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
Novemb. 7. 1634. PErlegi hunc Librum cui titulus A Diuine Poëm intituled The Hierarchie of Angels Qui quidem Liber continet folia 287 aut circitèr In quibus nihil reperio quò minus cum publica utilitate imprimi possit ita tamen vt si non intra annum proximè sequentem typis mandetur haec Licentia sit omninò irrita GVILIELMVS HAYWOOD Capell domest Archiep. Cantuar. THE HIERARCHIE of the blessed ANGELLS Their Names orders and Offices The fall of Lucifer with his Angells Written by Tho Heywood Vita scelesta vale coelica vita vent LONDON Printed by Adam Islip 1635 TO THE MOST EXCELLENT AND INCOMPARABLE LADY AS FAMOVS FOR HER ILLVSTRIOVS VERTVES AS FORTVNAT IN HER REGALL ISSVE HENRETTA MARIA Queene THE ROYALL CONSORT AND SPOVSE OF THE PVISSANT AND INVINCIBLE MONARCH OVR DREAD SOVERAIGNE King CHARLES Her Highnesse most lowly and loyall Subiect THOMAS HEYWOOD In all humilitie consecrateth these his well-wishing though vnworthy Labours To the Reader Generous Reader I Shall not need to apollogise before-hand either for the height of the subiect or the manner of handling this Worke when the Argument of euery Tractat can speake for the one and a direct proceeding in the course proposed for the other Remembring the French Prouerbe Qui edefie en publick place Faict maison trop haut on trop basse Who builds i th' way where all passe by Shall make his house too low or hye I haue exposed my selfe a subiect to all censures and entreat the Reader not to vndertake me with any sinister prejudice For my hope is if he shall fairely trace me in that modest and carefull course which I haue trauelled he may say in the conclusion Facilius currentibus quam repentibus lapsus For I professe my selfe to be so free from all arrogance and ostent that Vt caveam timenda tuta pertimesco My Iuvenilia I must confesse were sutable to my age then for being a childe I spake as a childe but Maruritie hath since better instructed me remembring that excellent Sentence of Sophocles Si Iuvenis luxuriat peccat si senex insanit Nor forgetting that of Seneca the Philosopher Ante senectutem curandum benè vivere in senectute benè mori I haue proposed vnto you Good Angels and Bad the excellencie of the one still continuing in their created Puritie the refractorie rebellion of the other damning themselues to all eternity In the reading of which I entreat you to take into your consideration that wholesome obseruation of Saint Chrisostome Natura rerum sic est vt quoties bonus malo conjungitur non ex bono malus melioretur sed ex malo bonus contaminetur sic vnum pomum malum facilè centum bonos corrumpti at centum mala nunquam vnum corruptum efficiunt bonum Further to expect any new conceits from old heads is as if a man should looke for greene fruit from withered branches But as Time the producter of all things though he be aged himselfe is euery houre begetting somthing new sowe on whose heads he hath cast such a snow as no radicall or naturall heate can melt in imitation of him who as sure as he knowes vs borne will as certainly prouide vs buriall will neuer suffer our braines to leaue working till our pulses cease beating But howsoeuer the manner of our working be so the matter which is wrought vpon be worthy the value of the subiect dignifieth the invaliditie of the Vndertaker And thus I take my leaue of thee with this gentle admonition Heu heu dij mortalibus nectunt malum Quando bonum videt quispiam non vtitur Thin◠THO. HEYWOOD The Argument of the first Booke VRIEL A Iove Principium the Creator Of all that liue sole Animator Atheisme and Saducisme disputed Their Tenents argued and refuted A Deitie approv'd by all Gods Creatures in generall Into the world how false gods came And first begun t' vsurpe that name A Quaere made the world throughout To finde this GOD of whom some doubt The Argument of the second Booke IOPHIEL A GOD bee'ng found deny'd by none It followes there can be but One By the Philosophers confest And such as were of Poets best Him not the Oracle denies Nor those the antient World held wise Sage Sybill Mage Gymnosophist All in this Vnitie persist Next That this Pow'r so far extended Can by no Sence be comprehended Neither his Essence most Diuine Be sounded by weake Reasons line And last what names most properly Belong to this great Deity The Argument of the third Booke ZAPHKIEL OF th' Vniuerse the Regions three And how their parts disposed bee How gouerned and in what order In which no one exceeds it's border That Moses Arke in all respects Vpon this worlds rare Frame reflects Both how and when by Pow'r Diuine The Sun and Moone began to shine The day of our blest Sauiors Passion Compar'd with that of the Creation How ev'ry Star shines in it's Spheare What place they in the Zodiacke beare And of the twelue Signes a narration Their influence aspect and station To proue no former worlds haue bin And this must perish we liue in The vainnesse lastly doth appeare Of Plato's Great and Vertent Yeare The Argument of the fourth Booke ZADCHIEL WHat Ternions and Classes bee In the Coelestiall Hierarchee In what degrees they are instated How 'mongst themselues concatinated Angels and Doemons made apparant By Ethnicks and the Scriptures warrant Of Visions and strange Dreames that proue Spirits each where at all times moue Against their infidelitie That will allow none such to bee Discourse of Fauor Loue and Hate Of Poetry of Deaths estate Th' Essence of Spirits how far they know Their pow'r in heav'n and earth below The Argument of the fifth Booke HANIEL THe consonance and simpathie Betwixt the Angels Hierarchie The Planets and Coelestiall Spheares And what similitude appeares 'Twixt one and other Of the three Religions that most frequent bee 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'n and Angels A relation What strange notorius Heresies By th' Priscillians and Manichees Were held The truth made most apparant By Text and holy Scriptures warrant The Argument of the sixt Booke RAPHAEL THe Heart of Man bee'ng so adverse To Goodnesse and so apt to pierce Things most retruse a course exprest On what it chiefely ought to rest A scrutinie made where and when The Spirits were created Then Of Lucifer the chiefe and prime Of Angels in the first of time His Splendor Pride and how he fell In battell by Prince Michael Their Fight their Armes the triumph great Made in the heav'ns for his defeat The number that reuolted and How long they in their grace did stand Some other doubts may plaine appeare Which to this Argument cohere The Argument of the seuenth Booke CAMAEL OF Gods great Works a serious view For which
they Should so agree being 'mongst themselues at strife To giue to others what they haue not Life Haue they then from the Sun their generation Resolue me then what Countrey or what Nation Can shew his issue Haue they power innate As in themselues themselues to procreate If any of them tell me mongst them all Of what extension are they great or small In new discov'ries if after somewhile We touch vpon an vnfrequented Isle If there we sheds or cottages espy Though thatcht with Reed or Straw we by and by Say Sure men here inhabit 't doth appeare The props and rafters plac'd not themselues there Nor of their owne accord the reed or straw Themselues into that close integument draw Nor could the sauage beasts themselues inure Vnto a worke so formal and secure And you ô Fooles or rather Mad-men when You view these glorious Works which Beasts and Men So far from framing are that their dull sence Can neuer apprehend their eminence And do not with bent knees hearts strook with terror And eyes bedew'd with teares lament their error Submissiuely acknowledge their impiety And blasphemies 'gainst that inuisible Diety If but to what you see you would be loth To giue faith to In Plants a daily growth You all confesse but of you I would know When any of your eyes perceiv'd them grow In Animals we may obserue increase And euery member waxing without cease But when did euer your acutest eye Distinguish this augmenting qualitie Force vegetiue and sensatiue in Man There is with Intellect by which he can Discerne himselfe and others to this houre Tell me Who euer hath beheld that Power We with our outward sences cannot measure The depth of Truth nor rifle her rich treasure Let that Truths spirit then be our Director To bow vnto the worlds great Architector Or will you better with your selues aduise And beleeue those the antient Times held wise And not the least 'mongst these Th' AEgyptian Mages The Indian Brachmans and the Grecian Sages Ev'n these approv'd a God before Time liuing Maker Preseruer and all good things giuing The Poets and Philosophers no lesse In all their works ingeniously professe Theoginis Homer Hesiod Orpheus All Vpon this great Power inuocate and call To their Assistants In the selfe same line Rank't Plato and Pythagoras both Diuine Held for their reuerence done it Let these passe To speake of your great man Diagoras The Prince of Fooles of Atheisme the chiefe Master As was of Magicke the learn'd Zoroaster Peruse his Booke you in the Front shall reade These very words From a sole soueraigne Head All things receiue their Being and Dispose What more could he confesse Which the most knowes He on whose shrinking columes you erect The whole frame of your irreligious sect Holding the statue of Alcides then Numb'red amongst the deified men It being of wood To take away the glory From Idols in a frequent auditorie Of his owne Scholers cast it in the fire Thus speaking Now god Hercules expire In this thy thirteenth Labour 't is one more Than by thy stepdame was enioyn'd before To her being man thou all thy seruice gaue Thou now being god I make thee thus my slaue The Atheist Lucian held Gods Sonne in scorne And walking late by dogs was piece-meale torne Yet for the loue I to his learning owe This funerall Farewell I on him bestow Vnhappy Lucian what sad passionate Verse Shall I bestow vpon the marble stone That couers thee How shall I deck thy Herse With Bayes or Cypresse I do not bemone Thy death but that thou dy'dst thus Had thy Creed As firme been as thy wit fluent and high All that haue read thy Works would haue agreed To haue transfer'd thy Soule aboue the sky And Sainted thee But ô 't is to be doubted The God thou didst despise will thee expell From his blest place since thou Heav'n hast flouted Confine thy Soule into thine owne made Hell But if thou euer knew'st so great a Dietie A Sauiour who created Heauen and thee And against him durst barke thy rude impietie He iudge thy cause for it concernes not me But for thy Body 't is most iust say I If all that so dare barke by Dogs should dy Thus saith the Atheist Lo our time is short Therefore our few dayes let vs spend in sport From Death which threatneth vs no Power can saue And there is no returning from the graue Borne are we by meere chance a small time seen And we shall be as we had neuer been Our breath is short our words a sparke of fire Rais'd from the heart which quickly doth expire And then our bodies must to dust repaire Whilest life and spirit vanish into aire We shall be like the moving Cloud that 's past And we must come to nothing at the last Like Dew exhal'd our names to ruine runne And none shall call to mind what we haue done Our Time is as a shadow which doth fade And after death which no man can euade The graue is seal'd so fast that we in vaine Shall hope thence euer to returne againe Come then the present pleasures let vs tast And vse the Creatures as in time forepast Now let vs glut our selues with costly wine And let sweet ointments in our faces shine Let not the floure of life passe stealing by But crowne our selues with Roses e're they dy Our wantonnesse be counted as a treasure And in each place leaue tokens of our pleasure For that 's our portion we desire no more Let vs next study to oppresse the Poore If they be righteous nor the Widow spare Deride the Ag'd and mocke his reuerend haire Our strength make Law to do what is iniust For in things feeble't is in vaine to trust Therefore the good man let 's defraud for he We know can neuer for our profit be Our actions in his eies gets no applause He checks vs for offending 'gainst the Lawes Blames vs and saith We Discipline oppose Further he makes his boasts That God he knowes And calls himselfe his Sonne Hee 's one that 's made To contradict our thoughts quite retrograde From all our courses and withall so crosse We cannot looke vpon him without losse He reckons vs as Bastards and withdrawes Himselfe from vs nor will he like our Lawes But counts of them as filthinesse The ends Of the iust men he mightily commends And boasts God is his father Let 's then see If any truth in these his words can be And what end he shall haue For if th' Vpright Be Sonnes of God hee 'l aid them by his might With harsh rebukes and torments let vs then Sift and examine this strange kinde of Men To know what meeknesse we in them can spy And by this means their vtmost patience try Put them to shamefull death bee 't any way For they shall be preserv'd as themselues say Thus do they go
more respect Man who hath Life with Sence and Intellect The ninth of a more subtile Essence far Inuisibilitie and Excellence are The Angels But the Tenth Who dares aspire Further of his Eternitie to enquire Or go about to apprehend That He Who containes all things should contained be He who of Nothing All things did compact Whose Will 's his Worke and euery Word his Act Who as He made all Creatures still doth feed them Of his meere goodnesse not that He doth need them Who in all places without Place doth dwell Soueraigne Immense the Only doth excell This leades me to a needfull Contemplation To thinke how vaine is Wisedomes ostentation Since we Gods praise can no way more aduance Than by acknowledging our Ignorance Which thus th' Apostle doth anatomise If any in this world would be held wise Let him be then a foole so wise to seeme Since the Worlds wisedome is in Gods esteeme Meere foolishnesse To thinke our selues exact In any thing we but from Him detract Wisedome shall publish her owne commendation Reioycing in the Centre of her Nation Of God be honour'd in his Temple tryd'e And before his great Power in triumph ride Her presence by her people be desir'd And in all holy meetings much admir'd In confluence of the Chosen she shall stay And by the Blessed be much prais'd and say Of all Gods Creatures the first borne am I And issu'd from the mouth of the Most-High The Light that failes not was by Me first made The lower Earth as with a Cloud I shade My dwelling is aboue where Light first shone And in the Pillar of the Cloud my Throne Alone the Compasse of the Heav'n I round And can the Seas vnbottom'd Channels sound All Seas and Earth and Nations I enioy And with my Power all Proud Hearts I destroy In all these things I wisht that Rest might cease me In some Inheritance that best might please me So the Creator gaue me a Command Euen He that made me by his Powerfull hand Appointed That in Iacob I should dwell And plac't mine Heritage in Israel That I amongst the Chosen might take root And willingly I did assent vnto 't From the Beginning er'e the World was made By Him I was created not to fade I serv'd Him in his holy Habitation And so in Sion had my setled Station My power was in Ierusalem his best Belov'd of Cities where he gaue me rest An honour'd People did my Name aduance The portion of the Lords Inheritance Like a strait Cedar I am set on high That seemes in Lebanon to braue the Sky I like a Cypresse tree my branches fill That hath tooke root on top of Hermon hill And like a Palme about the banks I grow Or like a Rose planted in Iericho Like a faire Oliue in a pleasant field Or a Plane tree where furrowes water yeeld Besides like to the Cinnamom I smel Or bags of Spices being mixed well I as the best Myrrh a sweet odour gaue Such as the Galbanum and Onix haue That sent which doth the pleasant Storax grace Or rich perfume that sweetens all the place My boughes I like the Terebinth haue spred Branches with Grace and Honour furnished As doth the Vine I made my clusters swell My Fruit was of an odoriferous smell The floures I bore were of a pleasant hew And from their fruit Honour and Riches grew I am the Mother of faire Loue of Feare Knowledge and holy Hope to me all deare And vnto euery Child my wombe forth brings As God commands I giue eternall things All grace of Life and Truth in me remaine All hope of Life and Vertue I retaine Come to me then you that desire me still And of my blest Fruits freely taste your fill For my remembrance doth breed more delight Than Hony to the hungry appetite My'Inheritance is of much sweeter taste Than Hony-combes my Name shall euer last Who eats me after me shall hunger sore And he that drinks me vp shall thirst the more Who so shall to my counsell lend an eare Ruine or sad Disaster need not feare He that works by me neuer shall offend Who makes me knowne shall life haue without end These of the booke of Life are the contents And Moses Law in the Commandements The Couenant of the most high God to ' inferre The knowledge of that Truth which cannot erre Commanded as an Heritage most sure To Iacobs House for euer to endure Then with the Lord the signes of valour leaue And be not saint or weary to Him cleaue The Lord Almighty for your God you haue Hee 's but one God and none but He can saue Who hath ordein'd That there in time shall spring From Dauids Line a high and mighty King To sit vpon the Throne for euermore Whom all the heathen Nations shall adore He filleth all things with his Wisedome so As Physon and as Tigris ouerflow In time of new Fruits Th' Vnderstanding He Makes to abound as we Euphrates see Or Iordan rise in Haruest As the Light So Knowledge he makes shine equally bright Which in the exercise thereof excells As Geon in the time of Vintage swells The first man of her knowledge stood in doubt Nor shall the last man truly finde her out For the conceptions fashion'd in her braine Are more aboundant than the boundlesse Maine Yea all her hidden Counsels more profound Than the great Deepe which neuer line could sound Out of my mouth I Wisedome flouds haue cast Am like a Riuers arme growne broad and vast And like a Conduit pipe of water cleare Run into Paradise to hide me there I 'le water my faire Garden then I said The pleasant ground which I haue fruitfull made Into a Flood my Ditch grew at the motion And instantly my Floud became an Ocean For I make Doctrine like the Light to shine The Mornings Light by me 't is made Diuine Th' Earths lower parts euen those that are most deepe I will pierce through and looke on all that sleepe For I haue power to awake them from the dust And lighten all who in the Lord shall trust There is a Doubt in which some men desire To be resolv'd What will not Man acquire To attaine the height of science as to know At what time Time began further to show In which of the foure seasons of the yeare The Sun the Moone and Planets did appeare Some say When God the Worlds faire frame begun And all things else created That the Sun Was found in that Signe which we Aries call Which is the Summers AEquinoctiall Others affirme It first began to shine And shew his glorious splendor in the Signe Call'd Libra that 's the ballance and euen'st Scale Which was the AEquinoctiall Autumnale Their reason is because iust at that time All the Earths fruits are ripe and in their prime This was the opinion of the
Platonists call gods All those sublunary they Daemons styl'd As Apuleius in his booke compyl'd De deo Socratis makes ample mention According to his humane apprehension We know their Places and their Offices But of their Natures and their Substances Onely so far no farther we dare skan Than that they are more excellent than man Thus by the Psalmist warranted who sayes When our Nobilitie he semees to praise And what Man was before he did transgresse Thou mad'st him than the Angels little lesse Some would allow them Bodies and of them Tertullian one another Origen From Genesis The Sonnes of God 't is there Seeing Mens Daughters and how faire they were Tooke them to be their Wiues Now both agree That these no other could than Angels be Who if they married must haue Bodies those Compos'd of Forme and Matter to dispose Else how should they haue Issue And againe How are bad Sprites sensible of paine In Hells eternall torments if there faile That Substance on the which Fire may preuaile So diuers of the Fathers were of minde For in Saint Austines Comment you may finde The subtile essence of the Angels pure At first that they more fully might endure The sence of Fire was grossed in their Fall Of courser temper than th' Originall Moreouer Damascenus is thus heard Each thing created if with God compar'd Who onely incorruptible is shall finde Them Grosse and all materiall in their kinde For He alone 't is we may truly call Vnbodied and Immateriall Ambrose Lactantius and Basilius Rupertus Atlas Athanasius With Firmianus did beleeue no lesse As more at large their publique Workes expresse To these oppos'd in censure others are Who in their best of judgements not once dare Allow them Bodies but meere Spirits to bee Void of all matter and in this agree Nazianzen Gregorie Thomas Aquine Saint Chrisostome and Thomas Argentine Alexander Alexandri and Marselius Bonaventura Augustinus Niphus Hugo de S. Victore Scotus men Gen'erally approv'd and with these Damascen Who saith That in respect of God on hye His Pewer and most inserutable Qualitie They may be said to haue Bodies yet he wou'd Not haue it be so simply vnderstood But that they are not all so exquisite As mutable confin'd to place finite When as his Nature more Diuine by farre Is subiect to no Change as Angels ar ' An Infinite a Majestie so Immence No place can circumscribe his Eminence To leaue Authorities yet make this plaine Let 's see what grounds from Reason we can gaine If they haue bodies they must needs be linkt Of members as Mans is Organs distinct And like composure else they must be fram'd Confus'd and without those which we haue nam'd If Limbs and Organs consequently then They must haue Sence if Sence Passions as men And therefore capable of Perturbation So of Corruption and of Alteration As bee'ng compos'd of Contraries If we say Th' are from Corruption free t' infer that they Their bodies neuer can put off and so Into a grosse absurditie they grow To make them in worse state than Man for he Puts off all Cares with his Mortalitie But on their perpetuitie doth depend Trouble and Toiles sence which can neuer end Againe if Bodies they must either be Hard to be felt and of soliditie Or else Liquid and soft If stand vpon The last th' are signes of imperfection Subiect to be diuided and to take Strange shapes vpon them and the first forsake As to be chang'd to Water or to Aire Which doth not stand with sence for if we dare Allow them hard and sollid we' are deluded Since such from other Bodies are excluded As in dimention limited and space Because two Bodies cannot haue one place Nor can they with that quicke celeritie Moue in one Sphere then in another be 'T must likewise follow That such as are sent Downe to the Earth cannot incontinent But with much difficultie or'ecome the way First in one Heav'n then in another stay Haue time to penetrate as needs it is Now that Coelestiall Body and then this When as if Alphraganius we may trust Or Thebit Arabs both of force it must Be a great distance For these Authors write If that an Angell in his swiftest flight Should from the eighth Heauen to the Earth descend A thousand miles in threescore minutes to spend So far remote they are if truly told Six yeares six moneths his journey would him hold But now what difficult to some may'appeare To reconcile and all those doubts to cleare Ev'n as Mans wisdome being lustly way'd With Gods to be meere Foolishnesse is said Not that it is in its owne nature so And that than Brutes he doth no further know But in respect of God's so pure and holy It in that sence may be reputed Folly So th'vncorporeall Spirits Bodies claime Which if we with th' Almighties Essence name In that regard 't is palpable and grosse No better to be styl'd than Dung and Drosse Now by the Sonnes of God who beheld then The Daughters which were said to be of Men Is meant the Sonnes of Seth to make it plaine Seeing those Daughters which were come of Cain Of them tooke wiues each where he liked best Heare in a Lateran Councell what 's exprest Touching Spirituall and Corporeall Creatures Distinguisht thus The great God of all Features The sole Creator Visible and Vnseene Spirituall and those which Bodied beene Who from Times first beginning hath both fram'd Spirituall and those Corporeall nam'd By which we vnderstand Angelicall And Mundane here below He after all Did then create Man in his blest estate Both Soule and Body to participate The Phrase of Scripture doth confirme as much As oft as it doth on the Spirit touch A Substance without Body it approoues The Spirit is God saith Iohn and it behooues All such as will in worship fall before him Meerely in Spirit and in Truth t'addore him Besides Saint Luke doth witnesse One mans brest At once of a whole Legion was possest Of vncleane Spirits Which had they Bodies How Could it sufficient place to them allow To'inhabit when each Legion doth by List Of six thousand six hundred sixty six consist If there be any of Saint Gregories mind To thinke that Angels are to Place design'd All such must vnderstand it is not meant According to the limited extent Of their Angel-like Substances but rather Which from their great employments we may gather Of their owne vertues the determination In the determin'd place of operation Nor is 't of force That Angels by their Fall Should gaine a Substance more materiall On which th' infernall Fire it selfe might feed Of such a spissed Substance there 's no need Since of their lasting torments without pause The Fire is not the sole and principall cause But as an Instrument a power it hath From Gods owne hand and iust incensed wrath To the three Ternions I returne againe Linkt fast
seriously then looking in their faces Partly by that part by their tongues at length His timerous doubts begin to gather strength Assur'd at last e'r either Sister greet He casts himselfe low at his fathers feet A Blessing is no sooner crav'd but had The Queene commands her Father to be clad In a rich habit suting his estate Which whilst her seruants haste t' accommodate The Brother now hath leisure to impart Cordiall salutes from an vnfeigned heart With his faire Sisters now no longer strange Which they with him as freely interchange By this the Queene is giv'n to vnderstand The King her Lord and Husband is at hand With those two Princes 'twixt whom he had made Such peace not one the other should inuade Whom by his wisdome after long hostilitie He had reduc'd vnto a faire ciuilitie Contracting league betwixt them and as Guests To Triumphs to Ovations and high feasts Inuited them his sole and maine intent To make that league more firme and permanent The King before he can approch the Court Of all the former newes hath full report Of Father Brother Sister and so met As that the Island shall remaine in debt To all posteritie where hee 's instated To haue the bruit from Age to Age related For where the place he liv'd in was obscure The memory of this shall make 't endure Whilst there 's a Summer to succeed the Spring Or Winter Autumne whilst vpon his wing Time hath a feather and shall credit win Till Lachesis haue no more thred to spin The patient Reader I am loth to cloy T' expresse their meeting jubilee and joy Who doubtlesse will conceiue it to be such Though more than need yet was not thought too much Besides in Feasts and Banquets knew I when I 'de rather blunt my knife than tyre my Pen. These and the like occasions were the cause Men to their good successe gaue such applause That one vnto the Oracle indeer'd A stately Temple to Apollo rear'd And Thestor who through Neptune had the fate To finde his best lov'd childe did consecrate To him an Altar thinking so to please The Pow'r that wrackt then sav'd him from the Seas And so the Queene since Fortune was so kinde To haue her in all troubles still in minde She in a new-built Temple yearely prais'd her Who to that height from her dejection rais'd her Such as in woods and forrests haue by chance Escap'd wilde beasts through their blinde ignorance Haue had a strong conception there might bee A Genius or some Sp'rit in ev'ry Tree To whom their safety they ascrib'd If passe A brooke or riuer where least danger was This or that water-Nymph they durst protest Had leant them aid when they were most distrest And thus the Diuell did the Ethnycks foole That would o're ev'ry Groue Lawne Streame or Poole Instate goddesse or god on whom to call That Pow'r neglecting who created All. At Diuine worship hath been still his aime For all Idolatry from him first came Of the Rebellious there be Orders nine As corresponding with the Spirits Diuine In the first eminent place are those install'd As would on earth be worshipt and gods call'd As he that did his Oracles proclaime In Delphos Shadow'd by Apollo's name He that the Pythian Prophetesse inspir'd As likewise those th' AEgyptians so admir'd Ascribing to themselues Honour and Feare And those in sundry Idols worshipt were And of these Belzebub is Lord and Master Prince of the second is that great Distaster Of Sanctitie and Truth Author of Lies Who alwayes speakes in doubts and fallacies Hee 's Python styl'd The third Classe comprehends Vessels of Wrath who haue no other ends Than to to deuise all Mischiefes Belial hee Is call'd for his approv'd Iniquitie I' th fourth Forme are such Spirits as conuince Man in his sinne then punish him their Prince Is Asmodeus The fift Scale comprises Deceiuers full of fraudulent disguises And 't is their function office and condition T' attend the deform'd Witch and damn'd Magition And of these Sathan's chiefe The sixt containes The airy Potestates who Hailes and Raines Thunders and Lightnings haue great dom'nance in And of these the prime Lord is Merasin In the sev'nth are the Furies they giue life To Discord War Strage and contentious Strife Then cast them vpon Man in their fierce wrath Abaddon ouer these dominion hath The eighth includes Explorers that accuse Those Astaroth doth as his Vassals vse The ninth and last Tempters who ambush Soules Those Maimon in his Principat controules Now of these Cacadaemons we haue ground For many names in sacred Scripture found The word Diabolus doth signifie A false Accuser full of calumnie Belial is likewise read there and the word Imports an Out-Law without Yoke or Lord. Knowledge acute Daemonium implies And Beelzebub is the King of Flies Sathan an Aduersarie Bohemoth a Beast Leviathan where grosse sinnes are increast And builded vp Such from Abaddons race Be styl'd as are extermined from grace We finde in Dante 's these by obseruation Alchino i. Vnto Vice an inclination Then Calchabrina i. One who doth despise All Diuine Grace Neither did he deuise Vainly these names An euill-biting Dog Cagnazzum Coriato a fat Hog Barbariccia i. Fraudu'lent and Vniust And Libicocco One inflam'd with Lust. Faraffel doth a Trifler intimate And Rubicante Fir'd with Spleene and Hate Briefely to passe their names o're it would well Become this place to speake how many fell In that great Conflict and 't is my desire As far as leaue permits me to enquire Most probable it is and best agreeing With common Sence since all things that haue Beeing By naturall instinct their Pow'rs extend And faculties all aiming at the end For which they first were made and Nature still Her ordinarie course striues to fulfill So that all Births which out of order come Are monstrous and prodigious of which some Although not many in each Age we see As likewise that Sinne still doth disagree With Diuine nature and therefore their Fall And proud Rebellion most vnnaturall As meere Extrauagants these reasons may Induce vs to beleeue and thinke that they Are more in number that remaine in Blisse Than those cast headlong to the deepe Abisse Some learned Rabbins haue opinion held The number of the Angels that rebell'd And in one Conjuration then compacted Out of each sev'rall Ternion extracted Equall one Chorus Saint Iohn doth auer That he beheld the Dragon Lucifer The third part of the Stars with his Taile draw From the high Heav'ns which he in Vision saw But of the Angels th'exact number who Shall vndertake to tell he shall but grow From Ignorance to Error yet we may Coniecture That as in perfection they Excell all other Creatures so conclude That likewise they exceed in multitude Those that haue had still haue or shall haue Beeing
GOD of Truth At this he stay'd Then all the people cry'd aloud and sayd With publique suffrage Truth is great'st and strongest Which as it was at first shall endure longest This is that Truth in quest of which we trade And which without invoking Diuine aid Is neuer to be found Now lest we erre Concerning Sp'rits 't is fit that we conferre With sacred Story Thus then we may read Where of the fall of Babell 't is decreed Saith Esay Thenceforth Zijm shall lodge there And O him in their desolate roofes appeare The Ostriches their houses shall possesse And Satyrs dance there Ijim shall no lesse Howle in their empty Pallaces and cry And Dragons in their forlorne places fly Againe The Zijm shall with Ijim meet And the wilde Satyr with his parted feet Call to his fellow There shall likewise rest The Scritch-Owle and in safety build her nest The Owle shall lodge there lay and hatch her brood And there the Valtures greedy after food All other desolate places shall forsake And each one there be gath'red to his Make. Some moderne Writers speaking of this Text Because that they would leaue it vnperplext Say That by these strange names be either meant Mis-shapen Fowles or else it hath extent Further to wicked Sp'rits such as we call Hob-goblins Fairies Satyrs and those all Sathan by strange illusions doth employ How Mankinde to insidiate and destroy Of which accursed ranke th' appeare to bee Which succeed next in this our Historie Subterren Spirits they are therefore flyl'd Because that bee'ng th' vpper earth exyl'd Their habitations and aboads they keepe In Con-caues Pits Vaults Dens and Cauernes deepe And these Trithemius doth hold argument To be of all the rest most pestilent And that such Daemons commonly inuade Those chiefely that in Mines and Mettals trade Either by sudden putting out their lamps Or else by raising suffocating damps Whose deadly vapors stifle lab'ring men And such were oft knowne in Trophonius den Likewise in Nicaragua a rich Myne In the West-Indies for which it hath ly'ne Long time forsaken Great Olaus writes The parts Septentrionall are with these Sp'ryts Much haunted where are seen an infinit store About the places where they dig for Oare The Greeks and Germans call them Cobali Others because not full three hand-fulls hye Nick-name them Mountaine-Dwarfes who often stand Officious by the Treasure-deluers hand Seeming most busie infinit paines to take And in the hard rocks deepe incision make To search the mettals veines the ropes to fit Turne round the wheeles and nothing pretermit To helpe their labour vp or downe to winde The full or empty basket when they finde The least Oare scatter'd then they skip and leape To gather't thriftily into one heape Yet of that worke though they haue seeming care They in effect bring all things out of square They breake the ladders and the cords vntwist Stealing the workmens tooles and where they list Hide them with mighty stones the pits mouth stop And as below the earth they vnderprop The Timber to remoue they force and striue With full intent to bury them aliue Raise stinking fogs and with pretence to further The poore mens taske aime at their wracke and murther Or if they faile in that they further aime By crossing them and bringing out of frame Their so much studied labor so extreme Their malice is to cause them to blaspheme Prophane and curse the sequell then insuing The body sav'd to bring the soule to ruin Of these that to mans hurt themselues apply Munsterus writes in his Cosmography Such was the Daemon Annebergius who Twelue lab'ring men at once did ouerthrow In that rich siluer Mine call'd to this day By Wtiters Corona Rosaica The like where choicest mettals they refine Snebergius did in the Georgian Mine These are the cause the earth doth often cleaue And by forc'd crannies and deepe rifts receiue Robustious windes her empty cavernes filling Which being there imprison'd and vnwilling To be so goald struggle and wanting vent Earthquakes thereby are caus'd incontinent Such as remoue huge mountaines from their scite And Turrets Tow'rs and Townes demolish quite In Arragon Alphoâ—sus bearing sway In Brixim Apulia and Campania Happen'd the like So great an earthquake chanc't When Bajazet was to the Throne advanc't In Constantines great City that of men Full thirty thousand in one moment then Perisht th' Imperiall pallace quite destroy'd In the same kinde Dyrrachium was annoy'd Vnder Pope Foelix and great Rome together Three dayes so shooke the people knew not whether The latest day was come Like terror strooke The World when most part of the East was shooke In Hadrians reigne Like terror did encroch Vpon the famous city Antioch When Valentinian and Valens bore Ioint scepter what was neâ—er knowne before Then hapned for by an earths mighty motion The waters were diuided in the Ocean And those concealed channels appear'd bare Which till then neuer saw the Sunne nor Aire Ships riding then in Alexandria's Bay Are tost on tops of houses and there stay With as much swiftnesse bandied from the seas As balls at Tennis playd and with like ease Illyria Pannonia and Dalmatia Morauia Bauaria and Dacia Were with the earths like-horrid feuers shaken And many townes and cities quite forsaken But in Bauaria as my Author sayes One of these Tremors lasted forty dayes When six and twenty tow'rs and castles fell Temples and Pallaces supported well Two great vnited hills parted in twaine And made betweene them a large leuel'd plaine It beasts and men in the mid fields or'ethrew But that which aboue all things seem'd most new Of bodies fifty not inhumated Were to mans sight miraculously translated To statues of white salt Then dwelling neere Of this strange prodegie eye-witnesse were Conrad of Medenberch a Philosopher And the great Austria's Arch-Dukes Chancellor These Spirits likewise haue the pow'r to show Treasures that haue been buried long below By Gods permission all the veins conceald Of gold or siluer are to them reueald Of Vnions Stones and Gems esteemed high These know the place and beds wherein they ly Nay ev'ry casket and rich cabinet Of that vnrifled rocke wherein th' are set But to dispose these some are of opinion It lies not in their absolute dominion For God will not permit it as fore-knowing Such auaritious thoughts in mansheart growing His corrupt nature would to Mammon bow And his Creator leaue he car'd not how Others yeeld other reasons Ev'ry selfe Spirit is so opinion'd of this pelfe I meane those seruants of God Plutus that The least they will not part with no not what They might with ease spare Some thinke they persist To keep 't to the behoofe of Antichrist Inprejudice and dammage of th' Elect. Nay to their owne sonnes whom they most affect Either their bounty is exceeding small Or else the substance meere phantasticall
to euery sundry Planet 445. The vainnesse of these superstitions discovered 446 All Magicke condemned at Paris 447. Of wilfull ignorance 448. Salomon of wilfull Ignorance 449. The excellencie of Knowledge 450. Of the Knowledge of our selues 451. The Poets of Selfe-knowledge 452. The difference betwixt knowledge and wisdom 453. The etymologie of Wisedome ibid The excellencie of Wisedome 454. The wisedome of the Iust ibid. The Poets of Wisedome 455. Wise and witty sayings 457. Ianus Vitalis of antient Rome 459. Sundry Apothegmes of Orators Captaines and Emperors 460. Of things prodigious 462. Of Prodegies hapning before the death of Princes 463. God made not death 464. Adam Eve and the Serpent 465. Of Spirits that challenge to themselues Diuine worship 466. The Sarronides of Gaul 467. Humane Sacrifices performed at Rome 468. The antiquitie of Magicke as being before the Floud 469. The seuerall sorts of Magicke ibid. Of the Witch Hercyra and the Magition Artesius 470. All Magicke includes a compact with the diuell 471. A strange historie of one Theophilus ibid The manner of homage done to the Diuell 472 Of Pythagoras and the Magition Iamnes 473 A story of the Count of Vestravia 474. The Witch Oenoponte and others 475. Of Spirits called Paredrij inclosed in Rings and of such as vsed them 476. Of women that haue changed their sex 477. Histories to that purpose 478. The history of Machates and Philemium 479. Spirits that haue possessed dead bodies 480. A discourse of Astrologie 481. Philosophers concerning it 482. Against Iudicatorie Astrologie 483. Of Mathesis or Mathema 484. An Emblem 485. A Meditation 488. THE CONTENTS OF THE EIGHTH TRACTAT OF Daemons in generall 495 Homer Tresmegistus and others of Daemons 496 Their power and practise 497. Powers and Potestates of the aire 499. Spirits called Incubi and Succubae 500. A story of an Incubus and a Succubus 501. Spirits of the foure Elements 502. Spirits of fire and strange prodegies 503. Of Ignes fatui Ambulones c. 505. Spirits of the aire strange prodegies wrought by them 506. Spirits of the water 507. A strange historie of two Scottish noblemen 508 Of diuers great Magitions 509. Spirits of the earth Genij Lares Larvae Lemures c. 510. Discourse of Spectars 511. Further of Paredrij or Familiar Spirits 512. A pleasant story of Iohn Teutonicus ibid. A strange story of a familiar Spirit 514. Of Galeatius Sforza and others 515 c. Of Pride 519. The effects of Pride 520. Of Pambo and the pride of Domitian Caesar 522. Of Sapor King of Persia and others 523. Of Ingratitude 525 c. Of Michael Traulus and others 528. Scripture and the Poets of Ingratitude 529. Of Humilitie 530. The Fathers of Humilitie 531. The Poets of Humilitie 532. Of Gratitude 534. Histories of Gratitude 535. An Hierogliphycke 536. An Emblem 537. The Poets extolling Gratitude 538. The story of a Votaresse called Christian 539. Of the Mahumetan Neffesoglij 540. A strange accident hapning in the Diocesse of Cullein 541. A strange and miraculous Birth ibid. Diuers other strange relations ibid c. Spirits haue no power of the heauens nor starres 543. A strange tale of Spectars 544. Stories of the Spirits of the aire and of the Indian Magi 545. Strange prodigious things in the aire 546. Of Bruno Bishop of Herbipol 547. The manner how the Duke of Venice yearly marieth the Ocean ibid. A strange story of Hotherus king of Suetia and Daciae 548. Strange things of watry Spirits 549. Diuers sorts of Spirits of the earth 550. A strange disease as strangely cured 551. Of Spectra Meridiana or Noone-Diuels ibid. Discourse of Alastores 552. The Lamiae or Larvae and stories concerning them 553. A desperat aduenture of two Bohemian knights 554. An Emblem 555. A Meditation 558. THE CONTENTS OF THE NINTH TRACTAT THe power and strength of Wine 564. Of the King ibid. Of Women 565. Of Truth 566. Of Zijm Ohim Satyrs Ostriches c. 567. Of Subterren Spirits called Cobali 568 Spirits the cause of earth-quakes 569. Of treasure kept by Spirits 570. A strange attempt of a Botcher 571. A strange story of Cabades King of Persia 573. Of Spirits called Luci-fugi Hob-goblins Robin Good-fellowes Fairies c. 574. A strange story reported by Fincelius 575. Of Dacius Bishop of Mediolanum ibid. A strange story of one recouered to life 576. A pleasant story of a Spirit of the Buttry 577. Certaine marks to know good Spirits from bad 580. What shape Diuels may assume and what not ibid. How euill Spirits may be knowne 581 Of Musicke and the velocitie of the heauens and Planets 582. The ambition of man to search into hidden secrets 583. Seueral opinions of Philosophers touching God ibid. Their opinions of the Soule 585. And the immortalitie thereof 586. Of Couetousnesse 589. The Poets of Couetousnesse 590. The sordidnesse thereof 591. The power of Gold 592. The Fathers of Auarice 594. Historicall examples of Auarice 595. Couetous Emperors 596. An Hierogliphycke Emblem c. of Couetousnesse 597. The Witches of Warboys 598. Of seuerall kindes of Spirits 599. A strange story of a Nobleman of Silesia 600. Diuers stories of Sylvan Spirits 601 c. The seuen Sleepers 606. A strange story of a Spirit 607. Anton. Laverinus and the Diuell 609. Miserable ends of sundry Magitions 610. Empedocles Michael Sidecita and others 613 614. The miserable end of Cornel. Agrippa 615. An Emblem 616. A Meditation 619. FINIS Errata PAg. 9 Lin. 21. reade effect p 12 l. 4. r. one p. 14. l 13. r. Theognis p. 30. l. 4. r. summus p. 51 l. 18. adde puella p. 61 l. 20. a mistake in the star p. 148. l. 16. r. tenent p. 188. l. 1 r. Vrbem p. 190 l. 30. r. blessed p. 200 l. 7. for two r. three p. 203. l. 26 r. the other p. 212 l. 20 r. or p. 242 l. 1. then r when p. 263 l. 35. r globus p. 264 larco r. lurco nique r inque ni r. in p. 283 l. 28. r. symptoms p. 297 lâ— 31. r. flouds p. 349 l. 22 r. tye p. 382 l. 18. r. terram p. 400. l. 30. r. Acherontis p. 433 l. 10. alasâ—e r. a losse p. 439 l. 19. aine r. paine p. 485 l. vlt. r. cupessas p. 506 l. 11. r. tunnes p. 538 l. 17. r. rependere l. 24. r. medullis p. 557 l. 4. r. meus p. 574 l. 3 adde sends God in the Conscience In the Stars The Sun The Moon The Earth The Beasts Riuers Fields Seas The globe of the Earth Man Homo microcosmus Hermes Tresmâ—gist Cicer. de Nat. Deor. lib. 2. Arist. Metaph. The Poets concerning God Tit. Calphur. Eglog 4. Hor. lib. 3. Od. 4. Lucan lib 3. de Bel. Ciuil Metamor lib. 8 Petron. Arbit in Fragm Stat. Sylv. ti 5. Meaning the Angels Arist. ad Antip. AEneas Numa Pompil Virg. AEnead Epirus Brennus Sacriledge punished Religion from the beginning The multiplicitie of gods among the Gentiles * As twice borne Priap god of
Philosophy In Magick Lucius Apul. de Deo sacrat ex Beat Thom. part 1. G. 41. Art 1. Homer Arnob. in Ps. 36 Hermes Thermegistus Cipr. de Idoler vanitat Div. Thom. 3. Met. lib. 12. Tex 10. Dr. Strozâ— l. de Spir. lucant Iob. cap. 1. Meaning his Wife whom some Rabbies thinkâ— to be Dinab the Daughter of Iacob rauished by Sychem c Acts. Apost Eustr â— 1. moral 1. Cor. c. 2. v. 7 8 Ambr. sup Cor. cap. 2. Meaning the Daemons or Potestats of the Aire Simplicis ergo viae Dux est Deus Ille per vnum Ire jubet mortale genus quam dirigit Ipse c. Lib. 2. Cont Symach Spirits called Incubi Succubae Scotus These were Henricus Iustitor Iacobus Sprangerus Rottemb a Towne in vpper Germanyâ— A History of an Incubus Vincent lib. 3. Hist. An History of a Succubus Of that kind of Spirits you shall read in the Sequell Seuerall kinds of Spirits according to Marc. sup Psel Spirits of Fire Three Moones seene at once with a bearded Comet This appeared Annâ— 1514. A strange History of fiery Spirits Anno 1536. Mar. 21. This hapned after the mouÌ„taine had lest burning Ignes Fatui or Ambulones Helena Castor and Pollux Okumantâ—ia Onichomanteia Libonomantia Capnomantia Pyromantia Thurifumia Of the Spirits of the Aire Wooll tained This hapned Anno 931. Fish Graine fel froÌ„ the aire Two straunge Tombes Of Sepater the Magitian Iob cap. 1. Of the Finnes and Laplands Ericus King of the Goathes Of the Archimage Zoâ—oaster AEromantia Terotoscopeia OrnithomaÌ„tea Of the Spirits of the Water Fatae Feé Sybils white Nymphs Night-Ladies The Feasts of Numa Pompil The Nymphe AEgaerea The Feasts of Scotus Parmensis The Feast of the Brackmana and of Pet Albanus Pasaetis two famous Magitians A strange hist. of two Scotch Noblemen Mackbeth and Banco Stuart These were Names of Honor which Mackbeth had afore receiued Banco Stuart slain by Makb Ollarus the Magitian Othim Magus Oddo Magus Spirits the cause of Deluges Alex. the 7 This hapned anno 1515. Of the Spirits of the Earth The Spirits called Genij Lares Familiars Larvae or Lemures The Hist. of an euill Genius Spirits called Spectars Origen apud Celsum The History of a Spectar Card. ex Boeth Spiritus familiores Macr. de satur Olaus Magu A pleasant History of Iohn Teutonicus A place in high Germany Iobus Reply This was done Anno 1612. A strange History of one of these familiar Spirits Barn Arlun sec. 1. Hist. Med. The Letter Gilbert Cogn lib. 8. Narrat Of Pride Isiod l. Etimolâ— Epist. ad Diosâ— Aug in Reg. Hug. lib. â— de Anim. Cass. supr Ps. 18. Philosophicall Sentences Artabanus to Xerxes Apothegmes Pambo The Pride of Domitian Caesar Of Sabor K. of Persia. Lib. 2. cap. 1. de devin Institut advers gentes Prov. 17. Psal. 102. Valer. lib. 5. de Iâ—gratis Of Humility Cap. 5. Math. 18.19 Aug. ad Diosc. Lib 3. Similitudines Of Gratitude Lib. 7. cap. 3. Apothegmes Lib. 12. cap. 24. De vâ—ria Hist. lib. 4. Sabell Exemp lib. 7. cap. 1. Hierogliphick Emblem D. Strozza In vitis Patr. A Woman of Constance Miraculous Stories A strange and miraculous Birth Alcippe Hist. Scotia l. 8. A strange History of a Scotch Lady Anno 1586. A straunge thing of a woman at Sea Of the Spirits call'd Succubi A strange thiÌ„g of a French Gentleman Bonfinâ—us Iordan Gothus Of the Spirits of Fire Aug. Cont. Manichees de Agon Christ. Deuination from Thunder Lightning Cardanus A strange tale of Spectars The maner of Deuination by Pyromancy Diuination by the sacrificing Fire Of the Spirits of the Aire Iob. 1. Remigius Delrius Of a countrey Maid Gasp. Spitellus The Indian Magi. Hier. Mengius A prodigious noise in the Aire Diod. Sicul. Olaus Magnus Their power in the CirciuÌ„ sea Vestrabor Norway Boâ—hnia Bonauentum and Narbon Vincentius Vincentius Auentinus Bruno Bishop of Herbipol Of the Spirits of the Water Villamont l. 1. Peregrin c. 34. Sabel Dec. â— l. 7. A strange History of Hotheruâ— K. of Suetia and Dacia The Emperor Pertinax Sâ—heâ— lib. â— Zonarus Isaaccius Comnenes A strange Water in Finland A Lake neere Cracouia Alex. ab Alex. Sabell lib. 7. Of the Spirits of the earth Man consisting of 3 parts The Genius of Constantine Emperor A strange History of a Melancholy man A strange Disease as straÌ„gely cured Noon-Diuâ—ls S. Bartholmew Simon Iude. Alastores Pet. Diac. lib. 9. rerum Romanarum Egob in Chronic. An Alaster like an old Woman Apparitions before Henry the 7. emperor Cassius Parm. The Lamiae or Laruae Dion of Syracusa Drusus Consul of Rome Iacobus Donatus Venetus Stephanus Hubnerus Nider lib. vltim Formic The desperat aduenture of two Knights of Bohemia Nature hath giuen to man no better thing than Death Pliny Degeneres Animos timor arguit Virg. AEnead lib. 4. Quantumquisque timet tantum fâ—git Petr. Arbit Satyr Tunc plurima versat Pessimus in dubijs Augur Timor Stat. lib. 3. Theban Miserimâ—m est timere cum Speres nihil Seneca in Troad * The Houres 1. Esdr. c. 3. v. 10. The Power Strength of Wine The Power and Strength of the King The Power and Strength of Women The Power Strength of Truth aboue all things Esay 13.21 Cap. 34.11 This is a Marginall note in the Geneua translation Zijm Iijm Okim c. Subterren Spirits Olaus Magnus lib. â— cap. 10. Cobali The diuel called Anneberg The Diuel Snebergius Spirits the cause of earthquakes Strange earthquakes In Constant. In DyrrachiuÌ„ In Rome Anno 361. In the Eastern parts In Antioch In Illiria Pannonia Dalmatia Morauia Bauaria Dacia Auentinus reports this of Bauaria superior Conrad Medenb Philos. Mathem Of Treasure hid in the Earth kept by Spirits As Psellius As Laureat Ananias This is the opinion of D. Vlatius Treuirensis A strange attempt of a Botcher This place is called Angusta Raura Cora. Peke-hils in Darby-shire Ouky hole in Summerset shire So reported by Luciginus and Philostratus And. Theuerus A strange History of Cabades King of Persia. D. Faustus and Cornel. Agrip. Of spirits called Lucifugi Iohn Milesius Pugs Hobgoblins Robin good-fellow Fairies Reported by Sueton. Tranq Plin. in Epist. A strange story reported by Fincelius Georg. Tauronensis of Datius Bishop of Mediolanum A strange History of one recouered to Life Enapius remembred by Plutarch A strange History of the Spirit of the Buttry Certain marks by which good Spirits are distinguished from the bad What shapes diuels may assume what they cannot Their actions A special mark to know euill Spirits by Athanasius Lactantius Of Musicke A Coelo Symphonia The velocitie of the heauens and planets The ambition of Man to search into hidden Arts. Plenâ—i vâ—cuâ—â— Iob cap. 38. Cor. cap. 3.16 Iob 5.13 Eccles. 8. The Academicks The Pyrhonicks Contra negantem principia non est disputandum c. Diag Milesius Theod. Cyrenus Epicurus Protagoras Opinions concerning the Soule Crâ—â—es Theban Hypocrates Lysippus Hippâ—as Anâ—xag Diâ—g Hâ—siodus Epic. Boethius Ant. Cleantâ—es Zeâ—â— Diarch Galenus Chrisip Archel Heraclitus Thales Xenocrates Of the Seat of the Soule Hippocrates Hierophilus Erasiâ—tratus Diogen Chrisip Cum Stoicis Emped Arist. Plato Concerning the Immortality of the Soule Pythagoras Plato The Stoicks Aristotle He that would find the truth let him search the Scriptures Aug. de Trinitat lib. 1. cap. 3. Aurel. Imperat. Against Couetousnes The Poets of Couetousnes Prov. cap. 11. Cap. 15. Cap. 28. Eccles cap. 5. Ibid. 14. The Fathers of Avarice Historicall Examples Brusonius lib. 1. c. 1. ex Plut. Stob. serm 10. Max. serm 12. Caligula Comnodus Hierogliphick Emblem 85. Apologus The Witches of Warboys in Huntington shire Macrob. lib. 1 satur cap. 18. A straÌ„ge story of a NoblemaÌ„ of Silesia A strange Vision of Syluane Spirits Sabell lib. 1. c. 4. A stranhe History of a Syluane Spectar Another recorded by Fincelius Gaspin Meng in CompeÌ„dio Mantuae A yong man beloued of a Spirit A yong Maid beloued of a Spirit Of another Maid of Bonnonia Onomonteia Arithmanteia Stoicheiomanteia This History I receiued from D. Strozza lib. de Incant These questioÌ„s haue been diuersly argued The names of the 7 sleepers Paulus Diac. Necessary obseruations D. Strozza Remedâ—es against the teÌ„ptations of the Diuell Anton. Lauer. Tobit c. 8. v. 3. The miserable ends of notorious Magitians Simon Magus Nicenus of Simon Magus Zito the Bohemian a cuÌ„ning Iugler A triall of skill betwixt two Magitians This story is reported by an ItaliaÌ„ Doctor Of Zedech a Iew a great Magitian Polidor Virgill The miserable end of Empedociss Mich. Sidesita a Sorcerer Of Eumus an English Magitian and his wretched end Scafius the Magition A Magition of Nuburch The miserable end of Cornel. Agrippa Levit. 20. v. 6. SERAPH Vriel CHERVE Iophiel THRONES Zaphkiâ—l DOMINAT Zadkiel VERTVES Haniel POWERS Raphael PRINCIP Chamael ARCHANGELL Michael ANGELL Gabriel