleshly lusts temptation Thence he growes To the Eyes lust and from the Mountaine showes The World with all the pompe contain'd therein Say'ng All this great purchase thou shalt win But to fall downe and worship me And when He saw these faile to tempt him once agen Vsing the Pride of heart when from on hye He bad him leape downe and make proofe to flye And as the Woman yeelding to temptation Made thereby forfeit of all mans saluation And so the Diue'll who did the Serpent vse Was said by that the Womans head to bruse So Christ the Womans Seed making resist To these seducemeâ—ts of that Pannurgist Because by neither Pride nor Lust mis-led Was truly said to breake the Serpents head Angels bee'ng now made Diuels let vs finde What place of Torment is to them assign'd First of the Poets Hell The dreadfull Throne Where all Soules shall be sentenc'd stands saith one In a sad place with obscure darkenesse hid
Thy Maiestie and Might With Thy great Glory shining bright Are still to be adored solely V. The Heart that 's obstinate shall be With sorrowes laden heauily He that is wicked in his wayes What doth he but heape sinne on sin Which where it endeth doth begin Whom nothing being downe can raise VI. To the persuasion of the Prowd No remedie there is allow'd His steps shall faile that steddy seem'd Sinnes Root in him is planted deepe And there doth strong possession keepe He therefore shall not be esteem'd VII We know the Sinne from whence it grew We know the Torment thereto due And the sad place for it assign'd And yet the more we seeme to know The more we dull and stupid grow As if we sencelesse were and blind VIII Ope then our hearts our eyes vnmaske And grant vs what we humbly aske So much of Thy Diuinest Grace That we may neither erre nor stray But finding out the perfect way We may evade both Paine and Place IX Though Atheists seeme to jest at Hell There is a Tophet we know well O Atheismes pestilent infection There 's a Gehinnon a sad Graue Prepar'd at first for such as haue No hope in the blest resurrection X. Three times our Sauior wept we read When he heard Lazarus was dead Bewailing Humane frailty then When to Ierusalem he rid And a poore Asses Colt bestrid At the grosse folly blinding men XI He wept vpon the Crosse againe 'Gainst Humane Malice to complaine Seeing their insolence and pride When in such bitter grosse despight They crucify'd the Lord of Light Him who for Mans redemption dy'de XII How necessarie then are Teares To free vs from all future feares Of Death of Torment of Damnation Teares that can wash our Soules so white To bring vs to Eternall light Instating vs in our saluation XIII A contrite Spirit a broken Heart Moist eyes whence many dew drops start O grant vs then thou heav'nly King So we with Hearts and Tongues vnited May with the Psalmist be accited And Praise and Glory to Thee sing XIV Ye Sonnes of Men with one accord All Strength and Glory giue the Lord You that are Sonnes to men of Fame Giue them the Lord they are his due For know that it belongs to you To magnifie his holy Name XV. Within his glorious Temple Hee Deserueth Worship on the knee O kneele then at His sacred Shrine His Voice is on the Waters great His Glory thunders from his Seat His Pow'r doth on the Waters shine XVI His Voice is mighty glorious too For all things the Lords Voice can doo The strongest Cedars He doth breake When the Lords Voice from him is gon The Cedars ev'n of Lebanon Torne as they stand his Pow'r can speake XVII His Voice them of their leaues can strip He makes them like yong Calues to skip Nor doth the stedfast Mountaine scorne Or Hermon for his Dew so prais'd But when his voice aloft is rais'd To skip like a yong Vnicorne XVIII When the Lords Voice is lifted higher It doth diuide the flames of fire It makes the Wildernesse to quake Ev'n the great Wildernesse of all The Desart which we Kadesh call It doth compell to moue and shake XIX His Voice doth make the Hinde to beare And all those Forrests that cloath'd were Stand at his pleasure nak'd and bare And therefore in his Temple now All meet and to his Glory bow With Sacrifice of Praise and Prayer XX. The Lord the raging Seas doth sway The mighty Flouds to Him obay And neuer shall his Kingdome cease The Lord shall giue his People strength And will deliuer them at length And blesse them with his ioyfull Peace Non Delinquenti sed peccata relinquenti condonat Deus Ambros. THE PRINCIPAT Ex muner g glouer sculpt THE ARGVMENT of the seuenth Tractat. OF Gods great Works a serious view For which all praise to him is due The seuerall Classes that are held Amongst the Angels that rebel'd Of Lucifer the principall And his strange figure since his Fall Of Such as most in Power excell And of their Gouernment in Hell Their Orders Offices and Names And what Prioritie each claimes The List of Those that fell from Blisse The Knowledge that in Daemons is And how far stretcht Next of their Wrath Tow'rds Mankinde and what Bounds it hath Discouery of those Ginnes and Snares They lay t' entrap Men vnawares Of Compacts common in these Ages And of the Astrologomages The second Argument IN Heav'n in Earth in Hell some sway Others againe are taught t' obay The Principats GOds wondrous Works that haue before me beene I will record and speake what I haue seene Saith Wisedome No Worke present or decay'd But by his pow'rfull Word at first was made The Sun that shines and doth on all things looke What is it else but an illustrious booke In which th' Almighties Glory may be read Hath not the Lord who hath accomplished All things in season made each thing so rare That all his Saints his Glory shall declare These wondrous Workes surpassing humane sence T' expresse his Maiestie and Excellence The Heart he searcheth and the depth of man In his pre-Science knowing all he can Or thinke or act the wonders of the Skies And each obscure thing 's plaine before his eies Things past nor future can escape his brest All secret paths to Him are manifest No thought can Him escape of that be'assur'd Nor can the least word be from him obscur'd His Wisedomes exc'lent Works He doth extend From Euerlasting Neuer to haue end He needs no Counsellor his Will to act To Him can none adde no man can detract O how delectable Thou Lord of All Are thy stupendious Workes in generall By vs to be consider'd from things higher Ev'n to the very common sparks of Fire They liue by Thee created firme and sure And they to euerlasting shall endure And when he calls them to a reck'ning still As His they are obseruant to his Will Doubled they are one set against another And there is nothing his rare Works can smother The one the others workmanship commends How far then ô thou Mighty God extends Thy wondrous Pow'r or Who to Earth ally'd With thy great Glory can be satisfy'd Behold this high and sublime Ornament The beauty of the Heav'ns the Firmament So glorious to the eye in it the Sunne A maruellous Worke by the Creator done Which in it's dayly progresse through the Skie Points vnto vs the hand of the Most-Hye He burnes the Soile from his meridian seat And who is he that can abide his heat Three times more hot the mountaine tops he makes Than he that with his great care vndertakes To keepe a furnace in continuall â—lame His fiery vapors He casts out the same In their owne kinde so luminous and bright As that they dazle the beholders sight Great is the Lord that made the Sunne indeed And by his Word commands it run with speed The
Moone He likewise made in substance cleare According to the Season to appeare That it should be a future declaration Of Time and the Worlds Signe to ev'ry Nation Feasts are by it appointed the Moneths claime Proper denomination from her Name Waining or growing be she bright or dull In her continual Change shee 's wonderfull Shee 's a lampe plac'd aboue our heads and thence Sends downe her shining beames in excellence The beauty of the Heav'ns perceiv'd from far Is ev'ry great or lesse refulgent Star These lustre to the Firmament afford And shine in the high places of the Lord. From whose command they no way dare rebell But all night long keepe watch and sentinell Looke on the Rain-bow in it's mixed hew Obserue how beautifull it is in view What sev'rall colours with what cunning layd And praise Him who so great a Worke hath made He into such a spacious arch extends it It is the hand of the Most-High that bends it At his command the Snow makes haste from hye The Lightnings of his judgements swiftly flye When He vnlocks his Treasure Clouds repaire And like so many Fowles soare in the aire His Pow'r doth giue them strength When he but speaks The mighty Hail-stones into small he breaks At his dread sight the mountaines skip like Roes 'T is at his pleasure that the South winde blowes His Thunders sound the trembling Earth doth beat As doth the stormy North the fields entreat The Whirle windes like so many feather'd Fowle Scatter the Snow the white flakes downeward rowle As if so many Grashoppers together Should light-on th' earth brought in by stormy weather The Eye admires the whitenesse and the Braine Cannot conceiue the beauty of the Raine The Frost like Salt vpon the ground he powres Which hardned stickes vpon the Herbs and Floures When the bleake North winde from his Quarter blowes A congeal'd Ice vpon the Water growes Vpon the gath'ring of the waues it rests And with a chrystall couering armes their brests The Mountaines it deuours the Desaâ—ts burnes And like the Fire what 's greene to nothing turnes Yet by a melting Cloud and timely Raine These seeming dead are soone refresht againe He by his Word the blustring Windes doth still The Seas rough Surges All obey his Will He in the vnknowne Deepes foundations layes And in the midst thereof doth Islands raise They that the Ocean saile which hath no bound Tell of the wonders that are therein found Which so miraculous to vs appeare When they are told we stand amas'd to heare For there be his rare Works of Beasts and Whales Begetting terror from their sinnes and scales Through Him all things are aim'd as blessed ends And his establisht Word his Worke commends When we haue spoken most yet all ' â— but raine We neuer to their knowledge shall attaine This is the sum of all That He alone Must be the sole All and besides Him none Of his true Praise how can we giue account Since He we know doth all his Works surmount The Lord our God is terrible and great Who shall his Pow'r and marv'lous Acts repeat Praise laud and magnifie him all we can Yet doth He far exceed the thoughts of Man Exalt Him in our strength and be not tyr'd Yet shall not his â—east fully be admir'd Who is 't hath seene Him that his shape can tell Or who can praise him as He doth excell For greater things haue yet escapt our view And of his rare Works we haue seene but few The Lord hath made all things in Earth and Heav'n And vnto such as feare Him Wisdome's giv'n The Orders Names the Qualities and Charge Of the blest Angels we haue spoke at large It followes next to touch the true condition Of those malignant Sp'rits whose proud Ambition Cast themselues head-long both from the blest Place First made for them and from th' Almighties Grace Nor is it to be doubted but that those Who in their peruerse malice durst oppose Their glorious Maker and against Him war But that they likewise still intentiue ar ' And their peruersenesse totally enclin'd To Gods contempt and ruine of Mankind Now since those disobedient Sp'rites that fell With their grand Captaine downe from heav'n to hell Were out of all the Hierarchies extruded It therefore as a Maxime is concluded Not to be question'd That as th' Angels blest Who still inhabit their faire place of rest So likewise those by Lucifer mis-guided Are into sev'rall Ternions diuided And haue amongst them Orders and Degrees And though the benefit of Grace they leese Yet still that naturall pow'r and force retaine At first bequeath'd them bee'ng reduc'd againe To Order and their Offices still keepe As once in Heav'n so in th' infernall Deepe To this the Fathers with one voice agree For one writes thus In the great Hierarchie Of the blest Sp'rits some are employ'd to tell Things futurely to come others excell In working Miracles for no portent Is done on earth but by some Angell sent Some ouer others haue predominance Employing them Gods honor to aduance By executing Mysteries Diuine Others in greater pow'r and eminence shine Hauing vnnumber'd Armies in their sway Vnto whose Hests the lesse degreed obay Some are so plenteously endu'd with grace That God himselfe in them hath chus'd a place In which t' enhabit and these haue profest His secret judgements to make manifest Others are with so sacred links entir'd Vnto their Maker and withall inspir'd With such re-pur'd zeale there appeares not much Place intermediat betwixt Him and Such By what degrees they do precell the rest In ardent loue so much more interest They challenge with acutenesse to behold His Wisedome Iustice and Grace manifold Now as these sev'rall Functions are aboue With Those that still persever in their Loue So 'mongst the Disobedient is remaining Like order still their naturall pow'rs retaining For till the World be quite consum'd and gon It is a Maxim to be built vpon Angell o're Angell which none alter can Diuell o're Diuell Man shall rule o're Man Of the Rebellious Lucifer is prime Captaine and King who in the first of Time From out the seuerall Classes had selected Legions of Angels with like pride infected Against Iehovah and with expedition Hurld them with himselfe headlong to perdition And as in his Creation he was fram'd More glorious far than others before nam'd More goodly featur'd beautifull and bright And therefore had his name deriv'd from Light So since his Fall there 's nothing we can stile So ougly foule abominably vile The putred Fountaine and bitumenous Well From whence all Vice and malefactures swell Whose horrid shape and qualities infest Are by the Poet Dante 's thus exprest L' Imperador del Doloroso Regno Da mezo l petto vsciva Della Gliaccia Et pin eli ch'un Gigante iâ— ti conuegno
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
them there Where seemes no want of welcome or of cheare The table drawne and their discourse now free Iohn asks of them if they could wish to see Their fathers present they desire him too 't Prouing to finde if he by Art can doo 't He bids them to sit silent all are mute When suddenly one enters in a suâ—e Greasie before him a white apron ty'de His linnen sleeues tuckt vp both elbowes hide He stands and eyes them round and by his looke None there but needs must guesse him for a Cooke Which of you know this fellow now saith Iohn What say you Sir whom he so gaseth on He soone reply'de on whom he fixt his eye Aske you who knowes him Mary that do I Hee 's of my fathers kitchen Nay Siâ— rather Iohn answer'd him this is your owne deare father For when that noble Sir whose name you beare Was trauel'd on some great affaire else-where This well fed Groome to whom you ought to kneele Begot you then all ouer head to heele It seemes your mother knew not drosse from Bullion That in a great Lords stead embrac'd a Scullion He chases the Sp'rit doth vanish in the while The rest seeme pleas'd and in the interim smile When suddenly in middle of the roome Is seene a tall and lusty stable-Groome A frocke vpon him and in his left hand A Curri-combe the other grasps a wand And lookes vpon a second Here I show him Amongst you all saith Iohn doth any know him I must saith one acknowledge him of force His name is Ralfe and keepes my fathers horse And kept your mother warme too doubt it not The very morning that you were begot Her husband bee'ng a hunting The Youth blusht The rest afraid now were with silence husht Then to the third he brought a Butler in And prov'd him guilty of his mothers sin A Tailor to the fourth So of the rest Till all of them were with like shame opprest Teutonicus this seeing Nay quoth hee Since I am likewise stain'd with bastardie You shall behold my father Soone appeares A well-flesht man aged some forty yeares Of graue aspect in a long Church-man's gowne Red cheekt and shauen both his beard and crowne By his formalities it might be guest He must be a Lord Abbot at the least Who disappearing This man I confesse Begot me of his smooth fac'd Landeresse Saith Iohn and somewhat to abate your pride Iudge now who 's best man by the fathers side Some vext and other turn'd the jest to laughter But with his birth did neuer taunt him after Of many such like things Authors discusse Not only sportiue but miraculous We reade of one in Creucemacon dwelling In this prestigious kinde of Art excelling Who by such Spirits helpe could in the aire Appeare an Huntsman and there chase the Hare With a full packe of dogs Meaning to dine A teeme of horse and cart laden with wine He eat vp at one meale and hauing fed With a sharpe sword cut off his seruants head Then set it on his shoulders firme and so As he was no whit dammag'd by the blow In Saxonie not from Torgauia far A Nobleman for raising ciuill war Had been confin'd and forfeiting his wealth Was forc'd to liue by rapine and by stealth He riding on the way doth meet by chance One of these Sp'rits submisse in countenance In habit of a Groome who much desires T' attend his Lordship Who againe requires What seruice he can do I can quoth he Keepe an horse well nothing doth want in me Belonging to a stable I for need Can play the Farrier too So both agreed And as they rode together ' boue the rest His Lord giues him great charge of one choice beast To tender him as th'apple of his eye He vowes to doo 't or else bids let him dye Next day his Lord rides forth on some affaire His new-come seruant then to shew his care This much lov'd Iennet from the stable shifts And to a roome foure stories high him lifts There leaues him safe The Lord comes home at night The Horse of his knowne Master hauing sight Neighs from aboue The Owner much amas'd Knowing the sound vp tow'rd the casement gas'd Calls his new seruant and with lookes austere Asks him by what means his good Steed came there Who answers Bee'ng your seruant I at large Desirous was to execute your charge Touching your horse for since you so well like him Loth any of the rest should kicke or strike him I yonder lodg'd him safe But little said The Nobleman and by his neighbours aid For to his house he now must ioyne the towne With cords and pullies he conuey'd him downe This Lord for some direptions being cast Into close prison and with gyues bound fast In vnexpected comes his Groome to see him And on condition promiseth to free him If he forbeare to signe him with the Crosse Which can saith he be to you no great losse Likewise refraine t' inuoke the name of God And you shall here no longer make aboad This bee'ng agreed he takes vpon his backe Gyv'd as he was and chain'd nothing doth lacke His noble master beares him through the aire Who terrify'de and almost in despaire Cries out Good God ô whether am I bound Which spoke he dropt the pris'ner to the ground Ev'n in an instant but by Gods good grace He light vpon a soft and sedgy place And broke no limbe Home straight the seruant hyes And tells them in what place his Master lies They to his Castle beare him thence forth-right Which done this seruant bids them all Good night Arlunus a more serious tale relates Two noble Merchants both of great estates From Italy tow'rd France riding in post Obserue a sterne blacke man them to accost Of more than common stature who thus spake If to Mediolanum you your journey take Vnto my brother Lewis Sforza go And vnto him from me this Letter show They terror'd with these words demand his name Both what to call him and from whence he came I Galeatius Sforza am saith hee And to the Duke deliuer this from mee So vanisht They accordingly present The Letter to the Prince The argument Was this O Lewis of thy selfe haue care The French and the Venetian both prepare T' inuade thy Dukedome and within short space From Millan to extirpe thee and thy Race But to my charge deliuer truly told Three thousand Florens of good currant gold I 'le try if I the Spirits can attone To keepe thee still invested in thy Throne Farewell The Letter was subscribed thus The Ghost of'thy brother Galcatius This though it seem'd a phantasie vnminded With selfe-conceit Prince Lewis Sforza blinded Soone after was by all his friends forsaken His City spoil'd himselfe surpris'd and taken One other to your patience I commend And with the close thereof this Tractat end A Youth of Lotharinge not meanly bred Who was by too much liberty mis-led His boundlesse
that extracted out of Vrsinus Velius his words be these Capturus pisces hamata in littore seta Naâ—fraga fortè hominis calva prehensa fuit c. A Fisher angling in a Brooke With a strong line and baited hooke When he for his wisht prey did pull It happen'd he brought vp a skull Of one before drown'd Which imprest A pious motion in his brest Thinks he Since I such leisure haue Vpon it I 'le bestow a graue For what did vnto it befall May chance to any of vs all He takes it wraps it in his coat And beares it to a place remoat To bury it and then digs deepe Because the earth it safe should keepe But lo in digging he espies Where a great heape of treasure lies The gods do neuer proue ingrate To such as others shall commiserate These are Arguments so spacious that to handle them vnto the full would aske of themselues a voluminous Tractat and rather tyre and dull the Reader than otherwise But for mine owne part in all my discourses I study as far as I can to shun prolixity Omitting therefore all impertinent Circumstances I come to the maine subiect intended Now to proue that there are such Spirits as we call Incubi and Succubae there are histories both many and miraculous of which I will instance onely some few Henricus Institor and Iacob Sprangerus report That a yong Votaresse had entertained carnall congression with one of these Daemons which though at the first it seemed pleasing vnto her yet in continuance of time growing irksome and distastefull shee knew no meanes how to be rid of this loathsome and abhominable societie but long considering with her selfe she thought it the best course to reueale the secret to some one or other and long doubting to whom she might tel it and her reputation which she held deare still preserued she bethought her selfe of one of the same Sisterhood her choice and bosome companion whose name was Christiana and at a conuenient leisure sorted to the purpose told her of all the proceedings as they hapned from the beginning not leauing any particular circumstance intermitted The other being of a milde nature and gentle disposition gaue a courteous and friendly eare vnto whatsoeuer was related and withall bad her be of good comfort and not to dispaire for in this one thing shee would declare her long protested fidelitie not onely to conceale whatsoeuer she had deliuered vnto her but to ingage her owne person for her future content and safety and withall trusting in her owne innocence and integritie she offered to change lodgings and beds for the next succeeding night for shee would for her sake stand the danger at all aduentures This being betwixt them agreed and fully concluded vpon the time came and Christiana was no sooner warme in her bed but the Spirit entred the chamber and opening the sheets began to tempt her with such importunitie and petulancie that she was forced to fly out of the bed and humbling her selfe vpon her knees deuoutly to betake her selfe to her prayers Notwithstanding which she was so vexed and beaten all the whole night after that meeting with her friend next morning she shewed her the marks of her stripes and vowed from thenceforth neuer to attempt so dangerous an vndertaking affirming that with much difficultie she auoided his temptation and with great perill of life We reade also in the Liues of the Fathers of a woman who for the space of six whole yeares together had nightly intercourse with a like vncleane Spirit from whom she vpon great repentance was after deliuered by the prayers of Saint Bernard Caesarius Colonensis writeth of a Priests daughter who was so incessantly importuned by one of these Incubi that her father was forced to send her beyond the Rhine thinking by that meanes to free her from his libidinous assaults But the Diuel missing her in her accustomed place fell violently vpon the Father and so beat and buffetted him that he died within thirty three dayes after Merlin the great Magition of Brittain is reported to be the sonne of an Incubus begot vpon a Kings daughter who had taken vpon her a sequestred life In which solitude he appeared vnto her like a faire yong man and neuer left her societie till he had made her a teeming woman Of these Incubi and Succubae are said to be borne those whom the Mahumetans call Neffe Soglij an impious and accursed generation to whom the Turkes attribute such honour that they hold it a blessednesse but to touch their garments They say their heires are of such vertue that they expell all infirmities and diseases therefore that barbarous people hold them as demy-gods and though their prestigious acts be the meere illusions of the Diuell yet do these miscreants hold them in great adoration and reuerence Iacobus Rufus writeth of a woman who had congresse with one of these Spirits and when her time of childing came after infinite pangs and throwes she was deliuered of nothing saue keyes chips pieces of iron and fragments of old leather Another thing much more admirable hapned saith he in the Diocesse of Cullein Diuers Princes and Noblemen being assembled in a beautifull and faire Pallace which was scituate vpon the Riuer Rhine they beheld a boat or small barge make toward the shore drawne by a Swan in a siluer chain the one end fastened about her necke the other to the Vessell and in it an vnknowne souldier a man of a comely personage and gracefull presence who stept vpon the shore which done the boat guided by the Swan left him and floted downe the Riuer This man fell afterward in league with a faire gentlewoman maried her and by her had many children After some yeares the same Swanne came with the same barge vnto the same place the souldier entring into it was caried thence the way he came after disappeared left wife children and family and was neuer seen amongst them after Now who can iudge this to be other than one of those Spirits that are named Incubi In Brasilia a barbarous woman by accompanying with one of these Daemons brought forth a Monster which in a few houres grew to be sixteen handfuls high whose backe was couered with the skin of a Lisard with big and swolne breasts his hands like the pawes of a Lyon with eyes staring and seeming to sparkle fire all his other members being deformed and horrible to behold Alexander remembreth vs of a woman called Alcippe who in the time of the Marsicke war by companying with an Incubus brought forth an Elephant Aumosius writeth That in Heluetia in the yeare 1278 a woman brought forth a Lion In Ficinum Anno 1370 a woman was deliuered of Cats And at Brixium another of a Dog Licosthenes writeth of one at Augusta who was first deliuered of a mans head wrapt vp in skinnes and parchment then of a Serpent with two feet last of an Hog and
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
you therefore to repent For know ill-gotten goods are lewdly spent Pray let me see your Buttry Turne your face Saith the Cooke that way you may view the place That casement shewes it Well done saith the Priest Now looke with me and tell me what thou seest When presently appeares to them a Ghost Swolne-cheekt gor-bellied plumper than myne Host His legs with dropsie swell'd gouty his thighes And able scarse to looke out with his eyes Feeding with greedinesse on ev'ry dish For nothing could escape him flesh or fish Then with the empty jugges he seemes to quarrell And sets his mouth to th' bung hole of a barrell Lesse compast than his belly at one draught He seemes to quaffe halfe off then smil'd and laught When jogging it he found it somewhat shallow So parted thence as full as he could wallow Mine Host amas'd desires him to vnfold What Monster 't was made with his house so bold To whom his Vncle Hast thou not heard tell Of Buttry-Sp'rits who in those places dwell Where cous'nage is profest Needs must you waine In your estate when such deuour your gaine All such as study fraud and practise euill Do only starue themselues to plumpe the Deuill The Cooke replies What course good Vncle than Had I best take that am you know a man Would prosper gladly and my fortunes raise Which I haue toil'd and labour'd diuers waies He mildely answers Be advis'd by mee Serue God thy neighbour loue vse charitie Frequent the Church be oft deuouâ— in pray'r Keepe a good conscience cast away all care Of this worlds pelfe cheat none be iust to all So shalt thou thriue although thy gaine be small For then no such bad Spirit shall haue pow'r Thy goods directly gotten to deuour This said he left him Who now better taught Begins to loue what 's good and hate what 's naught He onely now an honest course affects And all bad dealing in his trade corrects Some few yeares after the good man againe Forsakes his cloister and with no small paine Trauels to see his Kinsman in whom now He findes a change both in his shape and brow Hee 's growne a Bourger offices hath past And hopes by changing copy at the last To proue chiefe Alderman wealth vpon him flowes And day by day both gaine and credit growes Most grauely now he entertaines his Ghest And leads him in the former roome to feast Some conf'rence past betwixt them two at meat The Cooke spake much the Church-man little â—at But findes by many a thankfull protestation How he hath thriv'd since his last visitation The table drawne the Ghests retyr'd aside He bids him once more ope the casement wide That looks into the Larder where he spies The selfe-same Sp'rit with wan cheekes and sunke eies His aspect meagre his lips thin and pale As if his legs would at that instant faile Leaning vpon a staffe quite clung his belly And all his flesh as it were turn'd to gelly Full platters round about the dresser stood Vpon the shelues too and the meat all good At which he snatcht and catcht but nought preuail'd Still as he reacht his arme forth his strength fail'd And though his greedy appetite was much There was no dish that he had pow'r to touch He craules then to a barrell one would thinke That wanting meat he had a will to drinke The Vessels furnisht and full gag'd he saw But had not strength the spigot forth to draw He lifts at juggs and pots and cannes but they Had been so well fill'd that he vnneths may Aduance them though now empty halfe so hy As to his head to gaine one snuffe thereby Thus he that on ill gotten goods presum'd Parts hunger-starv'd and more than halfe consum'd In this discourse far be it we should meane Spirits by meat are fatted or made leane Yet certaine 't is by Gods permission they May ouer goods extorted beare like sway 'T were not amisse if we some counsell had How to discerne good Spirits from the bad Who since they can assume the shape of light In their discov'ry needfull is foresight In one respect th' agree for both can take Bodies on them and when they please forsake Their shapes and figures but if we compare By circumstance their change they diffrent are As in their true proportionâ— operation Language and purpose of their transmutation Good Angels though vndoubtedly they can Put on all formes still take the shape of Man But the bad Daemons not with that content When they on their curst embassies are sent In figures more contemptible appeare One like a Wolfe another like a Beare Others resembling Dogs Apes Monkies Cats And sometimes Birds as Crowes Pies Owles and Bats But neuer hath it yet been read or told That euer cursed Sp'rit should be so bold To shew his damned head amongst them all In th' innocent Lambes or Doues that haue no gall Some giue this reason God would not permit Since by the Lambe his deare Sonne thought it fit Himselfe to shadow and the Holy-Ghost As in that Bird whom he delighted most T'assume her figure in his apparition That Fiends should in these shapes shew any vision Whoso will sift their actions he shall finde By their successe if well or ill inclin'd The one from other for the blessed still Square all their actions to th' Almighties will And to mans profit neither more nor lesse The limit that 's prescrib'd them they transgresse The Cacadaemons labour all they can Against Gods honour and the good of man Therefore the end of all their apparitions Are meere idolatrous lies and superstitions They to our frailties all grosse sinnes impute That may the body staine or soule pollute And when they aime against vs their chiefe batteries They bait their deadly hookes in candy'd flatteries In golden bowles they poys'nous dregs present Make shew to cure but kill incontinent And therefore it behooues man to haue care Whom thousand wayes they labour to ensnare Take Saint Iohns counsell Be not you saith hee Deceiv'd by your too much credulitie Beleeue not ev'ry Spirit but first try Whether he doth proceed from God on hy Examine ev'ry good thing they pretend Whether they likewise doo 't to a good end To diuers maladies they can giue ease Comfort and helpe vprores sometimes appease Predict mischances teach men to eschew Mischiefes which they prepar'd as well as knew In all their speech Gods name they neuer vse Vnlesse it to dishhonour and abuse Another speciall signe they cannot scape Namely That when they put on humane shape To giue man iust occasion to misdoubt them Some strange prodigious marke they beare about them In one deficient member These be notes To finde them out either the feet of Goats Foreheads of Satyrs nailes deform'd and crooked Eyes broad and flaming noses long and hooked Hands growne with haire and nosthrils broad and wide Teeth gagg'd and larger than their lips can hide The Crosses signe saith Athanasius
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
trans-shape himself into the likenesse of a Mouse But when the Diuine Iustice thought fit to giue a period to his insolencies being watched by some of his enemies they espied him in the Sunne sitting in a window that belonged to a stoue or hot house sporting himselfe in that shape when comming behind him when he least suspected they thrust their swords through the window and so slew him In like manner that great Magition of Newburg who sould a bottle of hay in stead of an horse being twice apprehended and hauing twice by the Diuels help escaped out of prison the third time hee was forsaken of his great Patron and deliuered vp vnto death I will conclude with the great Archi-Mage of these our later times Cornelius Agrippa who when he had spent the greatest part of his houres and age in the search and acquisition of this blacke and mystical Science yet doubted not to write after this maner The Magitions by the instigation of the Diuell onely in hope of gaine and a little vain-glory haue set their mindes against God not performing any thing that is either good or profitable vnto men but leading them to destruction and errour In whom whosoeuer shall place any confidence they plucke Gods heauy judgments vpon themselues True it is that I being a yong man writ of the Magical Art three bookes in one volume sufficiently large which I entituled Of Hidden Philosophie in which wheresoeuer I haue erred through the vaine curiositie of youth now in my better and more ripe vnderstanding I recant in this Palinode I confesse I haue spent much time in these vanities in which I haue onely profited thus much that I am able to dehort other men from entring into the like danger For whosoeuer by the illusion of the Diuell or by the operation of euill Spirits shall presume to diuine or prophesie by Magicke vanities Exorcismes Incantations Amatories inchanted Ditches and other demoniacall actions exercising blasphemous charmes spels witchcrafts and sorceries or any thing belonging to superstition and Idolatrie all these are fore-doomed to be tormented in eternall fire with Iamnes Mambre and Simon Magus These things this wretched man writ who saw the best and followed the worst For he continued in that execrable studie to his end and hauing receiued a promise from the Diuell that so oft as age came vpon him so oft his youth should be renewed and so liue euer he commanded his owne head to be cut off in hope instantly to reuiue againe But miserable that he was he was cheated in his confidence by that great Deceiuer in whom hee most trusted by which he made both soule and body a sudden though long expected prey to the Diuell There can scarce a sin be imagined more hatefull to God than Magicke by which the Couenant made with him being violated the Sorcerer entreth a new with the Diuell in which open war is proclaimed against God and a treaty of Peace first debated and after concluded with Sathan God himselfe saith by the mouth of his seruant Moses If any turne after such as worke with euill Spirits and after Soothsayers to go a whoring after them I will set my face against that person and will cut him off from amongst his people And againe If a man or woman haue a Spirit of Diuination or Soothsaying in them they shall die the death they shall stone them to death their bloud shall be vpon them Reade Deutronomie cap. 18. vers 10. Let none be found amongst you that maketh his sonne or his daughter to goe through the fire or that vseth witchcraft or a regarder of times or a marker of the flying of Fowles or a Sorcerer or a Charmer or that counselleth with Spirits or a Sooth-sayer or that asketh counsell of the Dead for all that do such things are abhomination vnto the Lord and because of these abhominations the Lord thy God doth cast them out before thee Thus we see as well by the Scriptures themselues as by the Ciuill Lawes of Kingdomes all such as shall separate themselues from God and enter into conuerse and fellowship with Sathan are cursed in the act and ought to be extermined from all Christian Churches and Commonweales The Emblem A Moth or Silk-worme creeping from an old stocke or trunke of a tree and turned vnto a Butter-fly The Motto Ecce nova omnia Behold all things are made new Complying with that which wee reade in Saint Pauls second Epistle to the Corinthians cap. 5. vers 17. Therefore if any man be in Christ let him be a new Creature old things are passed away behold all things become new And Ephes. 4.22 That you cast off concerning the conuersation in times past that Old Man which is corrupt through the deceiuable lusts and be renewed in the spirit of your minde and put on the New Man which after God is created vnto righteousnesse and true holinesse The Emblem is thus exprest Truncus iners eruca fuit nunc alba voluctis Ambrosium Coeli corpore gaudet iter Antea vermis erat mutatio quanta videtis Corporis antiqui portio nulla manet Vestis opes habitus convivia foedera mores Lingua sodalitium gaudia luctus amor Omnia sunt mutanda viris quibus entheus ardor Terrhenae decet hos faecis habere nihil ¶ Thus Paraphrased A meere trunke was the Silke-worme now it flies A white Bird sporting in th' Ambrosiall Skies Before a Worme What a great change is here Of the first shape no semblance doth appeare Garments Wealth Banquets Contracts Mannors Ioy Loue Language Fellowship Change must destroy Such men whom Diuine ardor doth inspire Must of this terrhene drosse quench all desire After which change followeth eternity And of the Saints and Elect it may be said Parva patiuntur vt magna potiantur Smal are the things they suffer in this world compared with the great things they shall receiue in the world to come We reade Dan. cap. 12. vers 2. thus And many of them that sleepe in the dust of the earth shall awake to euerlasting life and some to shame and perpetual contempt and they that be wise shall shine as the brightnesse of the Firmament and they that turne many vnto righteousnesse shall shine as the Starres for euer and euer Moreouer Iob 19. For I am sure that my Redeemer liueth and he shall stand the last on the earth And though after my skinne wormes shall destroy this body yet shall I see God in my flesh whom I my selfe shall see with mine eyes and none other for mee c. AEternus non erit sopor Death shall be no euerlasting sleep Iohn 5.28 Maruell not at this for the houre shall come in which all that are in the graues shall heare his voice and they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation Saint Augustine in one of his books saith Resurgent Sanctorum
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